Consolations for the Afflicted, Book 1 · Chapter 5

Consolations for the Afflicted · Book 1 · Chapter 5

p. 58CHAP. V.

Of the rules and cautions, which are to bee obserued in our preparation vntounto the conflict with afflictions.

ANd thus much concerning the spirituall armour§ Sect. 1. The first rule, that we be diligent in the study and meditation of Gods word. of Gods graces: Now we are to speak of the rules and cautions, which are to bee learned and obserued, for the well managing of our spirituall weapons, and the better demeaning of our selues in this conflict of tentations, that thereby our patience may bee confirmed, and wee inabled to endure the encounter of afflictions with assured hope of a triumphant victory. And first we must before the day of battel, carefully & diligently vse all good meanes ordained by God, for the furnishing of our soules with all those sauing graces before spoken of, which are that spirituall armour of proofe, whereby wee are defended against the assaults of afflictions. And cheefly and principally wee must heare, meditate, and study in the worde of God with all diligence, as being an especiall meanes to comfort and vpholde vsus in all our troubles and trialls, without the helpe whereof, it is not possible for vsus to sta…d in the day of tentation. And this Dauid found by his owne experience, expresly concluding, that except Gods law had beene his delight, he should hauehave Psalm. 119. 92.Ps 119:92perished in his afflictiō: for the word of God is the sword of the spirit, whereby wee defend our selues, repell all the furie of our spirituall enemies, and obtaine victory ouer them in the day of battaile; it is our soules armorie, wherei… are stored all our wea…ons and munition, which we must vse in thi… spiritual conflict; it is our light to guide vsus in this hard passage; our …hred to lead vsus out of this labyrinth of troubles; our ch…rd and compasse to direct in this sea of miseries vntounto the happy hauen of our eternall rest. In it alone is contained the p. 59Art of our Christian warfare, and the summe of our military discipline, which instructeth vsus how wee must order our forces, and how we must march, when we must assault the enemy, and when we must decline and auoid his force and furie. It is our Captaine, both to conduct and assist vsus in this fight of tentations, and our chiefe encourager in bearing the b…unt of the battell, whilest it offereth vntounto vsus the wages of our warfare, and holdeth out the crowne of victory to those, who valiantly ouercome: it is the food by which wee are nourished, strengthened and made hearty to indure the encounter, and whereby we are refreshed and cheared when we are faint and weary; it is our Second and succour, which rayseth vsus when we a…e fallen and foyled; yea and (as Dauid saith of it) our quickner and reuiuer, when wee are woundedPsal. 119. 25. 50Ps 119:25Ps 119:50 to death; it is our ioy in all sorrowes, and our delight not onlyVers. 143. when wee liue in all worldly prosperity, but (as hee also speaketh) when trouble and anguish are come vponupon vsus; & that ref…eshing hony…, which if we taste by a liuely faith▪ we shall therby be inabled to beare al assaults, and hauehave our strength renewed not onelyonly to withstand, but also to pursue the enemies of our saluation. Finally it is our cheefe comforter in all our miseries and afflictions, as Dauid found by good experience, whilest it teacheth vsus, that all our crosses and calamities doe come from God, as the chastizements of a gratious Father, and are so ordered and disposed by his wise and powerfull prouidence, that they shall all tend to our spirituall good, the inriching of our soules in this life with all sauing graces, and the furthering and increasing of our heauenlie happines in the life to come.

A second and most especiall meanes, which we must diligently§. Sect. 2. The second rule is, that we be frequent and seruent in prayer. vse that we may bee strengthened against the day of affliction, is frequent and feruent prayer, euen an humble confession of sinne, and an acknowledgement, that all Gods feareful plagues and punishments are deseruedly due vntounto vsus, a desire of pardon in and for Iesus Christ, and deprecation of those punishments, which by our sinnes wee hauehave deserued; p. 60or finally if it please the Lord eyther for our triall, or chastizement, to lay affliction and the crosse vponupon vsus, that then it wil also please him so to arme vsus with saith▪ patience, and all other sanctifying and sauing graces, that wee may with meekenes and comfort, beare whatsoeuer he shall lay vponupon vsus; come more pure and approued out of this fiery furnace; find our selues bettered and amended, more strengthened in grace and al goodnes, and brought neerer vntounto God, both in respect of the illumination of our minds, and the reformation of all our courses in our liues and conuersations. For if we thus humbly and penitently acknowledge & confesse our sinnes, and earnestly endeuour to leaue and forsake them, we shall hauehave mercy, and finde the Lord faithfull to forgiue them. If we thus lay them open, the Lord is readyPro. 18. 13. 1. Iohn. 1. 9.Prov 18:131 John 1:9 to couer them, if we condemne and adiudge our selues to punishment, he wil be ready to absolue and acquit vsus, if with the prodigal we prostrate our selues at his feete, as not worthy to behold his face, he will imbrace vsus with the armes of pitty and compassion; and if wee confesse in regard of our demerits, that the place of a seruant is too good for vsus, he wil receiue vsus into the place of Sonnes, pardon all that is past, and not thinke the best things he hath too deare for vsus. AndLuke. 15.Luke 15 as vponupon our humble confession, he will be readie to take away the guilt of sinne, so also hee will free vsus from the punishment; and if at all he afflict vsus, our crosses shall bee chastisements, & fatherly corrections, which he will inable vsus to beare, and …urne to our good, which beeing effected, hee will be intreated by our feruent prayers, to free and deliuer vsus out of all our calamities, to wipe all teares frō our eyes, & to restore vsus to our wonted fruition of his gratious benefits, as in many places of the holy Scriptures, hee hath premised vntounto vsus. The which also wee see verified in the example ofMath 7. 7. Psalm. 50. 15.Matt 7:7Ps 50:15 Dauid, who by his faithfull and feruent prayers was often freed from apparent dangers, so as they did not touch him; and was often by the same meanes deliuered out of his afflictions, when for his sins he was ouertaken by them; as also p. 61in the people of Israell, who confessing their sinnes, and crauingIudg 1…. 15.Judg 1:15 pardon and deliuerance out of their affliction, were heard of God, and had their suits granted. And the like might be said of Iob, Ionas, Daniel, Esdra, Nehemiah, M…nasses, and many others. If therefore we would be prepared against the day of afflictions, so as wee may either escape and auoide them, or withstand and ouercome them, wee must exercise our selues in effectuall prayer. For this is the horsemen and chariots of Israell, which calleth more and stronger forces to our aide, then all our enemies that stand against vsus; this is the pillar of our strength, whereby we, who are so weake and ruinous, that wee are ready to sinke and fall, when the least storme of aduersitie bloweth against vsus, or the lightest waight of affliction lyeth vponupon vsus, are vpheld and stand fast in faith and patience in the greatest tempests of troubles, and vnderunder the mountainous waight of the greatest calamities. This is the hand of our soules, to reach out and receiue grace and strength from God, whereby we are supported and kept from fainting in our most grieuous afflictions; and finally our hammer, by which knocking at the gates of Gods mercy in our miseries and extremities, we hauehave legions of Angels sent to comfort vsus in all our crosses, and to deliuer vsus out of all our troubles.

