Consolations for the Afflicted, Book 2 · Chapter 25
CHAP. XXV.
That the Lord vseth our afflictions as meanes to conuey vntounto vsus diuers worldly benefits.
NOw hauing spoken of the spirituall§ Sect. 1. That by afflictions we profit much in ciuill wisedome and policy. blessings which the Lord by afflictions deriueth vntounto vsus, respecting either God, our neighbours or our selues; we are in the next place according to our order propounded to shew, that he vseth them as meanes and instruments to conuey vntounto vsus also diuers worldly benefits. As first, by these crosses and calamities wee profit notably in wisdome, sound policie, and vse-full knowledge; for as prosperity maketh men wanton, and wantonesse causeth them to become foolish and childish; in regard whereof it is truly said, that the more the land exceedeth in fruitfulnesse, the more the people exceede in foolishnesse: so aduersity and affliction doth quicken the vnderstanding, and maketh vsus to pull and gather all our wits together forNam quasi inter se contraria sint bona fortuna & mens bona; ita mel…us in malis sapimus; secunda rectum auferunt Senec. epist. 94. our owne necessary vse and benefit, and whereas whilest we flourish in the world, and abound in outward helps, wee wholy rest vponupon them, and giuegive our selues to sloth and ease; when these outward props are taken from vsus, and we put to stand by our owne strength; then we doe beate our braines and seriously study, how we may by our wisdome and pollicy, supply that which is wanting in these worldly helpes. In which respect affliction is fitly called the perfectour of wit, and the refiner of inuention, because it forceth men by a kind of vrgent necessity to looke about them, to search into the secrets of nature, to obserue the times and dipositions of all with whom they are to deale, and to trie a thousand conclusions, that they may finde out the best and fittest meanes for the remouing their crosses, and the supporting or repayring of their estates. Whereas if they should hauehave authority and friends, health and wealth at will, their wits would mould and rust for want of vse, seeing they neede not their helpe for the supplying of any wants: but are able to maintaine their estate by the present meanes which they hauehave about them. Neither doe our troubles and afflictions increase our wisdom and knowledge only, as they sharpen our inuention and quicken our wit, but also as they better our iudgement and discretion, by that experience which we gaine in the time of our tribulation, without which the other were to small vse; for wit is best when it is bought at the highest rates, and then onelyonly is profitable when it is seasoned and (as it were) sealed vntounto vsus by deare experience; neither is it of any value whilest it swimmeth in the braine, and onelyonly sitteth men for discourse; but when it is brought into vse and practise, and confirmed by experience, then it attayneth to higher perfection, and of wit becommeth prudence and wisdome. As for example eueryevery one can discourse of the euils which accompany vnthriftinesse; but he onelyonly wisely vnderstandeth them, who hath felt and tasted of them. So many can talke of the dangers of suretiship, and yet vponupon the next occasion run into it, thinking that though others hauehave beene vndone by the fayling of their friends, yet they shal not; but when this is confirmed vntounto them by their owne experience, and their goods are sold to pay other mens debts, and their bodies imprisoned because al they hauehave will not satisfie the creditor; then, when they are once quit of these troubles they will be wiser for euer after, and (like the bird) warily auoid this snare wherein they were formerly catched and insnared. So who knoweth not that innumerable mischiefes follow sudden rashnesse, and inconsiderate headinesse; and yet so are men transported with the heate and violence of their passions and affections, that they are ready to rush into sudden courses; till being beaten with their owne rod and feeling the smart of their vnaduisednesse they learne to vse deliberation in their actions, and (as we say) to look before they leape. And finally, who vnderstandeth not that surfetting and drunkennesse are the common causes of almost all diseases; and yet men are ready to follow their appetite rather then their reason; and through immoderation to abuse such meates and drinkes as please their pallet; but when they hauehave once learned it by their owne experience, hauing by their intemperance fallen§ Sect. 2. That by afflictions we are inabled to disc…rne our friends from flatterers. into some dangerous, and painfull sicknesse, then no more doth the burnt child dread the fire, then they doe carefully shun the causes of their griefe and smart.
