The Power of Godliness

CHAP. X. Of the sixth Operation of the soul, viz. Willing and Nilling. How the godly are to exercise this faculty. In what order good is to be desired. And What opposite Sins in the exercise of this faculty, must be avoided.

Question. WHat is the sixth Operation of the soul?

A. Willing and nilling, whereby we choose or refuse, desire or do not desire the object known and judged, approved or disallowed. And because all willing and nilling doth follow the judgment of man concerning the thing objected, it is also diverse according to the diversity of the judgment. But the judgment is twofold. For, either it proceeds from the mind, approving that to be good which the law prescribeth, that evil which it forbiddeth: or it proceedeth from the sense and affection, esteeming that good which is pleasant, profitable, and delightful, though forbidden, disallowing that which appears difficult, unprofitable, unpleasant though it be commanded.

There is a judgment of general estimation, and a judgment of particular application.

1. There is a first and a second act of judgment; a judgment of the thing simply considered in itself, and a judgment of the thing as it is considered with all circumstances, or as it comes in comparison with others that must be borne, endured, or forgone. And according to these there is a twofold willing or nilling: One following the first act of judgment, which may be called a wish or vellcity, because it doth not prosecute the thing willed, or forsake the thing nilled; the other following the second act of judgment, or the judgment of particular approbation or improbation, considering the thing both simply and in comparison, which is an effectull complete willing, and doth produce the act and prosecute or avoid the thing willed or nilled. And these two acts of willing or nilling, are sometimes contrary the one to the other: for a man may wish that after the first act of judgment, which he nilleth or doth not prosecut after the second; and he may nill that simply considered, which he willeth when it is compared with other things to be done, born, or forsaken.

Q How are the godly to exercise this faculty of willing and nilling?

A. It is to be exercised in the effectual, constant, orderly willing of all good truly known and judged to be good; and the nilling of all known evil. I delight, or bend my will, to do thy acceptable will, O my Lord. Make me to go in the paths of thy Commandments: for therein I take pleasure, [or thereto I have addicted my mind.] We are willing in all things to live honestly. Let thine hand help me, for I have chosen thy Precepts. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayers of thy servants, who bend their wills, or desire to fear thy Name, Neh. 1.11.

Q. In what order is good to be desired?

A. According to the degrees of excellency. First, The absolute and chief good, which is God himself, the first truth and goodness, is above and before all to be desired. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee. Secondly, That which hath greatest similitude and affinity with the first and chief goodness; so grace and virtue, that is to be desired in the next place. Incline my heart to thy testimonies, and not to covetousness. Teach me to do thy will, for thou art my God. Christ did therefore redeem man, that they should no longer live the rest of their time in the flesh, according to the lusts or will of men, but according to the will of God. Thirdly, Things profitable and pleasant are to be desired with relation to piety and honesty. For matters of pleasure or profit do wholly depend upon godliness and honesty, and are whatsoever they are, by the benefit of them. Gaine is not gain but loss, if it be not honest. Pleasure is not pleasure but pain, it separated from piety. Godliness is the true gain and pleasure, without which gain and pleasure, are damage and vexation. In this order we must desire good to ourselves and others And from hence it followeth, First, That in the service of God our desires and will ought to be most earnest, more then in matters of mere honesty, pleasure and profit. Our will should be most fervent, when we come to deal with God: for earnestness doth principally belong to the duties of the first Table, which yet in proportion must be carried to the rest. Secondly, When we come unto ourselves, the soul is to be respected before all worldly commodities. Seek first the Kingdom of God and his righteousness. So in spiritual graces, everyone as it is more excellent. Desire the best gifts. Covet after spiritual things. Thirdly, Circumstances of time, place, persons and such like, ought to enforce the strength and power of will. Paul though he carried himself in all sincerity towards all, yet he professeth he did it more abundantly unto the Corinthians. Fourthly, In things that are indifferent, the less and fewer circumstances must yield to the more and greater, and that is to be chosen which is most expedient. Ezra being in a straight, either to pass unto Jerusalem with danger of his own life, and of theirs that went with him, or to give the King occasion to suspect the truth which he had taught him, preferred that rather; I was ashamed (saith he) to ask of the King an army and horsemen, to help us against the enemy in the way, because we had spoken to the King, saying, The hand of our God is upon all them that seek him in goodness: But his power and his wrath is against all them that forsake him.

Q. How or in what manner is good to be willed?

A. First, It must be willed freely, without co-action from any external agent: for, the will cannot be compelled. But this ability to will what is truly good cometh merely of grace. It is God that worketh in us to will and to do. Secondly, The will doth not only desire good, but endeavoreth to obtain it, and putteth forth her appetite to execute and possess what she willeth. For of God comes both to will, and to do. In the sanctification of the will, the rectitude and promptness of it are to be considered; by the one, the will is carried with right force to good truly known; by the other, it doth persecute and perfect good known. Therefore the true willing of good doth imply both a desire and prosecution of what is willed. Thirdly, The will that desires good effectually, doth also moderate and govern the sensitive appetite and locomotive power, and that either without or with great reluctancy. For, sometimes the appetite doth willingly follow the will, sometimes it doth strive and struggle against it, that the will is compelled to tame the appetite, if it will follow and execute good. Fourthly, We must put forth ourselves to will good with all the power and strength of will. Whatsoever ye do, work from the soul. Doing the will of God from the soul. But a difference of good things must necessarily be holden: for some are more, others less excellent, which must be respected in degree and place. Every duty is to be willed with so much the greater strength, as the duty doth excel.

Q. How is the power of Nilling to be exercised?

A. In the free, constant, orderly forsaking and flying from all sin and evil, truly known and judged so to be. Touching this matter, these Rules must be known. First, Of two evils of affliction, the lesser is to be chosen. Secondly, The greatest misery is to be endured, rather then the least sin to be committed. Thirdly, All sin is to be nilled universally, but not equally: Not equally, for there be degrees of sin: but universally, for every sin is contrary to the chief good of man.

Q What are the opposite sins that must be shunned in the exercise of this faculty?

A. 1. The willing of good according to the first act of judgment only, which it doth not prosecute or perfect; and the nilling of evil according to the first act of judgment only, which it doth not shun or avoid. 2. The disordered willing of good, when that is principally affected, which should be least regarded; as when profit or pleasure is preferred to honesty or godliness; or of good duties, the less is set before the greater. 3. Remisseness, when good is willed without life, power, and earnestness; which ariseth from disesteem or sloth or power of corruption. 4. Superstitious willing of that which in blind devotion appears good, but is not tried and found to be agreeable to the will of of God. Sound Judgment is the informer and mover of the sanctified will; therefore whatsoever is ignorantly willed without the light of truth to direct, that must needs be evil. 5. The partial willing of some good, because it suiteth with our disposition or corrupt inclination, when some other good things more excellent, no less necessary, are refused and neglected. 6. Inconstancy, when for a fit, in some good mood we choose that which is good, the interest in evil not being renounced in heart: which causeth an easy revolt into the former sinful course. 7. The willing of evil, wherein there be sundry degrees. First, The wishing of evil, because it is pleasing to corrupt nature, though the act be not pursued: for if the thought or motion of sin be evil, much more the first desire, though it be resisted and quelled by the power of grace. Secondly, The willing of sin to prevent other inconveniences, losses or dangers, and choosing of vanity rather then affliction. Thirdly, The willing and following of sin, contrary to the Law of God and light of nature: which is called doing or fulfilling the lusts of the flesh, and obeying the flesh in the lusts thereof. Fourthly, The willful and eager desire of doing wickedly, which is called pursuing wickedness, or committing it from the soul, or with a despiteful mind. So Solomon saith, It is an abomination to fools to depart from iniquity, Prov. 13.19.

CHAP. I. Reasons to show why our Affections are to be exercised according to the Rule of God's 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 means 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 show, that we must carefully look to our Affections, and exercise them according to the Rule of God's Word.

A. There be divers Reasons that may confirm 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 laboreth nothing to deprehend the least moaths, but if an ill humor descend from the head, or some darkness fall upon the eyes, a dim cloud is cast before the Pearls 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 virtue 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 confirm 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 color of green; even so, he that loveth, hateth, or by any other passion is vehemently possessed, judgeth all things that occur in favor 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 dissuade her from attending or following such affections. The passion therefore that hindereth and stoppeth the eyes of the understanding from the consideration of those means which might move the mind to withdraw itself from that action, may well be said to blind the wit, as he which shutteth another man's 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, only to consider those Motives or Reasons which tend in favor of that passion. For although the main part of the souls activity be hailed 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 only Reasons that may favor the passion, but also it showeth them very intensively, with more show 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 increaseth the imagination thereof, and the stronger imagination rendereth 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 rejoiceth, she also contenteth herself, that the inferior 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 find out reasons and persuasions that all the appetite demandeth, standeth with reason, and is lawful. Thus reason is brought to yield to the pleasures of sensuality; the Lord to attend upon the servant, and not only so, but being once entered into league with passions, it becometh a better friend to sensuality then the passions were before: for reason straight-ways 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 itself being blind, and without knowledge, followeth that the will representeth, propoundeth and approveth as good. Wherefore the waves and billows of apparent reasons, so shake the sandy shelf 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 flieth 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 yielding to the passion, receiveth some little bribe of pleasure, the which moveth her to let the bridle loose unto inordinate appetite: because she hath engrafted 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-weal to avoid some particular men's 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 pain. 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, overruleth, 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 rebel against reason, and undermine the understandings of men to their great molestation. For, no sooner doth the mind endeavor to ascend to Heaven by contemplation, but inordinate passions hale the heart back again, and draw it down to the earth, or privily steal upon us, and transport the soul clean another way. Secondly, One passion fighteth with another; as fear opposeth anger, covetousness prodigality. And on a sudden men fall from one extreme passion into another; as from the prime of joy into the Sea of grief. Thirdly, Passion is insatiable. How increaseth the passion of covetousness, as riches increase? And herein we may resemble our passions to men affected with a dropsy, who the more they drink, the more they thirst: for drink causeth such a desire and increaseth 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 abomination of pain. 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 busy 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 half straved gaping and crying for fond, everyone more earnest then another to be satisfied; to content them all is impossible, to content none is intolerable, 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 firm 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 itself is an extreme 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 vicious action. As they are uncircumspect, so be they inconstant, changing from the purposes and resolutions, which they had prudently determined in the calm of their passions. And yet passions breed craft, enforcing the mind to excogitate new ways and means 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 means possible, either to enjoy the passion of delight, or to avoid the molestation of sadness and fo • r. 5. Inordinate passions are hurtful to the body, impair health, breed humors, nourish diseases, shorten life. The second reason, to show 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 Virtue, then foments of Vice, and as an occasion of victory, then a cause of foil. Christ our Savior in whom neither sin, 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, rejoicing, 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 wills be virtuous, directed with the square of God's Law and Prudence, if the inferior appetite or passions obey and concur with the will, then with much more ease and pleasure, and delight, virtuous 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 pattern 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, vain attire, glory, honor 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 herself; even so, a passion lurking in the heart, by thoughts and speeches discovereth itself. Out of the abundance of the heart the mouth speaketh. For, as a River abounding with water, must make an inundation, and run 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 discern our passions or Affections. Mark 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 thyself, 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 err from the path and plain way of Virtue: for self-love much blindeth a man; and another may better judge of our actions, then we can ourselves. 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 ourselves) discover unto us better our passions, and reveal our imperfections, then we ourselves. 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 harm, he deserveth to be registered for a fool; even so, he that in many years by continual 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 idiot, 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 labor 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, uniformly, universally, sincerely, constantly. Cleaving to all good in an holy order, and shunning all evil in their several 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 several 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 stir them up. The first is sound and true reason; But, not every kind of reason hath force to stir 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 Country flowing with milk and honey, &c. And commonly everyone who would persuade us to love or affect anything, highly commendeth it; or contrariwise, if a man would have us to hate and detest anything, he endeavoreth 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 deal 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 persuaded with the same Arguments: for, popular persuasions 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 employed 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 walls of willful affections. And as Passions are diverse, so Motives to stir 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, 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 firmly his forms 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 only moved by their principal objects and directly, but also by certain appurtenances, appendices, or scraps of the principal object, indirectly, which appertain 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 rejoice when it is accomplished: In hatred and envy contrariwise, everyone detesteth not only the person, but also all that pertaineth unto him; neither can he abide to see anything prosper which concerneth him. 3. Music will move affections; as joy, and sadness. Heavenly Songs, as they be Arguments of spiritual joy, so do they kindle and inflame it. But how causeth Music sorrow and sadness? What are Jeremiah's lamentable threens, but a sorrowful Song breathed over the City of Jerusalem? What are David's penitential Psalms, but mournful Themes inclining the soul to sorrow for sin? Elisha prepared his spirit to receive the influence of Prophesy by the strains of Music. David in penning Psalms, ordaining Instruments, providing Musicians for the service of God, by Word and Deed taught us, by the virtue of Music to stir up men to devotion. And for this cause it hath been usual amongst them in the Old Testament, after any great grace or favor shown them by God, to rouse up their souls with musical Songs and Instruments to give thanks, to give him thanks, and praise his Name, for the bestowing of such benefits, imparting to them such great good, or delivering them from such evils. And the Christian Church for the same effect useth the harmony of voices, 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 internal passion is more vehement, the external persuasion will be the more potent. For, how shall my reasons persuade another, when they have not first wrought upon myself?

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 err, the affections, which follow the error 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. 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 reigns upon their own necks, run 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 Walls. As a City without fence lieth open to the spoil to be sacked, burned, and taken by the enemy at pleasure: so are they exposed to the temptations 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. Universal 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 inferior good is desired with greater eagerness then is meet, and the chief not affected as it ought. The desire of Children is not unlawful, 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 men's words openly tend to their own commendations, if they brag or boast of their valor in wars, 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 majestical and very grave persons, whose prudence and wisdom men much admire, few words pithy and leisurely spoken, argue both wisdom, gravity and magnanimity: but slowness of speech in some others, if it proceed not from natural 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 gain 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 show themselves in company, able to control, and gainsay other men's 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 firm and faithful friendship; is a token of much indiscretion and simplicity. The wicked inventions; which many use to sow dissention between friends, proceedeth from a most malicious, uncharitable, and envious mind, which hateth the peace of friends; it argueth also a crafty politick wit, apt to sift out other men's 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 men's words or actions be disconforted, doubtless the soul cannot be well-disposed. A troubled Fountain yieldeth unpure water, and an infected Soul, vicious actions. Pride, choler, and covetousness, commonly wait upon great Gamesters, who vaunt of their gain, 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 cheer, to feast often, to delight therein much, are tokens of gluttony. Jerfull and fumish pronunciation is the flame of that choler that lodgeth in the breast. Fidling about our Garments, gazing upon ourselves, majestical 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 men's 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 apparel proceedeth from levity and inconstancy of mind: and the root of gay and gorgeous apparel, 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 virtuous. 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 unlawful pleasures, it is good to accustom ourselves to abstain from lawful and not prohibited. He shall not fall in things unlawful, that warily restrains himself sometimes in things lawful. For, if one be addicted to drunkenness, he shall with more facility overcome this passion, if he abstain from strong drinks 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 steal 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 anything that might cause drunkenness: and lest they should by eating Grapes and great Reysins be allured to drink Wine, he commanded them they should neither eat Grapes nor Reysins. The third remedy may be drawn out of the very poison 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 yielding consent unto it: then should we turn the force of our soul with as much endeavor as we can to the contrary good, and with one nail drive out another; make of temptations a benefit, let virtue in infirmity and weakness of resistance be more perfect and ennobled. For, as in Wars the valiantest Soldiers 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 unchaste 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. Abraham's fortitude had never been so heroical, if the death of his only Son had not cut in a manner his heart-strings asunder. This mean 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, stays, or inclinations most opposite unto our passions: and therefore the passions being strong, they cannot be overcomed, but by the might of excellent virtue. 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 virtue it needeth to supplant it. It seemeth that Job, after so m • ny temptations practiced this remedy, when he saith, 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 yielded, for that many passions proceed, not only from the inclinations of nature, alterations of humors, b • t by the very suggestion of the Devil, 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 Devil therefore seeing his temptations so valiantly resisted, his poisoned 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 boiling Pot. Resist the Devil, and he will fly from you. The fourth remedy is to resist passions at the beginning. In all soars and diseases it is an approved Rule, that we must withstand the beginnings. Cure the wound whiles it is green: and take Physic before the Malady have taken rooting. Use the remedy for virtue, that Pharaoh practiced for tyranny, in killing all the Infants of the Jews, lest they should increase too much, and so over-run his Country. Passions, while they knock at the door of the mind, whilst they are a little entertained if we expel them not quickly, they will lodge longer with us then we would have them. And the most easy way of all, and by spiritual 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 anything, 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 expel 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 mortify passions is, 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 means 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 mortify his passions, and let his body flow with delicates, doth like him which will extinguish fire by adding more fuel. The sixth remedy requireth a resolute good will and endeavor to attain unto this perfect Government of a man's self: whence-from will follow a diligent execution of mortification; for, such a man will not cease daily and incessantly to demand grace and favor of God to overcome his rebellious nature, resist temptations, whithstand all false allurements of this enticing world. Such an one will examine daily his conscience, and note what thoughts, words, or deeds against God himself, and his Neighbor, he hath committed; whereby either virtue is extinguished, or vice increased: Such an one will determine in the morning when he ariseth, not to let pass that day, without the extirpating of some stinking and poisoned thorn, and planting some sweet and pleasant flower within the Garden of his Soul: Such an one will not only prevent occasions, but also arm 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 yield; for almost in a moment they are commenced, practiced, 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 seventh remedy, when thy passions are most vehement, then humble thyself before God with sorrow and shame, and seek for succor 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 thyself before him, open thy soars and wounds unto him, and the good Samaritan will pour in both Wine and Oil; and then thou snalt see thy p • ssions melt and fall away as Clouds are consumed by the Sun. Lastly, by serious meditation upon the death and resurrection of Christ, we must work our hearts into the similitude of Christ, that his virtues may be stamped upon our soul, and we be made like unto him in righteousness and true holiness. The healing virtue of Christ's death applied unto our hearts, will heal 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 persuade ourselves 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-hills, and others, mole-hills like Mountains; even so, passions make the passionate to judge all those things which tend to the favor 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 thyself too much when a passion seizeth upon thee, but diverting thy mind from it, and restraining thy consent as well as thou canst from yielding 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 Devil 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, lieth hidden under the bottom of their soul: for which cause, such men must persuade themselves to have great difficulty to virtue, and extreme facility to vice: that as they love pleasures of the body exceedingly, so they hate all that may hinder or oppose itself thereunto mightily. That they be blinded as Bats 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 perform, and for the most part more bold then wise, guiding their actions not by reason and judgment, but by hair-brain 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 wonderful in their words, and circumspect in their actions, always 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 confer 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 grateful then theirs: for they are like unto a fat soil that yieldeth great abundance of what is sown, Good or Evil, Corn or Darnell, Flowers or Weeds. The fourth point of Prudence is, To conceal as much as we can our inclinations, or that passion we know ourselves most prone to follow. For it impeacheth questionless greatly a grave man's credit, a great man's authority, and a civil man's good conversation, to be subject to someone 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 colors, great proportion, and Art; yet if there be but one eye, one arm, 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 men's 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 overruleth him; such a Senator 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 Alms, 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 means they might slightly use, then to procure some way whereby thy passions should be stirred and put in execution: for by often ministering 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 conceal 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 ourselves for it before God, and to endeavor to master and overcome ourselves 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 arraign them before the Tribunal of Grace. Continuall watchfulness and daily judging of our smaller Aberrations, doth keep under sin, that it shall not domineer over us.

