The Looking Glass of the Holy War, Chapter 47
CHAP. XLVII. Of the patience of the conquered.
THe conquered in the next place with his generous behavior, muſt ioyne continued patience, which is able to beat into powder the hardeſt adamant of affliction; yea here indeed is the proper place of patience, and in this, it hath the perfect worke. ‘Nunquā eſt patientiae virtus in proſperis nota. lib. 11 Moral. Rom. 5.3.The vertue of pacience (ſaith Gregory) is not knowen in proſperitie: Therefore the Apoſtle ſetteth downe patience as a fruite of tribulation in the godly. Tribulation worketh patience. Lactantius hence giveth a reaſon why good men come under the power of ill men; namely, that they may learne patience, and have occaſion to exerciſe ”Neceſſe eſt iuſtum virū in poteſtate eſſe hominis in juſti, ut patientiam capiat, patientia enim malorum perlatio eſt. de Divin. inſtit. lib. 5.patience: for patience hath his proper vvork in evill, not (as Seneca ſaith, very diuine-like) ‘Incommoda non ſunt optab… lia, ſed virtus qua perferuntur. Epiſt. 68.that wee ſhould deſire evill for the manifeſtation of our patience, as to be overcome by the enemie, to be forſaken of our friends: but if thoſe evills fall upon us, wee ſhould deſire herein to manifeſt our patience.
For the better preſſing of you, in your preſent condition to the practize of this dutie, giuegive me leave to unfold briefly theſe foure heads, wherein the ſumme of this duetie, both for knowledge, and practize doth conſiſt; namely, The ſum of pa…ience c…nſiſteth in 4 things. Ignotinuil… Cupido.the excellencie of it, the neceſſitie of it, the motives to it, and the meanes to come by it. For the firſt, we muſt firſt of all know what true patience is, wee cannot otherwiſe deſire it; yea wee may cozen our ſelues (as many doe) with a ſhew or ſhadow of patience without any true ſubſtance; therefore I doe not meane by patience an apatheticall ſ…upiditie, or ſenceleſnes, whether ſtoicall or naturall, whereby men become like blockes under the burthen, by ſetting a preſse upon their hearts; neyther that ſeeming patience from the teeth outward, which ſome in their troubles proclaime to men, yet with an inward grudge, as it were, or diſlike of Gods hand, which Gregorie termeth well, Velamentū furoris, non virtus manſu…tudinis Homil 35. in Luc. 21.a vaile of furie, not a vertue of patience; nor laſt of all that meere morall vertue of the heathens wherewith they were ſo highly gifted, and did ſo manifeſt the ſame in their lives and deaths, that they may make us aſhamed: but by patience I underſtand, that fruit of the ſpirit, or that grace of God, whereby his children doe beare, and outbeare every thing willingly and constantly, that the Lord doth lay upon them, and that in obedience to his will; ſo that it differenceth the godly under the croſſe, not onelyonly from the openly wicked, raging and reviling, but alſo from the beſt, meerly morall, or civill men of the world, whoſe outſide of patience maketh ſo glorious a ſhew to the world.
