Chapter 15

How our Lord disposeth not, equally of the gift of Chastity, unto all; because to some, he giveth it only in their souls; and of the great profit which the temptations against Chastity, do bring, if they be well borne.

IT is to be considered with attention, that God doth not equally impart this gift to all; but with difference, according to the pleasure of his holy will. For to some he giveth, more, and to others less. To some he giveth chastity in the soul only; which is, A deliberate, and firm resolution, not to fall into the contrary vice, for the whole world, but yet, together with this good purpose, such an one, may have foul imaginations in his mind, and painful temptations, in the sensitive part of his soul. Which, although they cannot draw the reasonable part to consent to sin; yet do they afflict her, and give her enough to do, in defending herself against their importunities. This¹ carrieth some resemblance to that of Moses, and the people. For he being in the top of the mountain, in the company of God, the base people, were at the foot thereof, adoring I dolls. But whosoever is in the state aforesaid, must give great thankes to our Lord, for the favour that he hath vouchsafed to his soul; and he must patiently suffer the little obedience, which is performed to him, by his sensitive part. For² as, if only Eve had eaten of the forbidden tree, Original sin, had not been committed, unless Adam also had consented, and eaten thereof; so whilst the good purpose of not consenting to any thing that is evil, doth reign in the superior part of the soul, it is not in the power of the sensitive part, (how much soever it³ eat) to produce a mortal sin, since the⁴ man consents not to it; but it is displeasing to him, & he reprehendeth it; whereby thou seest that thou art to be very careful, not to suffer these imaginations, or motions, to remain in thee, but to drive them away. For he that seethe the danger wherein he is, by keeping that fire of hell within himself, and by cherishing that serpent in his bosom (especially⁵ if he have observed, at other times, that from thence, hath used to grow a consent to do that evil work, or to take pleasure in that vicious delight,) such negligence is adjudged to be a mortal sin; since when he saw the danger, he loved it, by not driving it away. But as long as there is a purpose alive, of not consenting to the evil work, or to the evil delight; but to resist (although weakly) when thou seest the danger wherein thou art; thou art to think, that our Lord did not suffer thee, to fall into mortal sin. And because herein, it is very hard to give a clear sentence, without particular information of him that suffers the temptation, it⁶ is fit to acquaint the learned Ghostly Father with it; and to take his counsel. And if, notwithstanding all this, it offend any man to suffer so continual war within himself; let him consider, that by the trouble of temptations, the sins which he hath committed are purged; and man, is animated, towards a better serving of God, when he seethe that he hath more need of him. And,⁷ as mad as we are, we come to know, by our own weakness, and by seeing ourselves in so gro●● hazard, and that we are, even upon the very horns of the bull; as that, if the hand of God, did, never so little, abandon us, we should fall into that fearful 〈…〉 of mortal sin. And till this weakness be, even from the root thereof, acknowledged, and experimented by thee, the temptations of sense will not give thee over; which are, as so many tempestuall showers, and blows, that may cause thee to acknowledge, that this blessing is not to remain in thee, unless it be granted thee, from above.

If thou wert a faithful servant of God, the more thou wert combated, by thy flesh, the more would thy soul encourage herself, to the conservation of chastity; & so the temptations, should be as knocks which might help thee to give thy purity, a deeper root; and thou shouldst see the wonderful things of God. For⁸ as, by occasion of our wickedness, the goodness of God appears the more; so by the weakness of our flesh, he bringeth strength into our soul; the spirit giving the No, to that which the flesh enticed it to; and the love of chastity, doth unite and fortify itself with new spirits, as often as the flesh soliciteth the mind to put it away. Thus, by means of one troublesome, and base contrary, God perfects another, which is noble, and precious; and this is chastity.

Remember that a good war, is more to be desired then a wicked peace; and that it is better for us, to labour that we may not consent, thereby to please our Lord; then for the taking of a little bestial pleasure (which, even as soon as it is taken, leaves a⁹ double sting behind it) to cast him into indignation, against us, whom we ought, with all our powers, both to love, and please.

Call thou with humility, and with confidence, upon him who will not fail to secure one, that fights for his honour. And in the end, he will so ordain, that thou shalt come rich, out of this skirmish; and he will esteem of the affliction, which thou hast been in, as of a kind of martyrdom. For as the Martyrs, chose rather to dye, then to deny their faith; so thou choosest to suffer what thou sufferest, rather then to violate his holy will. And he will make thee a companion in glory with them, since thou art so here, in thy afflictions. In¹⁰ the mean time, comfort thyself with having in thy hart so good a proof, that thou lovest God; since for love of him, thou leavest that which thy flesh liketh.

Footnotes

1. A good picture, of the present case. ↩

2. Note. ↩

3. That is, how much soever it solicit us. ↩

4. That is, Reason. ↩

5. Note this, and note it well. ↩

6. No security of light, under God, without advising with a good Ghostly Fath●●● ↩

7. 〈…〉 humble, by the importunity of the temptations of sense. ↩

8. The great goodness of God shines fair in our wickedness, & his strength in our weakness. ↩

9. Sinful pleasure, is a bitter pain disguised. ↩

10. Note. ↩