The third rule is, that in the tyme of our prosperitie, we§. Sect. 3. The third …ule is that in our prosperitie, we labour in the moderating and mort…fying of our affections. labour diligently in the moderating and mortifying of our inordinate affections and vnruly passions, that wee may bring them into subiection vntounto the good will of God, and make them seruiceable vntounto holy reason. For whilest they thus hold their place, and yeeld obedience to them, vntounto whom God and nature hath made them inferiour and subordinate, there will bee in all estates peace, quietnesse, and good order: whereas if these slauish seruants ryde on horseba…k, and make reason and religion, which are their lawfull soueraignes to goe on foote; if they sit on the throne, and these on the footestoole; if they (like common people) vsurpe gouernment ouer the other, which should bee their p. 62Princes and commanders; and like tyrannicall vsurpers, rule when they should obey, then will this anarchie yeeld nothing but rude disorder and tumultuous confusion; making men in the tyme of prosperity to commit rapes and riots, insolences and outrages, iniustice, violence and oppression; and in the time of aduersity and a…fliction, to fall into impatiency and clamorous complaining, mutinous murmuring and trayterous rebellion. and so to become ready instruments of committing any wickednesse, which passion (like popular rage) doth prompte and suggest, if it offer the least hope of helping them out of miserie. More particularly, if wee would hauehave strength and patience in the tyme of affliction, we must before the tyme of tryall subdue and moderate the passion of feare▪ which doth much aggrauate the waight of misery, and is often times more burthensome and intollerable then the euil suffered both because it doth disarme and weaken the min…e of resolution, and doth a…ticipate and seaze vponupon griefes before they come; yea oftentimes on these which are onelyonly fained in the imagination, and neuer in truth happen vntounto vsus. So also wee must in the tyme of our prosperity limit and confine our vnlimited hopes, for the further they are extended and inlarged, the more are we dei…cted when they faile vsus; the higher they lift vsus vp the more grieuously are wee crushed, when they forsake and cast vsus off, and commonly where there hath been no bounds for our expectati…ns, there will be no measure in impatiency and griefe, when things much desired and expected answere not our hopes, seeing men vsually take it as heauilie to hauehave the contract of hope betweene their hearts and the things they louelove, made frustrate and disanulled, as to bee diuorced and separated from them after their fruition. The like also may be said of our concupiscence and desires, which if they bee not moderated according to the necessitie of nature. but left at libertie to their owne inordinate lusting▪ after superfluities and things vnnecessary, they will set vsus on the racke of discontent, when they are p. 63not satisfied, making lesser comfort… great crosses; and the lightest affliction intollerable burthens And thus hee who immoderatly desireth great riches, is not onelyonly impatient of the least losse, but also of small gaines, because they doe not answere his greedie desires; hee who excessiuely affecteth vaine glory and popular applause, is as much tormented in his minde for receiuing too small commendations, as another would bee in the greatest disgrace. And thus hee who setteth his minde too much vponupon worldly delights, afflicteth his tender and effeminate heart, when he susteineth the lightest crosse; yea if either his pleasures faile him altogether, or continueth not in that manner, measure and degree, which he inordinatly fancieth and desireth. Thus also must we in the tyme of our prosperity, exercise our selues in moderating and mortifying of our vnbridled and rash anger; for if a man be froward and cholericke, when hee is in all his desires soothed and pleased, what is to bee expected but that he will be starke madde with fury, when he is crossed and thwarted? If hee be peeuish and fretfull when hee is made prosperities wanton, and the worlds darling; what patience is to be looked for, when he lyes groning vnderunder the crosse, forsaken of his friends, and scorned by his enemies? So we must labour to mortifie discontent, and in all things to submit our wills to Gods good pleasure. For he who out of melancholick wantonnesse is discontented with plentie; how can he with patience indure want and penury? He who is not well pleased in the fruition of those great benefites of health and strength▪ pleasure and liberty; how vnfauourie and ill relishing will sicknesse and weaknesse, paine and imprisonment, be to his dayntie pallate? He who cannot be contented, when hee enioyeth all that hee can almost wish and desire; how impatient is he like to shew himselfe, when hee hath plenty of nothing but wants and grieuances, and how sensible will he be of smart and miserie? So likewise wee must subdue our pride, haughtinesse of spirit, and the (fruit therof swelling) emulation, wherby men study p. 64and labour to match their superiours, and excell their equals. For pride is the very nurse of impatiency, making men to fret and rage, murmure and repine, when they suffer those things, which in their proud conceit they thinke vnworthy of them; to grinde their teeth with disdaine, when they are forced to stoope vnderunder the crosse; and to gaule their necks, whilest they are constrained to beare the yoke of affliction, more with their impatiencie and strugling, then with the waight of the burthen which lyeth vponupon them. So also it maketh the shame of their aduersitie more intollerable then the smart; and whilest they could with some patience beare their miseries, if they were onelyonly miserable to themselues, they are altogether impatient, because they are knowne to beare them. So also emulation in prosperity doth much aggrauate mens sorrowes in the tyme of affliction, …hen as those triumph ouer them, whom they hauehave emulated; and they disdaine them, whom formerly they hauehave disdained. Neither doth it more trouble men to hauehave gone backward in the iourney of their desires, then that they hauehave been out-stripped by them, with whom they hauehave contended; nor to be miserable in their owne sense and feeling, then to be so in the sight of the others prosperity and happinesse. Finally we must labour in our prosperitie, to moderate and keepe vnderunder those contrary passions of sorrow and ioy; for hee who will weepe, when (as it were) hee but looketh vponupon the whippe, will howle and cry out when he feeleth it; he who will mourne when he hath no cause, will be madde with griefe, when the waight of affliction lyeth heauy vponupon him. And so hee, who immoderatly reioyceth in his prosperity commonly immoderatly sorroweth in the tyme of aduersitie; he who exsulteth with ioy, because the world smyleth on him, is vsually as much deiected with griefe when it lowreth and frown…th. Whereas those who with the Apostle vse the things of this life, as though they…. Cor. 7 31. vsed them not, they can also with him abound and want, heare with patience euill report and good report, reioyce in2. Cor. 6. 8. 9.2 Cor 6:82 Cor 6:9 p. 65in their sorrowes, liue in dying, and hauing nothing, possesse all things. Those who doe not swell with prosperity, are not broken with aduersitie; and the minde which is so solid and constant, that it is not much raised aboue his ordidinary pitch with worldly felicity, cannot bee much depressed and abased with the waight of worldly misery and affliction.

The fourth rule is, that we doe not faine afflictions vntounto§ Sect. 4. The 4. rule is, That we must not faine vntounto our selues afflictions in our conceit and imagination. Solum vbi necessitas cogit infortunatè agas; non autem plura propter imperitiam infortunia tibi adsciscas Diphili in Adelph. apud S…obae. Nihil admodum atrox passus es nisi id tu tibi fingis. Menand. apud Plutarch. de tranquil. animi. our selues, in our conceit and imagination, nor lay crosses vponupon our owne shoulders by a false opinion, when as God layeth none vponupon vsus, giuing vntounto accidents that befall vsus by our impatient apprehension a poysonous sting to torment vsus, whereas in themselues they would be so voide of ill, that we might put them into our bosomes without receiuing harme; but that then alone wee take vponupon vsus the burthen of sorrow for our miseries and affliction, when as necessitie, and not will, layeth it vponupon vsus▪ For how many are there who through conceit become wretched before their time, and are onelyonly miserable, because they are so in their owne apprehension; vntounto whom the saying of Menander may bee well fitted; Thou hast borne nothing burthensome, but that which thou hast laide vponupon thine owne shoulders? For as it is the nature of opinion, to make things worthles, esteemed, bad things indifferent, and indifferent excellent; so also it hath the contrary power of making good things seeme euill, and such as are of an indifferent nature to become odious and intolerable; whereby it giueth life, and being vntounto afflictions, which otherwise would not hauehave any existence to hurt vsus, if wee did not make them malignant by our owne fancie. Thus some torment themselues with anger and discontent, because they hauehave not the chiefe place, and vpper hand at meetings, resalutations from th…se whom they hauehaveH…st. 5.▪ 1. 3 saluted, respect and obseruance from their inferiours, and commendation and applause for their good parts and well deseruing, not because the want of these much hurteth them in truth, but onelyonly in their owne opinion, by which they p. 66ouerualued these trifles, and made them things of great worth; not that they might not be happy without them, but because their conceit hath made them necessary to their wel-beeing. And thus some grieuously afflict themselues with sorrow, because they hauehave lost some part of their abundant welth, which if they had still possessed, they would neuer hauehave inioyed; & where as they hauehave no other hurt in truth, but that they are purged of superflu…ty, and eased of a burthen, yet they are as much vexed for the losse of these transitory trifles, as for the losse of their liues and saluation of their soules, because their opinion hath ouer prised their welth, shrined it in their hearts as their most adored idoll, and giuen vntounto it that honour and respect which is due only to God; whereas if superfluous abundance were thought a burthen, it would also be thought an ease to be freed from it, if riches according to their true value were but lightly esteemed, then their losse would bee as light, and so borne without paine or difficultie. And the like may be truely said of all worldly things, which in their absence or presence become the matter and occasion of the most afflictions according to the value and estimation which opinion settethNon tam rerum natura, quam patientium dispofitio magna vel parua videri facit incumb entia nobis mala. Chrysost. ad Pop. Antioch. homil, 18. on them. Yea so powerfull is opinion in producing these effects, that not onelyonly a false apprehension causeth a true affliction, but it is able also to turne comforts into crosses, benefites into miseries, & that which this mans opinion doth make his hell, another mans opposite conceite, would make his heauen and happinesse. And so vehemently doth this opinion fasten vponupon vsus these imaginary afflictions, that they become much more intolerable, and we more impatient in bearing them, then those which hauehave their being & waight from their owne nature and true existence; yea and oftentimes they are more hardly remoued, and they comforted, who hauehave cast themselues vnderunder them, then in other calamities; because the roote of the disease is internall through the errour of our iudgment, and so oftentimes wilfull and of choyce, rather then imposed by any necessity and constraint, p. 67which wee naturally auoyde. Neither is there any other meanes to cure this sicknesse, and to ease the minde of the burthen of this affliction, but to remoue or rectifie the cause, which is a false and ill grounded opinion, by spirituall wisdome and a sound iudgment, informed and instructed by the word of God; whereby our mindes being illightned, and the mists of errour dispelled, which are cast before the eyes of our vnderstanding, by either sense, passion or carnall reason, we shall be inabled to iudge of all things according to truth, and as they are in their owne nature, whether they are to be desired as good, or auoyded as euill; or betweene both, neither much to bee affected, or much to bee shunned, as being of a meane and indifferent quality. And so shal not imaginary afflictions afflict vsus, neither shall wee make those crosses to vsus, which are no crosses in themselues; nor those heauie and intolerable, which in their owne nature are light and easie. Wheras if we be misled by blind and deceiuing opinion, wee shall not onelyonly make those crosses, which wisdome would make benefites, but so aggrauate the least afflictions which lye vponupon vsus, that they will becomeQuaedam nos magis torquent quam debeant, quaedā torquent & omnino non debeant. Aut augemus dolorē, aut fingimus, aut praecipimus. Senec. epist. 13. intolerable. For as it is the nature of opinion to put shadowes and shewes, for reall existences, so also it doth (as it were) bombase our afflictions, which are truely so called, and like spectacles makes small ones to seeme great, whilest it doth aggrauate them as though they were new, vnheard of, and neuer suffered of by any other, although in truth they are common and ordinary. And therefore if we would hauehave patience in the day of tryall, and indure the assaults of affliction with vndaunted courage, let vsus pull of these false vizards, which opinion putting on, doth make them thereby to appeare more terrible, and let vsus looke vponupon theirQuid id tua refert, si nec carnem perstringit, nec ad animam penetrat.? Plutarch. de tranquil animi. owne naturall visage with a wise and iudicious eye, esteeming them onelyonly afflictions which hauehave their strength from themselues, and not from our fancie, and apprehending those alone to be euill, and to be grieued at, which through their owne malignant qualitie doe indeed hurt vsus, either in p. 68our bodies, soules or friends, hindring our sensible or spirituall good, and making vsus to bee truely worse, either in respect of this life or the life to come; and so shewes of afflictions will not craze our patience, neither will our sorrow exceede our smart.