CHAP. II. General Rules to direct us how to deal 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 means of Virtue, and allurements to Vice. Of the Kinds of Affections, viz. Intellectuall and Sensuall, These are not to be abandoned, but only moderated.

Question, SInce men by nature are addicted to conversation, let us consider of and set down some general Rules, whereby we may be directed, how to live and deal with them that be passionate?

A. 1. Likeness causeth love, and as everyone judgeth he doth best, or at least approveth well; even so, he cannot disapprove, but allow the same in others. We see that Lions, Tygres, and Leopards, 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 sin apparel thyself with his affections, and condescend to what is pleasing in his sight, so far as will stand with a good conscience. But sometimes likeness of passion engendereth 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 honor, then likeness of affections causeth dissention. Proud men be pleased with praises, honor, and account, discontented with comparisons, with commending their equals, in not yielding them honor, in disparaging their actions. This wisely discerned and fore-known, giveth direction how we may prevail 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 jar, 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 persuasions. For, he that is passionate will hardly be persuaded 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 midst of the street is vehemently inflamed, it were bootless to quench the flame with water, but the best remedy, and commonly practiced, 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 superior, or a Magistrate see his inferior, 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 expel 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 sin or great offense, it may be better to defer 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 ourselves, with a greater show 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 men's matters, which hinder our profit or cross our designs, for the most part we extennate and abase. 4. Mild modest, humble, meek men are beloved universally, because we think them virtuous, who will honor or not contemn us. If Jacob bow before his Brother Esau, speak courteously, call him My Lord, he shall asswage his fury. Gideon by his mild and modest answer, 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 Battle against the enemies. 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 Abigail's mildness, was stayed from the bloody attempt which Nabal's 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 skillful Fencer doth scape many a blow, and foil 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 yield not, but rebound from the soft pack of wool, that gives place and resists not. The Lightning passeth by slight and slender Objects, but consumes and devours the solid and well-compact substances. And yet, who is he that showeth 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 fellows, 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 foam out the froth of their own shame. It were indeed an honor 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 Devil (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 yield to froward and peevish persons, but in our own private cases only, and when we lawfully may, but in no cases or matters that are contrary to God's will, or prejudicial to his honor. 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 color of resisting sin in another, disobey not God, give not liberty to his own disordered passions. Thus Elisha willed the Elders to answer Jehorams servant. 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 employed 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 vicious self-will or willfulness, and then it were good with sweetness and enticements 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 labor in overcoming that impediment, will follow a great facility in the achievement 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 shun 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 rejoice in. This ordinary course keep passions: but sometimes this subordination is changed: for, if a man be wounded, upon a sudden, 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, Virtuous men, whose passions are ruled by reason, level at an higher mark, and subordinate pleasure to honesty, and delight to Virtue; because (as we say) glory waiteth on Virtue, 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 principal 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 joineth 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 well-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 means 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 Lantern, or a Torch to direct us in the darkness of the continual night of this miserable life. Secondly, We see in every good Common-weal virtuous men preferred, esteemed, and accounted of, why then should not credit and reputation nourish and augment virtue? Thirdly, By natural discourse a man may well perceive how the Oil of his carnal 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 virtuous 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 continual Feast; this we gain by Virtue, this we loose by Vice. Fifthly, Why was Christ drawn up the Cross, but to draw us to Virtue from Vice? Why was he crucified, but to kill sin? Why did he rise again, but to quicken us to newness of life? Sixthly, The internal gifts of God; the Armor of faith, hope, and charity, with graces and favors, wherewith the Holy Ghost endueth our souls, fortifies us against vice, and habilitates exceedingly to virtue. Seventhly, The manifold inspirations of God, tend to no other end, then to persuade us to virtue, and dissuade 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 sin, and allure them unto godliness. Ninthly, The holy Scriptures were written with the finger of God, as Registers of his Eternal Will, Letters of Love to invite us to Virtue, and threatenings 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, persuading, directing, counseling to goodness, Piety, and Religion: dissuading, diverting, threatening, 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 sin, and follow Virtue. Tenthly, The Sacraments of the Church, those Seals of the Covenant, and links wherewith the Members of Christ's Church are United in Religion; Were they not instituted for the spiritual refreshing and watering of our souls to the increase of Virtue? Eleventhly, God in his infinite wisdom and love, hath given us, not only Teachers in words, but also Actors in deeds; not only them that filled our ears with godly persuasions, but also them which represented Virtue most lively to our eyes, with good examples and holy actions: so were the lives of Saints in all ages as so many Stars, which give us light how to walk in the darkness of this life, and so many spurs to prick us forward, that we should not linger in so Divine a Voyage. Their fervent charity reprehendeth our lukewarmness, their diligence in God's service, our negligence, their watching and praying, our sluggishness and indevotion. But above all we have the spotless example of our Savior Christ for our imitation, who most exactly fulfilled whatsoever was required of him, whose life is a perfect pattern and samplar of all true holiness without the least blemish or imperfection. Twelfthly, Those who live in Christ's true Catholic Church, by the Communion of Saints enjoy another mean to do well, and that is the common prayers and supplications of the faithful, which beat continually at the gates of God's mercy, and doubtless return not void again. Thirteenthly, Adjoyne hereunto the supernatural Providence of God, which feedeth the Fowls of the air, and clotheth the Lilies of the field; who being so careful of unreasonable creatures, what shall we think he doth to the faithful? 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 sustain their weakness, erect them if they fall, direct them if they err, succor them if they want, refresh them in the heats of concupiscences, mitigate the tempests of their temptations, moderate the waves of wicked occasions. Fourteenthly, Virtue of itself, even naked, if neither reward had been promised, nor punishment threatened, might sufficiently have moved us to love her, and follow her: because her internal 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 err when they placed happiness in the possession of moral virtue: but in that error was enwrapped a truth, viz. that true Virtue was a rare and precious Pearl, 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 only terrified us from sin with inexplicable pains, every discreet man might have had sufficient cause to abhor it: but besides, having invited us to virtue, by promising ineffable joys. 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 spurs on our slothfulness with the other.

Q. Is it not mercenary and servile to yield obedience to God, being moved with hope of reward?

A. It is not: for if the Lord be pleased by such Arguments and means to move and persuade 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 complete rule of life. But the Gospel teacheth plainly, that it is lawful 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 shun or decline all evil soundly, orderly, constantly according to the direction of God's 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 infernal Thieves. 2. The infamy and discredit which waiteth upon vice, for, such aversion all men by nature carry in their minds from sin, that no man can esteem in his heart, or love truly any vicious 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 Son of most beautiful countenance and divine aspect resembling his Father as much as a Son 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 forms? What an injury were this against his Father? What an offense 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 only to themselves, but also to their God, their Father, their King. 5. Who spoileth God's Temple, is accounted irreligious, who profaneth 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 perform it, they profane their bodies and souls, they sell them to lust and wickedness, they expel the Holy Ghost from them, they put him forth of his just possession, which he holdeth over them as a Father by virtue, 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 sin, even in this life, (if we had grace) might drive us from sin. For, what cast Adam out of Paridise? Sin. What wounded him in nature, and spoiled him of grace? Sin. What drowned the World? Sin. What rained fire and brimstone from Heaven upon those infamous Cities of Sodom and Gomorrah? Sin. 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, wars, and plagues, captivities, and imprisonments, for no other cause inflicted then wickedness and sin. But, let us only fix our eyes upon the Son of God nailed upon the Cross, and we shall see how sin mangled his body and afflicted his soul; those nails, tears, streams of blood, exclamations, gall, and pains, are monuments of sin, 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 extreme 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, showing ourselves ungrateful to his love, the which ought to be affected with all submission, obedience and gratitude. 8. What can more deter men from wickedness, then their own private loss, or move them more to virtue then their own private gain? By vice our souls are spoiled of their Riches, their most precious Robes, and heavenly Attyre; by virtue they are appareled: by vice they are wounded to the very center; by virtue they are healed; by vice they are impoverished, by virtue enriched; by vice they are defiled, by virtue cleansed; by vice they become dens of Devils, by virtue seats of Glory. 9. Sensible Reasons want not to draw us from vice, no day or hour passeth wherein appeareth not some silent Sermon or real persuasion, to avoid sin 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, pain and weariness, sweat and labor? What causes our days to be so short, and full of misery? nothing but sin and disobedience. 10. Wicked men do not only by offenses hurt themselves, and injure the Majesty of God, but also they abuse his gifts and benefits; like ungrateful debtors, who oppugn their creditors 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 Commandments, they pervert by thinking how to transgress them; that heart he imparted to affect their Neighbors 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 Oaths and Plasphemies; those hands he framed as flowing Conduits to feed the poor, those are wholly employed 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 sin and prevarication. 11. All creatures which God created for the use of man, and as servants attended upon him as their Master; all they, I say, exclaim against a vicious life; they are so many Trumpets, which cease not to sound the abuses we offer them, by offending their Maker. The Sun giveth light, to work works of light, and not to live in the shadow of darkness; and so of the rest. 12. The horrible pains of Hell thundered in holy Writ, the weeping and gnashing of teeth, the worm which will gnaw perpetually upon the very heart of the soul, with remorse of conscience: those inextinguible flames of infernal Furnaces; those remediless pains 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 registered in Scriptures, daily put in execution, hourly felt, and of every wicked man to be proved.

Q. Is it not servile to forego sin for fear of punishment?

A. The Scripture expressly commands the faithful, to fear him who is able to cast soul and body into Hell. In which words is contained not only 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 eternal 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 eternal life, and comminations of eternal death, doth continue. But so long as the Law of faith continueth, so long continueth our obedience effected by means of the threatenings 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 eternal punishment. Again, the reason of that positive obedience is one, which is performed to some Commandment, and that freely, and willingly; another of that, which floweth rather from some motion or force of nature, then from the Commandment 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 sovereign Commander would have his Law to be established. Nor is it servile to be moved to obedience for fear of eternal death, but grudgingly, unwillingly, not freely to perform some external acts of obedience. If a man easily, freely, with propense will, that is, with all his heart and all his soul, yield obedience to the Commandment of his superior, with whatsoever argument he be moved to obey, he is said to obey as a Son, 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 sin, which leadeth unto it. He is to fear it as a thing which he is assured to escape, but so as he must withal depart from iniquity. The godly man's confidence in the Promises of mercy, is no greater then his care to walk in obedience; his assurance to escape eternal death, is answerable to his casting off the works of darkness: so, that fear of eternal wrath, as it makes men fly from sin, may well stand with confident assurance of eternal happiness and final perseverance.

Q. If we have so many means, so forcible, so Divine, so continual, so supernatural, to serve God, to follow Virtue, 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 add 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 means God hath vouchsafed to bestow upon us, require a certain meditation and ponderation. For, they be like hot coals, the which you may take in your hands, and presently cast away without burning, [because all actions well 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 coals 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 pains 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 sins we are spoiled of grace, wounded in nature, dis-enabled 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. 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 vicious 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, 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 humors; the reason is, not only, because, as men persuade by words, so they do much more by deeds, every action being a silent persuasion, but also for that many examples, I know not how, come at length, to breed such impressions in men, that even vices seem virtues. 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 virtue affecteth the soul, not after so palpable and gross manner, and therefore despise it. Wherefore men's souls, by inveterated customs used to sensual and beastly delights, either not believing, or mistrusting, or rather doubting of spiritual joys, they neglect, and for the most part care not for them, contenting themselves with their present estate, 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 abhor by fear, in the mean time the Devil, flesh and world, delighting them with a present bait, they neglect that they should expect, and accept that they find next: not unlike to Children, who prefer 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 gain. Fourthly, The lack of preservation hindereth our spiritual profit; because our souls without prayer, meditation, the Sacraments of the Church, exercise of virtue, and works of piety, those balms which God has prepared as preservatives, are soon infected with vices, and stink with sins; not unlike a dead body, which for lack of a living soul daily falleth away by putrefaction, looseth color, temperature, all sweetness, and becometh gastly, loathsome and stinking. If we be negligent in the means of grace, remiss in the service of God, inconstant in the pursuit of virtue, no marvel if vice grow, and our appetite to virtue decrease exceedingly.

Q. Let us briefly compare the means of Virtue and the allurements to Vice, that it may the better appear which are the more forcible and weighty?

A. 1. The Devil by his suggestions allureth us to sin. He represents pleasures with a goodly show, propounds virtue as a most bitter Object. His craft is wonderful, his malice extreme, his experience long, his forces mighty, his darts invisible. But unto these enticements 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 ways of holiness. 2. By evil examples we are vehemently enticed 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 practices of many godly men living amongst us, whom we see, which cannot but countervail the examples of men, either void of reason or Religion: for, who is he, but either an Atheist or a fool, who will imitate another's vices contrary to law, conscience and reason, only because he seeth many do so? 3. Inconstancy, whereby we become wonderful 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 means 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 registered in holy Writ, and sounding always in our ears, the inexplicable joys of Heaven promised to the godly, and the terrible pains of Hell threatened to the ungodly? Will not the fear of God's judgment, which hourly 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 stir us up to stand upon our ward? Cannot so many stays of grace uphold and stay the inconstancy of nature? How many are withholden from wickedness, only through terror of temporal judgment? and shall not so many terrors countervail a fickle and inconstant inclination? where lieth the Anchor of hope, and immovable 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 virtuous 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 hindrance to the progress of virtue. 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 ministered 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 Eternal life, yet with a quiet conscience, the tranquility of mind, an internal peace and consolation in heavenly affairs, he fully in this life recompenseth all disasters and calamities which occur. 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 satisfy the mind of man; the pleasure of sin is a deadly torment, a continual 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, not with meats. That that must keep the Ship stiff 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 man's raging and ranging desires, must not be the outward supporting of his worldly estate, but the inward ballacing and settling of the heart and mind; that which God's grace alone can do. 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 satisfy 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 stern of men's souls, permitteth them not to be moiled with temptations above the forces and abilities wherewith they are endued; 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. Secondly, If we weigh that the Sun setteth the same hour 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 Northern 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, honor, 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 itself for Christ his sake: For, they that forsake all for the truth and Gospel, shall reap a thousand-fold more in this life, and in the world to come Eternal Glory. 7. Negligence in serving God, or seeking means how to come to our end, is a great impediment of virtue: when matters of honor, pleasure or profit are sought with double diligence. But against this poison we have divers remedies, and cures of virtue to heal these sores of vice. For, consider but with thyself, that notable Parable and palpable Reason taught us by Christ, and proved by continual experience, when the rich man hath massed up his Treasures with hook and crook, moyling and toiling, 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 continual fear of death might enforce them to condemn such a drudging life. Besides, if all creatures by the instinct of nature, endeavor so much to win their full and complete perfection, Why should we degenerate so far from our own nature, as not to accomplish that we lack? Mark but the Seed cast in to the ground, how it laboreth to die, after to live, how it fixeth his roots, pierceth the ground to enjoy the Sun and air, erecteth the stem, springs and husks, issues the ear, yields with the wind, and never gives over till Corn be brought to a full maturity. We see how new Wines, Beer, and all Liquors work, by boiling the rawer parts, expelling the dregs, reducing themselves to a due temper, proportionated mixture and perfection: if these insensible creatures so industriously labor to come to their end, shall not we endeavor to achieve our end, and perfection, and felicity? If they according to their small ability employ their natural Talents, why should not we endued with so many graces, procure our own spiritual 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 air, 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. 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 God's servants cry out upon our negligence, but to bring us to diligence? Why doth God punish many in the prime of their years, in the fat of their fortune, 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 careful by their carelessness. 8. The flesh molesteth us in the service of God, with an Army of unruly sensual 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 gain 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 brutish. The beasts of the field enjoy sensual delights in common with man; and if we hunt after none but these, be contented to loose spiritual comforts to possess them, do we not make ourselves worse then bruitcreatures, in that we degenerate from our kind, and conform 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 yield unto them. They may stir and rebel against reason, but cannot prevail to the committing of evil, if the will consent not. 9. The many occasions offered daily to do ill, the great readiness of matter and favorers thereof, are main impediments of virtue, furtherances of vice. The world is full of allurements, the occasions of sin are ever at hand, and multitudes are ready to tempt and persuade 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 sin, 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 persuade to evil, some, though few in comparison that counsel 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 persuasion depends upon the truth and soundness of reasons alleged, not the multitude of voices: But truth favors them, that undertake the maintenance of piety, and exhort others to the practice of it; they use deceit that would allure unto sin. What? that the works of darkness bring infamy and disgrace, even in the judgment of them that solicit unto it. The inciters unto sin, cannot but disregard them, that consent unto their counsel.

