Consolations for the Afflicted, Book 2 · Chapter 2
CHAP. II.
Of the excellencie, vtilitie and necessitie of patience.
HAuing spoken of patience it selfe, and shewed§ Sect. 1. Of the excellencie of patience. what it is, together with the causes and properties thereof; it followeth, that according to our order propounded, wee come to in▪ treat of the meanes whereby it may either be wrought in vsus, or being begunne, may bee encreased and confirmed. And these are of two sort…; the first are certaine reasons and arguments, by which this vertue being commended vntounto vsus, wee may bee inflamed with a true and vnfained louelove thereof, and answerably with all feruencie of desire may vse all diligence, and bend all our strength for the obtaining of it. For as it is in vaine to prescribe the meanes of thriuing in estate, to him that contemneth riches; or to prouide the daintiest meat for him, who hauing quite lost his stomacke, will not feed vponupon it; so is it to litle purpose to prescribe meanes for the attaining vntounto this rich treasure, or to prouide this restoratiue nourishment of patience, which being fed vponupon, would strengthen vsus for the bearing of the greatest afflictions; if we hauehave no desire to be thus spiritually inriched, nor any appetite to feed on this dainty foode of our soules; seeing wee will make no vse of this meanes when wee hauehave them, but carelesly contemne and cast them behind our backs. The second sort of meanes are those arguments of comfort and consolation, which are the foode and nourishment of our patience, whereby it is strengthened and preserued from languishing and fainting. The former sort may be referred to these three heads, namely the excellencie, vtilitie, and necessitie of this vertue; for if it be in it owne nature most excellent, vntounto vsus most profitable, and of such necessarie vse, and great & vrgent consequence, that wee cannot possiblie bee without it; but that a mortall maime wil follow this defect; then hauehave wee great cause to louelove it, and out of our affection to a iewell so precious, to vse all good meanes that we may attaine vntounto it. Now the excellencie of patience may diuersly appeare vntounto vsus; for first it is ennobled by the author, who is God himselfe; for hee alone engraueth this vertue in vsus by the finger of his holy spirit, as an image and liuely picture of that infinite patience which is in his owne most perfect nature, and a small spark of that most glorious and mighty flame; for he is oftentimes pressed with the waight and haynousnesse of our sinnes, as a cart is pressed which is full of sheaues, as theAmos. 2 13. Prophet speaketh, and yet he beareth with vsus; he is content through his infinite patience to suffer all those wrongs and2. Chro. 36. 16. iniuries which we offer against him, till there bee no remedie; yea hee not onelyonly beareth with his owne seruants which louelove him, but also with the wicked which are his enemies,Rom. 9. 22. suffering with long patience the vessels of wrath, prepared to destruction, not presently punishing their outragious sins and high treasons against his maiesty, but deferring it to the end of the world, & therefore needs must this grace be excellentEst nobis cū Deo virtus ista communis. Inde patientia incipit, inde claritas eius et dignitas, caput sumit. ex Cypriā. lib. de bono patient. which we not only hauehave from God, but also communicate wt him. To wc purpose one saith, that this vertue of patience is cōmon vntounto vsus wt God, for it taketh it beginning frō him; & from him aboue as from the fountaine of al goodnes, it hath it excellency & dignity, & therefore great cause there is, that man should louelove that, which is so glorious in Gods sight. Secondly the perfection of patience is the perfection of Christianity, and they who hauehave attained vntounto it, hauehave nothing wanting; for so ye Apostle teacheth vsus; Let patience (saith he)Iam. 1. 4. hauehave her perfect worke, that ye may be perfect & entire, lacking nothing. And hereof it is, that the act of suffring for the name of Christ, is made by the Apostle an higher degree of ChristianPhil. 1. 