The fifth rule to be obserued is, that we doe not by feareSect. 5. The fifth rule is, that we must not by feare anticipate afflictions. anticipate our greefe, making our selues miserable before our time, and presently pulling crosses vponupon vsus through timerous expectation and conceit, which would either neuer befall vsus, or not of a long season. In which respect the greatest part of men fault against themselues, being more tormented with the feare of euils, then with the euils which they feare, and suffering longer & greater sorrowes with the expectation of their miseries before they happen, then after they are come and lye vponupon them. And as though they could not bee wretched enough with the sense of present crosses, they ingrosse all causes of griefe, and wilfully seaze vponupon needlesse sorrowes; and besides the present afflictions which they suffer, they recall those which are past, making their remembrance to torment their hearts, when as long agoe they were freed from the sense of them; and presently apprehend those which are not yet so much as imminent, meeting them in the mid way by a fearfull expectation, as though they made too slow haste, and would not come soone enough of their owne accord, vnlesse they thus posted towards them. And thus men vex themselues with feare and griefe, when they heare but vncertaine rumours of great calamities, as though already they were ouertaken by them, whereas it may bee they will neuer happen, or if they doe, yet not of a long tyme, or not so grieuous as those which by feare were presented to their conceit. Thus in tyme of pestilence many are as much afflicted with feare of infection, as they whose houses are already visited with the euils which they suffer. Thus in time of warre men as much torment themselues with feare of sacking, spoyling and killing, though oftentymes they escape all these dangers, as if p. 69already these miseries did lye vponupon and ouerwhelme them. And finally, thus many when they can not comprehend future meanes of maintayning their estate, within the compasse of their owne prouidence, vex themselues more with care and griefe for feare of pouerty, though now they enioy sufficient plenty, then there is iust cause they should, when they are pinched with want and penury. In which respect men indued with reason, are through their abuse of it, worse then the brutish creatures, for whereas by benefit of their reason, they might foresee euils, that they might either preuent them, or arme themselues with patience to beare those which are vnauoydable, they abuse their light of vnderstanding to foresee euils to come, that by a fearfull apprehension they may ly groning vnderunder them, as if they were present; yea to surmize and prognosticate those miseries to themselues that neuer befall them; and to amplifie and aggrauate them before they happē by al circumstances which feare (onelyonly witty in such inuention) can offer to their conceit, making them much more grieuous and intolerable in the apprehension, then they afterwards proue to the sense and feeling. Whereas the brutish creatures are onelyonly afflicted with present euils, neither grieuing for those which are past, nor fearing those which are to come, but hauehave in their whole life full security in the fruition of their pleasures, except onelyonly that tyme wherein they are pinched and vexed with sense of paine. If therefore religion, and the light of Gods word can not make vsus thus wise to put off our miseries, till God call vsus to suffer them, and layeth the load vponupon vsus; yet shaming to come behinde brute beastes, let vsus learne this wisdome by their example, not to make our selues miserableQuotiēs incerta sint omnia tibi faue: crede quod mauis. Senec. epist. 13. before our time; but if reason helpe to discouer euils before they come, let it also helpe vsus to vse all good meanes that we may preuent thē; and whilest we are doubtful of the euent, let vsus temper our feare with hope; and (as one counsaileth vsus) whilest there is vncertainty, let vsus fauour our selues by beleeuing that which wee had rather should happen; p. 70and so though we doe not gaine freedome, and be fully acquited of our miseries, yet shall wee be repreeued from them, and receiue no hurt vntill they touch vsus; though we erre in hoping, yet it is more safe and profitable then to erre in fearing▪ seeing that brings comfort, but this torment and vexation. And though at last the euils foreseene doe fall vponupon vsus yet we shall gaine the comfort of all the tyme vntill they happen, and bee the better able to beare them when they come; seeing they shall find our strength intire, and not wasted with forerunning sorrowes and cares, which feare bringeth alwaies to those who giuegive way vntounto it. And if thereNulla vitae causa est, nullus miseriarum modus, si tim…tur quantū potest. Senec. ibid be no meanes to preuent these miseries, let vsus not spend the time before they come in fearing, greeuing & complaining, whereby our strength will be spent, and we made vnable to indure their weakest assault, when they set vponupon vsus; but let vsus imploy our reason in finding out such arguments, as may confirme our patience in the day of triall; let vsus, assisted by it, pull off those vizards from our afflictions, wherewith feare …ath masked them; & so taking away (from the things to be suffered) the tumult of passion, and looking vponupon themDeme rebus tumultum et vide quid in qua{que} re …scies nihil esse …ijs terribile praeter timorem. Senec. epist. 24. as they are in truth, and in their owne nature, we shal (as one saith) finde that nothing was terrible in them, but feare and terrour which accompanied their expectation. If therefore we would be the better armed and prepared, to indure afflictions when they are inflicted, two things are to bee obserued, when they are but threatned or feared; the first is, that wee doe not suffer our selues to bee deiected with feare and sorrow, when there is any suspicion of future euils, and so giuegive the first part to be acted by passion, which wil blind the mind, disturbe the heart, and so bring al out of frame and order; but that in the first place, wee imploy our reason and iudgement to discerne, whether the euils which feare is ready to apprehend, wil indeede certainely befall vsus, or onelyonly stand vponupon likelyhood and probability. For naturally wee are apt to vexe our selues with causlesse iealousies, & needlesse suspicions, to loose our present comforts, and to marre p. 71all our mirth, when wee heare but a rumour of approaching euils, fearing and trembling, but neuer examining the causes of our feare; and running away and fleeing from those enemies, which onelyonly our imagination hath fained. Like (asSenec. epist 13. one speaketh) to such dasterdly souldiers, as are ready to leaue their standing vponupon eueryevery false alarme, and to forsake their fortifications, when they see dust raysed by an heard of cattell, thinking that a mighty army approacheth to assault them. Which cowardly follie that we may not fall into, let vsus iudge of approaching euils before we feare them, and examine, whether they are likely to come, before wee vexe our minds with their apprehension, as if already they had befallen vsus. And to this end let vsus consider, that as we fall into many afflictions which we neuer foresaw; so wee foresee many in conceipt, which in truth neuer happen. And as there are many occurrents and vnexpected accidents, which crosse, our hopes, and snatch from vsus the good things we desire, when wee are ready to receiue, and to hauehave the fruition of them: so there are no fewer vnlooked-for helps, which preuent our miseries when they are ready to light vponupon vsus, or presently pull vsus from them, when they doe but touch vsus. And not seldome doth the Lord, to shew his infinite power and wisdome, grant deliuerance when all hopes faile, and all meanes forsake vsus, pulling our heads euen from the blocke, and making vsus to suruiue those who were appointed to bee our executioners. So that (as one saith) there is nothing soNihil tam certū est ex his quae timentur▪ vt non certius sit et formidata subsidere et sperata decipere. Senec. epist. …3. Plura sunt quae nos terrent quā qu… premunt, et saepius opinione quam re laboramus Sen. ep. 13. certaine of those things which are feared, but that it is more certaine that things feared are often stayed and stinted; and things hoped doe faile and deceiue vsus, when those are feared, and these expected. Let vsus know that many more things fright vsus, then pinch vsus, and that wee are more often pained with a false opinion, then with any reall hurt. It is follie to make our selues miserable before the approach of miserie, seeing, euils feared often happen not, or at least, are not alredie happened. Let vsus consider that false feares do beget true griefe, for by a strong apprehension they presse euils vponupon p. 72vsus, as if they were already present, and so whilest wee feare least wee should heereafter suffer them, wee euen now suffer them by fearing, and as men astonished know not what they doe, so we by feare are so amated, that whilest ouer earnestly we desire to escape afflictions, we in flying fall into them, That he who is giuen ouer to the passion of feare, can neuer bee at quiet, for in time of affliction hee is vexed with that which he suffereth, and euen whilest he liueth in prosperitie he hath no comfort, seeing by expecting of future crosses, he forgoeth the fruition of present blessings, and loseth them for feare of losing them. That vaine feares which hauehave no ground but rumor and suspition, doe commonly more tormentSenec. ibid. vsus, then those which hauehave a true cause, and some reall existence; for (as one saith) true things are confined in someIn aequo est dolor amissae rei et timor amittendae. Senec. epist. 98. measure; but those which are vaine and vncertaine hauehave no bounds, but are left onelyonly to exorbitant coniecture, and to the vnlimited liberty of a fearing mind: that the feare of loosing the comforts wee inioy, is as greeuous and intolerable as the greefe which accompanieth their losse, yea in this respect worse, in that we know what we grieue for, and so how to find remedy by arming our patience against a knowne euill with approued arguments, whereas feare is alwaies vncertaine, changing and varying into a thousand shapes, not according to the truth of things, but the opinion and conceipt of him that feareth. That wee shall easily suffer those afflictions which being layd vponupon vsus by God are vnauoydable, if we do not with fruitlesse remembrance recall those which are past, and with bootlesse feare anticipate and apprehend those which are to come; seeing they are few and short that presently torment the body and vexe the mind,tes in ipsis miserijs sunt, quam ante illas. Plus dolet quam necesse est, qui ante dolet quam necesse sit. Senec. epist. 98. in comparison of that innumerable multitude which either are not come as yet, or already past: whereas those who greeue before they need, greeue also more then needs, and cracke their patience with a needlesse waight, whilest they through feare beare al their afflictions at once, which would bee light and easie if they would beare one of them after another, p. 73in that order and ranke which God hath placed them.

