Consolations for the Afflicted, Book 2 · Chapter 1
CHAP. I.
Of patience in afflictions, what it is, and the causes and properties thereof.
IN the former Booke I hauehave shewed what preparation is required of vsus, before wee enter§ Sect. 1. Patience defined. into this spiritual conflict of affflictions. Now we are to speake of the right demeaning of our selues when we are entered into the battell, and of the holy and christian disposition and behauiour, which we must exercise and shew, both in the bearing of those crosses, whilest it shall please God to let them lye vponupon vsus, and also in returning thankes and praise vntounto God, after we are through his gracious assistance deliuered from them, and hauehave obtained full victory in this spirituall conflict: vntounto the well bearing of the crosse, is required patience, in all our afflictions, the highest degree whereof is, when we beare them with thankesgiuing, and spiritual ioy, and reioycing in the holy Ghost. And first I will intreate of this grace it selfe, and then of the meanes whereby wee may attaine vntounto it. Concerning the former. Patience is our passiue obedience, or the obedience of the crosse, The description of patience.which is a fruite and grace of Gods holy spirit, arising from the true knowledge of God, and of our selues, as also from a liuely faith, affiance, hope and vnfained louelove of God, whereby we beare our crosse imposed vponupon vsus by God, quietly, constantly, and willingly. Where first I shew the roote whereof this patience is a braunch, namely our obedience vntounto God, whereby we in all things submit our wills vntounto his good pleasure, both for1. Sam. 3. 18. the doing and suffering of all which hee requireth; saying with Eli, It is the Lord, let him doe what seemeth good vntounto 2. Sam. 15. 26.him. And with Dauid, Heere I am, let him doe vntounto me as it seemeth good in his eies. And with our Sauiour Christ himselfe, Not as I will, but as thou wilt: and againe, O my father, Math. 26. 39. 42▪if this cup cannot passe away from me, but that I must drinke of it, thy will be done. And this is that which wee continually begge in that petition of the Lords prayer, Thy will be done in earth as it is in heauen. And therefore if wee pray with vpright hearts, and not like hypocrites, we will submitt our selues to this good will of God, when by the euent it is reuealed vntounto vsus, whether it be for the doing of that which he requireth, or the suffering of that which he imposeth vponupon vsus. And thus it appeareth, that our patience is a braunch of that obedience which wee owe vntounto God; I adde further, that it is a fruit of the spirit; for Gods holy spirit is the chiefe and principall cause both of this, and of all other Gods sanctifing and sauing graces, as the Apostle sheweth in the Epistle to the Galathians, The fruite (saith he) of the spirit is louelove, Gal. 5. 22.ioy, peace, long suffering, gentlenesse, goodnesse, faith, meeknesse, temperancie, &c. But because the spirit of God, as the chiefe and supreame cause, doth for the effecting of this grace of patience in vsus, vse certaine other graces as mediate and subordinate causes thereof; euen as the maine roote doth deriue life and sappe, first to the chiefe boughes, and by them to the lesser braunches; therefore I expresse in this description of patience, these subordinate, next and immediate causes from which it ariseth and springeth. And fir… …he knowledge of God, as of his infinite wisdome, whereby he knoweth what is best for vsus, his al-ruling prouidence, whereby he disposeth all things for those ends, which in his wisdome he seeth to be best; his will which is the rule of all iustice, and therefore to be obeyed by all his creatures; and finally, his mercy, goodnesse and louelove towards vsus, whereby he turneth all things to our good; as being our most gracious and deare father in Iesus Christ. And also the knowledge of our selues, that wee are most wicked and damnable sinners, who by our manifold and haynous transgressions, hauehave deserued to hauehave the full vials of Gods wrath to bee powred vponupon vsus; and therefore great reason we hauehave to beare these lesser afflictions with patience and thankesgiuing, seeing we hauehave iustly deserued the greatest, euen the eternall condemnation both of our bodies and soules. VntoUnto this knowledge I adde faith, by which we beleeue and apply vntounto our selues all wee know for our owne vse and benefit; for beleeuing that God is our gracious father in Christ, and apprehending all Gods gracious promises of the Gospell as due vntounto vsus; and particularly those which assure vsus of Gods assistance, and of our deliuerance out of all afflictions, we beare with patience these crosses that are layde vponupon vsus. The other graces named, as they are the fruites of this faith, so are the causes of our patience, as namely affiance in God, whereby beleeeing his promises, we rest vponupon him in all troubles and dangers; and hope, whereby we expect and waite for with patience the accomplishment of them; and finally, louelove of God which proceedeth from the assurance of his louelove towards vsus; the which especially doth worke in vsus, confirme, and increase our patience, according to the saying of the Apostle; LoueLove suffereth all things, it beleeueth all things, it hopeth 1. Cor. 13. 7. 8.all things, it indureth all things, and doth neuer fall away. AndRom. 8. 38. 39 & vers. 2…. that because we are assured that nothing shall be able to separate vsus from the louelove of God in Iesus Christ our Lord, & that all things whatsouer, euen our crosses and afflictions shall worke together for the best vntounto them that louelove God; for he who is mercifull and gratious to his enemies, will bee infinite in mercy and goodnes to his friends, who louelove and feare him, and also because nothing seemeth hard and difficult to him that loueth.