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 intellectual 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 sin, 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 inhabit the inferior parts of the soul: because, these being bred and born in the highest part of the soul, are immaterial, spiritual, independent of any corporal subject, but those of the sensitive appetite are material, corporal, and depending upon some bodily instruments.

Q. How may it appear that these passions, specially the sensitive, are not to be abandoned, but only moderated according to the Rule of reason and faith?

A. 1. Virtue never ruins 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 Wheel, 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 virtuous man should not be touched with indignation to see crimes honored, 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 despite of nature? 2. To apprehend evil, to fear punishments, to attend recompenses with joy, to long after Promises, are they not so many encouragements to piety, temperance, and other virtuous actions? Who is it then, that will blame so commendable a thing? Nay, is it not to quench the fruits of virtue, 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 virtues, 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 virtue by means 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 virtue never destroys 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 ruin of contrary qualities which are found in man, but in the temperature which a good constitution gives them: And, as to make a perfect music, 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 virtue consist not wholly to root all natural Passions out of the soul, but to moderate and govern 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 virtue, the arms of reason, and as it were lively sparks which inflame desires in our souls.

CHAP. III. Wherein the holy Exercise of Love consists, and why it is to be rightly ordered. The Means or Motives whereby Love may be stirred up. What those Exercises of Love are that must be shunned. Of the Marks or Signs of Love.

Question, LEt us now come to the sanctified use of some Affections in particular, and first to begin with Love, which is the prime and chief Affection Intellectuall or Sensuall: wherein standeth the holy exercise of it?

A. In that it followeth the Motions of faith, and being ruled by the light of truth, doth embrace all good soundly, constantly, and in an uniform order according to the Law of God.

Q. Why is Love to be rightly ordered?

A. 1. When this Passion contains itself within the bounds of honesty, it is a lively Spring and Fountain of all good things in the life of man. But when like a wild and untamed beast it exceeds the bounds of reason and limits of truth, there is no misery which it brings not into the world, nor any disorder which it causeth not in our lives. It is as it were a fatal Source, from whence flow all kinds of horror, uncleanness, adulteries, incests, sacrileges, quarrels, wars, treasons, murders, parricides, cruelties, and violences: besides, the particular torments it gives unto the souls of such as give themselves to be surprised; filling them with envies, jealousies, cares, terrors, yea and madness; drawing them many times to despair, and to do things whereat Heaven and Earth blush and are ashamed. 2. Love prescribes a Law to our other desires, and to all our other passions; so, as we may term it the Key and beginning of our thoughts, of our words, of our actions, and of whatsoever we do in this life: So it makes the first impression in our souls, where it excites the desire of that which we resolve to pursue; and then it fortifies this desire by hope, which inflames us to the pursuit of that we desire; and if there appear any difficulty, it hath no rest, until it hath vanquished and surmounted all lets, wherein she settles her contentment and rest. 3. Love hath an uniting virtue, by means whereof it causeth him that loveth to aspire to unite himself to the thing beloved. They which love, said Aristophanes, would passionately desire to be transformed, and changed one into another, and of two bodies to become one. But for that, this transformation cannot be without the destruction of their being, they strive to recompense this defect, by a civil and honest union, which tends not to the ruin of their nature, but contents their affections; that is to say, they converse continually together, entertain their passions, and are as little absent as may be one from another. Moreover, they have the same thoughts, the same desires, the same affections, the same wills, the same delights, and the same distastes, and seem to be but one soul in two bodies. So, as that which is pleasing to him that loveth, is in like manner to the party beloved, what he affects the other embraceth; and what he rejects the other flies, and doth abhor. So, as their wills being thus strictly united, all their actions and carriages conspire to the same end, and propound unto themselves the same Object. For, Love is a desire to enjoy the good we propound unto ourselves, as proper for our content, and capable to make us in some sort better by the fruition. But this enjoying and participation cannot be effected but by uniting the Object to our affection, which is the same good we propound unto ourselves, wherefore it is the essence of Love that it produceth this Union. 4. Love causeth the soul of him that loveth, to be more where it loves, then where it lives. The reason is; for, that the souls of such as love, are perpetually attentive to contemplate the Image of that they love, and have no other thought nor greater pleasure then that they receive by this sweet entertainment: By reason whereof the soul making show of a more exact presence, where it doth most frequently work, it follows thereby that it is more with the party beloved, then in its own body. For these Reasons it followeth, that Love (if it be not rightly ordered) will draw the heart to vanity: but being truly directed, doth most sweetly link and unite the soul unto God. If Love be not set upon God as it ought, we must necessarily stand guilty of spiritual adultery, because the heart is withdrawn from the chief good by some carnal or base pleasure.

Q. What are the Means or Motives whereby Love may be stirred up in us?

A. The Means or Motives to stir up Love are many, as we will show in one particular Branch, sc, the Love of God, which may be applied to other things, as occasion is offered.

1. We love our Parents as Authors of our being, and imparters of life, and this without Teacher by nature we are instructed. But there is a very small spark of Paternity in our Progenitors, compared to God. He gave them bodies, being and life to be Parents; he preserved, conserved and enabled them: he created our souls alone, wherein they neither had part nor action; he formed our bodies, when they never minded us; he kept us day and night, when they never remembered us; yea, when both they and we were fast asleep, his watchful eye waked over both them and us.

2. In the Progress of our tender years, we love them who bestow favors and benefits upon us. But if we consider the meat we eat, the cloths we wear, the air we breath, the senses we use, the life we enjoy, the wit wherewith we reason, the will wherewith we affect, all are God's daily gifts, hourly, momently; yea, instantly by his provident hand upheld and maintained. Of all Benefactors he is the best, and worthily deserves to be loved most. In every instant we wholly in body and soul, life and being, depend upon him and in every instant, if it were possible, we should consecrate ourselves entirely, with most grateful recognition and remonstrance of his benefits bestowed upon us.

3. The excellency and worth of men famous for courage, justice, wisdom, or piety, enforceth a reverent affection towards them, and men count it an honor to be admitted into society with them. But, what is the worthiness of man, compared with infinite surpassing Glory and Perfection of God? What hath their power to do with his omnipotency? Their base excellency with his supreme Majesty? Their prudence, policy, stratagems, with his infinite Wisdom, and incomprehensible Counsels? As the high pitch of man's preeminency is vile vassaladge compared to the sovereignty and blessedness of God, so his love should disdain not only to be equalled, but also conferred with theirs.

4. Many men are ravished with beauty, in such sort that their hearts are more present in thoughts and desires with such bodies as they liked and loved, then with that body wherein they sojourned and lived. But that beauty of the Lord transcendeth this gross, terrene, massy, corruptible beauty, more then all the world, the least grain of sand which lieth upon the Ocean shore. For, his harmony, consort, and proportion, springeth from the admirable Union of all his Perfections. The beauty of any or all the creatures is infinite, as they are of limited essence; Of God most finite, as he is boundless in himself.

5. Bounty, humility and goodness, are principal Motives of love. All Beasts, though reasonless, yet in love, follow this general instinct and inclination of reason, imprinted in their hearts with the indelible Characters of Divine Providence, to affect nothing but that in some sort concerneth their good. But God is good of himself, essentially, without list or limit, all things else by limitation and participation. An Angel hath goodness, and therefore is amiable, yet he is but a drop distilled from God, in that quantity, degree, and measure his wisdom prescribed, and his limited nature required. As God is good in himself, so is he to his creatures. The Lord is good to them that fear him, to them that hope in his mercy. How good is the God of Israel to them that be pure in heart? How bountiful and humble, that he disdains not the signification of our affection towards him? Nay, his goodness reacheth to all things that he hath made. What man ever lived and enjoyed not the heat and light of this visible Sun? Or whoever lived or continued life, but by the beams of God his invisible bounty?

6. Beasts and men are carried with an insatiable desire of delight, as daily experience testifies. But God is the Paradise of pleasure, the delight of delights. In his presence there is fullness of joy for evermore. Nor are all the Treasures of spiritual, honest, virtuous, supernatural, divine pleasures reserved for the Saints in Heaven: but even in this barren wilderness, in this troublesome world, God refresheth his servants with spiritual Manna and sweet streams of Consolation. For, what are those admirable comforts which the faithful feel in the inundation of their adversities, endured for the truth, but as Rivers of water in a dry ground? What signify those secret joys, which proceed from a good conscience grounded upon a confident hope of future salvation, but those great clusters of Grapes shown unto them, in sign of the fertility of the future Land of Promise? What else can the sweetness of fervent Prayers prognosticate, but the infinite suavity and happy contentation, which once fervent believing Lovers shall enjoy in blessed fellowship and communion with God?

7. All men love Profit, and that best which they judge most profitable. But God is the inexhausted Treasure of all goodness, the end of all profits and commodities. Who doth not know the innumerable means and helps he daily receiveth from God, to conserve nature, and further grace, but he that neither knows God, nor himself? God is the root, fountain, and origin of all creatures, profitable in all, by all, and above all. In the spiritual life of our souls, the Sacraments are means of grace, holy inspirations helps to godliness, the Word a Medicine for Ghostly Maladies, crosses and afflictions means for amendment.

8. Virtue and honesty causeth solid friendship, love and amity. But if virtue and virtuous men ought to be loved and esteemed; what love is due to God, the supreme Perfection of all goodness, Dignity and Majesty: which are as far above the pitch of all excellent virtues, heroical, supernatural, or theological, and infinitely more, then the chiefest virtues, surmount the baddest vices. All men by nature are sinners: but God is spotless, as far from all sin, as incomprehensible wisdom from ignorance, and infinite goodness from malice.

9. The Diamond formeth and fashioneth the Diamond, and Love formeth and fashioneth Love. Fire converteth fuel into fire, and fuel converted increaseth fire: Love causeth Love, and the beloved reloving, augmenteth the Original Love. What wrong shall we offer to God, if we love him not, who hath loved us first? It is of his Love that we live, that we are preserved; It is of Love, that we are redeemed from death, adopted to be his Sons. Great is thy Love, O God, to men in this life: for here thou dost not only affect them, pour out thy benefits upon them, distill thy graces into their hearts, and a thousand ways externally and internally work their salvation: but also that which surpasseth all, it seemeth thy will and power are at the command, or rather ready to obey the desires of thy faithful servants. And if in this life, such be the puissance of Love, what shall we conceive of that Love, wherewith the Saints in Glory are affected and embraced? It passeth all that heart can conceive, or tongue express.

10. Union breedeth Love; and the stricter this Union is, the stricter affection it engendereth. But every Christian is most strictly united unto God, and soundly renewed after his Image.

11. The Lord is the only fit Object of absolute Love, and hath the most agreeableness with a reasonable nature. For, he is the prime Truth in being and speaking, and infinite in both; the chief good, the only Object of complete contentation. Who can explicate the admirable proportion, conveniency, and agreeableness betwixt his mercies and our miseries, his riches and our poverty; his abilities to perfect us, and our indignities to be perfected; his patience and longsuffering to support injuries, and our perverseness to commit offenses?

12. Pleasant Arts, delightful creatures, complemental Ornaments be greatly loved and liked; necessary Trades, Creatures, and Parts much more: because everyone first loveth himself, and then all those means, which in some sort concern the being or conservation of himself, among which those that are most necessary have preeminence. But in all things we have dependence upon God, whose aide is as necessary to the preservation of our being, as to the first imparting of it. If he uphold not the weak Pillars of our bodies, they presently fall and come to nothing: such and so extreme is their feebleness, that no hand, but his Almighty is able to sustain them. What way can we walk, what sense can we use, what work can we work, what word can we speak, what thought can we think, what wish can we will, if he guide not our feet, concur not with our senses, work not with our hands, direct not our tongues, manage not our wit, move not our will?

13. The passing by and pardoning of injuries without intendment or meditation of revenge, doth much ravish and affect the heart. Herein none is to be compared unto our God, who freely pardoneth iniquity, transgression and sin. Who can recount the wrongs that are done unto his Highness every day, by disobedience to his Commandments, contempt of his mercy, abuse of his longsuffering? And yet no sooner do we cry, I have sinned, but he forgiveth our transgressions; with invincible patience he expecteth our repentance, and by internal favors and external benefits cherishes us, as though he were not offended.

14. Our affections are strong to them that have delivered us out of danger, and stand to us in the times of trouble and distress, and have suffered many wrongs, injuries, disgraces for us. In this respect we owe unto God, he may challenge from us the most tender love. What pains hath Christ suffered in soul and body, to rid us from eternal torment of soul and body deserved by sin?

15. The manner of giving gifts or bestowing favors do much augment love; which are to be considered in respect of the giver, if he be great and excellent, a stranger, our friend, an enemy; in respect of the gift, if exceeding great in itself, if marvelous dear to the giver, if common to many: in respect of the receiver, if it tend to his great good, or riddance from some great evil, if in giving he be singled from the rest; in respect of the manner of giving, If with alacrity, if without suite or request, if with vehement affection, if without interest, if with the danger and damage of the giver. Most of these circumstances may be observed in the gifts, which God vouchsafeth, specially in that Gift of Gifts, Christ Jesus, his only begotten Son, whom he gave to die for us.

Q. What are the Exercises of Love that must be shunned?

A. 1. Blind Love, when vain devises and conceits are affected contrary to the direction, or at least without the warrant of the Word. This affection is ill guided, because it is not led by truth; and wrong placed, because the thing beloved can give no ease, bring no profit to the soul Why do ye lay out your money for that which is no Bread? 2. Carnal Love, when wealth, health, honor, pleasure, friendship, ease and life are more affected then honesty, virtue, piety, and the favor of God. To which heads must be referred, the corrupt affection of them who will not adventure the loss of their friends, favor and good-will, to perform some necessary duty unto their souls. The love of money [and so of pleasure] is the root of all evil. They that love earthly things in this sort, do neither Love God soundly, nor are beloved of him. 3. The Love of sin is a notorious abuse of that affection. The mind erreth, when it is deluded with falsehood; the heart is perverted, when it embraceth evil for good. Sin deformeth, corrupteth, troubleth the soul: but all good desires tend to the good and perfection of it in some kind. It is a sign we love not our Neighbor, when we suffer sin to rest upon him. 4. Love not uniform or disordered, when the least duties are earnestly affected, but not the greater with answerable vehemency and freeness of spirit. Love is misshapen, if it be not proportionable to the excellency of her Object. 5. Partiall Love, [which argueth more indulgence to the corrupt disposition of heart, then power of grace,] when such duties are affected, as cross not, but rather further our main designs and projects, whereas no less necessary, profitable, excellent, and well-pleasing are disregarded, because they suit not with our inclination. Love is not fashioned according to its true and proper samplar, nor moved by sound and lively faith, if in motion it be not uniform and universal, orderly and total, proportionable, and general, 6. Inconstant Love, whose immediate and proper cause is want of soundness. Constant friendship is in most request with men; as for them that are in and out, off and on, now pleased, anon displeased, they are not respected of any, unless it it be for their own ends. Will God entertain them into his service, that upon every occasion of offense taken (for none can be given) are ready to cast off his service?

Q. What are the Signs of Love?

A. 1. Sorrow and joy are the marks of our affections, and of that we have in the soul, which rejoiceth or afflicts itself, as the Objects which present themselves are pleasing or distasteful. If we grieve at the free passage of the Gospel, or to see the prosperity of them that fear God, without question we Love that which is evil. If we rejoice in the misery of godly men, the overspreading of prophanness, the decay of truth, it will not be hard to judge what affection bears sway. 2. Friends share equally betwixt them the good and evil. There is such a bond of affection betwixt friends, as the harm which happens to the one, afflicts the other, and fills him with bitterness, so, as many times we have seen true friends die with sorrow, for the loss of their friend. Yea, profane Histories are full of persons, which have slain themselves, for that they would not survive them whom they have loved dearly. In like manner the prosperity of friends passeth from one to another, so as the Triumphs of Alexander, are the contentments of Ephestion, and the glory of Ephestion, is the joy of Alexander. 3. They which love have the same friends, and the same enemies. They say the Adamant or Loadstone doth not only make an impression upon iron which it draws, but doth also impart his virtue by his touching; so, as the iron which it hath touched, draws other iron unto it, and makes as it were a continual chain. In the same manner, a friend brings his friends to him he loves, and he reciprocally imparts unto him his friends; whereof there is framed a common bond, which makes them ready to succor one another, as if they were Members of one body. Hence is that Proverb, How can he love me, who loves not them that I love? 4. Thoughts and words are signs of love: for love desiring union with the thing beloved, carrieth the thoughts where it would be, and so becomes present in heart with that, from which it is severed by distance of place. Where our Treasure is, there will our heart be also, Mat. 6.21. If our cogitations, studies, cares, desires, and appetite be to earthly Treasures, our love is carried to things below: but if our thoughts be lifted to Heaven, our Treasure is above. 5. Men testify, that they love those before whom they are ashamed to do or say those things which of themselves are shameful or dishonest: wherein the Persians gave good testimony of their love to their Wives, when as they caused them to retire from their banquets, being unwilling that their eyes should be Spectators of their excess. For this respect and reverence which they gave them, was a sign of true love, for that we are ashamed to commit any unworthy Act before them we affect. 6. By our company we may try our affection: for men cannot but affect their manners, with whom they delight to converse familiarly. Likeness of manners causeth agreement amongst men. One wicked man loveth another for his sins sake, and is the more willing and desirous of his company for his lewd conditions. But goodness, even such as is approved of God, and pleasing to good men, doth unite the minds of those which are godly, and maketh them loving and kind to each other. This caused Jonathan so earnestly to set his affection upon David, and to have him in such estimation, because he saw him to be full of grace and valor, as himself was also. And this caused David likewise so gladly to entertain the love of Jonathan with constant care to requite the same unto him, and his posterity. 7. Our affection is discovered by looks and gestures. The eyes are as Glass-windows, in and through which do shine the motions of the heart. In the countenance, we may read what men desire. The affections have such affinity with the senses in their motions, that it is hard to hide them so at all times, that they shall not appear to such as do observe us.