Secondly our afflictions are notable meanes to make vsus plainly to discerne our hearty & faithful friends who louelove our persons, from parasites and flatterers who only louelove our prosperity and flourishing estate. For when we abound with earthly blessings eueryevery one is ready to fawne vponupon vsus, and to performe all good offices with an vsurious intent of deriuing hereby vntounto themselues some greater benefit, as it were lending out good turnes that they may be returned vntounto them with fruitfull encrease. Whereby it commeth to passe that wee cannot easily discerne who truely louelove vsus, and who only seeke their owne good, or ours for their owne sake; for oftentimes the flatterer in shew and outward seruices excelleth the faithfull friend, being more diligent to please and more ready at eueryevery command: because the true friend performeth al duties for his sake whom he loueth, the flatterer for his owne sake that hee may aduance hereby his owne profit. And therefore seeing no man loueth another so much as himselfe, hereof it commeth to passe that as selfe-louelove doth in heate, zeale and feruency much excell that louelove which one friend vsually beareth vntounto another; so the duties and seruices which arise and spring from it must needes according to the nature of the cause from which they grow, so much exceede all those duties which proceede from friendly louelove in outward diligence and seeming zeale, as selfe-louelove excelleth the louelove of a friend; and the desire of our owne good, the desire of aduancing the good of another. In regard whereof he greatly erreth who choosethErr…t qui amicum in atri… quari…, in con…iui… probat. a friend among suiters who throng about his gate, and afterwards proueth him at a feast or banquet; because eueryevery one will be a friend for his owne benefit, yet hee who is tied with no other bond then profit and aduantage, will when greater gaine is offered become a traytour. But affliction like the winde or fanne seuereth the chaffe of flattery, from the solid graine of faithful friendship, making parasites to flee from vsus (as smoke driueth away Bees) when they can raise from vsus no further aduantage. And as the only true touchstone it discerneth a louer of a mans selfe from him who is a louer of vsus; for according to the prouerbe, he who is a friend in need is a friend indeed; and he who sticketh vntounto vsus in the time of aduersity▪ and forsaketh vsus not when we are forsaken of the world, doth euidently shew that our person, and not our prosperity, was the obiect of his louelove. In this respect therfore our afflictions are profitable, as they pluck from vsus false hearted parasites, which like the iuy cling about vsus to sucke our sap, and to make themselues fat with our spoile; and to discouer vntounto vsus our true friends, who are hardly discerned from the other till this time of triall; for as the sonne of Syrach saith, a friend cannot be known Eccles. 12. 8.in prosperity, and an enemy cannot bee hidden in aduersitie.