By which it appeareth that all true patience is a fruite of§. Sect. 2. That there was neuer any true patience among the heathens. the spirit, and ariseth mediately from these sanctifying and sauing graces: whereof it followeth that it was neuer to be found among the Ethnicks and Pagan Philosophers, because they were destitute of these sauing graces. It is true that they gaue many precepts of patience, which make a faire shew at the first sight; as prouerbially it was said among them, that we must beare and forbeare, so some hauehave taught that felicityArist. in ethick. consisteth not in wordly prosperity, but in the exercise & practise of vertue, & consequently that a vertuous man may bee happie though afflicted; yea that by aduersity wee hauehave occasion so to exercise vertue, that it wil appeare more beautifull and glorious, the Stoicks taught that there is no euill in affliction, but onelyonly that it is euill to abandon vertue and follow vice; and to the same purpose the oratour saith, that besides vice and dishonesty, nothing can befall a man wherat he should bee danted and appalled. And the practise also of many of them was according to these precepts; for so we read of Horatius P…luillus being dedicating of a Temple, and hearing of the death of his sonne; that he seemed not moued with the news, but without interruption finished that which he had in hand: and Paulus Aemilius, hearing of the death of his children, sayd with vndaunted courage, that the gods had heard his prayer, which was that calamities should rather befall his familie, then the common wealth. And the like magnanimous patience they shewed in suffering personall afflictions: as Aristides in his banishment: Scipio in those indignities which his vngratefull countrimen offered vntounto him; Regulus in his exquisite torments. But yet this was no true patience, because it flowed not from those sauing graces of the knowledge of God, faith, affiance and hope; neither was done in obedience to Gods will, and ioyned with humility; but did arise rather from pride, whereby they desired to eternize their same, or at best from a ciuill louelove of their country, or some other wordly respects, to which purpose one saith that the Philosophers professed that they sought after patience; but their patience was as false and counterfaite as their wisedome. For how can hee be wise or patient, who hath not knowne the wisdome and patience of God? And againe, if their wisedome was not true, then neitherCyprian. de bono patient. lib. could their patience: for if he alone be patient, who is humble and meeke, and we see that these Philosophers were neither meeke nor humble; but such as pleased themselues much in their owne eies, and that in those things wherein they displeased God; it plainely appeareth that there was noIbid. Serm. 3. true patience there, where there was an insolent audaciousnes of affected liberty, and a manifest appearance of immodest boasting. Finally they did not looke to the hand of God exercising them with these afflictions, not yeelded obedience to his will in their sufferings; but they ascribed all to fate chance, and fortune, professing that these afflictions were to be borne with patience, because they could not beeOptimum est pati quod emendare non possis. ducunt volētem fata, nolentē trahunt. Senec. epist. 107. Non pare… deo sed assentior. ex animo illum, non quia necesse est, sequor. Senec. epist. 96. Malus miles est qui imperatorem gemens sequitur. Senec. epist. 107. §. Sect. 3. Of the obiect of patience. auoided; or if at all they acknowledged Gods hand in them, they yeelded vntounto it, because it was in vaine to striue; now he that submitteth himselfe vponupon meere necessity, and because he cannot chuse; would resist if he were able, & detract his obedience in his sufferings, if by any meanes he could escape them; whereas he who is truly patient obeyeth willingly the good pleasure of God, and meekely submitteth himselfe to beare the crosse, not because beeing necessary hee must beare it, whether he will or no; but because it is sinfull to detract his obedience, and to resist the will of God which he knoweth to be iust in it selfe, and in respect of him full of mercy and goodnesse.
And thus hauehave I shewed the causes of patience, & the difference, cheefly arising out of them, betweene the patience of Christians and of the heathens and infidels: I further set down the obiect of patience, namely the crosse, which is that measure and proportion of afflictions, that God hath allotted and shared out to eueryevery one of the faithfull, the which is necessarily to be borne of eueryevery one who will bee Christs Disciple, according to the saying of our Sauiour, if any man will come after me, let him denye himselfe and take vp his crosse Luc. 9. 23.daily and follow me; of which necessity the Apostle rendreth this reason, because afflictions are in Gods eternall decree ioyned with our election as a meanes whereby our saluation is furthered: for hauing before spoken of afflictions, that if we suffer with Christ, we shall also raigne with him; that they are not worthy the glory which shall be reuealed, and that they shall worke together for the best vntounto them that louelove God; hee addeth this as another consola…ion, that these afflictions are signes of our election; for th…se which he knew before, hee also predestinate to be made like to the image of his sonne, that hee Rom. 8. 29.might be the first borne among many brethren.
In the last place I set downe the manner of suffering necessarily§ Sect. 4. Of the properties of true patience, and first of meekenes and quietnes. required to true patience, the which consisteth in three things; the first is that we beare the crosse meekly and mildly, peaceably, quietly, and with moderate greefe & sorrow; and that not outwardly alone, but especially in the mind and heart. So the Lord saith by his Prophet vntounto his afflicted people; In rest and quietnes shall ye be saued, in quietnesse Isa. 30. 15.and confidence shall be your strength; And what kinde of quietnesse and peace this is, Dauid expresseth, where he biddethPsalm. 4▪ 4. vsus to examine our owne hearts vponupon our owne bed and bee still. Shewing that our quietnes and peace should be as wellPsalm. 39. 9. priuate, as before company, and as well in the heart & mind, as in the speech and countenance. An example of this quiet peacefulnes, and meeke silence, wee hauehave in Dauid, who was dumb, and opened not his mouth because it was God that did afflict him; and in Iob, who in his great extremities checkethIob. 39. 37. himselfe for hauing bin too talkatiue in his complaints; and professeth for the time to come, that he would lay his hand vponupon his mouth, keepe silence and speake no more. But aboue all examples is that of our Sauiour Christ, who in his manifold and greeuous afflictions is said not to hauehave opened his mouth, Esa. 53. 7.but was brought out as a sheepe to the slaughter, and as a sheepe before her shearer is dumbe; so he opened not his mouth. VntoUnto wc quiet meeknes is opposed clamorous complaining, crying, howling, & wringing of the hands; murmuring & repining against the prouidence & iustice of God; as though he were an accepter of persons, punishing vsus more greeuoullie then greater offēders, or aboue ye quality of our fault, or our strēgth to indure it, as we may see in the example of Caine, who cōplaineth that his punishment was greater then he could beare.Gen. 4. 13.
But howsoeuer this vnruely vnquietnes and vehemencie of passion is to be auoided of all those, who would possesseChrysost. serm. ad populum. 5. Tom 4. their soules with patience; yet it is lawfull, yea expedient & needful, that we should in the time of affliction be affected with moderate greefe; yet not so much for ye afflictiō it selfe, and the smart and sense of paine (in which regard wee are not to mourne out of our iudgement, choyce, and will▪ but onelyonly so much as nature and necessity compelleth vsus vntounto) as for our sinne which is thus chastized and corrected: and that not in respect of the punishment which it deserueth, but because thereby we hauehave offended and displeased our gratious God and mercifull Father. Because all sorrow which is for any thing, hauing no reference or respect to sinne, is vain and vnprofitable, yea oftentimes hurtfull and pernicious; or if it doe any good at all, it is not by lessening of the affliction, but only as it easeth the heart by venting of that greefe, which being retained, would suffocate or breake it, in which regard sorrow is only to be intertained in respect of the outward expressing therof, as a meanes to vnburthen the mind, and not to loade it, vponupon necessity to …ase nature by giuing some issue to those flouds of greefe, which if they were dammed in, would ouerflow and drowne the heart, and not willingly to continue in it, or to aggrauate it by our conceipt, which inuenteth wittily such arguments as will robbe our soules of all peace and quietnes. For whereas there are seuerall medicines which are proper and peculiar for eueryevery disease, which being rightly applied doe effect the cure; but if cōtrariwise that which is fit for one be applied vntounto another, in stead of helping, it much hurteth & increaseth the malignity of the disease: so the medicines that helpeth the diseases of the hand, are vnprofitable or pernitious, being applied to the heart; & that which helps the hearing, would being misapplied, put out the eyes; sorrow and greefe is appointed by God to be a medicine proper and peculiar for the curing of sinne; and being rightly applied vntounto it, and in fit proportion, it doth cure and heale it; but if it be misapplied vntounto our crosses and calamities as vntounto sicknesse, pouerty, death of friends and worldly losses, it doth not lessen or take them away, but rather much aggrauates and increaseth them, like the worme in the nut, eating the heart in which it is bred; and doing vsus more true hurt and damage, then all other miseries which we lament and sorrow for.