CHAP. IV. Wherein the Sanctified Exercise of Hatred standeth, and why it is necessary. How this Hatred may be stirred up in us. Of the several Kinds of Hatred that are to be shunned, or corrected; And who they are that are most subject to this disordered Passion.

Question, WHerein stands the Sanctified Exercise of Hatred?

A. In that it is obedient to the Law of faith, and truly, sincerely, constantly turneth from all known evil with detestation, according to the nature and degree of evil. As good is the object of love; so, evil is the object of Hatred. To understand this, we must remember, that whether it be in the mind, or in the body, there is a befitting estate and sweet harmony, which makes us to abhor that which may dissolve this consort. This harmony considered in the body, is no other thing then the good constitution, by means whereof we enjoy perfect health; the which being impaired, our nature receives pain, as when we endure great hunger and thirst, or when we receive any hurt or wound. As for the soul, this same harmony may be considered: first in the senses, as well external as internal, and consisteth in the proportion they have with their objects; which is such, as they hate whatsoever pulls them away, or which divert them by any kind of violence. As for example the eyes hate darkness and obscurity, and our imagination is terrified, and troubled by the fearful apprehensions of Dreams, which it frameth during our rest. The same harmony considered in reason, either it regards the simple knowledge of the truth, which our understanding conceives with pleasure, or the use and execution of things which depend on wisdom, which we do with content. In regard of the first, our spirit is enemy to lying, although at sometimes it takes delight in the art wherewith they color a thing to give it some show of truth. And as for the second, there is such diversity of judgment in human actions which are as it were the element of prudenee, as it is a thing in a manner incredible As for that which concerns the will, her harmony consists in the proportion and love which she bears to the good, which makes her detest and abhor whatsoever presents itself unto her, under the show of evil, as pernicious and hurtful to her content and rest. The harmony of the sensitive appetite consists in the familiarity and concurrence it hath with the good of the senses, which causes it to abhor whatsoever shall offend them; as whips, tortures, punishments, hunger, thirst, wounds, and such like. The harmony of the intellectual affections consists in the familiarity and concurrence, they have with the good of the mind and will, which causeth an irreconcilable Hatred to those things which the mind apprehendeth as spiritually evil, and the will renounceth as hurtful to her spiritual estate. Now when Hatred is moved truly according to the direction of sound judgment, and abhorreth all evil according to the nature and degrees thereof, sc, that most, which is most opposite to spiritual happiness and contentment, and others as they have reference unto it, then is it exercised as it ought to be. It is here to be considered, that Divines and moral Philosophers distinguish two sorts of Hatred, the one they call Hatred of abomination, the other Hatred of enmity. For as in love, we affect the person and wish him well; so in Hatred of enmity, we detest the person, and wish him evil: as if I love my friend, I wish him health, wealth and prosperity: If the Judge hate the Thief, he wisheth him the Gallows: But in this they differ; that love respecteth both the person and the good desired, and is entire and complete: but Hatred detesteth the Malefactor, loveth the punishment as an evil deserved by the offender. Contrariwise, as in Hatred of enmity, the person stained with vice moveth me to detest him, so in Hatred of abomination, for the love I bare any person, I hate all evils which may befall him: for example, a man loveth his Child, and therefore abhorreth death as evil of the Child; a just man God, and therefore detesteth sin, as an injury done to God; a man loveth his own health, and therefore hateth diseases, or what else may cross his health. So that here we have three things; Hatred of evil in respect of the person we love: love of evil, in respect of the person we hate; Hatred and love combined in one respect of perfect enmity and complete Hatred.

Q. Why is the Sanctified Exercise of Hatred necessary?

A. 1. This Passion was ingraft in us by nature, to the end that at the first approach, at the first taste and imagination of evil, we may retire ourselves, and fly it, lest we run into ruin. 2. Hatred of evil, is a preservative against allurements and temptations. The world is full of baits, whereby Satan endeavoreth to catch and ensnare us: But so long as the Hatred of sin doth burn in our breasts, his practices shall take none effect to hurt us. As he shall lay ginnes to entrap, we shall be circumspect to decline his malice. 3. The most universal, the most operative, and the most durable passions of the soul, are Love and Hatred: they spread farthest, they pierce deepest, they last longest: and therefore great cause we should look to the right ordering of them. 4. No persuasions can move, no examples draw, nor difficulties compel men to embrace what is evil, if there hearts be carried with a true Hatred and detestation of it. For, as likeness is the cause of love, and that, of Union: so dissimilitude is the cause of Hatred, and that again, of separation. That which we hate, we suffer not to come, or at least not to abide near us: but either we remove it from us, or ourselves from it. If we hate vanity more then affliction, and judge the evil of sin more hurtful then outward misery, we shall not entertain sin, to escape the lesser danger. I hate the works of them that fall away, it shall not cleave unto me, Psal. 101.3. The latter is an effect of the former: for what we hate in others, we cannot embrace and entertain in ourselves. 5. Love is the Fountain of Hatred; and in what measure we love truth, we hate falsehood. To love good and hate the opposite evil in the same kind, are inseparably linked. If our soul thirst after God as a dry Land where no water is, if his favor be better unto us then life itself; it cannot be, but our Hatred must answer in proportion to that which is opposite to God's Law, and derogatory to his glory. And from hence it follows, that Love and Hatred are so conjoined, that if both be not ordered aright, neither is exercised as it ought.

Q. How may this Hatred be stirred up in us?

A. To move this Hatred, two things specially are diligently to be observed. First, The person beloved, and all those reasons which may stir up his love: then the hurt of the evil, and all the harms it bringeth with it. For example, we ought for the love of our souls, and the souls of our neighbors, detest and abhor sin and the offense of God: now all those inducements which move us to love our souls, strike in our hearts a horror of sin, which is the death and destruction of souls. And all those reasons which show the deformity of sin, stir up a detestation thereof. The general Motives alleged above, applied to this Particular, wlll suffice to persuade us to love our souls: the nature and harms consequent unto sin and all other evils, may be gathered out of the holy Scriptures, and from Christian experience.

Q. What are the Several Kinds of Hatred that are to be shunned or corrected?

B. 1. Blind Hatred, when we detest what is presented unto us, out of some superstitious conceit, not according to knowledge; as the Pharisees hated to eat meat with unwashen hands. 2. Carnal hatred, secret or manifest, when we hate our enemies that have some way wronged us in word, or deed: the effect whereof is, contention, upon the renewing of the memory of former faults, now buried in forgetfulness, or the upbraiding of secret sins. 3. Wicked, brutish, and perverse, when we hate good, and love evil; hate the harmless and innocent, love the profane and dissolute; love falsehood, hate the truth. 4. Devilish, when we hate them that seek to do us good; as them that admonish, rebuke, exhort to repentance and amendment of life, or that live uprightly themselves, and follow that which is good. The world hateth me, because I testify of it, that the works thereof are evil. They hated me without a cause. Am I become your enemy, because I tell you the truth? 5. Partiall Hatred, when some sins are hated, but others liked and practiced; as the Angel of the Church of Ephesus hated the deeds of the Nicolaitans, when he inclined to luke-warmness; many men detest theft, that love covetousness; abhor whoredom, that like irreligiousness. 6. Sleight disordered Hatred, when dislike of sin is subordinate to our worldly projects, pleasures, or matters of commodity: which causeth that it is neither sound, set against sin because God condemneth it; nor uniform, rising in detestation according to the nature of the offense; nor constant without flitting or starting. To this Head is referred, the affection that men bare to their friends, when they will not adventure the loss of their favor, to rid their souls from sin.

Q. Who are most subject to this disordered passion?

A. 1. Faint and base minds are sooner moved then generous spirits. The reason is, for that cowards fear everything, so as their Hatred is inflamed against all such as they think may hurt them, be it in their person, in their goods, or in regard of their friends. Hence it is that great men which have no courage are commonly cruel. 2. The proud and envious are also subject to the motions of Hatred. The first, for that they think they are not honored as they should, or should be debased more then is fit by the practice of obedience; the latter, for that all the prosperities of their equals offend them. 3. They that love themselves too much, are wonderful apt to the same motions, for that they take everything as an injury, and are so nice as they cannot endure to be crossed.

CHAP. V. Why the Affection of Pleasure or Delight is to be exercised aright. Of the Delights of Faith and Reason, and of Sense. Rules for the right Ordering of Delight. How this Affection is stirred up, with the Effects thereof.

Question, WHy is the Affection of Pleasure or Delight to be exercised aright?

A. By that which already hath been said, we may easily perceive wherein the sanctified exercise of the affections doth consist, and how they may be discerned, therefore it is needless to repeat it anymore, it shall suffice briefly to show for what singular reasons some other affections must be rightly ordered, and what is specially to be observed therein. Touching Pleasure or Delight it is holily to be exercised, because all the passions of our souls depend upon Pleasure and pain, which grow from the contentment or distaste which we receive from the divers objects which present themselves unto us in the course of this life. If we love, it is for that we find a sweetness in the Subject that doth ravish us. And if we hate, it is in regard that we imagine the Object which presents itself unto our imagination, is full of grief, contrary to our apprehension, The Pleasure we take in the Idea of a good thing, which we enjoy not, and yet promise to ourselves the possession in pursuing it constantly, begets hope: as contrariwise, when we think it is not in our power to obtain it, the grief we have afflicts us, and leads us to despair. Desires in like manner are framed in us by the imagination we have of a benefit which may give us content; and the distaste we have of things which we fly, is, for that we imagine they may cause our discontent and vexation. So as in all other passions we still find pleasure and grief intermixt, in regard whereof we may rightly term them, the Springs whereby all other passions are set on motion. 2. The Author of nature hath united Pleasure and sweetness to the actions of this life, to the end we might with more courage endure the toils and pains, and that they might be as salt which seasoneth meat, and which makes it more pleasing to our taste. 3. Joy is the strength of mind and body.

Q There be Delights of Faith and Reason, and Delights of Sense, Which of these be greatest?

A. Undoubtedly the intellectual, and those of the mind, (if we consider them in themselves,) are more delightful then those of the senses. The Reason why the pleasures of the mind have an advantage over those of the body, is, for that to cause Pleasure or Delight in us, there must concur three things; that is to say, the Object united to the Power; the Power to the which it is united; and the Actual union of the one with the other, which presupposeth knowledge of this good. And first of all, the goods of of the mind (in the enjoying whereof consists the intellectual Pleasures) are more noble and more lovely then all the goods of the senses, and body: whereof we have a notable proof, in that we see men, (yea most abandoned to vice,) deprive themselves of the sweetest Pl •• sures of the body, to purchase glory, which is a good of the mind. Moreover, the power of the intellectual nature, in which is made the impression of these kind of Pleasures is much more excellent then the senses which are corporeal, and the actions which she produceth, and which are followed by these Pleasures, are more noble then those which derive from the senses. And by consequence, the union which is made of spiritual Objects with the will and intellectual nature, is far more strict, more worthy, and more durable, than that which happens betwixt the senses and the Objects which they pursue. It is more strict, for that the senses regard only the outface of things, and do not busy themselves but to consider the accidents which inviron them: whereas the understanding pierceth into the nature and substance of the Objects. It is more worthy, for that it is made without any alteration or corporeal change: whereas the Object pleasing to the senses, cannot be united with them, but it will cause some kind of change which is full of imperfection. It is more durable, for that the Objects of the senses are of perishable goods which soon fail; whereas the Objects of the mind, are of eternal felicity which continues forever. Yet it is true, that the Objects of the senses make a more violent impression in our souls, and that the pleasure which we receive, toucheth us much more then that which the spirits gather from the Objects which are pleasing unto it. The which happens first, for that the goods of the body are borne with us, increase with us, and are preserved with us: so as handling them daily and hourly, we have a more exact knowledge, then of the goods of the understanding, which are removed from us. Knowledge is necessary for the enjoying of Pleasures, wherefore, where this knowledge hath least power, there the Pleasures are least sensible. This also happens, for that we use Pleasures as remedies and cures against the crosses, troubles and cares of this life, which are sweetened, and as it were charmed by their presence. But most men being either indisposed, or not capable to raise themselves up to spiritual consolations, seek and tie themselves to pleasing Objects, which present themselves easily to their senses. The which is fortified, for that the sweetness of Objects which Delightour senses, are suddenly tasted, and do not much trouble us to seek them. It is an infallable Maxim in Philosophy, that the Objects by their presence make a more powerful impression in our souls, then when they are absent. And these things which give us least pain, are most sweet in their acquisition: so as for all these considerations, the Pleasures of the body seem unto us greater then those of the mind. In a word, those of the senses are more sensible, but these of the mind, more perfect and more excellent.

Q. What Rules are to be observed for the right Ordering of Delight?

A. 1. It is not lawful to take Delight in evil, either in the present act, the remembrance of sin past, or the hope of future accomplishment of what we desire; as in unchaste thoughts, expectation of revenge, the calamity of our enemies, &c. Sin is the transgression of the Divine Law, the bane of the soul, the disturber of inward peace; the only evil that robs God of his Glory, man of his Dignity, the soul of Beauty: which cannot minister content to him that takes not Pleasure in his own shame. 2. In matters of corporal Delight, as the use of meat, drink, mirth, apparel, recreation; the possession of riches, friendship, honor, reputation, benefits, and such like; we must take heed of excess; that our thoughts be not taken up about them; nor our hearts over-joyed, if our desires be fulfilled; nor our souls disquieted, if we be crossed therein. To this purpose the Holy Ghost hath commended unto us Christian sobriety and temperance as a principal virtue, yea as a nurse and a staff of godliness and righteousness; which consisteth in a sparing, a moderate affection at least, not of meat and drink only, but of all bodily benefits. All the wise men in the world exhort us to set a careful guard over the Pleasures of the senses, which they call the poison of the mind. For the which we must the more carefully provide; for that these passions are accompanied with a certain sweetness which flatters us at her first approach, and surpriseth our judgment, and charms it in such sort, that it helps to deceive itself. An Ancient said well, That nature had engrafted no such pernicious desires, as those of the Pleasures of the body; for that these desires besot the mind, and growing unbridled, do so inflame the courages where they get possession, as they leave nothing undone to content their passion. Immoderate Delight, what is it but the drunkenness of the mind? As one saith west of prosperity, that it so transporteth some, that they are even as drunk with it; and some sorts of mirth and Music are said to make men little better. Yea, excessive Delight in these things engender many perilous diseases in the soul, as folly, ficklenels, inconstancy, niceness, fond admiration of what cannot profit, neglect of God's favor, an eternal blessedness. 3. In matters of spiritual Delight, we are specially to rejoice in the favor of God, and in all other things as they have reference unto him, wherein the greatest exceedings (if it were possible to exceed) are most praise-worthy. Enlarge thy heart as much as is possible; herein take thy fill of pleasure: The more thou doest rejoice in God, the better it is. And here it must be remembered, that the Delights of the senses charging, and as it were importuning our natural dispositions, become tedious and troublesome; as it falls out when we suffer ourselves to be surprised with the excess of eating and drinking. Whereas those of the mind never exceed the carriage nor capacity of the natural disposition of the soul, but rather add perfection to her nature: wherefore when they are fully enjoyed, they Delight most. And if there beat any time a distaste, it is for that the action of the mind is accompanied with the action of the inferior powers, the which being corporeal, they are tired with the continuance of so long an employment. Wherefore they call back the spirit that it may give some rest unto the body. And doubtless, the reason why those happy souls are never weary to behold the presence of God, is, for that the contemplation of this pleasing Object doth not overcharge nor weaken the spirits, but doth ease and fortify them.