What (ſaith Melancthon) is the patience of Socrates, or Marius; or (as Austin) of Fabricius, Scipio or Regulus in compariſon of the patience of the Saints? even as the chaffe to the wheate or baſe metall to the pureſt gold. It is true, they endured and that to the death, but as Melancthon; it was a bare outſide; their was no life in it; it wanted faith for the ground, Gods honour for the end, conſolation for the friut and effect: There be none of thoſe three in philoſophicall patience, and therefore Auſtin ſaith well of this ſubiect, that a man can hauehave no true vertue except he be juſtified in & by Chriſt, Contra …. l…g. lib. 4neyther can any be iustified but he that liveth by faith; ſuch were neither Scipio nor any of the reſt, and therefore their patience and all other vertues were but glistering ſinnes. Naturall men may, by the law of nature, both doe and ſuffer things contayned in the law: but if themſelues be not under grace what ſhall it profit them if they would giuegive their bodyes to be burned in the fire; Yea the patience of the heathen, as it is without conſolation; ſo if their ſufferings be prolonged, it holds not out to the end: for a ſpirt or fit, if they be put to it, they dare emounter with death and torments (yea in this they hauehave proved deſperately patient; but through long continuance their reſolution faileth them, and through impatiencie of diſgrace, they become ſelfe murtherers. Examples are frequent; for all, take that one of Mithridates; who for the ſpace of 50 yeares (as I ſhewed) had alwayes the better of of the Romans, and had given them many great overthrowes he poſſeſſed Aſia, tooke their Legates & proconſuls and caſt them in bonds; at laſt being overcome by Pompey, at firſt he ſet a very faire face on it, ſeeming to content himſelfe, that it was his lot to be vanquiſted by the greateſt Commander in the world, and one whom he thought worthy to command the world: but for all this (his patience wanting root) it could not grow, he was in a kind of fever, wherein men be cold without, but hoat as fire within; Epialis Febris.which fire of impatientie he quenched with his vitall bloud, ſhed by his owne hands. And Pompey himſelfe after his overthrow, grew impatient againſt God. But Chriſtian patience, the more it is tryed it is of the better proofe. Yea; this maketh the ſufferings of the Saints, not onelyonly to be eaſie, but alſo to be comfortable, which indeed is a paradoxe to a naturall man. It is ſtrange to him, that a man ſhould picke any comfort out of ſufferings, which are ſo bitter to fleſh and bloud; therefore the wicked (as Tertullian obſerveth in his time) did deride the martyrs, that they would ſuffer fire and fagot for they knew not what. And ſo the worldlings of our time, Apologet. cap. 46.wonder that Gods people will for ſome triviall controverſies of religion (as they call them) looſe goods, poſſeſſions of inheritance, honours, and dignities; put wife and children at randome, and hazard life it ſelfe; what comfort (ſay they) can they hauehave in this? yes, much every way. if they be in Chriſt: The worldling is a ſtranger to the nature of this patience.for their tribulation bringeth patience, and patience bringeth comfort, and the worth of this jewel the cocke on dunghill doth not know.
As there be two kinds of Antidotes againſt poyſon, namely, hot and cold, ſo againſt tribulation, and temptation there be two ſoveraigne Antidots, prayer and patience, the one hot, and the other cold; the one quenching & the other quickinng. And this may ſerve to giuegive a taſt of the excellencie of patience; for having ſo many things to handle, I can giuegive but a taſt of every thing.
As for the neceſſitie of patience it will appeare if you looke upon it ſelfe, or our ſelues, on the croſſe, and the iſſue wee expect.
As for it ſelfe, ſince it is the ſoveraigne medicine againſt the evill of trouble it muſt needs be neceſſarie. Magnum malum eſt, non poſſe ferre malū. Bias.That man (ſaith one of the Sages) is twice miſerable, that in his miſery wanteth patience. Secondly, if wee weigh the croſſe; it is very heavy, & except it be corked with patience, wee are not able to keepe head above water under it. Heb. 12.11No chaſtening (ſaith the Spirit) for the preſent ſeemeth to be ioyous but grievous. Againe if we reſpect our ſelues, eyther in our weakneſſe, or our droſſines, patience is neceſſarie, for to ſupport the one, and to purge out the other. Affliction is the purge; but patience keepeth the place of nature, foreignit ſetteth the medicine kindly a worke, and is the chiefe work-man; otherwiſe the Phiſicke would kill us. Sometime a man is diſpoſſeſſed of his owne heart by ſudden impatience ere he be aware, and therefore he had neede to poſſeſſe himſelfe with patience. Sometimes the heart is toſſed like a ſhip on the waues, againſt which the Apoſtle inarmeth the Theſſalonians; 2. Theſ. 2.2be not ſoone ſhaken: by patience againe it is eſtabliſhed. Sometime it is weake and faint, and by the power of patience it is ſtrengthened. Obſerve the outburſts of the beſt of Gods Saints, 1. King. 19 4. Iere. 15.18.and wee ſhall ſee that wee hauehave more then need of patience. Eliah deſireth that he may dye: Ieremy quarreleth with God for deceiving of him; Iob 3.3.10and Iob curſeth the day of his birth. Laſtly, if we looke to that which we looke for; namely, the promiſes; Heb. 10.36for ye had neede of patience, that after yee hauehave done the will of God, yee may receive the promiſe.