But as there is an excesse and disorder of our sorrow,§. Sect. 5. That wee must not with the Stoicks affect sensles stupidity in our afflictions. when as eyther we mourne too much, or not for that which we ought cheefly to bewaile; so there is a defect thereof, when we greeue not at all, but like stocks hauehave no sense eyther of our fault, or of our punishment and correction. The which senslesnesse in bearing afflictions was so much commended by the Stoicks, who thought him alone magnanimous and wise, who putting off al passion and affection (and with it humanity it selfe) carried himselfe at all times alike, both in prosperity and aduersitie, not affected with ioy in any delights, nor with sorrow and greefe in any misery and affliction. But this is to turne a man into a stone or stocke, and to dreame of such a patience as neuer was or shall bee found among men; or if it could, yet hath not in it any magnanimity or Christian fortitude: but dull blockishnesse and senselesse stupidity. Yea in truth it is not onelyonly an vnreasonable, but also a sensles dreame and dotage, contrary to the law of nature, which hath ordered that all liuing creatures should feare affliction and miserie before it come, and bewaile it when it is inflicted: and so farre from true wisdome, that it is void of sense, and full of ridiculous folly, when with some idle rhetoricke, and friuolous speculation a man shall bee perswaded to smile when hee smarteth, and to giuegive his sense and feeling the lye, when as it telleth him that hee is vexed and tormented. And therefore I would passe it ouer, thinking it more fit to bee confuted with a whip, then with waight of argument; were there not many among vsus, professing Christanity, that in their practise come neere these stoicall precepts, who not out of speculation and discourse of Philosophy, but out of their carnall security, and senselesse stupidity, and hardnes of hart, are not at al affected, eyther wt Gods mercies, or with his iudgements; but when Gods hand is heauy vponupon them, put off the feeling therof with desperate contēpt, labouring to outface their griefes, or quite to blot them out of memory, by going into merry company, gaming, sporting, drinking and such other worldly and carnall delights. In all which they please themselues & would blind others with an opinion of their patience, and contentednes to beare with all willingnes whatsoeuer it pleaseth God to inflict vponupon them. But let them know that this is not patience,G…riatur de virious propriae voluntatis, tanquam de s…ore morbi▪ non … ro…re sanitatis. I…s…a est …ta gloriatio, non est p…tientiae sed deme…tiae. Aug. de patient. c. 23. but senselesse security, and hardnesse of heart; not a vertue, but a disease of the mind, euen the dead palsie or sleepy lethargie of sinne: and as one saith, it is not the strength of health, but senslesse stupidity proceeding from the desperatenes of their sicknes▪ & their boasting of it, is not the fruit of patience, but frantike rauing. And so far off are such from being either wise or patient, that they are rather like those drunkards, described by Salomon, who sleepe securely in the middest of the sea, and on the top of the mast; and when they are smitten feele no smart, and beeing beaten doe notProu. 23. 34. know of it; and therefore resolue to continue in their sinne, or those demoniacks, who plucked their chaines and fetters asunder, and could not be tamed by any man, nor kept fromMarke 5. 4. offering violence against their owne senslesse bodies. And therefore such stupidity is no fruit of wisdome, but rather of madnesse or drunkennesse in sin, and ariseth not from knowledge, but from the ignorance or forgetfulnesse of the causes of afflictions; for if they knew or considered that they all came from God, they would tremble vnderunder his corrections▪Heb. 10. 31. because it is a fearfull thing to fall into the hands of the liuing God; if they vnderstood or remembred that the deseruing cause is sinne, which hath iustly merited not onelyonly these lighter chastizements, but euen the most fearefull wrath of God, and most grieuous and intolerable punishments, temporall and eternall; they would lay them more to heart, and grone in the sight and sense of them. If they did call to minde that the end of these corrections is to bring them vntounto sorrow for their sinne, that so they might amend and turne from it, they would not passe them ouer with carelesse neglect, and secure stupiditie, l…st not being touched and afflicted with these lighter chastizements, they make themselues lyable to Gods more terrible vengeance and fearfull plagues.
Which senslesse blockishnesse that we may auoide in the§. Sect. 6. Of the meanes to auoide secure blockishnes … affliction. time of our afflictions, let vsus know that the Lord in his word doth condemne this secure indolencie, and stupid hardnesse of heart, when we are corrected by him; for so he taxeth the Israelites by his Prophet; Thou hast stricken them (saith hee)Ier. 5. 3. but they hauehave not sorrowed, thou hast consumed them, but they hauehave refused to receiue correction, they hauehave made their fac…s harder then a stone, and hauehave refused to returne. So the Prophet …say condemneth their off putting from them their sorrow by feasting and reuelling: In that day (saith hee) did Esa. 22. 12. 13.the Lord of hosts call vntounto weeping and mourning, and to baldnesse and girding with sackcloth. And behold, ioy and gladnesse, slaying of oxen, and killing of sheepe, eating flesh, and drinking wine, &c. Secondly, let vsus consider that the Scriptures doe not describe vntounto vsus such a patience, as is without sense of the euils wee suffer, and not at all assaulted with griefe and sorrow; but such an one, as in the feeling of smart doth keepe vsus from bursting out into murmuring and repining, or from sinking into desperate sorrow and deepe despaire. Not such an one as is exempted from all dolour and anguish; but onelyonly that it moderate this griefe with spirituall ioy, and meeke submission of our will to the pleasure of God. Neither doth God require that we should hauehave a patience, not at all pressed with any anxietie or sorrow of mind; but that being tyred with bearing the burthen, we be somewhat refreshed, and eased with the consolations of his word and holy Spirit. He would not hauehave vsus vanquished in the combate of afflictions; but yet hee would hauehave vsus fight vntounto wearinesse, and not obtaine such a victorie, as hath had no conflict going before it. In a word, that conquest ouer the Crosse best pleaseth him, when as our naturall sight and sense, seeth, feeleth and abhorreth the afflictions which wee suffer, causing vsus to grieue and grone vnderunder our burthen; & in the meane time, our obedience and filiall affection to our heauenly father, so farre preuaileth, as that in the middest of all the difficulties and distresses, wee can bee content to submit our selues to his holy will, and beare the crosse with patience, which he hath layde vponupon vsus, vntill hee vouchsafe vsus by lawfull meanes, freedome and deliuerie. And this the Apostle Paul affirmeth to bee the estate of all the faithfull, namely that in their afflictions they are touched with some sorrow in the sense and feeling of thē, but not so ouerwhelmed with griefe and heauinesse, but that being humbled, they rise againe, and get the victory ouer the violence of2. Cor. 4. 