The second thing to bee obserued is, that if after due examination§. Sect. 6. That we must not make our selues miserable before the time, nor sorrow for crosses before we feele the smart. Matth. 6. 34.Matt 6:34 it appeare that the afflictions, which feare is readie to apprehend, will heereafter certainly befall vsus, we doe not by and by …ay hold of them through feare, care and griefe, and so make our selues presently miserable, because we must be so in the time to come. And this lesson we are taught by our heauenly schoolemaster, who willeth vsus, not to care for the morrow, but let the morrow care for it selfe, seeing the day hath enough with his owne greefe: for why should wee hasten the speed of our crosses and calamities, seeing they wil come soone enough, if we stay their owne leasure? why should we loose our present comforts, by a timerous expectation of future euill, and so fill our whole liues with greefe and mourning? whereas if wee would take things as they are offered, there would be an entercourse of ioy and sorrow; and a time of breathing, wherein we might recouer strength, and make vp the breaches which were formerly made by the battery of afflictions: why should we no… rather by al lawfull meanes flee from euils, till they ouertake and catch vsus; then to runne vntounto them when yet they are farre off, and to pull them vntounto vsus, when as yet they doe not touch vsus? why should wee not delay at least those miseries which wee cannot wholly escape; seeing if it be best in our owne conceipt, to bee freed from them altogether, it is good also to auoid them as long as may bee? and why should wee ouerskip our comforts as though wee could neuer soone enough come at sorrow, and not rather reioyce in their fruition whilest wee may hauehave them, and leaue that time alone to greefe and discontent, wherein wee are vexed with sense of euill, and can find no cause of ioy? yea (will some say) but how should I preuent this feare, seeing I am naturally inclined to it? I answere that seeing we are reasonable creatures, wee must not like bruit beasts, giuegive our selues ouer to bee ruled by sense and passion, but in all things submit our selues to the gouernment p. 74of reason, whom God hath made vice-roy in this little world of man, not giuing way to our turbulent affections, but onelyonly when they hauehave warrantize from this their soueraigne. And so shal we not feare future euills, which are vncertaine, because reason will tell vsus that wee may escape them, and therefore it is folly to take certaine sorrow for such crosses as are vncertaine; neither will it suffer vsus to grieue for such afflictions as are certaine, because such griefe is bootlesse, and to no purpose; or if it hauehave at all any vse, it is to ease our selues when we feele the smart, and not when being yet vntouched, wee onelyonly see it. A second meanes to auoid these causlesse and fruitlesse feares, is to auoide melancholike idlenesse, whereby they are both bred and nourished; and to exercise our selues with all diligence in the honest works of our callings; for if our minds bee taken vp with these imployments, they will hauehave no leisure to fancie these feares, nor to giuegive them strength (after they are conceiued) by reuoluing them in our imaginations; neither indeed shall we, beeing thus imployed, hauehave cause to feare any approaching euils, seeing the Lord will giuegive his Angels charge Psal. 91. 11. 12.Ps 91:11Ps 91:12ouer vsus▪ to keepe vsus whilest we are thus in our waies, and to beare vsus in their hands, that we hurt not our foote against a stone. Finally, if wee would be freed from all these feares, wee must not rest vponupon our owne care and prouidence, for the preuenting of all future euils, for then wee shall neuer bee at quiet, because our foresight is dimme in foreseeing perils; and our power impotent and vnable to preuent them; but wee must learne, as the Apostle teacheth vsus, to cast all our care vponupon 1. Pet. 5. 7.1 Pet 5:7God, seeing he careth for vsus. And for as much as he is omniscient, foreseeing all whatsoeuer may befall vsus, and omnipotent, able to deliuer vsus out of all our afflictions; or to giuegive vsus sufficient strength to beare them; & finally, our most louing and gratious Father, who will turne all that befall vsus, to our good; therefore let vsus wholly resigne our selues ouer to his good will and pleasure, and submit our selues in all estates to be ruled and disposed of, by his most wise and powerfull p. 75prouidence; and so shall we be secure in all dangers, and bee freed from these fruitlesse feares, when we are vnderunder his protection,Psalm 91.Ps 91 and rest vnderunder the shadow of his wings; then shall we not feare the assaults of our enemies, when as wee hauehave God for our castle and defence, vntounto whom we may retire and be in safety; then shall we not, being pressed with thePsalm. 18. 2.Ps 18:2 waight of miseries, sink in the sands of sorrow and despaire, when as the Lord is our strong rocke, vponupon whom we may rest secure, when the boysterous billowes of afflictions doe beate vponupon vsus.