Thirdly afflictions are notable meanes to crowne vsus,§ Sect. 3. That afflictions do crowne vsus with a good name whilst they discouer our spirituall graces. Pro. 22. 1. Eccles. 7. 3. … euen in this life, with a good name, which is better then gold and all riches, and sweeter then the most odoriferous perfume or most costly ointment. For whereas whilest we liue in ease and prosperity, the spirituall gifts and graces, which God hath bestowed vponupon vsus, doe lie hid and vndiscerned; when they come to the trial of tribulation, they are plainly discouered and made knowne vntounto all men. And as the stars cannot be seene in the sun-shine day, but when the darkest night commeth they appeare in all their beauty and brauery: so these shining vertues and graces of God, hauehave their light much obseured in the day of prosperity, but when the dark night of affliction commeth, then they shine gloriously in their chiefest brightnesse. Then doe these precious ointments send foorth their most odoriferous smell when our earthen vessels and these brittle glasses of our bodies wherein they are contained, are cracked and broken, by being smitten with crosses and calamities. Then doth this sweet incense of grace and vertue yeeld the most fragrāt sent▪ when as it is cast into this fire of afflictions. Then doth this spirituall gold appeare true and good, when it is tried in this hot burning furnace. Then is the strength of our faith manifested to Gods glory and our praise, not when we idly sit still, but when we wrastle and contend with strong tentations. Then doth our christian valour & fortitude most plainly appeare, not whilst we lie at ease in the safe garrison, but when we are assalted with these mighty enemies, and after many conflicts get the victory. Finally then doth that precious diamond of true patience come to be approued and highly valued not whilst it lieth vntouched in the rich cabinet, but when it is tried vponupon the anuile of afflictions. For example;Gen. 12. 1 4 & 2… 2. 3. who had euer known, or knowing commended, the faith and obedience of Abraham, if at Gods commandement he had not first willingly gone into voluntary banishment, and left his own country and kindred; and afterwards been ready to offer vp in sacrifice his dearest sonne? Who had known of Iacobs faith & piety if he had not, being indangered by his brother, wrastled with God in praiers and strong cries, & so by an holy violence obtainedGen. 32. 24. the blessing? Who had discerned those excellent graces of piety, fidelity, the feare of God, wisedome and patience, which were in Ioseph, if he had not bin sold into Egypt, accused by his mistresse, and cruelly intreated both by his own kindred and strangers? Who had euerExod. 14. heard of those glorious deliuerances of the Israelites, or vnderstood how deare they were vntounto God, had they not been first vexed in the captiuity of Egypt? Finally who had knowne, or knowing magnified the patience ofIob. 13. 15. 2. Sam. 15. 26. Act. 5. 45. Iob, the piety and humility of Dauid, the vndanted courage and constancy of the holy Apostles, if they had not been manifested by their troubles and afflictions? And this is one chiefe cause which mooueth the Lord to bring his children into these trials of tribulation, that the riches and excellency of his graces and vertues bestowed vponupon them, may clearely appeare, both to the aduancement of his glory that gaue them; and the fame and estimation of those that hauehave them. For so the Apostle saith, that God afflicted the faithfull of those times, that the triall of their faith being much more precious then gold that perisheth (though it be tried with fire) might be 1. Pet. 1. 7.found to their praise and honor, and glory, at the appearing of Iesus Christ. And therefore if men are ready to take any paines, to hazard themselues vntounto any danger, and to suffer innumerable miseries and extremities, that they may attain vntounto the vaine honor and glory of the world, though oftentimes they long outliue it, or if it last so long, doth but accompany them to the graue, and then rotteth as fast as their carkasse: how ready & willing, yea how chearefull and ioyfull should wee be in suffering these crosses and calamities, which doe so much aduance our spirituall fame and reputation, and set forth the praise of Gods rich graces and vertues in vsus; and that not among the inconstant vulgar who are ready to extoll and disgrace with the same breath, but among Gods faithfull saints and seruants, who being truly iudicious are also constant in their praises?§ Sect. 4. That by afflictions we come to rell…sh better Gods blessings and benefits.