8. their passions. We are (saith he) afflicted on eueryevery side, yet are we not in distresse; in pouertie, but not ouercome of pouertie; we are persecuted, but not forsaken; cast downe, but we perish not, &c. An example whereof we hauehave in Peter, vntounto whom ourIoh. 21. 18. Sauiour saith, When thou wast young, thou girdest thy selfe, and walkedst whether thou wouldest: but when thou shalt be old, thou shalt stretch out thine hands, and another shall gird thee, and lead thee whether thou wouldest not. By which speach we are not to vnderstand, that Peter would be simply vnwilling to suffer for Christ, for then his martyrdome had deserued no praise; but that howsoeuer hee was willing with all readinesse to lay downe his life for the glory of God; that naturall feare which he had of death and torment drew him another way; so as hee was heereby distracted betweene a twofold will of grace and nature; the one shunning death, the other yeelding obedience to the will of God, that before a sore conflict he could not put feare to slight, nor get victorie ouer his naturall affection. So Paul professed that …e was ready not onelyonly to suffer bonds but death it selfe, forAct 21. 13. the name of the Lord Iesus: but yet that naturall desire of preseruing his life, and auoiding torments, so farre preuailed, that he vseth all good meanes to escape affliction and persecution, professing that he was a Pharisie, and a citizen of Roome, reproouing the high Priest, who caused him to bee vniustly smitten; and auoiding the laying in waite of those who sought his life. But most notably doth this appeare in our Sauiour Christ himselfe, who was exceedingly distracted with this double will; the one naturall, whereby hee earnestly desired to preserue his precious life, and to escape those fearful punishments which he was to suffer, both in his soule and body: the other diuine and spirituall whereby he desired to glorifie his father, by submitting himselfe in all things to his holy will; and to perfect the worke of mans redemption whom hee so dearly loued. Whereof it was that he could not without a great conflict submit himselfe to those grieuous sufferings, but first desireth; Father if it be thy will, let this cup passe from me: and after yeeldeth obedienceMatth. 26. 39. to his fathers pleasure; Neuerthelesse, not mine, but thy will be done. And thus it appeareth, that moderate sorrow in the time of affliction, may well stand and agree with that patience which the Scriptures describe vntounto vsus. In the third place I adde, that this moderate griefe which is eased and refreshed with diuine consolation is warranted, yea commanded in the Scriptures. The former is implied, where the Apostle requireth that we should not mourne for them1. Thess. 4. 13. that are departed in the faith of Christ, as men without hope; where hee taxeth and forbiddeth onelyonly heathenish mourning, which was excessiue and immoderate, and alloweth such a proportion as is fit for a temporarie departure. So also where he saith, that we must not despise the chastening 1. Thess. 4. 13.of the Lord, as on the other side, wee must not faint when we are rebuked of him; where hee speaketh of induring Heb. 12. 5. 7. 11. 12.chastening, which argueth sorrow and vexation, and telleth vsus, that no chastizing for the present seemeth to be ioyous, but grieuous, causing the hands to hang downe, and weakningIoel. 2. 12. 13 the knees. The other is manifestly expressed in the Prophecie of Ioel, where the Lord cryeth out to his afflicted people: Turne you vntounto me with all your heart, and with fasting, and with weeping, and with mourning; and rent your hearts and not your clothes, &c. But most plainly by the Apostle Iames, Iam. 4. 9Suffer (saith he) afflictions and sorrow, ye and weepe, let your laughter be turned into mourning, and your ioy into heauinesse. Yea in truth this is the maine end which the Lord propoundeth of our afflictions, that they may serue as his chastizements, to bring vsus to a sight and feeling of sinne, true humiliation and vnfained repentance, by smart and sense of paine; euen as the louing and wise father doth correct his sonne, that by the sense and smart of the rodde, hee may be brought to a sight of his fault and sorrow for it, and so may amend it for the time to come. And as it is a signe of an vngracious childe not to be grieued with his fathers corrections, and a great presumption that they will not amend him, if they doe not moue him: so doth this make it more then probable, that such are destitute of grace and filiall affection, and farre from reformation and amendement, who hauehave no sense and feeling of Gods correction, nor are brought by their smart to vnfained sorrow for their fall. Yea such hauehave iust cause to feare, that they are not at all the children of God, seeing they are not affected with his fatherly chast…zements, that they are in the lethargie of securitie, seeing these sharpe stripes will not moue or awake them; that their hearts are brawned and of a flinty hardnesse, when the hammer of Gods iudgments will not bruise them, nor the sharp arrowes of his indignation pearce them, or make any entrance for griefe and sorrow; yea that they are starke dead in their sinnes, when like senslesse blockes they are not moued at all, when God whippeth and scourgeth them with these stinging whippes of miserie and affliction. Or if they belong vntounto Gods election, and hauehave the life of grace begun in them; if the Lord hath adopted them for his sons, and intendeth to bestow vponupon them that heauenly inheritance of his glorious kingdome; then let them assure themselues, that he wil not leaue them till he hauehave humbled them for their faults, and brought them to a sight of their sinne that they may bewaile it. And if his more gentle chastisements will not effect it, because the thick skin of securitie keepeth them from feeling the smart of his rods, hee will take in hand the three stringed whippe of his more grieuous iudgements, and more seuerely correct them, not leauing to redouble his blowes till their sense of paine hath brought them to a sight of sinne, to true humility and acknowledgment of their faults; and to an heartie sorrow, both naturall for the affliction, and spirituall for their sinne. And this the Lord threatneth against his people of Israell, That if Leuit. 26. 21. 24 28.they did walke stubbornly against him, and would not be humbled by his more mild corrections, he would walke stubbornly against them in his anger, and chasten them seauen times more according to their sinnes. And at this our Sauiour aimeth when he admonished the man whom he had cured, to sinne no more, Iob. 5. 14.lest a worse thing did happen vntounto him. And this is iust with God to double his punishments, when as men redoubleTantò rectius maiori supplicio dignum iudic… ueris animum, quantò magis vitiosus …dit instrumenta vir tutis August. de patient. lib. cap. 5. their sinnes, adding to their other transgressions, stubbornesse, impenitencie hardnesse of heart, and neglect of Gods more gentle chastizements, which hee hath appointed to be the meanes of their humiliation and repentance. To which purpose one saith, that hee is rightly iudged worthy so much the greater punishment, by how much being vicious, he abhorreth the instruments of vertue and goodnesse.