24. excellency vouchsafed vntounto vsus by God, then the act of beleeuing: vntounto you (saith he) is giuen for Christ, that not onelyonly yee should beleeue in him, but also suffer for his sake; which is not to be vnderstood simply of al suffering for Christ, for weLeue est miserias ferre, perferre est graue. Senec. in Thyest. may suffer whether we will or no, or with much murmuring & repining; but of suffering with patience, when as by bearing we doe ouercome, and get the vpper hand of all our afflictions. In it consisteth the cheefe part of our Christian valour and fortitude, which is not so much seene in doing, as in suffering; nor in resisting, as in yeelding and patient induring. Neither in truth is it any great matter to struggle, striue and make resistance, when the burthen of affliction doth lye vponupon vsus. For euen the basest creatures in their greatest impotency and weaknes, are ready in their kind to repel harm; to reuenge themselues vponupon them who hurt them; and to striue and resist when they can, neither scape by flight, nor defend themselues by hiding their heads from the danger of the enemy; and according to the p…ouerbe, a worme troden vponupon will turne againe: but this is the true valour of a Christian, when he can beare his crosse without murmuring; ouerrule his owne nature, drawing him to reuenge, returne benefits for iniuries, and ouercome euill with goodnes, accordingMaxima virtutū patientia pugnat inermis, Armatos{que} solet vincere s…pe vi…os. to the example of our heauenly father: then doth he shew his fortitude, and most gloriously triumph ouer his spiritual enemies, when as he vanquisheth without striking, and though vnarmed of all offensiue weapons, doth couragiously march into the field, hauing nothing in his hand, but the shield of patience, and by bearing the blowes doth get the victory. Then doth he shew his valour and vnmatchable strength, when like a firme rocke he standeth in a sea of miseries, and when the huge billowes of afflictions do beate against him, is not moued, but breaketh them in peeces with their owne violence. Finally, then doth Christian prowesse and magnanimity appeare, when as we keepe our standing, as it were daring afflictions after one assault to encounter vsus againe; and with vnwearied and inuincible constancy and courage continue the fight, till our enemies beeing ouercome, our great commander the Lord of hoasts doth sound the retrait, either giuing vsus the warrant of his word for our leauing the field, or calling vsus by death to receiue that glorious crowne of victory, and not when according to that heathenish and stoicall fortitude, wee are ready to shift off the burthen of afflictions by violent death: the which in deed was nothing but base pusillanimity, which made them chuse to yeeld as conquered, rather then to indure the paines of the fight; and timerous cowardize, which caused them toRebus in angugustis facile est contēnere vitā, Fortiter illefacit qui miser esse potest. Martia…. …pigram lib. 11. cut their owne throats, for feare of sustaining some greater euill, neither is it, as one of themselues confessed, a thing hardy and praise-worthy, to contemne life in the time of aduersitie, but when wee can with patience indure afflictions, and liue in misery, and not be miserable. Moreouer the excellency of patience heerein appeareth, in that it maketh vsus according to the degree of our sufferings, liuing Martyrs. For as those who are truely so called, endured death, that they might giuegive testimony to the truth of Gods worde, so those who suffer afflictions wt patience do giuegive testimony to the truth prouidence, power, mercy & goodnes of God towards them, seeing these only are the causes wc mooue them with all meekenes & cheerefulnes to beare those tedious & greeuous afflictions, vnderunder the least part wherof others murraure,Mori… f…rsequēte martyrium in aperto opere est; ferre verò contumelias et odientem diligere, martyrium est in …culta cogitatione. Gregor. super Ezech. Homil. 35. Sine ferro et flāmis martyres esse possumus, si patientiam in animo veraciter cōseruemus. Idiota inter Orthodoxogr. de patient. ver. contempl. chap. 10. yea blaspheme, who do not know or beleeue yt God is such an one in himselfe, or at least towards thē. To this purpose one saith, that patience is a kind of Martyrdome; for as to dye by the hand of a cruell persecutor is martyrdom in open action, so to beare afflictions wt patience, to suffer contumelies in obedience to God, & to louelove him that hateth vsus, is martyrdome in the secret intention & cogitation. In which respect we may (as another saith) be martyrs without eyther fire or sword, if being afflicted we do inwardly in our minds preserue patiēce; neither can we presume with any certainty that such an one is good, who hath not bin tried & approoued by induring of euil. Lastly hereby it