The fifth rule is, that with wise and Christian prouidence§ Sect. 7. The fifth rule is, that with Christian prouidence we foresee afflictions before they befall vsus. we foresee crosses, and in the time of peace and prosperity continually expect, when by our great commander we shall be called out to combat with afflictions; that so we may be the better armed and prepared for the conflict, and more easilie obtaine the victory. For howsoeuer we are not, by a cowardly and timerous apprehension, to torment our selues with crosses before they come; yet must we wisely foresee them, that we may preuent those which may lawfully be auoided, and confirme our patience against them, which wee know will necessarily befal vsus. Though we may not discouer our enemies before they approach, that we may cowardlie feare them, and idlely fit still and bewaile our future ouerthrow before the fight, or else amazedly betake our selues to flight, when as yet we are not assaulted nor pursued: so must we not retchlesly and securely presume, that we are in safetie, till we fall into their ambushments; but like good souldiers we must keepe as vigilant centry in the tyme of peace or truce, as in the tyme of warre; discouer the number and strength of our enemies, and furnish our selues with sufficient forces, that we may manfully indure their assaults, and victoriously ouercome. Though whilest we sayle in this sea of miseries, we should not foresee tempests, that we may fit still, and idely lament them; yet like good pilots, wee ought in the faire weather of prosperitie, to foresee the stormes of aduersitie, that hauing all things in readinesse, we p. 76may be better able to beare and brooke them when they approach, and finally though wee may not like lazie and foolish trauellers lie in our beds, and timerously forecast all the difficulties and dangers of our iourney towards the heauenly Canaan, and afflict our selues with the apprehension of them all, before we be come to any of them; yet like wise pilgrimes wee must foresee all hinderances and incumbrances, as the foulenes of the way and weather, the straightnes and roughnes of the passage, the stumbling blocks of offences, and the thornes and briars of afflictions and tribulations which we must passe through; the danger of theeues & murtherers, and the hard intertainment that we are like to finde in our Inne, that so we may furnish our selues with al things necessary for this iourney, & be the better inabled to indure the labour, and to continue vntounto the end. And thus our Sauiour Christ requireth, that as hee who mindeth to build a tower, sitteth downe before, and counteth the cost, whether he hauehave sufficient to performe it; least hauing laide the foundation, and not being able to finish it, all that behold it, begin to mocke him; and as a King being to make warre against another, sitteth downe first, and taketh counsel, whether he be able to meete and incounter his enemy when hee inuadeth him; or otherwise is ready to send his ambassadors to treat on conditions of peace: so we, before we are assaultedLuke. 14. 28. 31Luke 14:28Luke 14:31 by afflictions; must foresee and consider of the power of these enemies, and what strength we hauehave, eyther in respect of our owne spiritual graces, or the aides & succours, which we assuredly expect from God, whereby we may be ascertained that we shall be inabled to withstand their fury, and obtaine the victory, that if wee finde our forces sufficient, wee may be comforted and incouraged, or if they bee weake and feeble, we may labour to hauehave them supplied and releeued against the day of battell. And this counsell the sonne of Sirach giueth vsus; in thy good estate (saith he) remember aduersity, and in aduersity forget not prosperity; and againe, when thou Eccles. 11. 25. and 18. 24.Eccl 11:25Eccl 11:18Eccl 11:24hast enough remember the time of hunger, and when thou art p. 77rich, thinke vponupon pouerty and neede. So the heathen man prescribethSi vis omnem sollicitudinem exucre quicquid vereris ne eueniat euenturum vti{que} propone. Senec. episi. 24. Senec. epist. 18. this way to bee rid of care and feare, and to attaine vntounto full security, that whatsoeuer euill we may feare to bee comming, we doe suppose that it will certainly come; and so exercise our selues to beare it willingly, before wee be constrained to beare it vponupon necessity. So (elsewhere) hee aduiseth vsus that in our greatest security, we prepare our minds to indure those things which in themselues are hard to bee indured, and that in the fruition of the benefits of prosperity, wee arme our selues against the greeuances of affliction. Like vntounto a souldier, who in time of peace, inureth himselfe to painfull labour, and when there is no enemy, lyeth in armour, fareth hardly, deuiseth stratagems, buildeth fortifications, and so wearieth himselfe with voluntary labour, that he may be inabled by vse and custome, to beare and indure it, when it be commeth necessary. Howsoeuer therefore wee may for our comfort enioy the benefits of prosperity whilest we hauehave them, and frame our hopes according to our desires in regard of those wants which we would hauehave supplied; yet must we withall prepare our selues for the time of aduersity, and considering that those things which hauehave happened vntountoQuod aequissimū est spera, et ad id te quod est iniquissimum compara. Senec. epist. 24. Quicquid fieri potest quasi futurū cogitemus. ib. Math 16. 24.Matt 16:24 others, may also befall vsus, let vsus at all times bee ready to beare those afflictions, which at any time may bee laid vponupon vsus. And for this cause hath our Sauiour in the Gospell forewarned vsus of afflictions, that we may expect them, and bee forearmed against they come: so he saith, that if a man will be his disciple, hee must take vp his crosse▪ and follow him: that his faithfull seruants shall weepe and lament, whilest the worlde reioyceth; and that whilest they abide in the world they shall hauehave affliction. And his holy Apostle teacheth vsus, thatIohn. 16. 20. 33.John 16:20John 16:33 the Lord doth chastize eueryevery sonne that hee receiueth, that we are bastards and no sonnes, if we bee not thus corrected;Heb. 12. 6. 8. Act. 74. 22.Heb 12:6Heb 12:8 and that through many tribulations, we must enter into the kingdome of God. And therefore seeing truth it selfe hath forewarned vsus of these afflictions, let vsus not, because wee hauehave now the world at will, bee negligent and secure, nor p. 78conclude with Dauid in the time of our prosperitie, thatPsal. 30. 6.Ps 30:6 we shall neuer be moued; let vsus not dreame of immunitie from these crosses, and put the euill day farre from vsus; let vsus not say with Babilon, I sit as a Queene, and shall see no euill; Esa. 47. 7. 8. 9.Isa 47:7Isa 47:8Isa 47:9nor thinke to finde a paradise of delight, in the place of our pilgrimage: but knowing that the Lord hath foretold vsus, that we must suffer afflictions, let vsus expect them before they come, and arme our selues with faith and patience to beare them euen long before they are inflicted on vsus.

More especially, let vsus not fix our harts vponupon any thing in§ Sect. 8. That we must not fix our harts on worldly things, nor inioy the as perpetuities, but as moueables Saepe admo nendus est animus, amet, vt recessura imo tanquam recedentia. &c. Senec. consol. ad Marc. cap. 10.Mark 10 the world, but vse the benefits of this life, as though we vsed them not, and inioy them so, as those who are presently to forgoe them. For those things which we possesse with immoderate louelove, we lose with immoderate griefe; and if wee looke vponupon our temporall blessings, as vponupon perpetuities, we shall subiect our selues to much sorrow, and finde small patience, when their losse proueth vntounto vsus that they were but moueables. For example, when we are honoured in the world, and hauehave eueryevery mans tongue as a trumpet for our prayse: let vsus consider that the tyme may come, when wee shall bee as much disgraced and defamed, and that those who cry Hosanna, will soone after cry as loude Crucifige; for this hath befallen to many before vsus, and will happen to many after vsus; and why then not vntounto vsus also among the rest? And vponupon this meditation let vsus examine our selues, how wee should beare it, if wee should be thus cast downe out of the high throne of honour, into the lowest bottome of shame and disgrace; and with what reasons and arguments wee might confirme our patience, and mitigate and moderate our griefe and heauinesse. So when we abound with riches, and hauehave such plenty of earthly things, that we hauehave not onelyonly for our selues a sufficiency of all wee can desire, but are also able to giuegive vntounto others, and make all about vsus beholding for our benefites, let vsus think that (as it hath beene the case of many) our plenty may be turned into pouertie and penurie; and how we may then retaine our patience; p. 79when wee are constrained by want to beg of those whom wee hauehave releeued, when in stead of our beds of doulne, wee must lye vponupon the straw or hard boords, when our soft and shyning silkes shall bee changed into raggs or home spun russet, and our costly cates and delicate wines, shall be turned into course and scant fare, browne bread and cold water. When we hauehave our health and strength, let vsus not conceiue that they are durable or permanent, but that the tyme will come, when being tormented with grieuous sicknesse we shall tosse and tumble vponupon our restlesse beds, drinke loathsome potions, no lesse distastfull then the sicknesse which they should cure, hauehave no appetite to our meat and drink, or to such onelyonly from which by rules of Physick we are restrained; and be so enfeebled, that we must be faine to repeate our first learned lesson of standing and going; and then examine our hearts how we could beare these afflictions; that finding our weaknesse, we may before they come arme our selues with patience against the time of triall. So when wee are at liberty, let vsus prepare our selues to suffer imprisonment, where wee shall hauehave light dyet and heauy boults, indure the absence of our friends, and the insolencies of our iaylours. When wee are in our country, let vsus consider that the tyme may come, when being exiled, wee shall heare nothing but a strange language which wee vnderstand not, and finde as strange entertaintment and small comfort, when we stand most in need of it, in respect of our miserie. And finally, when we take our greatest delight in our friends and acquaintance, let vsus call to minde that they are not onelyonly mortall, and may be taken from vsus; but also so mutable, that of our neerest friends they may become our greatest enemies; that our louing parents, vnderunder the shadow of whose prouidence wee are sheelded and sustained, and by whose wisedome wee are gouerned, may euen the next day be taken from vsus, and leaue vsus orphanes; that our beloued children, which are the comforts of our youth, and the proppes of our old age, may by their death depriue vsus of our p. 80present ioy and future hopes, that our deere wiues in whose louelove and sweet society we now reioyce, are subiect to mortality, and that the tyme may shortlie come, when as by death (as it were by a dead palsie) we shal loose the comfortable vse of these halues of our selues; & hauehave them plucked from vsus with no lesse griefe, then if the mēbers of our bodies were torne in sunder. That our friends and acquaintance, who now smile vponupon vsus in our prosperitie, may with our estate change their countenance, not onelyonly forsaking vsus in our afflictions, but vexing vsus also with the burthen of their vnkindnesses, and trying and tyring our patience with their wrongs, more then all the iniuries and outrages offered by our enemies. In a word, whatsoeuer wee may lose of that which wee most louelove, let vsus thinke that it is now in losing, or suppose it already lost; that wee may be the better armed and prepared to beare these losses, when in truth they shall befall vsus; and hauehave weapons readie in our hands, to defend vsus from being wounded with impatiency and immoderate griefe in our conflict with these afflictions. And if we thus possesse our worldly comforts, two great benefites will follow heereupon: the first, that we shall not be made drunke with prosperitie, nor be puffed vp with pride in the confluence of earthly blessings, and become insolent; but vse them with all sobrietie and good conscience, when as our expectation, like a continuall monitour, doth put vsus in minde of our losse; for who can swell in the fruition of such benefites which are so momentanie & mutable? And the other is, that this daily expectation wil make these afflictions, which in themselues are grisly and terrible, so well knowne and familiar, that when they appeare they will not much skare and affright vsus. A notable example whereof we hauehave in theAnaxagoras apud Plutarch. de tranquil. animi. heathen man, who being certified of the death of his deare and worthy sonne, heard it with patience without any disturbance of passion, because (as he said) he knew when he begot him, that he was mortall, and had brought him vp in expectation of this mortality. Whereas these losses when p. 81they are vnexpected and vnthought of, doe the more astonishe vsus when they happen, and doe more torment vsus with their feare then with their smart. As the same Author sheweth in the example of Vlisses, who at his cōming home (after his twenty yeares peregrination) vntounto his most louing and beloued wife, wept not when she wept, because before his comming he was armed against passion, by the expectation of this ioyfull mourning at their meeting, but yet could not refraine teares at the suddaine death of his dogge which he loued, because this accident comming vnlooked for, tooke him vnprouided. And vntounto these benefites wee may adde that this expectancie will make vsus to enioy with more true comfort whatsoeuer wee louelove, when as our ioy in the fruition of it, is not appalled and abated with our feare, wee being named already against these losses, and will make them whilest we hauehave them more sweet and delightfull. For whereas the first possession of earthly things, whilest they are yet new, is most pleasing, this continuall expectation of their losse doth make them to seeme eueryevery day (which we enioy them afterwards) as new gotten and gained, and with more welcome, because they come as an ouer-plus aboue our hopes.

