in my sight wherefore the sword shall not depart from thy house for ever because thou hast despised me Behold I will raise up mischiefe upon thee from thine owne house for thou hast done thine actions in secret but I will performe that word in the sight of all Israel and in the sight of the Sunne Behold almost as many arrowes as words O what deepe wounds made these penetrating Darts in the kings heart arrowes and those innumerable they were wherewith he was transfixt on all sides yet comfort was not wanting King David lost no courage for though the shafts of God pierce sticke fast torment and rend yet soone after they fâ—ll away Death like a Chyrurgion pulls them out For thine arrowes passe quickly away and the voyce of thy Thunder in a wheele How many soever the arrowes be which God shooteth against us they are soone drawne out by his all curing hand The moment seemes somewhat long wherein we are afflicted But that indeed is a voyce of Thunder depart be gone you accursed goe into everlasting fire away get you gone weep for ever burne for ever O dreadfull this voice shall be for ever circumvolved on the wheele of eternity This Thunder shall be perpetually in the eares of the damned and shall never cease to transfix as it were with wounding Darts those guilty soules But now the arrowes of our Lord are transitory and therefore may well be called silver and golden shaftes for that they come from the hand of God passe away speedily and give for a little patience an immortall reward Dictamnum is an Herbe well knowne to Harts and Goates which having tasted the arrowes fall from their wounded sides as Virgil sings Virg. l 12 Aenâ—id Non illa feris incâ—gnita capris Gramina Cum tergo volucreâ— hasere sagitâ—ae An herbe which savage Goates know where by kinde While shafts are in their bodies fixt to finde If wilde beastes wounded with arrowes have naturall remedies so neare at hand shall our sore want a salve Even this thought alone that the shaftes of our Lord will soone passe away if it be seriously waigh'd and applyed is an excellent receipt for what doth sooner mitigate sorrow then to consider with confidence that God will end the griefe and bring consolation and with it eternity which shall never have end Dabit Dâ—us his quoque finem Annaeus the Philosopher comparing Mecaenas while he lay in his downe-bed to a miserable man hanging upon a crosse saith Mecaenas endeavoureth to procure sleepe by soft musicall stâ—aâ—nes gently resâ—uâ—ding a farre off but though he make himselfe drowsie with wine and seeke to qâ—iet his perplexed thoughts with a thousand delights yet shall he lye as broad awake upon his downy bed as the other on the crosse But its a comfort to the one that he suffers for a good cause and as we may say for Chrâ—st considering with patience for what he suffers The other consumed with pleasure and intoxicated with too much felicity is more tormented with the guilt of his crimes for which he suffers then with the suffâ—ring it selfe A sicke and discontented minde shall never be perfectly cured with delights The greatest comfort of a troubled minde is to suffer adversity for Christs sake and after the speedy end of his misery expect eternall solace Let us therefore endure and persevere blessed eternity is neer at hand all adversity and trouble whatsoever a man suffereth in this life all crossâ—s be they never so grievous and horrible are as Saint Augustine saith in comparison of eternall fire not onely light Aug. â—o 10. Serm 19â— de tempore ante med mihi pag. 298. and triviall but even none at all The end of all these is already in sight Eternity shall never have end Sect. III. Tapers BUrning Tapers are the emblemes of poverty Poverty if it lighteth upon a man that knows how to make good use of it is a most efficacious meanes to attain to vertue God in the School of Patience divers wayes makes use of this instrument There are some brought to such extream poverty that they have not so much as bread to satisfie their hunger nor are they able with their hand-labour to get their livings these are worthy of compassion Of such may be understood that saying of Diogenes Poverty is no ordinary sicknesse There are others who suffer in private a world of misery shame-fac'd beggers I mean who rather chuse to starve then beg certainly these deserve no lesse commiseration then the former There are others poore and needy but withall idle and lazie such as might easily free themselves from poverty if they would first shake off sloath they will take no pains and so fall into the snare of beggery They had rather starve then not be idle There are others very laborious but crost by domesticall casualties are notwithstanding subject to poverty Some there are who seem to be very rich and yet so far in debt that they have almost pâ—wn'd their soâ—ls To these we may well say He is rich that is not in debt And finally some there are who seem poore onely to themselves whereas indeed their disease proceeds not so much from poverty as covetousnesse they want not victuals but they desire to have them in a more pompous and magnificent manner They are not content to be clothed and fed but they will have dainty and costly viands these kinde of people you shall heare often complaining how many things do I stand in need of And