Lastly by our afflictions our ensuing prosperity is made more delightfull and gratefull; and these bitter crosses make vsus to rellish much better the sweetnesse of Gods blessings. For there is no worldly thing so good and excellent, that hath not in the continuall vse of it some glutting satiety, which would in short time make it to become loathsome; vnlesse our appetite were sometime sharpned, by the forbearing or wanting of it. There is a fulnesse euen of honie it selfe, though it be neuer so sweet and delightfull, and this fulnesse is accompanied with neglect and loathing; whereas the sparing of the coursest fare maketh it to hauehave a good relish, and to become pleasant to the tast and appetite. So the wise manPro. 27. 7. saith; that the person that is full, despiseth an hony combe▪ but vntounto the hungry soule eueryevery bitter thing is sweet. The dantiest fare, if it be ordinary, bringeth no delight, and we find no daintinesse in the tast of it, vnlesse it be rarely fed vponupon, and so made dainty in the vse; whereas the homeliest meat hath an excellent rellish, if it be eaten after long fasting; and hereof it is, that men after full tables, doe voluntarily vse some spare diet, and sharpen their stomacke and appetite by long abstinence. The daies brightnesse if it were continuall would become tedious; and the glorious light of the sunne would bring wearinesse, vnlesse it were made gratefull by the nights darknesse. In a word pleasure it selfe would not long please vsus; if the glutting satiety of these sweet meats were not taken away by abstinence, or sauced (as it were) with the sowre sauce of intermingled miseries. And as common vse of worldly benefits doth dull the appetite, and maketh it to loth them; so it taketh away from them their excellency and worth in our opinion, and causeth the iudgement to vilifie and contemne them; whereas if we enioy them sparingly, and sometime be vtterly depriued of them, then their worth is increased by their want, and they hauehave much better welcome at their comming againe, then they formerly had before they departed from vsus. Thus that excellent iewell of health when it is continually enioyed is scarce thought on, but then it is sweet and most highly prised, when we hauehave long wanted it through some tedious and grieuous sicknesse; So liberty, though it be as precious as life, is but little regarded of those who neuer felt the misery of restraint; but after long imprisonment it becommeth most gratefull and delightfull. And thus riches are most esteemed by them who hauehave formerly bin pinched with pouerty, and meat is most sauory, when it is sauced with hunger. Thus that victory is fullest of ioy which is hardly obtained after a long, doubtfull and dangerous fight; and the safe harbor is then descried with most comfort & contentment of the passengers, after they hauehave escaped the perils of tempestuous stormes. Thus the delights of the spring are much more delightfull because they follow the nipping frosts and fowle weather of lowring winter; and in a word thus all pleasures which satiate and glut without mixture, doe become much more pleasing, when they succeed, and are often interchanged with crosses and miseries. To which purpose one saith, that in all humane affaires there can scarce be any true ioy, vnlesse dolefullHieronym. epist. ad aegrotum amicum Tom. 4. sorrow hauehave gone before, and the bitternesse of fore passed griefes doth the more commend the sweetnesse of ensuing gladnesse. So the husbandman is moued by his painfull seed time, to reioyce so much the more in his plentifull haruest, &c. And therefore seeing by these affliction… the Lord doth but sauce his benefits, that we may enioy them with the more delight; and taketh away for a while his earthly blessings that after they are restored they may bring with them the greater pleasure; let vsus by this consideration be mooued to beare these crosses with patience and comfort; and as the vsurer, though he make an idoll of his gold, yet is content to want it for a time, because when the terme is expired, he expecteth to hauehave it returned with some increase; so though our hearts too much adhere to earthly things, yet let vsus be content to forbeare their company for a while, seeing vponupon their returne the ioy and comfort which we take in them shall be much increased. Euen the veriest epicure (as we see) vseth sharpe and sowre sauces to make his pleasant meats to become more sauory, and is sometime content to prescribe vntounto himselfe a voluntary fast to sharpen his stomacke, and set an edge on his appetite; that so afterwards he may feed vponupon his dainty cates with more delight: and why then should we not bee willing to vse this temporary abstinence when God precribeth it, who being infinite in wisedome and louelove towards vsus, knowes best how to delight his children for their greatest benefit, and so to sauce those earthly comforts, as that they may bring vntounto vsus the greatest pleasure and content? Finally seeing that is sweet in remembring,Quod durum fuit pati, meminisse d…lce est. Senec in Hercul. furente: which was sowre in suffering, and seeing when we are in the middest of our delights, it is not the least pleasure to thinke that we were once miserable, and casting our eie backward, to looke vntounto the snares out of which we are escaped, let this addition vntounto our future ioyes giuegive some ease to our present smart; and let vsus for a time indure these miseries with patience, the remembrance whereof will make vsus the more happy for euer after.