Q. How is the affection of Joy moved or stirred up?

A. 1. All those Motives which stir up love and affection, consequently move desire and Delight: for love is like the quality of levity or lightness in fire, which inclineth and bendeth it to motion, desire is the motion, village or voyage, Delight the quietness or rest of the soul in her Object: and therefore all those causes of love we have delivered in the matter of love, all those may serve for this subject. 2. A firm hope and assurance of those things we desire and love, causeth Delight. Hope nourisheth the Countrymen; for the hope of gain causeth the laboring Husbandman not to feel the scorching heat of Summer, nor the hoary Frosts of Winter. Hope of glory allotteth the Soldier to receive a certain sweetness in all dangerous Encounters: Hope of lucre maketh the Merchant merry at midnight, although he lie in the midst of the vast Ocean Sea tossed with Billowes, and shaken with Tempests: and the surer the hope is, the greater joy ensueth, as when the Merchant after his long voyage returneth with his Ship laden with Merchandize and cometh with a pleasant gale within the sight of his expected Haven, then his hope for the certainty of his future possession of apported wealth, being delivered from all danger, is changed into Joy and present Delight. He therefore that will move Delight in this matter of hope, must exactly declare the certain grounds and undoubted security of obtaining the thing expected. 3. Because Delight consisteth in the possession of some good thing real or apparent; therefore all those reasons which tend to the amplification or evident demonstration of the goodness of the thing, all those are fuel of Delight, and sparks of Joy. It is admirable, how the mincing and particularizing of the Object of Delight increaseth and augmenteth Delight. Wherefore the fantastical and lascivious Poets, though vainly and viciously, yet wittily and artificially depaint their Lovers bodies from the head to the heels, in every part discovering one or other perfection, excellency, or amiableness, apt to move and stir up Delight. And herein also all Tradesmen excel, for to persuade their Wares to be good and perfect, they will open unto you a number of circumstances or appurtenances of goodness or excellency wherewith their Merchandize is affected. And for this cause all that would stir up themselves to virtue and godliness of life, should particularize the Pleasures and Delights incident thereunto, as the quietness of conscience, the gratefulness of God, the honor and reputation of all good men, the reward in the world to come; and everyone of these the finer it is sifted, the more pleasant it will appear. 5 It importeth much in moving Delight to persuade the stability and continuance hereof, that it seem not like a May-Flower, which is budded, blossomed, and blasted in a small time: and the reason is, for momenteain and cursory Delights are for their brevity rather dispiseable then commendable. The continuance of Delight may be grounded upon the removing of all impediments which any way may impeach or diminish it. 6. In every Object of Delight there is a certain intensive goodness and perfection, and there is an extensive; as in a Cellar of Wine, there may be excellent good Wine, and variety of excellent good Wine, and thereby our taste may be delighted with the perfection of Wine, and with variety of Wine. In like manner, in all the Objects of Delight, we may find a certain intention of goodness, and a certain extension, and both these seriously considered, exceedingly increase Pleasure and Delight: for the intention filleth and satiateth the soul, and the extension or variety taketh away a certain distasteful loathsomeness which one kind of uniform Pleasure draweth with it.

Q. What is the Effect of Pleasure or Delight?

A. There is nothing in this life more potent then Pleasure to move men to action. True it is, that ambitious men aspire after honors, but why thirst they so after them, but because they take an extraordinary Delight to be honored? Why do covetous curmogions the best substance of their brains to get riches, but after they have gotten them, to Delight in the possession or fruition of them? And the reason is, for joy and Delight are a possession of some good thing, wherein nature receiveth great contentation. If the heart be raised up to rejoice in the fruition of God's favor, and the Joys of Heaven, he will spare no pains in seeking rest, quietness, and eternal happiness with God.

CHAP. VI. Why the Affection of Grief is to be Exercised aright. Of Sensible and Intellectuall Grief. Rules for the right Ordering of Grief, and how it may be stirred up in us. Motives against immoderate Sorrow, with the Means to redress it.

Question, WHy is Grief to be Ordered aright?

A. 1. There is not any Passion wherewith man is more afflicted in this life, then with Grief and sorrow, whose Objects present themselves continually to his mind and sense. 2. Excessive heaviness hath troublesome effects, for that first of all, it takes from the mind all means to attend the search of the truth. The reason is, for that all the powers of our soul, being tied unto, their essence, as the Branches unto the Tree, it doth of necessity follow, that when she is wholly busied in the functions of one of her powers, she abandons the rest, and cannot assist them in their actions. Wherefore, when as anything draweth the soul wholly unto it, and employs her whole action, she cannot attend anything else: by consequence whereof, an exceeding heaviness seizing upon her, it draws her away; so, as she cannot think of anything else, feeling herself oppressed with Grief as with an heavy burden, which bears her down and hinders the liberty of her functions. It is therefore generally true, that there is not an action of the soul whereunto heaviness is not an hindrance and let. The which we find verified in ourselves, for we never do anything so well being possessed by cares as when we are in joy; whereof the reason is visible: for that the will is the cause which excites us to act, the which hath the good for Object, and makes the more powerful effect when it appears pleasing and is accompanied with delight. It is true, that when there remains any hope to surmount the causes of our displeasure, then heaviness may serve to fortify our action, and to enflame our courage, for that the more we feel any Grief, the more we strive to be freed from it. But if there be no hope remaining we become as it were senseless, and abandon ourselves in prey to Grief. We flee the company of men, we hate the light, we find, the comforts and consolations of our friends importune, and have no content but to feed ourselves with bitterness. Again, immoderate sorrow causeth deadness and hardness of heart, dis-enableth in prayer, stoppeth the ear against all words of comfort, and weakeneth the powers of the soul and strength of grace, exposeth to temptations of impatience, and filleth the soul with much bitterness. Besides the torments which heaviness gives unto our spirits, she doth also produce fearful effects upon our bodies, for that it is a malign, cold, and dry Passion, which wasteth the radical humor, and by little and little quenching the natural heat of the body, thrusts her poison even unto the heart, whose vigor she causeth to wither, and consumes the forces by her bad influence; whereof we see the signs after death, when as they come to open those that have been smothered with Melancholy. For instead of an heart, they find nothing but a dry skin like to leaves in Autumn. So that all things considered, we may say, that this passion is most pernicious, which thus consumes our forces, causeth our heart to languish, and makes our life short, but extremely miserable. 3. There are many remedies against inordinate sorrow, but most commonly the Grief is so obstinate, as all applications are unprofitable. To cure it, we must first take away, or at least diminish the opinion of the evil which afflicts us: the which is easy to do, seeing it depends of our opinion. For, as Dignities, Honors, Crowns and Triumphs, give us no content, but what we take ourselves when as they arrive; for that we have seen many weep even in the midst of all this pomp: so the pains of this life, ignominies, banishments, the loss of goods and kinsfolks, with all other miseries, afflict us not extraordinarily, unless we ourselves make them more bitter and violent by our own weakness; for that we have seen many laugh in the midst of all there miseries. 4. Great and many are the benefits of well-ordered sorrow. It is the Physic of the soul; it purgeth, melteth, refineth, and preserveth the heart in good temper: It is the ground of spiritual comfort, the Nurse of Joy. It plougheth up the fallow of the heart, that the Word of salvation might sink deeper and deeper. A mourning soul is a welt-manured soil, that receiveth the seed of the Word, and bringeth forth fruit with advantage. Immoderate sorrow deadeth and weakeneth the powers of the soul: but sorrow kept within limits and bounds, quickeneth the heart to apprehend, judge and make use of whatsoever doth befall.

Q. There are two Kinds of Grief, the one which resides in the sensual appetite, and the other which hath its seaete in the rational: How do they differ?

A. 1. Sensible Grief ia always accompanied with a visible alteration and change of the body which is moved; whereas the Grief of the mind hath not always an agitation of the body, but most commonly contains itself within the bounds of the power where it is framed; in regard whereof it is sometimes attributed to God and Angels. 2. The cause of sensible Grief resides in the body, which suffers some violent impression that alters it. The cause [I say] doth reside in the body, which receives some kind of outrage: But the motion of Grief is always framed in the soul, for that the body is not capable but by the presence of the soul. But the cause of the intellectual Grief resides in the rational part, and in the mind, which represents unto itself the evil which the receives from the Objects which present themselves unto her thought. 3. The apprehension and knowledge which the exterior senses have of things, they do only regard the present Objects which make an actual impression in them; but the understanding not only conceives things present, but even those that are past, and which may happen, or fall under the imagination of man. Hence it comes that corporeal Grief which followeth the apprehension, which things present make in the senses, grows only from the presence of Objects contrary to their inclinations. Whereas the Grief of the mind following the knowledge of the understanding, may grow from Objects that are present, past, or to come, and from those which man doth presuppose may succeed unto him.

Q. But whether of these Griefs is greater, this of mind, or that of the body?

A. We show ourselves more sensible of the Grief of the senses, then that of the mind: but it is most certain that the interior Griefs which afflict the soul, are much stronger then the exterior pains which torture the body. For that the apprehension of the mind and imagination, is much more noble then that of the senses, and especially, then that of feeling which hath the greatest share in corporeal pains. For proof whereof, we see great courages to avoid inferior Grief, expose themselves voluntarily to the exterior pains of torments and punishments, which are in some sort pleasing unto them, for that the interior joy doth mollify their pain: whereof we have glorious examples in the constancy of the Martyrs, who have exposed themselves to the fire, to tortures, to Wheeles, and to the rage of wild Beasts, for that they would not sin against God, and burn Incense unto Idols.

Q. What Rules are to be observed touching the right ordering of Grief?

A. 1. That which in itself is good and holy, cannot be a just Object of Grief. No man can justly be grieved to see the wicked change their life unto a better, to embrace piety, to become just, valiant, moderate, wise, and adorned with other virtues. Yea, the most innocent souls rejoice whensoever they see a man, who was formerly vicious and disordered, become virtuous and temperate: There being no man living that is unworthy of virtue, seeing that virtue by her presence doth extinguish vice. 2. In worldly things, such as concern our Estate, Name, Credit, Friends and the like, we must look, that our sorrow be not distrustful, distracting, excessive, causing deadness, violent carrying reason captive, breeding impatience, blind and senseless looking only to the cross, not to the proper cause of all miseries, which is sin and wickedness. 3. Spiritual sorrow for sin; hardness of heart, and other Maladies of the soul, must be moved and moderated by faith, that it might quicken to Prayer, stir up to receive the promises of comfort, and fit the heart to rejoice in season. The affections do all move in a circle, each one drawing other, that if any one move aright, all follow in their course. Thus joy and sorrow succeed one another, and both take their fit season, if ei • her be orderly in motion. Sorrow is immoderate if it admit not joy: Joy is excessive if it drownsorrow. 4. Sorrow must be universal and uniform proportioned to evil that doth afflict. As it is a fault to grieve when we should rejoice, and to rejoice when we should grieve; so its not to grieve for all evil, in a measure answerable to that which doth afflict. There be degrees of evils, so are there of sorrow for them.

Q. How may this sorrow be stirred up in us?

A. 1. Desire doth cause Grief, when the possessing of the desired good is hindered or delayed. And therefore what Motives soever do stir up desire, the same may be used to awaken sorrow. 2. Love of good, causeth Grief for evil; as love to our preservation, doth oftentimes cause sorrow and heaviness, for that we apprehend as means of our destruction. By what means love to good is kindled, by the same is the heart wrought to sorrow for the contrary evil apprehended as present. 3. The apprehension of evil, is the Object or ground of sorrow, which is more or less intense according to the knowledge we have of the evil that presents itself unto our thoughts, the great danger, and eminency of it, The arguments that set forth unto us the certainty, likelihood, and extension of the evil, will be effectual to work unfeigned sorrow.

Q. What Motives should persuade Christians to look well about them, that their sorrow be not immoderate?

A. 1. God requires, that we serve him with a cheerful and merry heart, which they cannot do, who give way to excessive sorrow. Thou shalt rejoice before the Lord thy God. God loves a cheerful giver. See how the Lord complains by his Prophet, of the severity and perfidiousness of the Husbands, whereby the Wives were compelled to wet the Altar of the Lord with tears. That Exhortation of Nehemiah made to the people, when they wept at the hearing of the Law, may be alleged here very fitly. This day is holy unto the Lord your God, mourn not nor weep: for all the people wept, when they heard the words of the Law. The course that many good Christians hold is very preposterous, who afflict themselves for lack of delight and cheerfulness, and yet crucify themselves with inordinate sorrow and dejectedness of Spirit. Elisha being distempered with the presence of wicked King Joram, before he attempted anything, whereby the three Kings distressed for lack of water, might be refreshed; he commanded that one skillful in Music should be brought, by whose art and skill the clouds of sadness and distemper might be dispelled. But if Prophets, who spake by immediate inspiration, needed this help of cheerfulness, much more others. 2. With men, the Offices which are performed with sad and heavy hearts, are unacceptable. What Master can away with a servant that is ever whining? Who can take pleasure in a sad lumpish companion? Delight and cheerfulness graces all Offices, is the Ornament of all Societies. 3. Sorrow is the band of the soul, that ties it close together that it can scarcely pant or draw breath in the open or free air.

Q. What course must be taken to redress immoderate sorrow?

A. 1. The principal means is serious meditation of God's gracious promises, with full purpose and resolution of heart to rest and cleave unto them. My soul melteth for heaviness, quicken me according to thy Word, Psal. 119 28. The Word of God doth sustain and quicken the heart, promise grace and remission of sins, reveal unto us the mercy and loving kindness of the Lord, by which light and brightness the mists of sorrow are dispelled. And whereas excessive Grief doth arise from a false apprehension of evils present, which maketh us judge our case to be far more intolerable then indeed it is: By the Word of truth we come to see our estate, what evils hang over our heads, of what quality, how they may be prevented, or where we may find strength to bear them, and how all things shall work for the best unto us. 2. Grief of mind is eased by faithful prayer, wherein we lay open our cares into the bosom of the Lord, and wait upon him till deliverance come from above. In the day of my trouble I sought the Lord, Psal. 77.2. Cast thy burden upon the Lord, and he shall ustain thee, Psal. 55.22. Pray and wait, seek and rouse up thyself to trust confidently. Out of the depths have I cried unto thee, O Lord. Lord hear my voice, &c. I wait for the Lord, my soul doth wait, and in his Word do I trust. Both these, Prayer and expectation must be joined, as we must strive to pray, so we must stir up ourselves with all earnest resolution to wait with patience, otherwise the weight of sorrow will fall back upon us more heavily. 3. Former experience is very effectual to asswage bitterness of heart. Psal. 143.5. I remember the days of old, I meditate on all thy Works: I muse on the works of thy hands. Why hath the Lord dealt tenderly with us above all he promised, and made good whatsoever he hath spoken? Why hath he holpen us in our distresses, kept from us the things that we feared, granted our hearts desire? but that we should learn to trust in his mercy, and to expect like aid and assistance from him. And say we be plunged into the depth of sorrow, former experience giveth wisdom what course is to be taken to procure freedom. In bodily pains, if we have found ease by a Medicine, when the same evil pincheth, we know what is to be done. But in spiritual affairs it is much easier to get understanding by former experiments. 4 We must foresee the accidents of this life, not as if they should happen infallibly, for that were to make us miserable before the time; but as incident to all men, and that being of this number, if any cross or misery shall fall upon us, we may be the less amazed. For the crosses which we have foreseen, strike us more gently, and make a weaker impression in our soul. Wherefore a wise man of the world, who had prepared himself for all the accidents of this life, receiving the heavy news of the death of his Son, was no otherwise moved, but only said, I knew I had begotten a mortal creature. Doubtless it is the effect of an exact and singular wisdom, to have this feeling of human accidents, not to be amazed at that which happens, nor to see anything befall him, which he hath not foreseen. So as a wise man must always remember, that dangers, losses, banishment, infirmities, yea the death of his Children, Wife, and that which he holds most dear, are things which may happen daily, and which threaten all men; and therefore if he be exempt, it is the benefit and gift of God, and if they befall him, that they are the miseries of his nature. For having this consideration of the common miseries of men, he finds himself bound to suffer constantly, and with patience, the necessities and crosses of this life: lest he should seem to fight against God, who hath laid this yoke upon him, to punish his offenses, or to keep him in awe. 5. To mollify our sorrows, we must remember that the miseries of this life give us a glorious subject to exercise our virtue, and to show our constancy before the eyes of Heaven and Earth, which are Witnesses of our combats. For as Pilots cannot show their Art and Industry but in storms, nor Soldiers give proofs of their Valour, but in the midst of dangers: so a virtuous man hath no means to make his virtues shine, but amidst the adversities which befall him in this life. 6. But that which should most fortify us in this thought, is, that God who doth cast us into the midst of these combats, will comfort and assist us in them, crown our constancy, and not suffer our labor to go unrewarded. 7. Grief is dispensed by divertisements, by affairs, by the entertainment of wise men, by the discourse of such as are learned and fear God, and by the force of our own judgment, conceiving with ourselves that we should not suffer any misery to triumph over our courage and constancy; that to be touched with affliction is a thing common to all men, but the glory of this constant opposition, belongs only to an eminent virtue. And lastly, that he who sends us these afflictions, is a Father, and no executioner. That it is that great God, without whose Decree there falls not a hair from our heads, and whose will no man may contradict, unless he will show himself desperately mad. 8. As in other infirmities of the soul, a greater evil makes the less to be forgotten: so we may disperse a present heaviness, either by considering that it is not the present misery which we must lament, but others of greater moment, which more threaten us; or else in fortifiing our resolutions with a better hope, as in representing unto ourselves the glory of Paradise, after the miseries of this life, and the Crowns of Heaven, after the combats of the the earth. All these things make great impressions in religious souls, capable of the feeling of piety. 9. Besides all these, there are remedies which are taken from the Objects of the senses, which recreate the mind and body in the midst of Grief. For first, whatsoever delights and gives joy unto the senses, causeth ease to the heaviness of the soul; for that joy is to the soul, that which rest is to the body. So as they which rest, repair their forces, mollifying the pain which hath tired them; so they which begin to taste any sweet pleasures, feel their Griefs to decay by little and little, and their heaviness to vanish away and go to smoke. Wherefore it is fit to draw them that are afflicted into the Fields, to enjoy a free air, and the sight of Heaven. It is good to show them Harvest, Rivers, Meadows, and Hills; for that these divers objects divert the afflicted soul, and make it forget a part of its Grief. Some have thought that Music and Songs are fit to charm our Melancholies, whereunto they refer that of Solomon, As he that putteth on a Garment in cold weather, and powereth vinegar upon niter, so is he that fingeth Songs to an heavy heart: Which they further confirm by the example of David, who by the sound of his Harp did pacify the evil spirit which tormented Saul: and of Elijah calling for a Minstrel, who by his cunning and skill might asswage the bitterness of his spirit. But experience hath taught us, that all these things do many times rather entertain Melancholy, then disperse it. Wherefore in this subject we must observe the nature of the infirmity, and the quality of the Music, which must be proportionable to the disease. The use of Wine also hath a particular virtue to expel cares. Wine makes a cheerful heart. Give strong drink unto him that is ready to perish, and Wine unto those that be of heavy hearts. The reason is, for that Wine being moist and hot, it doth at one instant both water sweetly, and heat that bilious humor, which is as it were the center and root whereunto Melancholy doth fix itself. Sleep also and the use of Bathes, are very behooveful; for that both the one and the other reduce nature to her first habit, and restore her good constitution, which Grief had corrupted; the which disperseth heaviness, and causeth joy to enter into the afflicted soul. 10 To rectify this Passion of mind, we must withstand the beginnings, and by all possible means expel those vain, false, frivolous imaginations, absurd conceits, vain sorrows that afflict the heart, by doing something, or other that shall be opposite unto them, thinking of something else, persuading by reason, or howsoever to make a sudden alteration of them. It is not in the power of a Melancholy man altogether to free himself from fear and sadness: but he may choose whether he will give way too far unto it, he may in some sort correct himself. A Philosopher was bitten with a mad Dog, and as the nature of that disease is to abhor all waters, and liquid things, and to think still they see the Picture of a Dog before them, He went for all this to the Bathe, and seeing there as he thought in the water, the Picture of a Dog, with reason overcame this conceit. Thou art discontent, thou art sad and heavy, but why, upon what ground? Examine it thoroughly and thou shalt find none at all, or such as is to be contemned. Rule thyself then with reason, satisfy thyself, accustom thyself, wean thyself from those fond conceits, vain fears, strong imaginations, restless thoughts As he that wears an upright Shooe, may correct the obliquity or crookedness, by wearing it on the other side: so may we overcome and master our affections if we will, by turning them some other way. As in a City they do by stubborn rebellious Rogues than will not submit themselves to political Government, compel them by force: so must we do by our affections. If the heart will not lay aside those vicious motions, and the fantasy those fond imaginations, we have another form of Government, to enforce and restrain our outward members, that they be not led by our passions. If appetite will not obey, let the moving faculty over rule her, let her resist, and compel her to do otherwise. As in an Ague, the appetite would drink, sore eyes that itch would be rubbed, but reason saith no, and therefore the moving faculty will not do it. When we are urged with any matter of great importance, we forget our fears for the time, a business of more weight possessing that room in the heart. But what we can do upon such occasions, we may do voluntarily at another time if we will: for outward objects cannot give ability that was not in us before. 11. If Judgment be so depraved, reason over-ruled, will precipitated, that we cannot seek our own good, or moderate ourselves, our best way for ease is to impart our misery to some friend, not to smother it up in our breasts. That which was most offensive to us, a cause of fear and Grief, when we shall but impart it to some discreet, trusty, and loving friend, is instantly removed by his counsel, wisdom, persuasion, advice, good means, which we could not otherwise apply unto ourselves. The simple narration many times easeth our distressed mind, and in the midst and greatest extremities, many have been relieved by exonerating themselves to a faithful friend. And this is one cause why tears disperse heaviness, and diminish our pain: for when we pour forth tears, we cast out that which afflicts us, and emptying the humor which oppresseth us, and smothers us within, by this means we free ourselves from an heavy burden which lay upon our hearts, by reason whereof our soul helping herself to cast out the enemy of our life, diverts and frees herself from the importune thought of Grief, and employs her imagination to this divertisment, the which for this occasion is pleasing unto her. Another reason there is, for that it is a contentment to man, to do an act befitting the estate wherein he finds himself. So, as if amidst the mourning of our friends, we chance to laugh unadvisedly, when we enter into consideration with ourselves, this lightness doth displease us, for that laughter agrees not well with mourning; And there is nothing doth accord and concur better with the condition of miserable men then tears, wherefore they are pleasing unto them, and by consequent sweeten their torments.

