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So much to the master passion, and the subduing thereof; and to order the tongue too, that disordered member. Affe∣ctions are the next, which may be called passions also, when they come like sudden gusts, for then they are the stormes of the soul, and will overturn all if they be not suppressed, and
the heart steer'd aright, by the interposing of judgement and right reason. Our Affections set at libertie, are like a * 1.1 childe set loose, and left to himself, which will cause our shame and our sorrow both. To instance; our affection of feare, not ordered and pointed right, will make us like a Roe before the hunter, or like a leafe shaken with the winde: The Apostle speaks much in one word; where feare is, there is torment, &c. It slayeth without a sword; Thy b 1.2 slain men are not slain with the sword, nor dead in battell; How then a 1.3 were they slain? (for it is not proper to say, slain with fa∣mine) with c 1.4 feare; that surprised them before the battell, and did the part of an executioner before the sword came: Such an astonishing affection feare is if not fixt upon Him, whom onely we should feare. The like we may say of Love d 1.5, Ioy e 1.6, Sorrow; if not plac'd aright, but immoderately set upon the Creature, they will swallow us up, as a ship in the quicksands. In a word; The excesse of our affections do cause the greatnesse of our afflictions.
But contrary; when our affections are well ordered, they are the winde of the soul, carrying it so, as it is neither be∣calmed, that it moves not when it should; nor yet tossed, that it moves disorderly: They are the very wings of the soul; A prayer without them (so we may say of any other performance) is like a bird without wings; If I cared for no∣thing (said Melancton) I should pray for nothing; They are the springs of all our services to God; we are dry, cold and dead * 1.7 without them; They set the soule and heart on worke, and then we seeke the Lord. David had prepared much for the house of his God, and the reason was, which himself gives; Because I have set my affection to the house of my God. We are as a dead Sea, without our affections, and as a raging Sea, if they exceed the bounds; And exceed they will, if they are not held in order, by His voyce, who said to the Sea, Be still. f 1.8 g 1.9 h 1.10 i 1.11
They are, as it is said of the body, like a curious instruments, quickly out of tune, and then we, as quickly, have lost the mean, between too much and too little. They are just like moyst elements, as Aire and Water, which have no bounds of their own to contain them in, but those of the vessell, that keeps them: water is spilt and lost without something to hold it; so it is with our affections, if they be not bounded by the Spirit of wisdome and power. And if so, they will an∣swer all Gods dealing to His children; As He enlargeth, so they are enlarged; as He opens, so they open; if evills threaten, the more feare fixeth where it should, and then feareth no evill tidings h 1.12; The more tokens of displeasure, the more sorrow; yet ordered not without hope, not a sorrow swallowing up the heart in despaire, but a godly sorrow putting on to obedience. These well ordered affections put the soul into a sutable plyablenesse, that they answer the Lord in all His calls; to joy when He calls for it; to mourn, when He calls for that.
But this sweet harmony and temper in the affections is never, but when the Lord sets them in tune, and keeps them so; when His spirit watcheth over ours (which should be our prayer) for then, look how many affections, so many graces. Love is turned to a love of God; Ioy to a delight in the best things; feare, to a feare of offending Him more then any creature; sorrow to a sorrow for sinne. And this is the main and chiefe help to bound and order our affections, even to look up to the Lord, that as He hath planted them in the soul, He would order them so there, that they may tend to Him and for Him. Other rules and considerations there are, which may help some thing to calme our affections as fol∣loweth.
1. Let this be a standing rule; Nothing deserves our sor∣row but sinne, and the losse of Gods favour by sinne. It is season∣able at no time (I speake of some exceeding that way, for man must not have (if it might be) an Apathie, he must not be without naturall affection, like a stock moved at nothing; no, This is the commendation of a true Christian, That he
hath strong affections, but through God, he is mightie to [Chap. 4] [§ 7] command them) It is (I was saying) seasonable at no time, but at our prayers and with our instructions, saith i 1.13 Chryso∣stome. It is pitie, that such a sweet and fruitfull affection, should, like water, run-out to waste, should be spilt upon that, which cannot profit.
2. Nothing commands our feare but God: and if we keep to Him, He will be our Sanctuary; if it be removed from Him, we shall feare every thing.
3. We must use this world, but as if we did not use it; use it, but enjoy God. In the one is changeablenesse and vexation, in God is no variousnesse, nor shadow of chang∣ing. The world and things of it, are but the cisternes of comfort; they quickly emptie and dry up; God is an ever springing fountain.
4. Many things will command our love, and must have it, but we must hold it under command, and to its rule; In God, and for God: we must equall nothing unto Him, much lesse account of any thing above Him. He will have no cor∣rivall: that which we equall with Him, will prove our snare; that which we honour above Him, will be our shame and sorrow.
5. There are some times, when there will be some flushes of joy, some exceeding that way; as it is hard in any passion of the minde to keep just measure: But there is never more need of watchfulnesse then at such times. It was a fit season for the Father to be at his Sacrifice, when his Children were at the Feast. I have observed times of feasting and merri∣ment strangely crossed; to call back the heart, which would soone forget, if not loose it selfe: and to teach man to feare at all times.