If therefore wee would hauehave patience and comfort in the§ Sect. 9. That we must not be secure in prosperity, but forecast what euils may befall vsus. time of afflictions, let vsus not passe the time of our prosperity in deepe security, promising vntounto our selues immunitie from future crosses, and the continuance of our delights; let vsus not foolishly imagine that this world, which is vntounto other of Gods seruants, a pilgrimage and val…ey of teares, will be vntounto vsus a Paradize or garden of pleasure; & that when we see many others ouertaken with afflictions, that we onelyonly (like Iobs messengers) shall escape; for if our enemies come suddenly vponupon vsus, and take vsus vnprouided, we shall easily be ouerthrowne; if expecting nothing but ioy; wee meete with bitter greefes, and if looking for wealth and honour, wee be at vnawares ouertaken with pouertie and disgrace; then when these afflictions come, there will be no place for patience; p. 82and an open passage for immoderate sorrow and desperate mourning, and then shall wee hauehave for all our violence of passion in these our miseries, onelyonly the fooles excuse, that these are euils which we neuer thought of; and that we well hoped neuer to hauehave had such causes of mourning. But respecting the worlds fauours, as false and deceitfull;Cuiuis potest accidere quod cuiquam potest. Senec. consol. ad Marc. cap 9.Mark 9 and considering that there are no miseries which befall one, but they may likewise happen to another, let vsus prepare and arme our selues against the time of their approaching, seeing on the one side we are assured that they may happen, and hauehave no assurance that wee shall escape them. Which that we may the rather doe, let vsus further consider that our prouidence and foresight of afflictions will preuent many of them, and lessen all; neither doth it at all hasten their speed (as many imagine who dare not intertaine into their thoughts any conceit of euils to come, nor can with patience hauehave any warning giuen of them by others, as though the very naming of them were ominous, and did presage some mischiese towards them) but onelyonly maketh our crosses lighter and easier when they come, & vsus stronger to beare and suffer them. For euils foreseene doe loosePraecogitati mali moll…s ictus venit. Senec. epist. 76. Ausert vim praesentibus malis qui futura prospexit. Senec. co…sol. ad Marc. cap. 9.Mark 9 the greatest part of their poyson and strength, and if wee catch these darts of aduersitie in the hand of prouidence before they hit vsus, they will not wound vsus at all, or not so mortally, as when with their full strength they pierce vsus at vnawares. And as afflictions foreseene, become much weaker, so we also much the stronger to beare and ouercome them; partly because before the incounter we hauehave time to arme our selues with resolution, and to gather together the forces of our mindes, which being vnited, are of great strength to ouercome all difficulties, and to beare the greatest waight of calamitie and misery; wheras if we be assaulted at vnawares, and fal into the ambush of afflictions, when neuer thinking of an enemie, we hauehave these our chiefe forces scattered and disordered through deepe security; then shall small and weake forces of aduersitie discomfit and put vsus to p. 83flight, euen at the first assault, and wee shall receiue a finall ouerthrowe before wee hauehave time to make an head, or so much as to aduize of any meanes to make resistance. And partly because by exercising our selues against expected euils, as though they were present, we receiue much strength and abilitie to beare them when they come; euen as a man by vsing to fight at foyles, is made both more skilfull and bould to fight at sharpe; and by skirmishing among his friends and fellow souldiars, becommeth more cunning, hardy and valiant in encountring of his enemies; whereas, if we spend our time of prosperitie in deepe securitie, wee will neither prouide armour against the assaults of affliction, or if we had it in store, we shall not be able to beare it; and for want of exercise, wee shall grow so weake and pursie, that we shall not bee able to hold out in the first encounter. And therefore, if we would beare the burthen of afflictions when it is inflicted, let vsus often in our meditations, voluntarilieMagna pars est apud imperitos mali, nouitas etc. Senec. epist. 76. (as it were) poize it before it bee imposed; seeing (as one saith) the greatest part of the euils which improuident men sustaine, is caused through their noueltie and vnexpected suddainesse; as it may heereby plainly appeare, in that those miseries, which at their first comming, they bewaile as intolerable, they doe afterwards being inured to them, beare them with patience; the which may moue wise men, to make themselues acquainted with future euils, by thinking on them before they happen, and to make those afflictions light by meditating on them, which are made light vntounto others, by their customable bearing them.

The sixth rule is, that hauing in our meditations discoueredSect. 10. The sixth rule, that we must not securely contemne afflictions, nor faintly yeeld vntounto them. these enemies approaching, and plainly discerned by manifest reasons, or great probabilitie, that we are likely to be encountred with afflictions and calamities; wee doe neither securely contemne the forces of these enemies; nor faintly yeeld vntounto them before we are assaulted. The former of these two euils is to be auoided, because there is scarce any force so weake, which is not sufficient to vanquish a secure p. 84enemie, seeing he keepeth no watch, nor maketh any prouision, whereby hee might be armed and strengthened against the assault; but being drunke with long prosperitie, lyeth snorting in the dead sleepe of carelesnesse and supine negligence, whereby being depriued of al strength, he is easily vanquished, as being rather a prey, lying open to the spoyle, then an enemy, which by fight must bee ouercome. And therefore that wee may not bee thus indangered with this security, let vsus when we see afflictions approaching, be content to entertaine a valerous feare, which may moue vsus to arme our selues against the assault, though not a feare of cowardize, which would make vsus to faint and flee away; and labour to bee as farre from presumptuous securitie, as from the other extreame of dastardly amazednesse; seeing it is no vnusuall thing, for them who neglect the meane, to run out of one extreame into another, and to become timerous cowards when they are incountred, who were quite without prouident feare, and desperatly secure in the time of preparation. And to this end let vsus not onelyonly looke vponupon afflictions, as vponupon euils which must be borne, or enemies to bee resisted, but as they are the iudgments of God, wherewith he punisheth our sinnes, or at least fatherly chastizements, which he would hauehave vsus to feare moderately for our amendement; like sonnes, that we may sue for pardon, though not like slaues, that we may fly away. For he who contemneth his correction, is neuer like to be reformed by it. And this the Apostle requireth, My sonne (saith hee) despise not the chastening of the Lord: and Dauid practized,Heb 12. 6.Heb 12:6 where he cryeth out, My flesh trembleth for feare of thee, and I am afraide of thy iudgments. As also Iosias, whose heart didPsal. 119. 120.Ps 119:120 melt when he did but heare the threatnings of the law. Againe we shall hauehave but litle cause to contemne afflictions, if wee consider our owne weaknesse, and want of patience, whereby we are ready to sinke vnderunder the lightest burthen, & to faint and yeeld in the least assault, if wee be not assisted and strengthened with the power of Gods might; but rather p. 85we hauehave iust cause to feare lest being foyled and oppressed with their waight, we be moued in impatiency to murmure and repine against Gods prouidence, and euen to blaspheme him to his face.