Moreouer, our Sauiour Christ foretolde not onelyonly the afflictions of his disciples, but also that they should sorrow§ Sect. 7. That moderate greefe in afflictions is foretolde by our Sauiour, and put in practise by the saints. Iob. 16. 20 and mourne when they were afflicted, Yee (saith he) shall weepe and lament, and the world shall reioyce: and ye shall sorrow, but your sorrow shall be turned into ioy. Neither did hee impute this greefe vntounto them as an infirmitie, or fruite of pusillanimitie or deiection of minde, but as an action so pleasing and acceptble vntounto God, that hee vouchafeth reward it with eternall happinesse. Blessed (saith he) are they that mourne, for they shall be comforted: and blessed are ye that Matth 6. 4. Luc. 6. 21weepe now, for ye shall laugh. Finally, it hath been the continuall practise of all Gods saints, to sorrow and mourne in their afflictions; for thus Abraham, the father of the faithfull, mourned for the death of Sara, Isaac for Abraham, Iacob for Isaac, and the supposed death of Ioseph, and Ioseph and his brethren for their father Iacob. Thus was patient Iob affected with moderate greefe when he heard of the losse of his riches and children, although hee meekly submitted himselfe to the will of God, and blessed his holy name in his greatest extremity; for so it is said, that hee arose and rent his garment, and shaued his head, and fell downe vponupon the ground Iob. 1. 20.and worshipped. And thus holy Dauid professeth that in his afflictions hee was so much affected with sorrow, that hee Psal. 6. 6. & 38. 6. 8.fainted in his mourning, and caused his bed eueryevery night to swim, and watred his couch with his teares, that hee was bowed and crooked very sore vnderunder the waight of his afflictions, and went mourning all the day. That hee was weakened and sore broken, and roared for the very greefe of his heart. So it is said of goodEsa. 38. 2. 3. 14. Hezekiah, that being in danger of death, he turned his face to the wall, prayed vntounto the Lord, and wept sore: that he did chatter like a crane or a swallow, and did mourne like a doue. And euē of the whole church of the Iewes in her captiuitie, that together with her affliction she remembred her mourning, Lamē. 3. 19. 20.the wormewood and the gall, and that in remembrance of them, her soule was humbled in her. But aboue all exceptions is the example of our Sauiour, who was so much affected with the feare of his passion, that his soule was heauie vntounto the death; Mar. 14. 34. Luc. 22. 43. 44.in so much as there was need that an Angell should be sent to comfort him. And so much oppressed with the sense of Gods wrath, that he was brought into a great agonie, in so much as his sweat was like drops of blood trickling downe to the ground, and forced him to cry out in his great distresse, My God, my God, why hast thou forsaken me? NeitherMatth. 27. 46. was he thus affected with his owne greefes alone, but did sympathize in his friends sorrowes, yea in the miseries of those who persecuted him; for so it is said, that when he saw Mary weepe, he groned in the spirit, and was troubled in himselfe; that hee wept when hee was brought to the graue ofIoh. 11. 33. 35. Lazarus. And that drawing neere vntounto Ierusalem, and beholdingLuc. 19. 41. the citie, he wept ouer it, as foreseeing the miseries which should come vponupon it. And in regard of these manifold greefes which his soule sustained, for his owne and others afflictions, the Prophet calleth him a man full of sorrow Esa. 53. 3.and heauinesse. And therefore, if not onelyonly all the faithfull, but also our Sauiour Christ himselfe, the myrrour of all true patience, was in his afflictions affected with griefe and sorrow; let no man who is not at all touched when the hand of God lieth heauie vponupon him, nor hath so much as any conflict with heauinesse and greefe, when he is pursued with Gods heauie iudgments, say and boast, that he doth all this by vertue of his patience and magnanimous fortitude; but rather confesse, as the truth is, that it is his carnall securitie, and hardnesse of heart, his blockish stupiditie, and obdurate senslesnesse, which is the true cause of his indolencie, and want of greefe; vnlesse he would preferre himselfe in his patience and fortitude before the Patriarchs, Prophets, and Apostles, yea our Lord and Sauiour Iesus Christ.
Lastly, whereas men glory in their patience as being free§ Sect. 8. That there can be no true patience where there is no passion. from all griefe and sorrow, their words imply a contradiction, for there is no place for patience, where there is no passion, seeing the very obiect of our patience is greefe and misery, about the bearing and moderating whereof our patience is exercised, so that as there is no occasion of greefe where there are no crosses and afflictions; so there is no occasion to shew our patience, where the heart is not assaulted with greefe and heauinesse; and as there can be no occasion to manifest valour and fortitude, if there bee no enemy, nor any victory or triumph, vnlesse a fight goe before: so vnlesse there be, not onelyonly miseries and afflictions, as pouerty, infamy, sicknes, death and such like calamities; but also a sense and apprehension of them, as great enemies to our peace and comfort, there can bee no occasion of vsing patience, which is only exercised in moderating our greefes, andNulla virtus est quae non sentias perpeti. Senec. in Sap. non Cad. iniur. Cap. 10. bearing our miseries; nor any praise of fortitude, vertue or victory, when as there is no enemy to assault vsus. But when we are pinched with sharpe afflictions, and doe exceedingly abhorre them in our naturall disposition, and are much vexed and turmoiled with griefe because we cannot shake them off, nor be freed from them, then to shew fortitude & magnanimity in bearing those bitter and abhorred miseries, valiantly resisting the tentation of murmuring and repining against Gods prouidence, of sorrowing without meane or measure, or vsing vnlawfull meanes to bee deliuered from these euils; to drinke willingly this bitter potion which God hath tempered for vsus, to be restrained by the feare and louelove of God, from bursting out into any intemperancy: and finally to submit our wills with all meekenes and humility to the good pleasure of God trying vsus with these afflictions, which in our sense and feeling are so irkesome & greeuous. These are the fruits of true patience which commend our victory, and increase our triumph, and heerein our Christian prowesse and courage will appeare, when beeing assaulted with sorrow and heauinesse, it is confirmed and made inuincibleNon habent fortitudinis laudem qui stuporem magis vulnerum tulerint quam dolorem. Ambr. in Luc. 22. by the sweet consolations of Gods holy spirit, assuring vsus of victory, and of the crowne of glory prepared for them which ouercome. Whereas contrariwise that is stupiditie and senslesnes, and not vertue and Christian fortitude, to beare afflictions, when we doe not feele or apprehend them; neither (as one saith) doe they deserue the praise of patience who indure (without complaining) the wounds of aduersity, when being benummed they hauehave no sense of paine.