CHAP. VII. Why the Affection of Hope is to be moderated aright. Wherein the sanctified Exercise thereof consists. The Effects of Hope. The sev • rall Kinds of disordered Hope that must be shunned. How a lively Hope is to be stirred up, and preserved in us.

Question, WHy is Hope to be moderated aright?

A. 1. Hope well ordered serves to mollify the pains, and to encounter all the crosses and accidents of this life. Amidst the miseries of this life, and all public and private calamities, which otherwise would be intolerable; the wise providence of God hath provided us this remedy, to fortify our constancy, and to keep us from shrinking, and falling under the burden of adversities. And therefore a Rhodian being cast into an obscure and cruel Prison, among Serpents and venomous Beasts, and conjured by some of his friends, to make an end of so many miseries by a voluntary death, he answered wisely. That man hopes still while he breathes: as if he would say, that death only could deprive man of the hopes of life, and better condition. But the Prophet David more Christianly, I had fainted in my affliction, unless I had hoped to see the goodness of the Lord in the Land of the living. Hope holds up the head in the midst of all storms, which violently beat upon, and seem to overwhelm our ship. 2. As the North Star is the Mariners Guide, who look continually upon her light to assure their Navigation: so Hope is that which inflames us to the difficult actions we undertake. 3. As the brightness of the North Star doth fill them with joy that sail by the Sea, but when as it shines not they are dismayed, and fear hourly to perish by the violence of some storm, or to see their Ship split upon some Rock: so whilst we have any remainder of Hope, our souls are content; but if it be quite vanished, we hold ourselves miserable, and begin to neglect and forget ourselves. 4. Hope fortifies our resolutions, and makes them more prompt in their actions. Hope fills with courage to endure hardness, to bear crosses, to fight manfully, strive mightily, and persist immoveably. The which is for two reasons. The first, for that she hath for Object, a good hard to be obtained. But the apprhension of the difficulty, which presents itself in the pursuit of the good, whereunto we do aspire, doth usually make us gather our forces together, to vanquish all obstacles, and to attain unto it, notwithstanding all the difficulties that must be encountered. And therefore we employ more care and diligence, by means whereof we attain more easy to the end of our designs. Secondly, Hope breeds pleasure and sweetness, which makes us more active and ready to pursue that which we desire; For that we behold nothing painful wherein we take delight. Wherefore as pleasure makes all actions delightful unto men, so the content we receive from our Hopes makes us pursue with more heat, and less pain, that which we have once conceived in our thoughts. This joy which proceeds from a certain Hope we have of enjoying, disperseth itself into all the members of man, the which do joyfully receive the impressions of the moving faculty, yielding upon this occasion a more prompt obedience to execute the Commandments of the soul. The laborer would not expose himself so freely to the rigor of the air, nor endure with such patience the injuries of times, in tilling his Land, if he did not promise unto himself a rich Harvest for the fruit of his labor. The Soldier would not cast himself into dangers, he would not mount up to breaches, nor thrust himself into the fury of combats, if the expectance of glory, or Hope of booty did not animate his courage. The Merchant would not pass through Rocks, fires, waves, and storms, running from Sea to Sea, and from Port to Port, if he did not promise unto himself great wealth, in recompense of his voyages and travels. So as Hope is as it were, the soul of goodliest actions, making us to surmount all the difficulties and obstacles, which might hinder the execution by the mollifying of our resolutions. Yea, it is certain, that courage hath always been held an effect of good Hope: for when as man hopes to surmount those fearful things, which seem to threaten him, he goes courageously to encounter them; whereas when he is surprised by fear, he faints and abandons himself unto the misfortune, his despair rising from the difficulties which he apprehends in the good which he should pursue. 5. Although Love be the Fountain of all the Passions of the soul, yet Hope may be the cause that we love any one. For Hope may propound unto itself two things, that is to say, the good which we Hope for, and the means to obtain it. Wherefore an Object of good presenting itself unto us, which we are not able to attain unto, but by the assistance of other; for this reason, Hope doth also regard those that assist us, and make the thing easy. Seeing then that Hope regards the Objects which we propound unto ourselves, undoubtedly Love is that root and cause of Hope; for that we Hope not for anything, but that wherewith we are in love, and whereunto we have tied our affections, desiring passionately to enjoy it. But for that Hope reg •• ds him which doth open to us the means, and makes the thing possible; Love is a bud of Hope, seeing that we love him, for that we Hope to attain unto our desires by his assistance. So as the first impression which the Object which we pursue makes in our souls, is an effect of the love we bear it, conceiving it to be a good fit for us. But the consideration of the means to attain unto it, which comes from others, makes a second impression in us, and induceth us to love him that doth procure it, representing him unto us as profitable unto our design, and therefore worthy to be beloved. 6. Vain Hopes do grievously delude and beguile the heart, leaving nothing behind them but vexation or despair, after great labor and toil, when we be utterly disappointed. It is not unfitly defined, to be a Dream, that presents itself to a man awake. For as Dreams in the night fill us with illusions and vain forms, which abuse us, and which make us imagine that we are rich in our extremest poverty, that we are happy in our greatest misery, that we enjoy Scepters and Crowns, in the midst of bonds and Irons, that we command great Empires, when we are restrained in an hard and slavish captivity: In like manner, Hope abusing our imagination, fills our souls with vain contentments, and represents unto us that all things are subject to our power, that we are in right good estate, assured of salvation, able to repent when we please, and to shun the practice of evil by our own power; when in truth, our state is most miserable, our course abomination, our ways tend to death; and we have no power in our hands to deliver ourselves from the reign of sin, or the power of wrath to come. Yea, in the midst of our greatest disgraces, we flatter ourselves with this conceit, that human calamities and miseries have their bounds, and that they are weary to be always about one man; as the winds and storms in the end break, and are pacified after the most violent gusts. Thus we hope to see a change in the course of this life, and that the day which we attend will make our condition better, and convert our misfortunes into incomparable felicities, when beside fond conceit we have no reason to expect better times. The Scripture resembles the hope of the hypocrite to the Spiders web, which is spun with labor, breaks of itself without any violence: To the dream of an hungry man, who is the more tormented after he awakeneth, because he findeth he did but dream of plenty: To a puff of breath, or the giving up of the ghost, which shall bring him to the King of terrors. The expectation of the wicked is wrath. 7. Lively well-ordered hope is most necessary and profitable in all the parts of our life, and the several actions of it. Our life without hope is a most heavy burden: no work can find good success that is begun without Hope. Hope is much better than any stately palace, delightful gallery, orchard, garden, pleasant air and prospect, which the sons of men prepare with great cost, travel and pains for their comfort. These without hope can avail nothing; Hope without these is sufficient of itself. Give a man hope in prison, banishment, poverty, disgrace, and he will endure without fainting or impatience. 8. Sound Hope is certain in event. They that hope in the Lord shall not be confounded. If the Lord promise life in death, light in darkness, a settled state of the Church in the midst of confusion, a calm after many storms and hideous tempests; it is meet the faithful should rest in the word of promise, and their expectation should be gladness.

Q. Wherein stands the right exercise of Hope?

A. In this, that it be directed according to the commandment of faith, to expect all good things promised according to the nature of the promise, in all estates and conditions, both when means are at hand, and when they fail, grounding itself upon th • free grace of God. In things spiritual absolutely promised, hope must be certain, steadfast and constant, even when all things seem to threaten the contrary: The like may be said of things temporal promised in the same manner; as of Israel's possessing the Land of Canaan, David's coming to the Crown. In outward things conditionally promised, hope is conditional; for it is grounded upon the word of truth received by faith, and what faith cannot believe, hope cannot expect. In the most desperate dangers we must hope for an happy issue, but the particular event is uncertain. We may expect good from men as the instruments of God, and in lawful causes we may hope to find success by lawful means, wit, friends, power and such like: but still our confidence must be fixed upon the Lord, without whose blessing all second causes are of no validity. The horse is prepared for the battle, but safety is of the Lord. Many seek the Rulers favor, but every man's judgment cometh from the Lord. Many employ all their friends, and use all possible means to have the Magistrate made for them in their suits and questions: but the sentence which the Magistrate shall pass upon every man's cause, whether it be to clear him or to cast him, is of the Lord. In all conditions of life, seem our case never so forlorn or past cure, we must hope in God, in the use of lawful means alone: but we can never look to speed well, if we turn unto evil courses, for there is no promise that God will bless them.

Q. What are the effects of Hope?

A. 1 He that hopeth truly will wait patiently without fainting or impatiency, though the Lord seem to delay. My soul, wait thou only upon the Lord; for my expectation is from him. 2. Hope drives a man to seek the Lord early with earnestness and contentation, In the use of all good means, and when they sail, until he be found for his help, I waited patiently for the Lord, and he inclined unto me and heard my cry. Faith looketh unto God as a poor beggar, and hope waiteth as a petitioner at the throne of grace, knowing that he from whom all good things come, looketh to be sought unto, that it may appear that his mercies are free and undeserved, 3. Hope preserveth pure from defilement of flesh or spirit: it will not suffer corruption to harbor quietly in the bosom, nor turn aside to ungodly courses. 4. The man that waiteth upon God, is not puffed up with present prosperity, knowing that a change may come; nor dejected with evil tidings, as if there were no help in God: nor doth he judge of things by outward appearance and present success. But of the effects of Hope see before, in that which hath been said of the sanctification of this affection.

Q. What are the several kinds of disordered Hope that must be shunned?

A. 1. Hope is evil, when men expect to thrive and prosper by ungodly practices; as cozenage, lying, oppression, profanation of the Lord's day, &c. Do they not err that devise evil? There is nothing almost, which wicked men do not hope they can obtain and compass by their sleight and cunning; as the Giants who attempted to build the Tower of Babylon, nothing doubted of the effect. But the Spirit of God speaking in the mouth of his Prophets, declareth that they are false in their hope, and shall come short of their purpose. Never could wicked man obtain his hope to his contentment in his sinful devices. Either he cometh too short of that which he concluded to do, or misseth of that happiness which he looked for in his exploits, or falleth into those troubles which he never stood in fear of. 2. Carnal hope is evil, when we rely upon strength, wisdom, authority, riches, casual experience, and promise great security to ourselves, when we be compassed about with human aides. The heart of man is apt to flatter itself in these things, as if nothing were impossible to him that is thus underset: whereas the Lord can easily beat down the force of the mighty, and bring their glory into confusion. An horse is but a vain thing to save a man, neither is any man delivered by his much strength. Associate yourselves O ye people, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. How hath the Lord taken the crafty in their own counsel, and trodden the glory of the mighty under feet? It is all one with our God to save by few and many, with and without the strength of men. 3. Limited hope, when we can be content to wait for a season, so it be not long; but faint or give over to expect help, if it be deferred. How oft are such like voices heard amongst Christians; Till such a time I had good hope, but now I am clean out of heart? If I find not comfort by such means, I can never look for it? But this is our infirmity, we must wait till the Lord show mercy, and hold fast his promise when he seems to be far from our help. 4. Superficiall and slight hope must be settled and rooted better. Such is the hope of them that hold out in lesser trials, faint in greater difficulties. In some particular troubles they lift up their hearts, and stick to the promises: but if they be pressed hard, they start aside and give way to the temptation. The temporary believer shrinks in persecution if he be not choked with the world and the pleasures of it: so fareth it with the hope of the hypocrite, which wanteth rooting. 5. Partiall hope is unsound, misordered, when we expect help f • om Heaven in some particular occasions, but ordinarily rely upon our own devices, or the arm of flesh, It is many times reproved in the Saints of God, that they trusted in Egypt, Assyria, the arm of flesh, but relied not upon the Lord.

Q How is lively Hope to be preserved or stirred up in us?

A. 1. In stirring it we must always have an eye to the grounds and foundations whereupon our Hope shall be built; for as • hese fadge, so Hope followeth: if these be small or frivolous, Hope is vain and ridiculous; if they be strong and sound, Hope will prove more certain and prudent. 2. All Christian Hope depends upon the gracious promises of God which never fail; and to quicken it the better, it is profitable to discourse over these circumstances; who hath made the promises, how he standeth affected towards us, in what relation he is obliged unto us: What he hath promised, how it makes for his glory to accomplish it, for what reasons he will be pleased to grant our suits or requests: What a potent and wise Intercessor we have to plead our cause, and of what credit with the Father: What plentiful means he hath in store to bring to pass what he hath spoken, and how easily he can accomplish them. 3. It is not amiss to set down all the objections which any way may frustrate hope, and briefly, orderly, and as evidently as may be, refute them: for thereby all cavils and impediments shall be removed. 4. We must make use of former experiments, comparing them with the Word of God, and judging accordingly: But experience is only a fortification, not the ground of Hope. By experience we come to see and are persuaded, that what others hold impossible, may notwithstanding succeed happily, which doth much prevail with us: but if all experience were wanting, we should yet rely upon the infallible promise of God. Grace is the ground, truth and power the props of Hope, experience a notable furtherance to strengthen and encourage in expectation of God's mercy.

CHAP. VIII. Why Courage and hardiness is to be exercised aright, and wherein the right exercise thereof consists. How faith begets Courage. The things wherein spiritual Courage doth show itself. The kinds of disordered Courage that must be shunned or corrected. The means whereby spiritual Courage may be increased.

Question, WHy is Courage and Hardiness to be ordered aright?