But on the other side, as we are not to contemne afflictions, when we see them approaching; so wee must not cowardly flye away, nor basely yeeld vntounto them, as despairing of victorie: as we must not be possessed with presumptuous security, in confidence of our owne strength, and our enemies weakenes; so we must bee bold and couragious in the power of Gods might, and assurance of his assistance, when we most need his helpe, and as wee must not despise the chastening Heb. 12. 6.Heb 12:6of the Lord, so we must not faint when we are rebuked of him: but resting by a liuely faith and assured confidence, vponupon the Almighty power, all-ruling prouidence, and infallible promises of our gratious Father, let vsus bee prepared for the fiery trial, and arme our selues against the day of conflict, as with other of Gods spirituall graces, so also with a couragious and constant resolution, that when we are encountred by afflictions, we will neuer flee from them, by vsing vnlawfull meanes to escape their force and furie, nor cowardly yeeld vntounto them by casting away our spirituall armes, disclaiming the seruice of God, and submitting our selues as captiues vntounto sinne and Sathan: but in our greatest distresse let vsus cleane vntounto our Lord and master, and protest with Iob, that though he kill vsus, yet we will trust in him. And this magnanimousIob. 13. 15.Job 13:15 and Christian resolution, we may obserue to hauehave beene in many of the faithfull, who hauehave resolued to vndergoe any afflictions, rather then they would leaue the Lorde by breaking of his commandements. So the three childrenDan. 3. 18.Dan 3:18 rather then they would worship Nebuchadnezzars image, constantly resolued to indure those tortures in the fiery furnace. And Peter and Iohn, rather then they would surcease to preach the Gospel, resolued couragiously to passe through al dangers, neglected the threatnings of the high Priest, andAct. 5. 29.Acts 5:29 the rest of the councell, and feared not to hazard their innocent p. 86bodies to the whip, chusing to obey God, though they were tormented for it, rather then to obey men in their vnlawfull commands, and so to enioy their liberty and immunity from dangers. Thus also the Apostle Paul armed himselfe with a constant and Christian resolution to preach Christ, though heereby hee indangered himselfe both to bands and death: yea so strong was he in faith and patience,Act. 21. 13.Acts 21:13 that he triumpheth ouer all afflictions, and couragiously resolueth that no extremities should deuide Christ and him; Who (saith he) shall separate vsus from the louelove of Christ? shal tribulation; or anguish, or persecution, or famine, or nakednes, or Rom. 8. 35. 38.Rom 8:35Rom 8:38perill, or sword? I am perswaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shal be able to seperate vsus from the louelove of God, which is in Christ Iesus our Lord. VntoUnto which Christian resolution if wee would attaine, we must remember Gods promises, that he will bee with vsus in all our afflictions, which we suffer for his sake, and for the preseruing of our consciences pure and vndefiled from the spots of sinne; that hee is faithfull and will not suffer vsus to be tempted aboue our power, but will giuegive a good 1. Cor. 10. 13.1 Cor 10:13issue with the temptation, that wee may bee able to beare it; that he will turne them all to our good, and finally that hee will crowne our patient suffering these light and momentany afflictions, with a farre most excellent and an eternall2. Cor. 4. 17.2 Cor 4:17 waight of glory.

The last rule to be obserued & practised in the time of our§ Sect. 11. The eighth rule, that we must not wilfully run into afflictions. preparatiō, is that we do not wilfully run into afflictions, nor pul the crosse vpō our own shoulders; but that we diligently vse al good means, eyther to escape them before they come; or to bee freed from them, when they are inflicted on vsus. Concerning the former, as we ought not to flee those enemies through cowardly feare in the vse of vnlawful meanes; so must we not prouoke them to assault vsus when wee might liue in peace; as wee must not hide our selues from them vnderunder the couert of sinfull shifts, when they are sent of God to p. 87finde vsus; so wee must not voluntarily seeke them, and dare them to incounter vsus, when they would be quiet and meane vsus no harme, and finally as wee must not shamefully retire when God soundeth the alarme to battell▪ nor pull backe our shoulder when he enioyneth vsus to beare the crosse; so must we not disorderly march on when hee soundeth the retrait, nor thrust our selues vnderunder a load of our owne making which he neuer laid vponupon vsus; for as the sonne of Syrach telleth vsus, he that loueth danger shall perish therein. Neither is itEccles. 3. 27.Eccl 3:27 required that we should fill this bitter cup of afflictions vntounto our selues, but onelyonly that we drinke of it when God putteth it into our hands; nor that we should make crosses, but onelyonly beare them, according to the example of our Sauiour Christ, who did not carry his crosse, til it was laid vponupon him. For otherwise we do not take vponupon vsus the crosse, but wring it (as it were) out of Gods hand; wee doe not submit our selues vntounto his will, but rather doe our owne; the which is not fortitude but madnesse, which will not bring any comfort in our sufferings; seeing we cannot incourage our selues with the saying of our Sauiour, shall I not drinke of the cuppe which my Father hath giuen me? it beeing a mixture of ourIohn 18. 11.John 18:11 owne making, and a potion of our owne prouiding. Now if wee would know how to discerne Gods crosses from our owne, wee may easily distinguish them by this one rule, namely that God calleth vsus then onelyonly to suffer, when wee hauehave no lawfull meanes to auoid the affliction; and contrariwise we thrust our selues vnderunder the burthen; when without sinne, and with a good conscience, we might escape the danger, but chuse rather wilfully to run into it. An example whereof wee hauehave in the Papists, who impouerish their estates by voluntary pouerty, and torment their bodies with pilgrimages, penance of their owne deuising, whipping and scourging, resembling herein the ancient Lac…nians, who inured their children in a stockish valour, to contend one with another, who should with patience indure most stripes; or the Baalitish Priests, who lanced and cut themselues p. 88before their idols: whose practise let vsus auoid, not going as voluntaries into the skirmish of afflictions, but staying our time til we are pressed and called out by our great commander; not pulling crosses vponupon vsus, in which wee can hauehave no comfort, seeing therein wee yeeld no obedience vntounto God but serue our owne wils, and follow our owne fantasies; but patiently bearing those onelyonly which wee are assured that God hath laid vponupon vsus, because wee hauehave no lawfull meanes to shun and auoid them. And to this end let vsus consider, that this voluntary thrusting of our selues into needlesse afflictions, is expresly contrary to Gods commandements; as if they concerne our bodies, we sinne against the sixth Commandement, which as it requireth that we doe not any way hurt our neighbours body, but vse all good meanes to doe them good; so also first and principally, that wee doe no harme to our owne bodies, but vse all good meanes to preserue them in their health & strength, or if it concerne our goods and estate, against the eighth commandement, which requireth no lesse the preseruation of our owne estate, then of another mans; and forbiddeth the wilful wasting of our owne substance, to our vndoing and impouerishing, as well as the robbing and spoyling of our neighbour. So our Sauiour Christ hath commanded vsus to vse lawfull meanes for the auoiding of afflictions, and that when they persecute vsus in one Matth, 10. 23. 24. 16.city, we should flye vntounto another, and foretelling the miseries which should befall Ierusalem, hee counselleth those who would escape them, to flee into the mountaines. And with his counsell wel agreeth the saying of Austine; It is folly (saith he) to admit those miseries which may bee auoided; andTu quod vitare possis stuitum admittere est. &c. Aug. de beata vita disputat. 3. therefore eueryevery wise man will seeke to shunne death and greefe, as much as he can, and as much as is conuenient; lest if he do not shunne them, he be not in this regard wretched, because they befall him; but because when hee might, hee would not auoid them, the which is a manifest signe of follie; and therefore in not auoiding euils, hee is not miserable in suffering them, but because he is marked for a foole. To p. 89the same purpose another perswadeth vsus after this manner.Chrysost in epist. ad Hebraeos. cap. 2. Homil, 5. Tom. 4. c. 1699. Let vsus not (saith hee) cast our selues headlong into dangers voluntarily because this is foolish rashnes; neither let vsus faint and flee being turmoiled with afflictions, when we are called to suffer them, for this is fearefull cowardise. If wee are called by the preaching of the word heereunto let vsus not refuse; but let vsus not rush into them vnaduisedly and without cause, we not being moued by any profit or necessity which respecteth godlines; for this were ostentation, and ambitious aspiring vntounto superfluous honour. Yet if any thing happen which oppugneth religion and holines, we ought not to shrinke although it were to suffer a thousand deaths. Let vsus not dare and prouoke tentations when al things which concerne godlines succeed according to our hearts desire; for why should wee inuite superfluous dangers which hauehave no profit? &c. Let vsus be prepared as becommeth valiant souldiers, alwaies armed, sober and watching as those who continually expect an enemy. But let vsus not of our owne accord raise wars, and make a combustion against our owne peace, for this is not the part of a good souldier, but of a mutinous and seditious person: but if the trumpet of holinesse sound the alarme to battell; then march on valiantly without delay, contemne thy life, and entring the conflict with much cheerefulnesse, rush into the maine army of thine enemies, put the Diuell to flight, and set vp a trophy of victory; but if godlinesse sustaine no damage, the principles of religion be not vndermined which concerne our saluation, nor any man doe enforce vsus to do any thing displeasing to God, let vsus not be superfluous in our sufferings.