As for the motives of patience with follow in the third place, they be many; a few whereof I will lay down. Firſt, the authour of the croſſe ſhould moue thee to patience, and that is God, whoſoever is the inſtrument. The Arrow is ſharp indeed, but who ſhot it? The burthen is heavy, but who laid it on? Then bear it with patience, and let that eaſe the ſmart. Pſal. 39.39.The Prophet David with this did hedg himſelfe in from impatiencie: I am dumb and will not open my mouth, becauſe thou hast done it: And thus he carryed Shemies curſe, 2 Sam. 16.10.Let him curſe, becauſe the Lord hath ſaid unto him curſe David. When God did conſume with fire the ſonnes of Aaron, it is ſaid that Aaron held his peace; Lev. 10.3.no man can hauehave power over any of his, except it be given him of God.
A ſecond motiue thou maiſt take from thy ſelfe, comparing that which thou doſt ſuffer, with that which thou deſerveſt to ſuffer: it is the mercy of the Lord that we are not conſumed. Thus David compareth his troubles with his treſpaſſe, and layeth down the one as a reaſon why he ſhould beare the other; Deliver me from all my treſpaſſes, put me not to the reproach of the foole: then it followeth; I am dumb; as he would ſay, It is thy doing Lord, and thou mighteſt juſtly lay more upon me for my ſin; whereof I beg pardon, and then lay on me what thou wilt, ſo thou giuegive me patience. Gregory hath a fit ſpeech to this purpoſe, Our ſufferings ſhalt be the more eaſie, In Regiſtr…if we call to mind our ſinnes in our ſufferings.
Thirdly, conſider the nature of the croſſe, as it is qualified to the godly; the worſt that it is, it is but a furnace to try the gold, and purge out the droſſe. Will not a man ſuffer the Phiſitian to purge out his corruption? Or the Chyrurgion with patience, to corrode and cut out the corrupt fleſh? This life (as Auſtin ſaith) is the furnace, affliction is the fire, Iubeor ege tolerare, norit ille purgare Super Pſal. ….the godly are the gold, with a great deale of droſſe in them, and God himſelfe is the skilfulleſt Artiſt; then let him purge and try while he will; let him make the fire of what height he will; let me as gold lye ſtill in the hand of the Workman, till hee take me forth: The droſſe ſhall be purged, but thou art in no danger to be conſumed. The wicked are but hewers of wood, and bringers in of fewell, and plaies the ſcullions to cleanſe and ſcoure things; but the great Artiſt of heaven looketh to the fire himſelfe, that it ſhall not be one degree higher then it ſhould be: Yea, the croſſe being ſanctified, makes the vanity of all earthly things ſo manifeſt, that they ſee no help in any thing, ſaue onelyonly in the Lord of heaven and earth. There is more good under affliction, then wee are aware of: to judge it by the taſte, or to cenſure it by the outſide, will never bring patience: but conſider it in the effects, as it is, (namely, a bitter medicine, out of the ſweetning hand of a good father, as it is ſanctified by the power of Chriſt, to all that are in Chriſt, both by power and participation:) and we ſhall not onelyonly be patient in it, but alſo bleſſe God for it. It openeth the eare, it cleareth the eie, it maketh great with God; as ſickneſſe it cleareth the body; it quickneth the ſpirit, as blowing doth the fire, although theſe ſeem at firſt to ſuppreſſe them. In a word, as many good medicines are picked out of ranke poyſon; ſo out of the rock of affliction, groweth a ſoveraigne Panacea; Yea, as one poyſon is antidotary to another; ſo the poyſon of affliction expelleth the poyſon of ſinne. Sub medicamento poſitus ureris, ſecaris, tlamas; non audit ad voluntatem, ſed ad ſanitatem. Super Pſal. 21.Let man know (ſaith Auſten) that God is a Phiſitian, and tribulation is the medicine, and that for our ſoules health: Thou art under cure, thou art ſeared, thou art cut, thou cryeſt, God heareth; but how? according to thy weale, not according to thy will. Out of the experience of all this David concludeth, that it was good for him that hee had been afflicted. That good that David found in the croſſe, made him him be patient under the Croſſe.
Fourthly, conſider what the God of patience hath born of us, and how long he hath born with us; yea, what heavie things hee hath ſuffered for us; (if ſo be we be in Chriſt:) Should we thinke much to ſuffer a little for him, or rather for our ſelues (for we hauehave the good of it?) To the ſufferings of Chriſt I may adde the ſufferings of the Saints, fulfilling the latter ſufferings of Chriſt in the fleſh: Iam. 5.10 11.Take the Prophets (ſaith the Apoſtle) for an enſample of ſuffering, and of …ong patience. You hauehave heard of the patience of Iob, and hauehave known what end the Lord made, who left us an example that we ſhould follow his ſteps.