may appear of what excellency patience is, in that by vertue therof euill is turned into good; and yt which naturally hurteth & destroyeth vsus, it maketh to serue for our vse & benefit; for of curses it maketh blessings, & of miseries mercies; it turneth seuere punishmēts into fatherly correctiōs, wherby our spiritual estate is much bettered & amended; & signes of Gods wrath, into signes of his louelove. And whereas afflictions in their owne nature are the beginnings of hell torments, by the help of patience, bearing thē aright, they become furtherances to ye ioyes of heauen, &Chrysost. in 1. Thes. 5. Hom. 10. make our crown of blessednes much more glorious. To this purpose one saith; perhaps some euil doth lye vpō thee, but if yt wilt, though it be euil in it selfe, it shal not be euil vntounto thee giuegive thāks vntounto God for it, & thy euill shall bee turned into good. And hereof it is, yt if a Christian be armed wt patience,Quemeun{que} fortem videris miserum neges. Senec. in Herc. furente. misery it selfe cannot make him miserable; seeing it maketh medicines of these poysons; tortures ye occasions of triumph; profitable salues of tormēting corrasiues, for the curing of the sores of sin, & drawing out the core of our corruptions; and whereas afflictions in their owne nature doe make vsus to flee from God, as from the face of a terrible iudge, by our patient bearing of them we approach neerer vntounto him, as vntounto a gratious Father, who correcteth vsus for our good, and maketh these slight and momentany affliction, to helpe vsus forward in the obtaining of that superexcellent and eternall waight of glory.
The second argument to commend patience vntounto vsus, is§ Sect. 2. Of the vtility & profit of patiēce. Cyprian de bono patientia Serm. 3. the great vtility and profit which it bringeth to those that hauehave it, for it serueth for all good vses, and furthereth vsus in all our vertuous indeuours; And (as one saith) it both commendeth vsus vntounto God, and preserueth vsus through his prouidence and protection; it tempereth anger, brideleth the tongue, gouerneth the mind, keepeth peace, ruleth and moderateth discipline, & breaketh the violence of lust; it asswageth the swelling of pride, extinguisheth the fire of displeasure, and vnkindnes, restraineth the power of the rich, and cherisheth the penury of the poore, &c It maketh men humble in prosperity, couragious in aduersity, meeke towards those who offer iniuries and contumelies; it teacheth vsus quickly to forgiue others offending vsus, but if our selues bee faulty, to be long and instant in crauing pardon; it repelleth tentations, indureth persecutions, and bringeth our sufferings and martyrdome to perfection. It is patience which layeth a firme foundation for our faith, and aduanceth on high the progresse of our hope; it directeth our actions that we may hold on in the way of Christ, whilest we follow him in his sufferings and makes vsus to continue the sons of God, whilest we imitate the patience of our heauenly father. More especially this vertue of patience is very profitable vntounto vsus, both in respect of God and of our selues. For it tendeth much to the aduancement of Gods glory, as it is a meanes to manifest not onelyonly it selfe, but also the rest of Gods sauing graces to the praise of him that gaue them, whilest it inableth vsus to beare all manner of afflictions and calamities for his sake; for as the excellency of the worke or gift doth exceedingly commend the workeman or giuer; so these graces of patience, faith, hope, louelove and the rest, beeing the gifts of God and fruits of his holy spirit, doe magnifie the power, mercy, and bounty of the Lord, when they are made manifest by our sufferings, and this Christian armour of proofe doth much commend the skill of the workeman, when it beats backe these fiery bullets of the worlds tentations; as it may appeare in the example of Iob, Dauid, Daniel, and the three children, and the Apostles of our Sauiour Christ, who were in all things ready to submit themselues to the good pleasure of their Lord and master, and to testifie their obedience and desire to glorifie him, euen vntounto the death. So also it is very profitable vntounto vsus in respect of our selues: for first this patience doth lighten all our crosses, and lessen our paines; and that in a twofold respect: first as it doth strengthenCedamus; leue fit quod bene fertur onus. Ouid. and inable vsus to beare all miseries and calamities, in which respect it may truely bee said that there is no burthen of affliction so heauy, which may not easily and comfortably bee borne vponupon the shoulders of patience. And in this regard one saith, that patience is an impenetrable shield, and impregnable tower repelling all manner of euill; and as a sparke falling into the deep sea, doth not at all hurt it, but is it selfe extinguished; so the greatest euils which can happen, meeting with a patient mind, are themselues quelled and quenched, and doe not atChrysost. in 1. Cor 13. homil. 