surely these ungratefull wretches who are not content with their estates are not onely very poore but even in some sort most miserable Next to these are they of whom Saint Chrysostome speakes Even Kings themselves have Chrys Hom 12. in Ep. ad Tim. not been exempted from poverty In a word Poverty by what means soever it happens if we know how to make right use of it will be a powerfull motive to embrace vertue Poverty said Seneca is no evill but Sen. ep 123. finâ— to him that repugnes it Saint Chrysostom calleth it the mother of health Saint Augustine the mistresse of all Aug. in Psa 76. Wisedome and true Philosophy It is most certain for howsoever the enemies of poverty oppose it she the inventer Basil in Hexam of Arts derogates from no man unlesse he disparage himselfe as excellently Saint Basil said To be called a poore man is no disgrace God burneth us with these tapers and the fire of poverty either to waken us when we sleep or to chastise us when we sin or finally to reward us for our constancie Wherefore he long since forewarning us saith And I will turn my hand I will refine and purifie thee from thy drosse and take from thee all thy Tâ—n Absolon having once or twice Tent his servants to invite Joab that warlike Captain to come unto him when he saw he came not what think you did this royall young man The books of Kings record And
race we have undertaken at the end thereof we shall be crowned This voice was ratified by celestiall visions For one of the souldiers that guarded them saw Angels sent from heaven with nine and thirty crowns to bestow upon as many of those Christian Champions which caused him to marvell and say within himself Here are forty persons but where is the fortieth crown Whilst he was thus revolving this in his minde one of that blessed number too indulgent to his own life and not able to endure the torments stepped into a warm bath adjoyning Alas nice and tender Martyr What doest thou Shunnest thou to death Nay thou runnest into it in this place where thou seekest to avoid it For soon after the poor wretch not able to abide the sudden change from cold to heat gave up the ghost O miserable thrice miserable wretch Seeking to shun Sylla he fell into Charybdis Short and momentary were the pains he feared whilst he incurred eternall and all this because he lost his constancie But the rest even to the last gaspe continued constant well worthy of their crown which they obtaned by their full perseverance to the end Sect. III. ANd why should not we persevere in the School of Patience It is even a minute of time that shuts up all our miseries a short period ends all our griefs eternall joy insueâ— after our momentary sorrows We expect that life saith Tobie which God is ready to give those who never change their faith from him So run saith St. Paul that you may win the prize Some questioned the Cynick Philosopher in this manner Tell us Diogenes quoth they why being now so old do you still dwell in your tub why renounce you not this rigid course of Philosophie Ridiculous men answered he Would you have me to stack and trifle in the end of my râ—ce and suffer another to snatch the prize from me Nay I will rather mend my pace and run faster And why are not we of the same minde What greater folly then to faint when we come neer to the mark It It is almost within our reach and dâ— we faulter in our course O passi graviora Dabit Deus his quoque finem Virg. Aen. But much more wisely then Diogenes did St. Francis of Assisium as it is told of him who comming neer to the last conflict of death after he had many yeers before died most religiously to himself Let us begin O my brothers quoth he to serve our Lord God for hitherto we haue profited little Therefore constantly O you Christians constantly let us go forward in whatsoever we have happily begun and cheerfully end this momentary remnant of our journey whereunto especially two things may greatly further us First Let us accuse our selves In whatsoever we suffer let us confesse our selves guilty Let every one answer thus for himself I have well deserved to suffer this most justly am I afflicted Thou art just my Lord and thy judgement upright Very truly said Saint Augustine The judgements of God are many times secret but never unjust It is an evident signe of small patience and a faint and languishing constancie to beleeve our selves to be innocent and undeservedly punished Certainly the brothers of Joseph the Aegyptian Vice Roy were not spies as they were taken to be thâ—y had faithfully paid for the wheat laid to their charge neither were they guilty of stealing the cup. Neverthelesse they stood not upon their innocencie but said We well deserve to suffer all this because we have sinned against our brother for this reason comes all this tribulation upon us Let us I beseech you imitate them and say With good reason do we suffer this although we be guiltlesse and innocent of this foul imputation that is cast upon us by this suspicion and false accusation proceeding either from malice or errour Yet it is not without cause that we suffer having deserved even this and a thousand times more for that we are guilty of But I say you am most innocent in this matter I am accused of Admit it be so What then Will you therefore professe your self innocent