And so much concerning the first thing required in our§. Sect. 9. That our patiēce must be ioyned with constancie. patience, or manner of bearing the crosse, which is, that wee beare afflictions quietly and meekely, with moderate greefe and sorrow: the next thing is that we beare them constantly, neither seeking to shift them off by vnlawful meanes, nor murmuring and repining against the prouidence of God, whilest we lye vnderunder this burthen of misery. For as it is not sufficient for a good pilot to take paines in breaking one dangerous billow, or in passing one storme; but hee must shew the like care and diligence in wel gouerning the ship,Patientia est honestatis aut vtilitatis causa rerum arduarum et terribiliū voluntaria et diuturna perpessio. Cic. in 2. Rhetoric. till hee safely arriue at the wished hauen; and as it is not enough for a good captaine or souldier to shew great valour in the first brunt of the battaile, if afterwards hee shamefully flee, or fight faintly and cowardly; but he must couragiously continue fighting, till hee hauehave vanquished the enemy and obtained victory: so it is not sufficient to the being of Christian patience, that wee beare and brooke well one storme of misery, and through our slacknes and negligence sinke or be wrackt in the next, but after one billow of affliction, and tempest of trouble is past and escaped, wee must expect and prepare our selues to indure an other, vntill we safely arriue in the hauen of happinesse. It is not enough for a Christian souldier, that he demeane himselfe well in the first conflict with afflictions, if he afterwards grow weary of fighting, & flee out of the field by vsing vnlawfull meanes to escape; or fight faintly and not without grudging and murmuring against his commander, for bringing him into the troubles and dangers; but hee must constantly continue his courage and resolution, after one encounter expecting & preparing himselfe to sustaine another, and neuer cease shewing his fortitude and vnwearied magnanimity, till hee hauehave obtained a full and finall victory. And this duety of continuingAct. 20. 23. constant in bearing our afflictiōs with patience, our Sauiour intimateth and implicitely requireth, whereas hee saith, that if a man will be his disciple, he must take vp his crosse daily, & folow Luc. 9. 23.him: and the Apostle exhorteth vsus not only to begin well, but that wee will let patience hauehave her perfect worke, that wee Iam. 1. 4. Psalm. 37. 7.may be perfect and entire, lacking nothing; and the Psalmist, that we should wait patiently vponupon the Lord, and hope in him; the which the afflicted Church doth commend as a good thing to those who performe it: It is good (saith shee) both to trust, and to wait for the saluation of the Lord. An exampleLam. 3. 26. of which duty we hauehave in Iob, who after one affliction, patiently endured another, vntill they were exceedingly multiplied in number, and increased in waight: as also in Dauid who after hee had receiued Gods promises of beeing king, indured manifold afflictions with much patience, and with great constancy, waited Gods leysure for the accomplishment of them. And so likewise in Paul, who armeth himselfe to beare all afflictions without fainting, both present, and to come; for so hee professeth, that hee was readie, not onelyonly to bee bound, but euen to dye for the name of the Lord Acts 21. 13.Iesus: And elsewhere he saith, that therefore we faint not, but though our outward man perish, yet the inward man is renewed 2. Cor. 4. 16. 17.daily, because our light▪ affliction, which is but for a moment, causeth vntounto vsus a farre most excellent, and an eternall waight of glory. But of this point I shall hauehave occasion to intreat more largely, when I come to speake of our perseuerance in faith and patience, when God deferreth to helpe and deliuer vsus out of trouble.
The last thing required in our patience is, that we do not§. Sect. 10. That our patiēce must be ioyned with willingnes and cheerfulnes in bearing the crosse. onelyonly meekely and constantly beare our afflictions, but also willingly and cheerefully; submitting our selues heerein to Gods good pleasure; not because we cannot chuse, and must whether we will or not, but with alacrity and readinesse, as being a thing not onelyonly not hurtfull and pernitious, but through the wisedome and goodnes of God ruling and disposing them, good and profitable. And this our Sauiour implyeth, where he inioyneth vsus to take vp our crosse; whereby as it is not meant, that we must voluntarily draw crosses vponupon our selues of our owne making, but our receiuing of those which it pleaseth God to lay vponupon vsus; so it signifieth that wee must not vndergoe & beare them as a burthen forced vponupon vsus whether we will or no, with grudging and repining; but willingly, cheerefully, thankfully and with ioy in the holy Ghost. And these are the highest degrees of patience, which though few attaine vntounto in ful measure, yet all the faithfull desire and labour after them, vsing all good meanes to attaine vntounto this perfection. Yea will some say, but before you required, that wee should bee affected with sorrow in our sufferings, and moderately mourne in our crosses and afflictions, and how then can wee at the same time reioyce, seeing ioy and mourning are opposite the one to the other? to which I answere that Christian sorrow and reioycing may well stand together, seeing the one maketh way for the other; for therefore we bewaile our sins, that we may reioyce in the assurance of the pardon of them, of our reconciliation with God, and of our interest in all the gratious promises of the Gospell. So that though wee giuegive the first part to bee acted by sorrow, yet wee would not hauehave it to continue alwaies in the hart of a Christian▪ for so it would grow immoderate and excessiue: but after this our vnfained repentance for sinne, and assurance of pardon and our peace with God, followeth spirituall reioycing, not onelyonly in the confluence of worldly benefits, but also in tribulation and affliction, as the Apostle speaketh. Againe, opposites may agree in the same subiect, at the same time in a diuers respect,Rom. 5. 3. for so we may mourne because by our sinnes we hauehave crucified the Lord of life, but reioyce in that by his death hee hath wrought the worke of our redemption, we may at the same time mourne in the sight of our sinnes, because wee hauehave dishonoured by them our gratious Father, and yet reioyce in that our sorrow assureth vsus that they are forgiuen, and we receiued into Gods fauour, wee may mourne in the sense of our paine and smart, but yet reioyce in it, as it is a signe of our adoption, when God correcteth vsus as his sons, that we may not bee condemned with the world; wee may mourne in the sight of our miseries, as beeing the fruits of sin, but reioyce in them as they are meanes to mortifie the flesh and our naturall corruptions. Finally as wee hauehave iust cause of sorrowing, in that wee hauehave deserued that the Lord should depriue vsus of all those worldly cōforts, so to be filled with ioy, when we consider that these light and momentanie affliction▪ shall cause vntounto vsus a farre most excellent and an eternall …. Cor. 4. 17.waight of glory. In which regard it may truly bee saide, that the Christian spendeth his daies in ioyfull mourning, or mournfull ioy, and that by these two actors the comedy of his li…e is plaid, the one no sooner entring the stage, but the other followeth; and interchangeably acting their parts, the one beginning as soone as the other endeth, and this beginning againe, when the other hath done. Lastly, opposites may be in the same subiect in respect of diuers parts; now we are partly flesh, and partly spirit; and as in the one wee do in time of affliction, greeue and sorrow, groane and complaine, in the sense and feeling of our smart and paine; so in the other we reioyce in the assurance of the pardon of our sinnes, and that the sting of afflictions i… plucked out; of our reconciliation with God, and that heauenly inheritance which is prouided for vsus. And thus by sense of paine the Lord maketh the flesh to mourne that it may be mortified, restrained from sinne for feare of punishment, and subdued vntounto the spirit; and by this spirituall ioy apprehended by faith he refresheth the spiritual part that it may not faint & yeeld when the flesh tempteth it to murmuring or despaire. And therfore if we speake properly, as we cannot say that the flesh reioyceth in tribulation with this spiritual ioy, so neither that the spirit mourneth with worldly & sensuall sorrow. For as the1. Iohn 3. 9. Gal. 5. 22. Apostle tels vsus, the fruits of the spirit are not this worldly sorrow greefe and mourning but louelove, ioy, and peace; only it sorroweth with godly griefe, in that by our sins we hauehave offended God our gratious Father, and mooued him in his iust displeasure to inflict vponupon vsus these chastisements and afflictions.