33. all amate it, because the strength of patience is able to ouercome all troubles and afflictions. Whereas contrariwise when men through impatiencie doe struggle and striue against their crosses and calamities, they are, like the bird in the lime-bush, or fish in the net, the more intangled; and being caught, are the more disabled to beare them, or to indure the brunt of their sharpe e…counter; for as this faintnes and weaknes of mind doth disable them, so as they cannot imploy their strength to their best aduantage, but at the first onset be take themselues to flight; so doth it adde much strength and courage to their enemies, when as they pursue flying and fainting forces, hauing now no need to fight, but onelyonly to follow, kill, and sease vponupon the pray; whereas it would much stay the violence, and pull downe the daring pride of these spiritual enemies, if they would manfully keep their stāding, or being at ye first somwhat disordered, would with vndaunted courage recollect the scattered forces of their minds, and againe make head against them. Neither in truth hauehave these afflictions any force and strength to foyle or ouercome vsus, but what through our impatiency, feare, and cowardize we giuegive vntounto them; for as one well saith, it is with paine, as it is with pretious stones, which take eyther an higher or deeper colour according to the foyle in which they are set, seeing it holdeth no other place, nor receaueth more strength then that, which in our estimate wee are content to giuegive vntounto it. Secondly, this patience and meeke bearing of the crosse doth much lessen our afflictions in respect of God, who like a wise and louing Father doth commonly cease further to correct vsus, when as hee seeth vsus throughly humbled, and that wee beare his chastisements with patience and meekenes, in all things submitting our selues to his good will and pleasure, without any strugling, murmuring, or repining, whereas contrariwise when being corrected for our faults we shew our selues impatient, stubborne and vnruly, striuing by all meanes lawfull and vnlawfull to escape Gods hand, this moueth the Lord to as much displeasure, as the offences themselues for which wee are chastised, and causeth him to lay on vsus more and sharper stripes, til by our sufferings & smart we hauehave learned dutiful submission to our heauenly Father, which we would not practise out of our owne obedience. So that by our impatiency we shall get no greater aduantage, then the refractary and vnrulie oxe by his strugling to cast off the yoke; for the more he striueth, the faster his owner maketh it, and whereas his patient bearing of it would make it much lighter and easier, by wrastling and strugling hee doth but gall his neck, tyre himselfe, and to his other labours getteth sore blowes and stripes for his vnrulinesse.
Moreouer, patience is exceeding profitable vntounto vsus, as it maketh vsus constant, and in all estates like vntounto our selues, not varying and changing with the mutability of our outward condition, but in all alterations continuing one and the same; neither yet depending vponupon externall accidents for peace and contentment, but making all conditions to serue our minds, and our mind subiect to none; and retaining our owne habituall sweetnesse of ioy and comfort, though we run through (as it were) a salt sea of misery and affliction. And howsoeuer others who are tossed with the tempestuous stormes of worldly miseries are much indangered, and eueryevery hand while are ready to make shipwracke of faith & a good conscience; yet he who is endued with this vertue of patience, is like one who hath passed and escaped all these dangers, and being now entered into the hauen of rest, sitteth there secure from all stormes and tempests, because though they rage neuer so much, yet they cannot reach him; and though these huge billowes of afflictions appearing in his sight, threaten to ouerwhelme him, yet when they approach neere, their proud waues fall downe and abate their fury, and either touch him not at all, or beat vponupon him as against an immoueable rocke which breaketh them, it selfe receiuing no damage. And thus doth the Christian man with patience settle his heart, as the Apostle teacheth vsus, making it firme and constant against all the stormes of troubles and calamities; and thus doth hee possesse his soule with patience, as our Sauiour speaketh, keeping itLuc. 