A. Hardiness, which is a passion of the soul that doth fortify it and make it assured against the miseries which are most difficult to avoid, and encourage it to pursue those good things which are most painful to obtain, notwithstanding all opposition to the contrary, must be rightly moderated; because it is of excellent use in a Christian course. For 1. A godly life is beset with many difficulties from the Devil and the world. Satan rageth, the world raiseth manifold persecutions, which cannot be resisted without courage. Watch ye, stand fast in the faith, quit you like men, be strong. Courage is for the war; but all Christians are the soldiers of Christ Jesus, who have received press-money to fight under his banner. Thou therefore endure hardness as a good soldier of Jesus Christ. Like as Joab exhorted his soldiers fighting for their country, to be valorous and to play the men: so doth the Lord by his servants call upon us to be hardy, strong and valiant in heart and carriage, Be strong and of go • d courage, fear not. 2. The practice of any public duty, or the effecting of any common good, shall find much enmity against it. The Devil will soon (if we set ourselves this ways) cry for clubs, and reach us some knocks: We shall know that these things shall cost the setting on. Thus in Christ, when first he set upon the work of our redemption, Satan set upon him with incredible fury: and after when he was fruitfully teaching, he sent his acquaintance to speak with him, thereby intending to interrupt the work in hand: and when he told his Disciples of his suffering, Satan by Peter sought to turn him from it: Master, save thyself. If Paul purpose to come and visit the Thessalonians for the strengthening of their faith, Satan will lay blocks in the way: If Nehemiah go about to repair the walls of Jerusalem, and to re-edify the Temple, Tobiah and Sanballat will turn every stone to dismay him in that work. In this case what can be done without courage? It is not for timorous and faint-hearted men to undertake such enterprises. The fearful heart and remiss hand are nothing fit to perform any great matters in the house of God. 4 All the duties of Christianity are weighty, some very difficult, yea, seeming altogether impossible, which no man destitute of courage will adventure to begin, much less to finish. He had need to be a man of some spirit and resolution, that must neglect the displeasure and frowns, reject the Letters and suits, contemn the mocks and disgraces of great men and superiors: But this straight is the man that would live godly, thrust upon many times. Had not the brain need to be of a strong constitution, that must dispel and disperse the fumes ascending from a corrupt liver, stomach or spleen? What strength of valor shall we think needful for him, that must stand out against the flatteries, enticements, tears of friends; the rumors, clamours, slanders of the wicked: that must oppose the current of times and the torrent of vice; hazard the loss of maintenance, liberty and life? But all these miseries doth the sincere practice and pursuit of piety bring upon us. In which respects, some duties in themselves not difficult, do appear very troublesome, from which we are willing to withdraw our shoulder; as namely, to open our mouths for the poor in the cause of judgment, to deliver them that are unjustly drawn to death, to adventure our credit, reputation and honor, in defense of the innocent that live in disgrace and misery. What, that sometimes we are called forth of God to adventure ourselves far in desperate cases? As Esther must go in to King Aashuerus to speak for the life of the Jews, a people appointed to the sword, by a Decree that could not be reversed. Besides the duties themselves laid upon us, do far exceed our strength and ability: which is sufficient to daunt and dismay the cowardly and faint-hearted. Many are hindered, not so much with defect of strength, as pusillanimity and slothful desperation of mind, that they dare not undertake anything that is excellent, or having undertaken lay it aside, if any difficulty appear. But if the work indeed be too hard for us, what man of many will attempt anything therein? If Solomon must build an exceeding magnificent Temple to the Lord, David will call upon him to be strong and of good courage; because no man of weak resolutions would ever undertake a work of that cost, pains and weight, for the glory of God- 4. The conquering and subduing of many boisterous, unruly, deep-rooted passions, is a labor beset with manifold discouragements; both in respect of their strength, which seems unconquerable, and of the many foils we have already received in that battle. The Israelites being now to enter into the Land of Canaan, were so terrified with the height of the walls, and strength of the inhabitants, that casting off all hope of possessing that country, they began to think of return into the Land of Egypt. Thus they were affected upon the first report they heard of that Land: what would they have done, if once or twice they had fallen before their enemies? But every Christian must fight with his head-strong lusts, that are fast riveted in his nature, and by long continuance are become a second nature, notwithstanding he hath been often foiled by them. By all this it is manifest, that a Christian must be of a generous spirit and resolution, one that cleaveth unto God with full purpose of heart. 5. He that will live godly must suffer persecution, which is terrible to flesh and blood. Through many tribulations we must enter into the Kingdom of Heaven: but the fearful-hearted and feeble-handed are unfit for such encounters. The courage of a Lyon is necessary for a Christian, who must not be amazed with any terrors. 2. Passionate courage is very inconstant: We may observe, that many which show great hardiness and courage to cast themselves into danger, as soon as they find themselves engaged, are often amazed; as we see in those that go valiantly to a charge, but finding resistance, they turn their backs to the enemy: whereof we can give no other reason, but that they are not valiant by judgment, but by the bounty of nature; so as apprehending not the greatness of the danger before they enter, but imagining that they shall vanquish whatsoever opposeth itself against them; when as they find resistance which they did not expect, they are amzaed at the strangeness of this accident, and their hearts grow cold and relent in such sort, as sometimes they fly before their enemies, But the contrary happens to those that are truly valiant, for when as they govern their courages by wisdom, there is no sudden accident that may befall them, that can dismay them; whereas commonly they find less resistance than they expected before they entered the fight, so as their resolution is always fortfied and never deciaes; yea, commonly they show themselves more cold in the beginning than at the ending; for that it is not the passion that doth animate them, but it is judgment which doth act in their courages. 3. Good courage is a comely ornament in a Christian. There be three things that order well their going; yea four that are comely in going: A Lyon which is strongest among beasts, and turneth not away from any: a Horse which hath his Loins girt up: an he-Goat, and a King against whom there is no rising▪ In these verses Solomon presents to our view for a pattern of courage, the example of some heroical creatures, all agreeing in the well ordering of their going: by whose example he incites us to a constant going forward in things well undertaken without fear. As these four do so much prevail by their strength, that they will not be turned or terrified from their enterprises by any terrors: so it becomes us to be of that courage and resolution, that we desist not from things excellent for any fear. So that nothing is more requisite, than that he which undertaketh a good matter should be of good courage, and nothing more fit and decent, than that a good cause be prosecuted with courage and resolution. 4. Inordinate courage is very pernicious; for it thrusteth men into apparent dangers without cause, and stirreth no small troubles in the Church of God. Herein wicked Amaziah offended to the damage of his Kingdom, and good Josiah further to the loss of his life. He that loves danger shall perish in it: Improvident hardiness, through presumption, rusheth upon destruction and apparent danger. 5. Excessive tenderness is a great enemy to a Christian course. Conceits of difficulty keep under some, that they will not set upon the practice of godliness: Despair of good success drives many to retire in the midway: and one faint-hearted soldier turning his back in battle, doth weaken the hands of those that fought courageously. As melting metal cast upon other may make it melt, so a sort of fainting, swooning fellows may cast all the rest in a syncope.

Q. Wherein stands the right exercise of Courage?

A. In this, that it be universal, uniform and constant, being moved, quickened, directed, moderated by a lively faith. The Author of Christian resolution is the Lord of Hosts, It is God that compasseth me with strength; it is he that stablisheth the heart. The ground is, the wisdom, grace, mercy and goodness, but especially the might and power of God. Be strong in the Lord, and in the power of his might. God's almighty power is it, on which our courage must be built. Thus saith the Lord God, In quietness and rest shall ye be saved, in quietness and confidence shall be your strength. I can do all things through Christ that strengtheneth me. We are kept by the power of God unto salvation: for no strength but his can prevail against the strong one in the world. The mover and quickener of Christian hardiness is faith in the Promises: Faith is the hand apprehending, the faithfulness, wisdom, mercy, (for all these do strengthen us) and power of God, the matter apprehended. By faith Moses when he was borne, was hid three Moneths of his Parents, because they saw he was a proper Child, and they not afraid of the Kings Commandment. By faith Moses forsook Egypt, not fearing the wrath of the King. Some trust in Chariots, and some in Horses: but we will remember the Name of the Lord our God. In God have I put my trust: I will not be afraid what man can do unto me. Thus sound Faith is the root of Christian valor, which being guided in all things according to the Rules and Directions of Faith, is rightly exercised.

Q. How doth Faith beget Courage?

A. 1. Faith in the Blood of Christ doth quiet and appease the conscience. A guilty conscience is the greatest cause of darstardliness, which being purged by Faith in the death of Christ, causeth boldness and resolution in the midst of all dangers that compass us about. 2. It subdueth boisterous passions which are the ulcers of mind, dis-enabling it to bear any burden, and increasing the smart of any affliction manifold to that it is in itself. Sound flesh will endure to be handled, and a sound spirit, that is, an entire, well-confirmed heart, will bear out his infirmities. 3. By Faith we receive the Spirit of Courage, and Power, of love and a sound mind, which constantly sharpens and whets on to despise every high thing, that exalts itself against Jesus Christ. By nature we are as timorous as the Hart, ready to fly at the very noise or cracking of trouble: but being endued from above with the Spirit of fortitude, we lift up our heads in the times of adversity, and put forth ourselves with undaunted magnanimity to withstand encounters, and overcome difficulties. The least blast is sufficient to overturn us, leaning upon ourselves, but the greatest storms are not able to shake us, being sustained by the divine power of the Spirit. 4. Faith looketh unto God, and gleweth the soul close unto him by supernatural power, whereby the heart is mightily encouraged. For if God be on our side who can be against us? Moses was courageous, as he that saw him, that is invisible. Mine eyes are ever towards the Lord: for he shall pluck my feet out of the net. The Exhortations in Scripture run thus; Be strong, be of good courage, for the Lord is with thee, he will not leave thee nor forsake thee. David assured himself that he should be upholden by the right hand of God, when his soul did stick fast unto him. Though I walk in the midst of trouble, thou wilt revive me, thou wilt stretch forth thine hand against the wrath of mine enemies; and thy right hand shall save me. For seeing there is no wisdom, nor counsel, nor strength against the Lord, Oh how should he be affrighted with danger or difficulty, that is assured of God's help, assistance, presence and protection? To be resolved of God's presence with us, and providence over us, is the best remedy of all inordinate fears. In War men use the sound of the Drumme and Trumpet to raise the courage of the Soldier, and it must be granted they be good incitements and provocations unto Battle: but when it comes to the point of danger, to know that God stands at our right hand, is the only thing that puts heart into us. He that with his bodily armor brings the Shield of Faith, whereby his heart is assured that God hath called him to that fight, and that he is present with him to cover his head in the day of Battle; he is truly valorous, though by nature weak and timorous. Though I walk through the Valley of the shadow of death, I will fear no evil. The Lord is on my si • e, I will not fear what man can do unto me. 5. Faith informeth of the manner of God's dealing with his people, how he corrects them in love, as may be for their profit, and sends deliverance, when it may be for their good: whereby the heart is much confirmed to bear calamities more equally, and to seek help from the Lord alone. David prayeth in faith, Shew me thy ways, O Lord, teach me thy paths. 6. By faith we are assured of good success, which doth not a little encourage and confirm the heart against all lets and impediments. Why is the righteous as bold as a Lyon? because his heart is established, he shall not be afraid, until he see his desire upon his enemies. Distrust causeth sloth and dastardliness; as it is noted of the Israelites, that they went not about to drive out the Canaanites that dwelt in the Valleys, because they had iron Chariots: but he that hopes to see a good issue of his labors, will proceed with valor and resolution. Let David be assured of Victory, he will go forth against Goliath, that Giant of the Philistines, that trusting in his might defied the Hoast of Israel, at whose words all Israel was dismayed and greatly afraid. 7. No recompense is to be compared to the joys of Heaven, nor any loss to the torments of Hell, which faith represents as the reward promised to them that continue in well-doing, and the punishment of them that fall away, or withhold the truth in unrighteousness. Through faith the Saints of God have been enabled to endure main, terrible and exquisite torments, that they might receive a better resurrection. For all the sufferings of this life are but light and momaintany, if they be weighed with that superabundant glory that we look for in Heaven. Men are contented to labor hard all day in sore work, for a small piece of silver; What will he refuse to do that he might obtain salvation, who hath certainly, though but obscurely, seen the Glory of it? 8. Faith worketh by love: and what will not love do and endure, if hot and fervent? The timorous Ewe, in love, will put forth herself and defend her Lamb: so will the Hen for her Chickins.

Q. In what things doth Spiritual Courage show itself?

A. It must be remembered, that spiritual courage doth ever keep itself within the compass of the Word, and will not move without the guidance and direction of the truth: and then it doth show itself in these things. First, It doth expel the fear of cowardice, when we see great enemies against us. Should such a man as I fly? Who is there that being as I am would go into the Temple to save his life? Let not your hearts faint, fear not, and do not tremble, neither be ye terrified, because of your enemies. Though a man see an hideous mass of corruption, yet shall it not affright him; though Satan oppose him with incredible fury, yet will he not forsake his standing. 2. It makes us not to be dismayed at the difficulties that meet with us, either in respect of the duties to be done, or the opposition that is made against us. Though passions be strong, and the duties hard, and a man may come by knocks, yet he maketh not dainties of them. Nehemiah was not daunted with all the assaults that were made against him, to hinder the repairing of Jerusalem, and the building of the Temple. 3. It ties a man with constant, steadfast, and well-advised resolution, to set upon all known duties, seem they never so difficult, or the case never so desperate. 4. It represseth the fear of torment and death, whereby many are kept under that they dare not profess the faith of Christ, and show themselves in the maintenance of the truth. Therefore it is an act of Courage, to remove the impediment whereby the will is drawn back from hard and dangerous things which ought not to be shunned, and to defend the will that it be not drawn back from the good of reason, through fear of corporal evil. Courage doth fortify the will of man, and keep it strongly to the good that God commandeth against all evils of body, amongst which death is most terrible. 5. It carrieth us to set upon the work of God earnestly without fear, and maketh us immoveably to persist until all perils and labors be overcome, although they continue for a long season. When the hands are weakened, the work falleth down: but if the heart be confirmed, it will not cease from the enterprize. 6. It doth show itself in this, that after we are foiled, it maketh us renew our battle, and valiantly charge our enemies with fresh assaults. The men of Israel plucked up their hearts, (there is courage) and renewed the Battle. So Paul, though the Devil did buffet him again and again, yet being courageous, he did renew his strength against it by often Prayer. 7. It scorns all contentments of the world, whereby the heart should be withdrawn from God.

Q. What are the Kinds of disordered Courage that must be shunned or corrected?

A. 1. There is an evil and wicked Courage, when men bend their tongues like bows for lies, but are not valiant for the truth. If a Bear or Lyon be in the way, they will not shrink; they will encounter the greatest difficulties; if one course prove not, they will turn every stone. 2. Carnal courage is evil and to be reformed, which ariseth from confidence in the means, but is not grounded upon the Promises of God. This confidence may grow from the opinion we have, that the evil which threateneth us is far from us; or from our belief, that if it should present itself, we should be able to surmount it. As when a City hath a conceit that no man will attempt anything against the peace of her Citizens, and if they should, they were able to repel the injury, and to endure the attempts of their enemies; this belief makes them hardy and assured. It may grow also, for that we find ourselves weak, and unable to resist our enemies, yet we believe that we shall be powerfully assisted by our Allies, with whose aide we hold ourselves invincible. Again, this may grow, for that we believe, we have neither received nor done injury to any man, which should make us apprehend revenge; Or for that we think we have no enemies, or else that they are so feeble and weak as they cannot annoy; Or for that they who have power to hurt us, are our friends, and live in good correspondency with us, and have assisted us in our occurrence, as for our part we have endeavored to bind them unto us by all occasions which have been offered. Moreover, it may grow from an imagination that all things shall succeed happily in regard of former felicities. So Alexander undertaking the Conquest of India, apprehended nothing, by reason of the happy Victories and Triumphs which he had gotten over the Persians. So Caesar being overtaken with a cruel storm, and in a small bark, feared nothing, but to confirm the resolution of his Pilot whom the storm had amazed, he wisht him not to fear, seeing he carried Caesar and his fortunes. And so they are hardy, who having been engaged in great dangers, have yet escaped; for they imagine that good fortune which hath been so favorable unto them in many other occasions full of despair, will not abandon them in that present danger. There be many other occasions of carnal valor; as want of experience, when we know not the greatness of the danger we are to encounter; fury and anger, with abundant furniture with all things which may make us fearful to our enemies, as store of coin, disposition of body, greatness of mind, extent of Empire, support of friends, the power of Armies, and such like: And to this Head may be referred, the confidence that men have in the goodness of their cause, when they look not to the Promises of God, nor take care to reform themselves according to the Law of God. 3. Partiall, slight, inconstant courage is to be corrected, when at some time, in some things we show courage, but at other times, and in other duties, we give way to slackness, and suffer sloth and timerousness to bear sway. The Tribe of Judah believed the Lord and his Promises in one thing, and did valiantly in expelling the Canaanites, that dwelt in the Hill Countries: but in another they did not believe, namely, that God would expel the enemies that dwelt in the Valleys, and therefore they went not about it, neither did they obtain any such thing of God. Our courage is but weak, when at one time, in a matter of less difficulty, and wherein we have more experience, we can show some heart. but are stricken dead in another which appears more difficu • t, wherein we have not been exercised. But most imperfect is their valor, who making profession of great boldness before the conflict, do shrink in the weting, and deceive the expectation conceived of them. If thou faint in the day of adversity, thy strength is small. 4. Boisterous resolution is to be amended, when men unadvisedly thrust themselves into danger. Passionate courage ends in faintness, endures with disquietness.