Although therfore we must lay our afflictions to hart, that we may not only naturally sorrow for our smart▪ but also spiritually§ Sect. 11. That we must shew our cheerefulnes in thanksgiuing & praising Gods name. for our sins, yet in the regenerate part we must beare them with cheerefulnes considering the causes and ends for which the Lord chastiseth vsus, and the notable fruits and benefits which accompany his corrections; and this our cheerfull willingnes and alacrity must bee shewed and expressed, first by thanksgiuing vntounto God, and praising his holy name; neither are we bound onelyonly to performe these duties in the time of our prosperity, and in the confluence of all Gods blessings and benefits, but also in our afflictions and troubles; not for the crosses and calamities themselues, which are to bee shunned as the euils of punishment; but for the wise care, and louing prouidence of our heauenly Father, whereby he ordereth and disposeth them to our good; as the mortifying of our sins and corruptions, the inriching of our hearts with his spirituall graces, and the furthering and increasing of our heauenly happinesse. For if the childe bee bound to his Father in all louelove and duty, not onelyonly because hee feedeth and cloatheth him, but also because hee gouerneth and correcteth him; nor for the blowes and smart which hee sustaineth, for these his nature abhorreth as sharp and bitter, but for his care in reclaiming him from his faults, which being nourished would in time iustly disable him from receiuing his inheritance. And if beeing greeuously sicke, wee are content to require the Physitian and Chyrurgion for their distastful and loathsome potions, their sharpe corrasiues, cutting, lancing, searing, not onelyonly with thanks and deserued praise, but also with rewards; not because of the things themselues, which for the presēt increase our paine and torment; but because out of their skill and care they vse them, as meanes for the recouery of our bodily health: then how much more are we to bee thankefull vntounto our heauenly Father ch…stising vsus? seeing in his louelove and care he doth heereby reforme vsus of our sins, and so maketh v… fit to bee heyres of that euerlasting patrimonie of his glorious kingdome? How much should wee magnifie this spirituall Physitian of our soules? not for the bitter potions which he maketh vsus to drinke; but because hee intendeth, and accordingly effecteth our recouery vntounto health, and that not the health of our corruptible bodies, which onelyonly repriueth them to the next assises of sicknesse, but of our precious and immortall soules; not such as is momentanie and temporarie, but perpetuall and euerlasting. It is not therefore enough that wee take these great benefits, which Gods chastising hand doth reach out vntounto vsus with patience, and without murmuring; but wee must also receiue them with praise and thankesgiuing. For so the Apostle requireth, If any man (saith he) suffer as a Christian, let him not be ashamed, 1. Pet. 4. 16.but let him glorifie God in this behalfe. And the Apostle Paul prayeth, that the Collossians might be strengthened with all Col. 1. 11. 12.might through Gods glorious power, not onelyonly vntounto patience and long suffering, but also that it might be performed with ioyfulnesse, and with thankesgiuing vntounto God the father which had hereby made them meet to be partakers of the inheritance of the saints in light. Of which we hauehave an example in Iob, who in his greeuous afflictions, sheweth not onelyonly his patience, but also his thankfulnesse; The Lord (saith he) hath giuen, and the Iob. 1. 21.Lord hath taken; Blessed be the name of the Lord. So the Church being in great tribulation, acknowledgeth GodsLamen. 3. 22. great mercy, in that they were not vtterly consumed. And the Apostles Paul and Silas, being cast into the dungeon, andAct. 16. 25. hauing their feete fast in the stocks, doe not onelyonly patiently beare these afflictions, but also sing praises vntounto God.
Yea, we must labour to goe yet further, and not onelyonlySect. 12. That our patience must be ioyned with ioy and spirituall reioycing. with our cheerfull patience ioyne thankesgiuing, but with them both spirituall reioycing and ioy in the holy Ghost; the which our ioy must not arise from the afflictions themselues, which were vnnaturall senslesnesse, and more then brutish inhumanity; (for who can laugh when hee feeleth smart, and reioyce in his torments and tedious troubles?) but from those notable signes of Gods louelove, which appeare in his fatherly chastizements, and those singular fruites, both respecting grace and glory, which doe not onelyonly accompany, but also follow after them. And in this regard our Sauiour willed his disciples, and with them all the faithfull, to reioyce and bee glad in their bitter afflictions and cruell persecutions, because their reward was great in heaue. So the apostleMatth. 5. 11. 12 Peter willeth those who are exercised in this fiery trial, 1. Pet. 4. 13.not to think it strange, but to reioice, in as much as they are herein partakers of Christs sufferings, that whē his glory shal appeare, Col. 1. 11.they may be glad and reioyce. And this S. Paul prayeth in the behalfe of the Collossians, that with their patience and long suffering, there might be ioyned ioyfulnesse. An exampleAct. 5. 41. wherof we hauehave in the holy Apostles, who being afflicted & persecuted for the profession of Christ, departed from the councel, reioycing that they were counted worthy to suffer rebuke for his name. So the Apostle Paul saith of himself, that hee reioyced in his sufferings for the Church of theCol. 1. 24 1. Thess. 1. 6. Collossians; and giueth testimonie to the Thessalonians, that they receiued the Gospell with much affliction, and with ioy of the holy Ghost. So of the faithfull Hebrewes it is said, that though they sorrowed with the Apostle for his bonds, yet they suffered with ioy the spoiling of their owne goods, knowing Heb. 10. 34.that they had in heauen a better and more induring substance. Neither did he onelyonly thus reioyce in his suffering persecution for Christ and the profession of the Gospell, but in those spirituall afflictions which hee indured, in the sight and sense of his infirmities, when hee knew that in them Gods power and grace was aduanced and magnified: for hauing receiued answere, when he desired to be freed from them, that Gods grace was sufficient for him, and that his diuine power was made manifest in his humaine frailtie and weaknesse; he professeth that very gladly hee would reioyce in 2. Cor. 12. 9. 10.his infirmities, that the power of Christ might dwell in him; yea that he did take pleasure as well in these infirmities, as in reproaches, necessities, persecution and anguish for Christs sake, because when he was weake in himselfe, he was strong in Christ. Finally, if wee desire to conforme our selues to the doctrine and example of the holy Apostles, we must not onelyonly be patient, chearefull, ready to giuegive thankes, or yet reioyce in our afflictions in some small measure, and (as it were) with ordinary ioy and gladnesse; but with ioy very great, and as it were, in the highest degree; not onelyonly reioycing, but euen triumphing, glorying and exsulting in our ioy. And as it is said of the Ostrich, that she doth not onelyonly eate iron, but also disgesteth and turneth it into her nourishment; so must wee not onelyonly be content (as it were) to swallow in filence and patience the difficulties of afflictions, which the carnall man can by no meanes disgest, without being sick vntounto the death with sorrow and heauinesse; but we must labour also to suck out of them such holesome nourishment, at may exceedingly refresh and comfort vsus. And Salamander like wee are not onelyonly to liue, but also cheefely to reioyce in the fire of affliction and tribulation. For so the Apostle Iames requireth, that we count it exceeding Iam. 1. 2.ioy, when we fall into diuerse tentations, not in the sight of the afflictions themselues, but because wee know that they serue to increase in vsus Gods spirituall graces, and that the trying of our faith bringeth forth patience, which in the end will attaine to such perfection, that it will lack nothing. And this the Apostle maketh a fruite of that fulnesse of faith which we must labour after; for after that it hath assured vsus of the pardon of our sinnes, and of our peace with God, wee reioyce, yea glory and triumph, not onelyonly in our hope of heauenly happinesse, but also in affliction and tribulation.Rom. 5. 3. An example whereof wee hauehave in the faithfull Corinthians, who as they abounded in the great trials of affliction, so their ioy also abounded; and in the Apostle himselfe, who2. Cor. 8. 2. professeth that hee was filled with comfort, and was exceeding ioyous in all his tribulations; insomuch as when he would2. Cor. 7. 4. cheefly glory and shew such excellency, wherein hee was to be matched with the rest of the Apostles; he setteth downe2. Cor. 11. vers. 16. to the. 31. a large bead-rowle of his many and grieuous afflictions, and concludeth, that if he must needs boast himselfe and reioice, he would reioice and glory in his infirmities.