21. 19. safe thereby▪ as in an impregnable sort, which may well be assaulted, but neuer scaled or ouerthrowne; and though, like the bush appearing to Moses, he seemeth to bee burnt with the fire of afflictions; and with the three children, to walke in the middest of this scorching furnace, yet doth hee sustaine heereby no hurt, but by the helpe of patience easily ouercommeth all these difficulties and dangers. So that it fareth with men endued with this vertue, as with those who beeing of a strong constitution, continue in good plight in all ayres, and enioy their health as well on sea as on land; or as with those who hauing good stomacks, are able to disgest all meats, and to suck wholsome nourishment out of the coursest commons; whereas contrariwise those who are enfeebled with the sicknesse of impatiency, can (like tender and weake bodies) brooke no hardnes, nor agree either with the heat of prosperity, or with the chilling cold of aduersity and affliction; neither can they well disgest the wholsomest foode which this earth can yeeld them, but through the malignity of their disposition turne that which should nourish them into poyson, and make heauy crosses of those things, which are to others their sweetest comforts. Furthermore, this vertue of patience is most profitable to defend vsus against Satans tentations, and strong armour of proofe to preserue vsus from being hurt by his malice and fury. For whereas his maine end is by these assaults of affliction, to moue vsus to leaue our standing, to murmure and repine against God, and euen to blaspheme him to his face; and when hee can in this kinde gaine ground of vsus, hee will double and redouble his blowes; patience crosseth him in all these attempts; for when a man supported thereby, can with meeknesse beare all these burthens, they will bee of no force to make him disist from his good endeauoures, nor to digresse out of the right path; yea when hee can by vertue of this patience suck sweetnesse out of the gall of afflictions, and take occasion out of his crosses and troubles the more feruently and heartilie to giuegive God thankes, and to praise his holy name; then will it weary Satan in this fruitlesse fight, and make him willing to desist from these incounters, which doe but weaken himselfe, and strengthen his enemie. Finally, this patience in bearing the crosse doth much benefit vsus, as it is a meanes of receiuing comfort from others; for when wee indure Gods chastizements with meeknes and humility, it is an effectuall argument to moue pity and compassion in the beholders, to make them to condole with vsus, & to afford vntounto vsus their best means of refreshing and consolation; al which helpes are so many hands, supporting vsus that wee may not sinke vnderunder the waight of our afflictions: whereas if we with impatiency do murmure and repine, curse, sweare, and shew all manner of distemper and outrage, we are liable to the iust rebukes of al that behold vsus; and eueryevery one thinketh that we are well worthy to continue still in these crosses and calamities, vntill we hauehave learned to beare thē better. Lastly, as this vertue of patience is very profitable in respect of this life, so much more in respect of the life to come. For as the Saints of old, so we now do through faith & patience inherite the promises, as the Apostle speaketh,Heb. 6. 12. and that first as it furthereth & assureth vsus of our saluauation, For he who indureth to the end shall be saued; and it is a Matth. 10. 22.righteous thing with God to recompence tribulation to thē that 2. Thess. 1. 6.trouble his seruants, and to them that are troubled, eternall rest at the appearing of Iesus Christ. And secondly, as it maketh our crowne of glory much more glorious; for the greater our conflict is, the greater shall bee our triumph; and the more we suffer in louelove and obedience to God, the more rich shall our reward bee; it being iust with God to crowne his greater gifts and graces, with a proportionable degree of glory and happinesse. But of this I shall hauehave occasion to speake more heereafter.