Furthermore let vsus know, that as it is vnlawfull to take§. Sect. 12. That we must carefully vse all good meanes whereby we may be freed and deliuered from our afflictions. vponupon vsus voluntarily crosses & afflictions when we may lawfully escape them; so is it also as vnlawfull to lye vnderunder them still, when wee may by good and honest meanes be freed from them; because this is to tempt the Lord, when as needlesly we desire to make experience of his power, prouidence, & promised assistance, either for our deliuery, or for strength p. 90and patience to indure these wilfull trialls. For heerein we resemble stubborne and foolish children, who wilfully fall that their parents may catch hold of them, and being down, lye still and crye, but neuer offer to rise, because they expect to be helped vp by others. And this is the sinne vntounto which our Sauiour Christ was tempted by the Deuill, but resisted the tentation, alleadging that it is written, that wee must not tempt the Lord our God. We our selues continually pray thatMatth. 4. 7.Matt 4:7 we may not be led into tentation, but that we may be deliuered from euill; and therefore seeing afflictions are strong tentations, whereby the deuil and the world labour to draw vsus to the committing of sinne, as impatiency, murmuring & repining against God, doubting of his prouidence and such like, & seeing they are euils of punishment, which are threatned against sin; therefore we must not wilfully cast our selues into these tentations, into which wee pray that we may not be led, nor of our owne accord runne into those euils, from which we intreat at Gods hands that we may be deliuered. For whatsoeuer we lawfully desire by prayer, that we are to labor after in the vse of al good meanes that we may obtain it; and that which we pray against wee are bound to vse the like meanes to shun and auoid it, desiring God to giuegive vsus grace, that we may carefully and prosperously vse them, eyther for the gaining of the one, or escaping of the other, which if we doe not, we doe but play the hypocrites, praying with our lips for that w^c our hearts desire not. So that as we must not wilfully plunge our selues into tentations; so must we contrariwise vse all good means to shun afflictiōs before they happen, and to be deliuered from them if already wee bee ouertaken by them; as namely wee must vse the lawfull meanes of Physicke, to preuent or cure our sicknesses, industrious labour in our calling, to preserue vsus from pouerty; or to bee freede from it, if wee bee fallen into it, the authoritie and assistance of magistrates, to defend vsus from iniuries and oppression; or to recouer our right of which which wee are depriued by force and violence; and p. 91flight in the time of persecution, vnlesse the glory of God, and good of the Church doe require our martyrdome and suffering. The which is waranted vntounto vsus, not onelyonly by those testimonies of Scripture, before alleaged, but also by the example of the Saints of God from time to time. For thus Iacob vsed al good policie, and neglected no meanes which he thought auailable for the appeasing of his brothers fury, and auoyding those mischiefes which would hauehave accompaniedGen. 32. 11. 13. Exod. 2. 1. Sam. 19. 2 Sam. 15. Act: 9. & chap. 22. & 23.Gen 32:11Gen 32:13Exod 21 Sam 192 Sam 15 his rage. Thus Moses fled from Pharaoh, Dauid from Saul and Absalon, Ioseph and Mary from Herods cruell persecution; Paul from the Iewes at Damascus; and those who hauing vowed his death, did lye in waite to murder him. And thus he escaped bonds by pleading the priuiledge of a citizen of Rome; and made a great party on his side to defend him from raging violence, by professing himselfe to be a Pharisie. Yea our Sauiour Christ himselfe, who came into the world to suffer for vsus, did flee persecution vntill the appointed time came; and euen then being affrighted with that heauy burthen which hee was to beare, and abhorring to drinke of that bitter potion prepared for him, he did instantly desire, (though with submission of his will to his heauenly father's) that this cup might passe from him. The which examples are sufficient warrant for vsus to auoideMatth. 26. …Matt 26 afflictions by all lawful meanes, taking them as sent by God for our preseruation or deliuerance, and praising his name in the vse of them. Neither is it fit that wee should sit still, and effeminatly complaine when wee are in any misery and calamitie,; but as it beseemeth a manly disposition, we must aduise with our selues, take counsaile of others, and labour and endeauour in the vse of all lawfull meanes to escape afflictions, or to ouercome them, if we cannot auoyde them. Nor is it enough that wee desire deliuerance, or implore by prayer Gods assistance to free vsus from trouble; but as the wise Pilote doth prouide all things necessary against the tempest, and vseth them with all care and diligence when the storme commeth, and so craueth Gods blessing vponupon his p. 92endeauours, because without this, his paines and prouidēce become vaine and fruitlesse; so must we take the same course in all dangers and troubles (hauing holy Iacob for our example, who though he had wrastled with God al the night, by prayers and strong cryes, and had preuailed, yet he seruethGenes. 32. Hos. 12. 4.Gen 32Hos 12:4 Gods prouidence by his owne endeauours, and vseth al good meanes to pacifie or auoyde his brothers rage) and not after a childish manner lye still and cry, beating (as it were) the ground vponupon which we are fallen, and complaining of our affflictions which hauehave hurt and greeued vsus, but neuer endeauouring to rise againe, nor vsing any meanes of ease or comfort. But yet in the vse of all meanes to free vsus from afflictions, we must carefully obserue these rules: first that they be lawfull and warrantable, not wicked and sinful, least that reproofe of Elihu, intended against Iob, bee iustly applyed vntounto vsus, that we chuse iniquity rather then affliction; Iob. 36. …1.Job 36:1for he ill prouideth for his owne good, who falleth into the euill of sinne, to escape the euill of punishment, and that indangereth his soule to most grieuous and euerlasting torments, that he may be freed from those bodily afflictions, which are light and momentany. For besides that, hee hazardeth himselfe to the suffering of these endlesse torments for the time to come, that he may be eased of present smart; he doth through the iust iudgment of God faile oftentimes of his purpose, & lieth stil vnderunder the crosse which he thought to hauehave auoided. And not seildome whilest he thus escapeth one misery, he falleth at vnawares into a farre greater, finding no more ease and comfort, by all his vnlawfull shifts then the seelie fish which leapeth out of the frying pan into the fire. And whereas he might hauehave borne the hand of God in the former afflictions with greater patience, because hee had inwardly the testimony of a good conscience to comfort him; and outwardly the sweet odour of a good name, he is by his wicked shifts robbed of both, and is forced to beare his more heauie crosses with the terrours of an euill conscience, and deserued infamy and reproach. The second p. 93caution is, that in vsing these meanes wee doe referre the issue to the good pleasure of God, and submit our wills toMath. 6. 39.Matt 6:39 his will, saying with our Sauiour, Father let this cup passe from me, howbeit not my will, but thine be done; for as much as he knoweth bettet then our selues what is fit for vsus, and will according to his promise in time conuenient, giuegive a good issue out of the tentation. And lastly, we must take heed least in vsing the meanes we trust in them, and leauing the Lord, who is the supreame cause of our deliuerance, doe rest vponupon our owne prouidence, and vponupon inferiour causes, which are but his instruments; like vntounto Asa who trusted in the Physitians for the recouery of his health; for thē we shal rob God of his glorie, and in stead of returning the praise of our deliuerāce vntounto him, we wil, with those whom the Prophet Habackuck Hab. 1. 16.Hab 1:16reprooueth, Sacrifice vntounto our nets, and burne incense to our yarne. And these are the cautions, which being obserued, wee may lawfully, yea wee ought to vse all good meanes to escape afflictions, or bee deliuered out of them; seeing otherwise we shall tempt God, offer wrong against our owne persons, and not be accepted of God in our sufferings, seeing heerein wee yeeld no obedience vntounto him, these not being crosses of his imposing; but follow our owne wilfull phantasies, in making choyce of vnnecessary afflictions; nor fight his battels against the world, seeing hee hath not called vsus out, nor sounded the allarme; but (as it were) pick priuate quarrels against our owne peace, seeking out, and prouoking an enemie, with whom the Lord hath not commanded vsus to fight.

p. 94THE SECOND BOOKE, CONTAINING OVR CONFLICT with afflictions, wherein is intreated of patience in bearing the crosse, and of the meanes whereby wee may attaine vntounto it.