Call to mind I beseech you that some thirty or forty yeares agoe you committed a grievous sin for which as yet you have never been punished Loâ— now your creditour presents himselfe and demands satisfaction And albeit you be not guilty of this crime which for the present is laid to your charge yet have you long since committed that former fault and as yet never satisfied for it for this cause therefore comes this tribulation upon thee drink then as thou hast long since brewed Sect. IV. IRene the Empresse as Paul the Deacon recounts being by hir owne servant expelled her Empire used this manner of speech I said the render to Almighty God most humble thanks that he advanced me being but a Orphan and unworthy to the Empire and whereas he now permits me to be deposed I attribute it to my sins howsoever both in good and ill fortune blessed be the name of our Lord A heavenly speech This is to carry the same countenance in cleare and cloudy weather and like the Heliotropium or sun-flower still to have a mans eie fixed upon this glorious sun And this also advanced him to Paradise even before the Apostles themselves who all his life before had been a desperate theef for that from the chair of the crosse he preached and published his own wickednesse And we indeed suffer justly whereas the other theefe by his shamelesse suit for liberty did as it were deny his owne guiltinesse When the enemy was at the very gates of Bethulia and a pitifull houling of all sorts of people heard throughout the whol city Judith that most chast widdow stepped out amiddest the thickest of them to raise their hopes and wipe away their teares Let us not quoth she be our owne revengers but repute these punishments even small scourges from our Lord in regard of our sins whereby we may rather think he corrects us as servants for our reformation then that hee sends them for our utter destruction and confusion When therefore we are afflicted or punished let us not impute the fault to others but our selves and confesse our punishment much milder then we have deserved at Gods hands who according to his custome never equallâ— the punishment with the fault Hence was it that Job so prudently wished that God would vouchsafe to speake with thee that thou mightest understand how much lesse is exacted of thee then thy in quity deserveth Thou art forgetfull of thy manifold sins but so is not God Qâ— paâ—iens est redâ—itâ—r Who requires lesse then thou owest Whosoever therefore is in misery let him daily say I have sinned and doubtlesse am justly punished I have well deserved to suffer this I am put to lesse then my iniquity deserves this is too gentle a correction I have deservest infinitly more And this is that first helpe of constancy which I
THE SCHOOL of PATIENCE Written in Latin By H. DREXELIUS And Faithfully translated into English by R. S. Gent. London By Thomas Harper 1640. Viro sorti Prov 〈◊〉 25. V. 32 Melior est Patiens PATIENTIA JOB FORTITUDO SAMSON W. Marshall sculpit THE SCHOOL OF PATIENCE Written in Latin by H. DREXELIUS And faithfully translated into English by R. S. Gent. LONDON Printed by Thomas Harper M. DC XL. TO THE RIGHT Honourable Lady G. O. C. K. MADAM I Never had the happinesse personally to see or present my service to your Honour yet so much have I heard of your vertue specially this of Patience that I presume amongst all the Ladies of this Kingdome to choose you sole Patronesse of this School of Patience of which booke the famous Drexelius may well chalenge himself Authour I nought else but the errours In this Scool Madam all we mortals from the highest to the lowest must of necessity be Scholars not to suffer were not to live Then as the kid in the fable breaking from the altar when its fellows were sacrificed and falling afterward amongst a heard of wolves cried out why not rather to the Gods So we Christians sith suffer needs we must why not rather for God for him who suffered first for us then for him who goeth about like a roaring lion seeking whom he may devour If patiently and willingly we suffer the labour 's lesse the reward greater if unpatiently and unwillingly the labour more the reward none at all but contrariwise eternall punishment All the art then and mastery is not to be too dissolute in prosperity nor diffident or impatient in adversity this skill is learnd by Patience the precepts and rules whereof this booke declares which would not presume to shew it self in publike without the honour of your Ladiships protection To whom I likewise recommend the most dutifull respects of Your Honours most humble servant R. S. THE AVTHOVRS EPISTLE TO THE well-wishing Reader MY desire gentle Reader is to teach thee Patience but compendiously I must confesse I was unwilling to undertake this Subject which perhaps may seeme strange and move thee to aske this question Is it not copious enough Yes indeed is it and this very reason had almost perswaded me not to meddle with it It is too copious too abundant insomuch that I knew not what first what last to treat of and beleeve me there is no Subject whereupon I could more enlarge my selfe I have had long since a world of matter for it so that I could with as much facility almost have written great volumes as small and lesser bookes But I more regard the benefit and utility of