Fifthly, the excellency of patience may make us in Ioue with it: like an expert Chymiſt, there is no matter ſo bad, but it will bring good out of it. It is the ſoſtest and moſt ſoveraign ligature to all the fractures of the ſoules-qualities, as understanding, will and memory; it marſhals all the forces of theſe faculties in the due order; it leadeth them into the field, it diſciplinateth them at hand, in the end it maketh them too hard for any adverſe forces to deal withall; and this (I take it) is to poſſeſſe the ſoule with patience: it ſcorneth fortune, it weakeneth croſſes, it increaſeth fortitude, it ſweetneth all bitterneſſe, it maketh good the promiſes: In a word it maketh a man (as the Apoſtle ſaith) perfect and intire lacking nothing.Iam. 3.4.
The ſixth and laſt motiue may be taken from the contrary vice, namely, impatiency; The evil… of impatiencie.which is worſe then adverſity it ſelfe: for this is the evill of puniſhment, at the worſt; the other is an evill of ſin, at the beſt, and a remedy worſe then the diſeaſe: when this meeteth with a croſſe, there is a croſſe indeed. It maketh a man miſconſture Gods meaning, mistake his own estate, neglect the best courſes, and take the worſt; it weakens ſoule and body; it maketh the burthen unſupportable; it giveth great advantage to his enemy: for a man cannot deſire a weaker enemy then an impatient man; becauſe he is overcome of himſelfe. In a word, it maketh his eſtate deſperate, and his caſe hopeleſſe of recovery.
Hence I come to ſhew the meanes how to obtaine patience. Firſt, The means of obtaining patience.in the time of proſperity thinke upon the croſſe and provide for it: Vnexpected calamity maketh men beſide their wit. David, by miſreckoning of a point, miſt the haven, Pſal. 30.8.9and ran upon the rockes: I ſaid in my proſperity I ſhall never be moved, thou haſt made my Hill ſo ſtrong; but thou didst hide thy face, and I was ſuddenly moved. In unexpected evils a man cannot ply himſelfe to patience, he is ſo much diſtracted, and therfore it is an onelyonly mean for patience, in proſperity to be thinking what to doe if adverſity ſhould come. Things heere are ſubject to change; no day but it hath the own night; the cleereſt Sun-ſhine is often over-clouded on a ſudden; and the hotteſt ſeaſon hath lightning and thunder. As a Sea-faring man in the faireſt weather looketh for a ſtorm; ſo in the height of worldly happineſſe, let men looke for ſome diſaſter, that they may the better bear it when it commeth. Iobs affliction was heavie, yet the lighter by this, that the evill was come that he feared. Our Saviour endeavouring to in-arm his Diſciples with this patience of proofe; fore-warneth them of the great perſecutions, and cloſe tryals that were to come upon them; namely, that not onelyonly their profeſſed enemies ſhould caſt them in priſon, and bring them before Rulers, but they ſhould be betrayed even by their own parents, brethren and kinsfolkes, and they ſhould cauſe them to be put to death: But what remedy againſt all this? Chriſts promiſe, and their patience: Luk. 21.19in your patience poſſeſſe ye your ſoules: He forewarneth them of the perſecution, that their patience may not be to ſeek; hee diſcovereth the evill, that they might hauehave the remedy at hand.
A ſecond mean to obtain patience, is the fitting and framing of our ſelues to the burthen. There is cunning in portercraft, as well as in King-craft. As there is cunning, as well as ſtrength, to the bearing of a burthen; ſo there muſt be patience, Cedamus, lev… fit quod bene fertur onus Ovid. 2. Amor.as well as fortitude, for under-going of the croſſe. To this the Poet ſpeaketh prettily and pertinently.
The cunning carriage makes the burthen light.