And this is the patience of the Saints, which eueryevery faithfullSect. 13. That none can attaine vntounto perfection in patience, but yet al must labour after it. man must labour to attaine vntounto, and neuer to be at rest vntill in some measure he be endued with it. It is true, that none can attaine vntounto this perfection of patience, but those who are come to fulnesse of faith; and euen among Gods greatest Worthies, who had this fulnesse of perswasion, wee may obserue, that when their faith was shaken with greeuous tentations, their patience also was crazed and much blemished with murmuring and complaining. As wee may see in iust Iob, the paterne of true patience, who by theIob. 3. 2. 3. weight of his affliction, is moued to curse the day of his natiuitie;Chap. 9. 33. 34. 35. to complaine that God dealt against him by strong hand, and laide punishments vponupon him which hee could hardly iustifie, if he might vponupon equall tearmes dispute with him, or had some vmpire betweene them, who would indifferentlyChap. 10. 16. heare and iudge his cause. Yea as a desperately impatient of enduring long misery, hee prouoketh God to increase his afflictions, to hunt him as a Lyon, and to shew himselfe meruailous vponupon him. And this was the case of holy Dauid, who vponupon the occasion of his greeuous afflictions penned many Psalmes, full of dolefull complaints, which sauour of much impatiency. And also of the good Prophet Ieremie, who in the bitternesse of his greefe curseth the dayIer. 20. 14. 18. wherein he was borne; and repineth against his creation, because hee came out of the wombe to see labour and sorrow. And so the Prophet Ionas maketh his light affliction burthensome, through his owne impatiency in bearing it, and then murmureth, and euen chideth with God for his ouer much mercy in sparing Niniueh, and his too much seuerity towards him in spoyling the gourd, and causing him to bee suspected for a false Prophet. And therefore seeing Gods cheefest champions hauehave thus shewed their infirmities, let vsus who come so farre short of them, not dreame of hauing such a patience, as is at all times perfect and free from all imperfection▪ much lesse be cast downe and vtterly discouraged, when in the time of trial we bewray our weaknesse, growing into rage and impatiency, because wee faile in the degree of our patience: but let vsus onelyonly desire earnestly, and diligently labour after this height of perfection, and when we come short of it, bewaile our imperfection. And forasmuch, as we hauehave not this patience of our selues, but it is the gift of God, the fountaine of all goodnesse, let vsus often hauehave our recourse vntounto him by feruent and effectuall prayers, laying open our miseries and afflictions, with our inability to beare and suffer them; and crauing that hee will strengthen and encrease our patience, whereby wee may be inabled to indure all those crosses that hee is pleased to lay vponupon vsus, grounding our faith vponupon that gracious promise,Luc. 11. 13. that if wee aske his holy Spirit in the name of Iesus Christ, he will giuegive him vntounto vsus. And this the Apostle admonisheth vsus to put in practize, If any of you (saith he) l…ck wisdome, let him aske it of God, which giueth to men liberally, reproaching Iam. 1. 5.none, and it shall be giuen him. Which words are properly to be vnderstood of that speciall wisdome, which teacheth vsus to beare our afflictions patiently, as the coherence of the words doth plainly shew. Which duety if we conscionably and diligently performe, it will both encrease our patience, the Lord being as ready to giuegive his spirituall graces, as wee to aske them; and much lessen the loade of our afflictions. For if we receiue much ease and comfort, when wee vnburthen our hearts of our greefes, by laying them open before a deare friend▪ if hee will with patience, though with some wearinesse heare them, and but pity vsus, though hee cannot helpe vsus; then how much more ease and comfort must wee needs feele, if in our afflictions wee often powre out our soules before the Lord by feruent prayer, and vnfolde vntounto him all our greefes, seeing he is neuer weary in hearing our complaints, and hath not onelyonly more pity and compassion on vsus in our distresses, then the most tender father or mother ouer their beloued child; but also power sufficient to deliuer vsus out of all our afflictions, and either to lessen our burthen, or to giuegive vsus more strength and patience to beare it with comfort, yea with thankfulnesse, chearfulnesse and ioy in the holy Ghost. And hauing thus commended our cause vntounto God, let vsus by a firme affiance relie our selues wholie vponupon his prouidence and promised assistance, neither must we for the well bearing of our afflictions rest vponupon our owne naturall strength and magnanimity, but labour to furnish our hearrs with that true patience, which is the gift of Gods holy spirit. VntoUnto which when we hauehave attained in some good measure, let vsus not thinke that wee can now stand, fight and ouercome, by sole vertue of this grace receiued, without any further helpe from God; but considering that these graces are in this life imperfect, and mingled with much infirmitie and corruption, let vsus not make too bolde in resting vponupon our owne strength, but relye our selues wholy vponupon Gods assistance, presuming vponupon his promised aide, that we can thereby ouercome all difficulties and dangers,Phil. 4. 13. according to the example of the Apostle, who saith that hee could doe all things through the helpe of Christ which strengthened him.