Q. By what means is spiritual Courage to be stirred up in us?

A. 1. Hardiness is always accompanied with a certain hope, to be able to vanquish and disperse those fearful things which present themselves to the understanding; whatsoever therefore is available to confirm hope in the gracious Promises of God, that is effectual to beget and stir up holy resolution; namely serious meditation upon the faithful and never-failing Promises of God, the former experiences of God's favor, the manner of his dealing with others that cast their care upon him, and attentive consideration of that glory that is reserved in Heaven for them that fight the good fight of Faith. 2. This consideration, that we are spiritual Soldiers, chosen to fight under the banner, in the cause, and by the strength of Christ Jesus, ministers many Arguments of courage. For Christ our Captain hath overcome for us, goeth forth with us to Battle, will minister strength unto us abundantly. But he is a bad Soldier that followeth his Captain sighing. In temporal war, the Soldier will adventure to fight in the mouth of the Cannon, in hope of glory or perferment: What should we do in expectation of eternal happiness? In earthly conflicts, the victory is uncertain, the reward transitory, the booty insufficient to countervail the charges: but in this warfare, he that fights manfully shall Triumph, and win a never-fading Crown of Glory. And as the Victory is certain, and the reward perpetual, so is the fight easy to the resolute and courageous, that relieth not upon himself, but upon the power and might of the Lord. For Courage daunts the enemy, as cowardice doth encourage him. He hath more then half won the Field, that is resolved to enter into the lists. 3. To preserve Courage, we must labor against all conceits of self-sufficiency, endeavor the subduing of inordinate passions, and dignity out of the heart the desire of earthly things. Why do men faint? but either they trust in themselves, or affect inordinately the base things of this world, or be poisoned with self-love; either they be unsound, or build upon a sandy foundation. 4. We must duly consider what difficulties and dangers do beset us, and what strength and protection we have against them. For all the adverse powers of godliness, the more we truly consider of them, the less terrible they are: and the more we weigh what encouragements we have to proceed, the more forcible they seem. Suddain accidents most amaze, whereas foresight and preparation diminish the apprehension of present miseries. It is most commonly seen, that they never faint, who have wisely cast their accounts, and foreseen the dangers that may befall them. 5. Courage descends from above, and must be craved by earnest supplication. Now therefore, O God, strengthen my hands. 6. Valour proceedeth from love, which must be stirred up by all holy means, if we would continue our resolution to godliness.

Q. Doth Courage altogether expel fear?

A. No: he is fool-hardy not courageous, who doth not fear. As love and hatred, so Courage and fear do well agree, though they seem opposite one to another.

CHAP. IX. Why Fear is to be rightly ordered. Reasons taken from the ill Effects of disordered Fear; And the singular Benefits of right ordered Fear. Wherein the Holy Exercise thereof consists. How Faith stirreth up this Fear in us. The several Kinds of Fear that are to be shunned or amended, with Directions how to depend upon God, when all outward means fail.

Question, WHy is Fear to be rightly ordered?

A. 1. Vain and imaginary Feares do much trouble and annoy the mind, for that we frame and forge to ourselves the miseries, the apprehension whereof afflicts our souls. The which made an Ancient to say, that there are more things which amaze us, then that press us: and that most commonly, opinion and apprehension, doth us more harm, then the thing itself. Wherein doubtless the condition of man is lamentable, for that as if he were not environed by a sufficient number of true miseries, he forgeth others, which are not in nature, to increase his miseries. For we see daily that although there appear no presages, nor any signs of a calamity that doth threaten us, yet our minds do frame false imaginations and vain Feares, which many times are the causes of our ruin. There are some things which torment us more then they should do, others trouble us before the time, and some afflict us without cause or subject, for that either we increase our griefs and pains, or we forge them ourselves, or else we run before them and anticipate them. And whereas we should strive against these jealousies and false opinions which cause them, we suffer ourselves to be vanquished, resembling therein certain Soldiers who being amazed at a little dust raised up by a Flock of Sheep, turned their backs, as if the enemy had been at their heels. 2. Disordered Fear breeds many ill effects in the mind of man, filling it with such confusion, as she leaves him neither memory, nor judgment, nor will to encounter any danger that threatens his ruin. Moreover, it deprives man of all courage: and whereas the apprehension of danger is a spurr to generous spirits, to fortify them, and to make them seek powerful means to avoid the danger; it doth so deject faint-hearted and fearful men, as they remain, as it were immovable and uncapable of all action. Moreover, it makes a man ashamed and confounded, and to contemn himself; it fills him with amazement, and as if it were able to convert him into a rock, it reduceth him into that stupidity, as he forgets himself, and becomes as it were, insensible of the miseries which oppress him, although they vex him worse then death. The effects of disordered Fear are divers and strange upon the body, as common experience and natural reason do witness and prove apparently. 3. Carnal fear is very pernicious: for it cherisheth passion, feedeth vice, and turneth the heart away from God. He that feareth the loss of this worlds goods, or the disgrace of the times, more then the hazard of God's favor, or the joys of Heaven, will never hold out in times of persecution. How did this Fear tyrannize over sundry followers or Disciples of Christ, who believed in him, but durst not openly profess him, least they should be cast out of the Synagogue? 4. Singular are the benefits of right ordered Fear; it preserveth from sin, stirreth up to watchfulness, tameth the pride of nature, is the friend of counsel and advice, curbeth and quelleth all contrary motions, fears or terrors, whereby the heart might be turned from God. It strikes reason gently, and makes us circumspect to provide with Judgment for that which concerns us; for that it makes us careful and attentive to look to our affairs, and to take order for that which is necessary to shelter us from storms. But of the several effects and benefits of Fear, see before in the sanctification of this Affection.

Q. Wherein stands the right Exercise of fear?

A. When it is moved, quickened, and directed by Faith, both in respect of the object, order, degree, and effects of it. A good man is to fear whatsoever is to be feared, God and man, sin and judgment, in himself and others, according to the nature, qualities, and degrees of the things to be feared, in such sort as to be made circumspect to depart from sin, and to avoid evil by lawful means. From which general Rule spring these Particulars. 1. God is to be feared and not wicked men, that set themselves against him. Fear ye not their fear, nor be afraid. But sanctify the Lord in your heart. 2. Sin is to be feared more then judgment, as that which is the cause of all sorrow and misery. 3. In respect of our proneness to sin, and the snare that is laid for us in every creature, we must be careful to prevent evil in the least things: but as the things we handle are more weighty and of greater importance, so it behooveth to be of greater fear and circumspection, because in such cases many things happen, which do hinder their wicked success. 4. The fear of sin or punishment should drive us to walk circumspectly, to shun and avoid all causes and occasions of them, trusting in the free grace and mercy of the Lord. 5. The wrongs and troubles that we suffer from wicked men for well-doing, are not to be accounted evils that tend to our hurt: but gracious corrections or trials, whereby God is pleased to purge, refine, prove, and do us good in the latter end. Therefore in doing good we must be of good courage, being well assured that we shall lose nothing by any hard measure that ungodly men lay upon us, for the testimony of a good conscience.

Q. How doth faith stir up this Fear in us?

A. 1. It informeth truly of the goodness, power, and excellency of the object apprehended, what it can do, with what difficulty it may be obtained. Thus, by faith we come to discern and know the Majesty, goodness, mercy, wisdom, power, and absolute sovereignty of the Lord; the worth of his favor, and terror of his wrath; what mercies he hath and will heap upon the righteous, what judgments he hath and will execute upon transgressors. And the like may be said of men; by faith we learn what their worth and authority is, how far their power and displeasure reacheth. Now according to the certain, clear apprehension of the mind, such is the fear and reverence of the heart. 2. It acquainteth us with our natural proneness to sin, our weakness and inability to withstand any evil; which worketh self-denial, and holy jealousy, least we should run into offenses. He that knows how little he is able to do, will ever live in fear of himself, that he dash not upon the Rocks. 3. By faith we discern what dangers we be liable unto, how nigh they be, of what quality and degree, which be greater, and which less, which certain and unavoidable, which uncertain. It certifieth undoubtedly, that sin is the greatest evil; and the displeasure of God is much worse then the frowns of men; that if we sin to please men, he will cast soul and body into Hell; but if we venture the displeasure of men, to please God, their power cannot reach further then to torment the body, they can do no more then God hath determined, nor will he suffer them to do anything, which shall be to our hurt, if in truth and singleness we cleave unto his testimonies. 4. It assureth of mercy, protection and strength of grace from above, so long as we cleave unto God, and follow hard after his Commandments: without which assurance fear would degenerate into frightfulness and desperation. Thus faith moveth sound, uniform, and constant fear of circumspection, not of despair, of humility, not of dismaiedness.

Q. What are the several Kinds of Fear that are to be shunned or amended?

A. 1. Ignorant, superstitious fear, which ariseth from blind frivolous conceits, that some things are of bad presage, although they be mere effects of nature, which should not be observed with any such trembling; as we have many times seen an Eclipse of the Sun, or of the Moon which have their natural causes, trouble whole Armies, and terrify their Commanders. To this Head may be referred, the fear of silly and ignorant people to transgress the traditions and fond observations of their Fore-fathers, least some great evil should overtake then, when in the mean space they are altogether regardless of God's Commandments. 2. Carnal fear, when the fear of men, or dangers from them, doth withdraw the heart from the love of piety or justice, or keep us back from earnest pursuit of fellowship with God. When the fear of disgrace, imprisonment, death withholds from the constant, sincere, bold profession of the truth unto which we are called; or when we fear misery more then sin; then do we fear amiss. 3. Slavish fear, when the dread of evil drives to desperateness in evil, forceth to fly from the presence of God, or worketh only forbearance of the act of sin, but expelleth not the love of it. 4. Fear of fainting or perplexity in respect of the difficulty of the duty, the strength of oppsition, the eminency of danger, malice of the adversary, and the long continuance of affliction. Be not afraid of sudden fear, neither of the desolation of the wicked when it it cometh. The meaning is not that we should be senseless of the afflictions that be upon us, or coming towards us, but we must not be dismayed or oppressed with fear, so as to forget or doubt of the providence or protection of God. The Lord is my light, and my salvation, whom should I fear? the Lord is the strength of my life, of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. God is our refuge and strength, a very present help in trouble. Therefore will not we fear though the earth be removed; and though the mountains be carried into the midst of the Sea. Why should I fear in the days of evil, when the iniquity of my heels shall compass me about? Thou shalt not be afraid of the terror by night, nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness. Fear thou not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee, yea, I will h • lp thee. 5. Slight, inconstant, partial fear, must be deeper rooted, better settled, and extended to all the parts of life, and the occasions of it. True fear must show itself, not in some, but in all the estates of life, and that in one thing as well as another. To be courageous in one particular, and to faint in another; to cast off the fear of shame, disgrace, trouble in one case, and in another to be withdrawn thereby from the duty which we owe unto God, is not to fear as we ought.

Q. How is this Fear to be stirred up in us?

A. To the right stirring up of this fear, we must rightly exercise faith in the serious meditation of God's Power, Majesty, goodness and mercy, shining in his works of creation, providence, mercy and judgment: we must also duly consider our own infirmity, weakness and frailty, the impotency of all means without God's blessing, and the care and regard which the Lord hath over us, so long as we keep ourselves close under the shadow of his wings; that he will be our hiding place and Pavillion against all them that rise up against us, be they never so many, mighty or malicious. But if we forget the Lord, and sin against him, he will not spare to punish, such is his hatred and wrath against transgression. Did we truly acquaint ourselves with the incomprehensible Majesty, goodness, and mercy of God, the security of the Saints when forsaken of all men, the danger of the wicked when compassed with human aide on every side, the admirable over-ruling providence of God, providi • g for, and trying his servants, confounding his enemies after that he hath suffered them for a time, we should fear aright in all things according to the Word of God.

Q. Ought a man to look for as good success of his affairs, when all means fail, as if he had all means at hand? For example, should one that were lost in a fearful wilderness, where he had no food in the world to refresh his body, as firmly believe, and as confidently trust, that he shall be fed at the time of his meals, as well as if he sat at a well-furnished Table?

A. The means which commonly God useth in giving his blessings, are indeed but as curtains and drawing clothes, after or under which God doth hide himself so, that his working cannot be seen, but by the eye of faith: wherefore also the Lord God, when he hath been pleased sometimes to manifest himself, in some work which he intended to do, hath taken express order, that the ordinary means should be removed, that all the world might see the finger of God therein, and acknowledge that he did it. But howsoever the means in regard of him, who is bound unto no means, are but as Curtains whereunder he hideth himself; yet in regard of us, who are bound unto the use of them, when we may have them, they are the hands of God, whereby he is pleased ordinarily to reach unto us his blessing: wherefore when the means fail us, then withdraweth God his hand, whereby he commonly useth to help us, and we may well take it as a token of his displeasure and anger, which must be taken to heart; yet are we not to be troubled thereat, so as commonly men are, as if without those means there were no hope of help; but we ought to grieve that we have displeased God, and so apply our hearts to seek earnestly his favor and blessing, which is abundantly all-sufficient without all means. For if God compass us with his mercy, we may be of good comfort, even in the midst of the Lions Den with Daniel, or in the fiery Oven with the three young men of Israel, or in the fearful Wilderness with Elijah, or with King David in his manifold wanderings and chasings too and fro before his enemy. When all appearance of help is taken away, and means of escape stopped, then must we humble ourselves before God in hearty supplication, with godly sorrow for our offenses, resting assured of his help, if not just so as we desire, yet so as shall be best for us both in life and death. Even as it happened to Abraham when he was about to offer his Son Isaac, which yet was the only known mean, by whose life, both he and his, should be saved. And for the means, we are to know that our life and welfare is not shut up in them, but in God's hand, which is the richest Treasure in the world, whereout (if he please to open it) he bringeth the fulne • s of blessing forth. Behold the Lord needeth but to speak the word, and the means should readily run to him to help us. Even our enemies which oppress us, shall be compelled feignedly to serve us, so soon as it shall please the Lord to take our cause in hand. We read that King Ahasuerosh commanding that Haman should so and so honor Mordechai; Mordechai, I say, whom he hated as a Spider in his heart; that Mordechai, for whom he had prepared a Gallows to hang him thereon, he did notwithstanding readily obey. Shall then a King, an earthly King have so much power and authority over his subjects? and shall not the King of Kings, the King of Heaven, have power to make our enemies serve us, or do us good, in this or that manner, whether they will or no? How greatly were the Egyptians enraged against the Israelites, yet God so ordered the matter, that they sent the Israelites many silver and golden Vessels to enrich them with. In the greatest need we can fall into, let us look but unto the Israelites condition in the Wilderness, which was a figure of the manifold tossing to and fro of the Children of God in this wide world. How fared they? Did not the Lord make up all their wants, by his secret blessing? Were they an hungered, and was there no Bread at hand? Did he not cause Bread to rain down from Heaven? Were they a thirst, and was there no water near? Did not the Lord God cause water to come out of the Rock? Had they no means at hand to renew their clothes in the Wilderness, when they should be worn out? Did not he cause their clothes to endure forty years, without waxing old?

CHAP. X. Why Shame is to be rightly Ordered, and wherein the Holy Exercise thereof consists. How Faith doth stir up this Shame in us, with the Effects thereof; and the Kinds of disordered Shame that are to be shunned.

Question, WHy is Shame to be ordered aright?

A. Shame is, as it were, a shoot or fecien of fear, and the right ordering of it, is fitly to be handled after the other. These Reasons may persuade the careful and holy exercise of it. 1. Inordinate Shame diverts many times from commendable things; yea, and from those which are profitable, and which concern the preservation of our lives, and the welfare of our souls. As for example, you see at banquets, some being pressed to drink extraordinarily, are ashamed to refuse them which invite them; and over-ruled by their unjust entreaties, fall into surfeits which ruin their health. Others in like manner, seeing themselves importuned or conjured in bad companies, not to be so modest before their friends, suffer themselves to be carried away, to commit great disorders, as at play, or with women, or to do other execrable villainies, for the which they are grieved in their souls: but they have not the courage to refuse such as press them, whereby it happens often, that flying the smoke, they run headlong into the flame: that is to say, for that they are not able to resist an imaginary Shame, they fall into an eternal reproach. There have been some also who fearing that there have been plots laid to kill them, or to poison them, yet surmounted by Shame, have abandoned themselves to the danger. So Dyon being advertised of conspiracy which was practiced against him, and his Host and Friend Calippus; being ashamed to refuse to go whether they were both invited, which was the place where the murder was intended, he went rashly to his death. So Antipater the Son of Cassander, lost himself for that he durst not refuse to sup with Demetrius, where he was slain. Young Hercules, the Son of Alexander the Great, was surprised by Poliphercon and Cassander, being ashamed to refuse their requests to sup with them, who tended only to have a means to murder him. Shame keeps many from the profession of the truth; because they cannot endure to be mocked for well-doing; It drives others to revenge injuries, to answer chalenges and such like, because they would not bear the imputation of cowardice and dastardliness. 2. Excessive Shame hath brought unto death. Diodorus Cronus, as Pliny reporteth, professor of Logic, being overcome with Shame died, because he could not forthwith dissolve a lusorious trifling question put forth by Stilbo. 3. He that is past Shame is past hope. He that is not partaker of Shame, as the calamity of the City, should be taken out of the world, saith an Heathen man. The Comicall Poet saith, I think that he is utterly lost, that hath lost Shame: for such are exposed to all wickedness and sin; and shame once lost can hardly be recovered 4. Shame well ordered doth retire us from dishonest things, as appeared in him who confessed freely that he plaid not at dice, for that he was ashamed any one should see him lose his time in so bad an excercise: As it is a bridle to restrain from vice, so it is a spurr to incite to virtuous and honest actions. Many times she hath made them valiant, who were faint-hearted and fearful; yea, there have been Soldiers, who having faintly maintained an encounter, the next day to wipe away this shame, have performed wonders. It is the keeper of virtue, the mother of honest counsel, the mistress of innocence, the governess of desires, the detecter, yea revenger of sin.