If I miſtake the termes of the miſtery, I hope the company will excuſe me: For it is not for want of practiſe, but of theoricke: for the better carriage of the burthen, as it muſt be well bound: ſo all the parts of the croſſe muſt be compacted and bound up together: for if one part hang from another, it is very troubleſome: Secondly, it muſt be well laid on: a butthen well bound up, and well laid on, is halfe carriage to the bearer. Thou muſt willingly lay thy ſhoulder under the burthen, and thy neck under the yoke, and thy yoke ſhall be eaſie, and thy burthen light. This is that aſſueſcing, or inuring of a mans ſelfe to the bearing of the burthen, that the Prophet ſpeaketh of: Lam. 3.27.28 29,It is good for a man that he beare the yoke in his youth; hee ſitteth alone and keepeth ſilence, becauſe he hath born it; hee putteth his mouth in the duſt if there may be hope. Where obſerue, that a man inuring of himſelfe to the carriage of the croſſe, becommeth a cunning carryer, and his cunning in carriage maketh him a mirrour of patience. An old Cart going ſtill without any noiſe under the burthen, may be a good Hyerogliffe of this cunning, where as a new Cart unuſed to loading maketh a huge noyſe: ſo the old beaten porter to the Croſſe, Maluit tolerare quam deplorare.had rather endure it, then deplore it. Thirdly, he muſt goe ſteady, with his joynts ſtraight, and a ſtiffe neck: for if his joynts bowe, and his neck budge, he will, as the Poet ſaith, fall under the burthen.
Sustineas ut onus, nitendum est vertice recto,
Ac flecti nervos, ſi patiare cades.
With ioynts out-ſtretcht thy burthen carry ſtraight,
For if thou budge, thou fal'st under the waight.
So if a man wag to and againe, and ſtruggle and ſtriue under the croſſe, he weakeneth himſelfe, Pondus ip… la…atione incomodius fit.making the burthen heavier, and at laſt hee caſhiers both ſortitude and patience. To this point Seneca ſpeaketh well; the burthen by rowling to and again, becommeth very heavy.
The laſt point in the carriage that gaineth patience, is cheerfulneſſe: a cheerfull heart maketh a ſtrong back. Alexander Aphrod. giveth a reaſon, why porters under their but thens goe ſinging; becauſe the minde being delighted with the ſweetneſſe of their muſicke, the body may feele the leſſe waight under the burthen. Problem. 1. Numb. 78.So the Apoſtle willeth us to count it exceeding great ioy when we fall into divers temptations.
A third meane to obtaint patience, Iam. 1.2.is to attend upon the reading and hearing of the word, ioyning thereunto conference and meditation. This is Salomous tower out of which this armor of proofe is fet; and therefore the heathens had none of this, no more have our pictures of profeſſors, make what ſhewes they can: for where the power of the word worketh not, Rom. 15.4.there can be no true patience. Whatſoever things were written before time, were written for our learning, that wee through patience and comfort of the ſcripture might hauehave hope. Apoc. 3.10.So it is called the word of patience, not onelyonly ſo called becauſe it doth exhibate to us the patience and long ſuffering of God; but alſo becauſe it worketh patience in us as a friute offaith.
The laſt meane, is prayer by which wee doe intreat the God of patience to grant us patience. It is not natures gift; though men by nature will make a brave floriſh; it is the gift of God; to you (ſaith the Apoſtle) it is not onelyonly given to beleeve, Philip. 1.29but to ſuffer. Affliction of it ſelf worketh not patience but rather impatiencie; yea, the word cannot worke it without the working of the ſpirit, and therefore if any be afflicted, let him pray; namely, eyther for deliverance from the croſſe, or for patience under the croſſe: and let a man know this, that patience to beare the croſſe is a greater gift then deliverance from the croſse.
The laſt thing of patience, is the true uſe of it, which in regard of the foure-fold obiect is foure-fold. Firſt in reſpect of God: we muſt not ſo much as in thought, murmur againſt him; but approve of all he doth. The ſecond in reſpect of the devill; if he by Gods permiſſion torture or tempt, wee muſt be patient till the Lord rebuke him. Thirdly, in reſpect of our ſelues, if the pricke of the fleſh buffet us wee muſt by patience beare it, if by prayer wee cannot remove it. Laſtly, in reſpect of others; if they be good wee muſt hauehave patience with their faylings; if bad be patient though they proſper, and beare if they perſecute. Two things eſpecially do further the uſe of patience; removall of ſin, and fixing of our eyes on Chriſt: both theſe, as uſefull to the third, Heb. 12.21are laid downe in the Hebrues: Let us lay a ſide every waight, and the ſin which doth ſo eaſily beſet us, and let us run with patience the race that is ſet before us, looking unto Ieſus the Author and finiſher of our faith. And ſo I end the point, deſiring the God of patience to grant you this patience, and giuegive it to hauehave a perfect work in you.