In such cases as these, such thoughts as these may help to allay the over sweetnesse of our contents, as thus to think; Now I could sing for joy (for we give no time for Calvish mirth) others there are, who at this very time do sigh for heavinesse of spirit; and groane under heavy pressures k 1.14. As a member of the body, my passion of joy must be moderated
with my compassion l 1.15. I will speake in Hirons words, they are to this purpose.
There is a wedding in that house to day, and there they are merry;with them I should rejoyce: In the other house there is a funerall, a beloved yoke-fellow, or a deare childe is carrying forth to buriall, there are sad hearts we are sure, I should weep with them: for this is to be like minded, to be companions with others, as members of the same body. I must think again; I know not how soone their case may be mine: Mirth and sorrow have their turns, and I know not how soone, they may exchange with me. As I shall let my heart loose in the one, the lesse command I shall have over it in the other: As my sensuall content∣ment shall dilate and expand my heart; so will sorrow compresse and shrink it up: If my heart be as light as a fea∣ther in the one, it may be as heavy as a stone in the other; it was Nabals m 1.16 case. Let me ever finde out something even in the midst of my mirth, Christian-like to leaven it; so I may more likely finde something in my sorrow to sweeten that also.
The maine and principall lesson is, That we sawce our earthly joyes with godly sorrow; so should all our worldly sorrow be mixed with spirituall joy. We must not let earth∣ly contentments take up all the roome in the heart; for then sorrow, when it comes, will look for the like freedome, commanding there, and stopping up the least cranny for comfort to enter in at.
So much to temper and moderate our mindes in the sud∣den flushes of joy.
There is a more constant running out of our affections, in a more constant tenour of earthly things, which some at sometimes may finde; if so, and our affections are enlarged beyond their bounds, such like sad and sober thoughts as these may call them in, if they take place.
Is my estate prosperous? And do I over greedily seeke, or highly esteeme, or intemperately joy in the comforts, which prosperitie affords? Let me think now, that the wicked have these things too, and more abundantly, and
Gods dearest children often want them. And what are they, that my heart would close withall? Nothing, for no∣thing they avayle in the day of wrath n 1.17; when we most need them, they stand farre from our help.
Are they pleasures my heart would relish? let me consi∣der, they are but for a moment, but the torment of sinne is everlasting o 1.18. Have I contentments on every side? peace round about? all things as my heart can wish? Then I must stirre up, and quicken my self the more; standing waters ga∣ther mud and dirt; wines not racked gather Lees. I must suspect my way, that it is not right; for in the world ye shall have afflictions; we have our Masters word for it, and that is as much as the earth and heavens have for their continu∣ance. Can I expect two heavens? all contentments here, and pleasures for ever more hereafter? can I expect to tri∣umph in heaven, and yet not to performe any worthy ser∣vice in the Lords Battell upon earth against His and our enemies? Can I expect a weight p 1.19 of glory, when I go hence, and no weight from the crosse here? Can I think it reason∣able, that the Captain should beare all the brunt, and endure all the hardnesse, and the Common souldier endure no∣thing? These considerations and such like, may give some sharp taste to allay the lushiousnesse of our contentments, that we may not over-joy our comforts.
Multos dominos habet qui unum non babet.
Esay 22. 2. reade Edmunds upon Cesars Comment. p. 17. & p. 38. 39.
1 John 4. 18.
Exanimantur metu. Trem. A man that had his eyes covered to re∣ceive his death, and uncovered again that he might reade his pardon, was found stark dead upon the seaffold. Char. chap 16. p. 69.
Furori proxi∣mus amor. Tacit. A••nnal. lib. 11.
Joy and sorrow have a contrary working. but being immoderate they drink and quaffe up the spirits quickly and sometimes suddenly.
Fear is worse then the thing feared, as is prooved by the communi∣cation of Cyrus and Tygranes. Xenop Cyri. paed. l. 3. p. 192.
Oratio sine malis, avis sine alis.
Sinibil curarem nihil orarem.
1. Chron. 22. 29.
1. Chron. 28. 3. p••s meus af∣fectus meus, cò seror quocunque seror.
Feare hath torment when it is out of place, but if placed right upon God, it quieteth and calmeth the heart, it makes a man feare∣lesse; his heart is sixed trusting in the Lord, Psal. 112.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ad Colos. Hom. 12.
Hic nuptias, ibi planctum, &c. Hier. 21. 22. lib. 2. ω. pag. 247.
Remember my bonds. Colos. 4. 18. Lege Chrysost. Calamitas illius fores pulsat qui aliorum calami∣tatibus non mo∣vetur.
1 Sam. 25.
Prov. 23. and Prov. 10. 10. Trem.
Breve & mo∣mentaneum, quod delectat, aeternum; quod cruciat.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tom. 5. Ser. 33.