The last argument to commend patience vntounto vsus, is the§. Sect. 3. Of the great necessitie of patience. Heb. 10. 36. Cyprian. de bon… patientiae. lib. Rom. 8. 25. necessitie thereof; for as the Apostle speaketh, We hauehave need of patience, that after we hauehave done the will of God, wee might receiue the promise: In which regard one saith, that as faith is the foundation of Christianity, so patience is the roofe and couering; for as this, that wee are Christians, is to be attributed to our faith and hope; so that this faith and hope may come to be fruitfull, it is necessary that wee hauehave patience. But this necessity of patience will further appeare, if we consider that God enioyneth and requireth it of vsus, as a part of that seruice which we owe vntounto him. So our Sauiour Christ hauing foretolde the afflictions of the faithfull, doth will them to possesse their soules …ith patience. And the ApostleLuc. 21. 19. requireth, that we be patient in tribulation; and that we run with patience the race that is set before vsus; neither is it sufficientRom. 12. 12. that we hauehave this vertue in vsus in some smal measure, but we must let patience hauehave her perfect worke, that we our selues Heb. 12. 1.also may be perfect and intire, lacking nothing; as the ApostleIam. 1. 4. Iames exhorteth vsus. Nor is it enough that we be patient by fits, one while meekly bearing the hand of God, and another while storming and raging, but hauing entertained it, we must constantly continue in it; vntil we receiue the fruite of our patience, euen the saluation of our soules. For so the same Apostle exhorteth vsus; to be patient to the comming of the Lord; and as the husband-man waiteth for the precious fruite Iam. 5. 7. 8.of the earth, and hath long patience for it, vntill he receiue the former and the latter raine; so we must be patient and settle our hearts. seeing this comming of the Lord draweth neere. Againe the necessitie of patience wil appeare if we consider our present state and condition in this life; for we are in a continuall warfare; and patience is a cheefe part of our armour to defend vsus from being pearced with the fiery darts of troubles and afflictions, without which wee lye open to their force and violence, and are indangered by their cruell blowes to be wounded euen vntounto death. Our life is a race, wherein we run to obtaine the crowne of glory, and patience is a cheefe meanes to make vsus well breathed, to keepe vsus from fainting and tyring, and to enable vsus to hold out vntounto the end. It is a tedious pilgrimage, in which wee are often pulled back with the briars of troubles, and often discouraged by the fowlenesse or roughnesse of the way; the danger of those mighty enemies which lye in waite for vsus, and our hard entertainment which wee find in our innes; all which difficulties and dangers wee can no otherwise helpe, then by possessing our soules with patience, suffering with meeknesse whatsoeuer it shall please the Lord to lay vponupon vsus. For when this vertue faileth vsus, then presently we are vtterly discouraged, faint in our iourney and sit still; or hauehave our hearts hardned by our afflictiōs & become desperate; so as we are ready to turne back againe into the world, that we may mitigate our sorrowes by enioying carnall delights and the pleasures of sinne. Whilest wee continue heere, it is of necessity that we must suffer many afflictions; for wee were preordained to be made like to the image of our Sauiour Christ, not onelyonly in glory in the life to come, of which the Apostle speaking saith, that a1. Ioh. 3. 2.when he shall appeare, we shall be like vntounto him, but also in bRom. 8. 29.his afflictions and sufferings in this life present, as S. Paul affirmeth. And as we are predestinate, so also are wee called to suffer afflictions, as the Apostle Peter sheweth; where speaking of suffering wrongs patiently, he saith, that c1. Pet. 2. 21.we are hereunto called; for Christ also suffered for vsus, leauing vsus an ensample that we should follow his steps. Neither is this the lot of some few alone, but of all the faithfull. For the Apostle telleth vsus, that d2. Tim. 3. 12.all who will liue godly in Christ Iesus, shall suffer persecution: that eHeb. 12. 6. 8.God correcteth eueryevery sonne whom he receiueth; and that they are bastards, and no sonnes who are not thus chastized. And this our Sauiour hath foretolde, fMatth. 10. 22And you shall (saith he) be hated of all men for my name. And againe, gIoh. 16. 2. 20the time shall come, that whosoeuer killeth you, will thinke that he doth God seruice: and a litle after, yee shall weepe and lament, and the world shall reioyce, &c. So hee hath taught vsus, that it is hMatth. 7. 13.a narrow way and straight gate, that leadeth to heauenly happinesse, which is so difficult and vnpleasant to flesh and blood, that few will bee at the paines to find or enter into it. And the Apostle likewise telleth vsus, that none shall i2. Tim. 2. 17.raigne with Christ in his glory, who doe not participate with him in his sufferings; and that kAct. 14. 22.by many tribulations wee must enter into the kingdome of heauen. Now from this necessitie of suffering afflictions, we may also inferre the necessitie of patience; for as this is our cheefe stay to vphold vsus in all our troubles and trials; so when we want it, we presently sinke vnderunder their waight; for as the ship which hath her ballast and burthen equally disposed, is speedie and safe in her passage, though shee bee deepely laden; whereas contrariwise, if either through the vn…kilfulnesse of them who fraught it, or the rage and furie of some cruell tempest, the burthen being tossed and tumbled from place to place, doth lye all on one side, it is easily ouerset with eueryevery blast, and sinketh into the sea: so if the heauiest burthen of afflictions be quietly caried with meeknesse and patience, they will not hinder our passage to the hauen of rest; but if through impatiencie, frowardnesse, and murmuring, they be tossed in our hearts to and fro, we shall quickly sinke in this sea of sorrowes, yea so farre are wee from well bearing of our afflictions, without the helpe of patience, that without it, the best estate which this life yeeldeth, cannot giuegive vsus comfort and contentment. But as weake… and sickly bodies agree well with no aire, and are not much bettered by their often remoues and changes of place, because they cary about them their distempered humours, which are the causes of their disease: so hee who is fick of impatiency and peeuish discontent, agreeth well with no condition, but picketh quarrels as well against his prosperity, as affliction, and is well (as we say) neither full nor fasting; but (like those who are sick of a feauer) bitter and sweet doe alike distaste him; loathing the very sight of wholesome nourishment, because his humour maketh eueryevery thing to rellishe of his aguishe distemper. Againe, from the necessitie of afflictions, wee may conclude the necessitie of patience; seeing it is our wisest way to beare that burthen with meeknesse, which wee cannot shake off; and to follow the Lord without murmuring and complaining, when he calleth vsus to suffer those afflictions, vntounto which heMalus miles est qui imperatorē gemens sequitur. Senec. epist. 107. hath preordained vsus; for (as one saith) hee is a bad souldier who followeth his commander with grudging and repining; and (as I adde) a foole too, seeing if his paines and dangers, which hee must vndertake vponupon necessitie, were voluntary and chearfull, hee might well hope after the conflict for praise and reward, whereas his repining seruice, is sufficiently rewarded, if it bee pardoned. And so it were not onelyonly faithfulnesse but wisdome in vsus, to beare with patience and chearfulnesse the crosses which God laieth vponupon vsus; seeing though we grudge and complaine neuer so much, we must beare them whether we will or no, being appointedDucunt volentē fata, nolentem trahunt. Cleanthes apud Senec. epist. 107. thereunto; for as one saith of fate, I may truely say of Gods prouidence, that it leadeth the willing, and the vnwilling it draweth; and therefore we are put to our choice, whether wee will beare the crosse willingly and ioyfully, with praise and reward; or else whether we will or no, with repining and murmuring, hauing onelyonly our labour for our paines, if at lest wee escape further punishment for our impatiency. Finally, this vertue of patience is necessary to the well bearing of these vnauoydable afflictions, as being a notable meanes to moderate and mitigate all our greefes and sorrowes; whereas if wee be destitute of this singular grace, wee shall be as much vexed and turmoyled with our impatiencie, as with all other our afflictions, it being the nature thereof, to make light crosses heauy and intolerable, whilest it doth aggrauate them by all circumstances, and maketh them worse by a false opinion, then they are in our sense and feeling. Now what follie is this to molest and disquiet our selues with greefe and impatiencie, when as wee are already too much disquieted with our smart and paine? and wilfully to hurt our selues, because against our wills we are hurt by others? What is this, but to adde more to our burthen, because it is alreadie too heauie? and in childish simplicity and peeuishnesse to beat the stone vponupon which we are fallen; harming our selues more with our impatiencie and foolish reuenge, then the hurt it selfe would hauehave done, if wee had borne it patiently? If indeed sorrow and frowardnesse would lessen & lighten our afflictions, though they be vnpleasant guests, there were some reason why wee should giuegive them entertainment; but seeing contrariwise, they much encrease the euill which we sustaine, by adding vntounto the torment of the body, the torment of the mind; and doe nothing else but vexe our selues, offend others; and displease God▪ from whom we might expect a crowne for ourNon potest accipi dolorū et passionum Corona, nisi praecedat in dolore & passione patientia. Cyprian de bono patitiae. suffrings, if we indured them patiently, what reason hauehave we to giuegive way vntounto them? neither is it our sufferings alone that can make vsus happy; nor is it the crosse it selfe that will bring vsus that glorious crowne, vnlesse wee carry it weakely and quietly, in louelove and obedience to him who hath laide it vponupon vsus.