my Reader then the bulke and ostentation of the work Shouldest thou read much and consider little forget the beginning before thou commest to the end what would all this availe thee In very truth a copious and flâ—unting discourse will helpe but little to the commendation of Patience For this respect I have contained my booke within this compasse and strict limits written but little but methodically succinctly the better to helpe my Readers memory illustrate his understanding and incite his will I may well say I have rather selected then collected the contents of this booke And perhaps if God spare me life and health I may publish more hereafter meane while accept these for a taste Farewell my good Reader and compose thy selfe to Patience a thing of all others the most necessary IN some few Copies this fault hath escaped viz. Saint Thomas More for Sir Thomas More pag. 520. lin 24. Other escapes are not many all which courteous Reader you may please to pardon and correct A small Table upon the School of Patience The first part VVHat kindes of punishments or what crosses are to be suffered in the School of Patience Chap. 1. Why scholars in the schoole of Christ are so hardly and sharpely handled Chap. 2. Why some scholars are so sharply and hardly entreated in this schoole Chap. 3. Five kindes of punishments and afflictions are severally expressed Chap. 4. Other five kindes of afflictions are particularly explicated Chap. 5. What faults are chiefly to be avoided in the Schoole of Patience Chap. 6. The second part Affliction teacheth men to be couragious and faithfull Chap. 1. Affliction teacheth commiseration and abstinence Chap. 2. Affliction teacheth prayer and mortification Chap. 3. Affliction teacheth prudence and modesty Chap. 4. Affliction for divers respects is very profitable and for the most part that which harmeth warneth Chap. 5 All afflictions are from God whosoever he be that imposeth them Chap. 6. The third part That afflictions are to be indured patiently Chap. 1. That afflictions are to be undergone cheerfully Chap. 2. That afflictions are to be borne constantly Chap. 3. That afflictions are to be endured with thankes giving Chap. 4. That afflictions are to be entred into with premeditation Chap. 5. That afflictions are to be suffered with conformity of mans will to Gods Chap. 6. The School of PATIENCE The First Part. CHAPTER I. What punishment or what crosses are to be endured in the Schoole of patience VPon a time the oak being shattered and weather-beaten began in a familiar maner to discourse with the reed The subject of his speech was his own calamity for the malignity of fortune together with his disasters had made him cloquent Look on me neighbour said the oak and thou shalt behold the mirror of misfortune I hardly retain the moiety of my self I am so shaken and miserably torn in pieces thus have the boistrous winds handled me But what I pray thee shall I more admire thy safety or mine own ruin there is no comparison between thy strength and mine The eie of any man may witnesse that I am a thousand times stronger then a hundred yea then a thousand reeds notwithstanding being assaulted by violent and stormy winds I seem to have no strength at all but am shaken torn broken and puld up by the roots In the mean time thou findest occasions to delude these impetuous winds fightst with a hollow empty trunck ever victorious still triumphant whilest we vast giants are soon vanquished How comes this to passe The reed that had learned to be silent and reserved forbearing a long while to interrupt the oake at last replied in this manner There is no reason good neighbour said she why you should wonder at this your strength is the sole cause of your destruction if that were lesse you safe and sound would flourish You are by your favour too confident in your forces you contest and strive with the winds and thereby are utterly ruinated you have a potent enemy that will give way to none such an one as is animated with his adversaries forces and becomes more powerfull when he encounters with the strongest the greater difficulty he finds in the assault the more certain he is of victory Hence commeth it to passe that the highest and thickest oaks are soonest
for the most part with foule and unsavoury water The Shambles expose flesh to be sold but not without bones Fair trees many times bear small sowre worm-eaten hard and soon rotten Apples The stateliest Câ—ties are not without some poore and homely cottages The beautifullest houses must have their vaules sinkes and sewers for their filth and excrements and let buildâ—â—g be never so curious and artificâ—all they are not exempâ—ed from all discommodities Look up to the sky and you shall fearcely sâ—e it one whole day without a cloud the clearer the sky the sooner for the most part come the cruellâ—st tempests the windes are never constant the milde Westerne gales oftentimes give place to the dull South or stormy North. Oyle is not without a foamy mother nor Wheat without darnell How much filth liâ—s hid in the fairest and comeliest men and women and how many changes are they subject to in one day Man doubtlesse never continueth stable in one state and what wonder fith God found wickednesse even in his Angels In all places we finde adversaries every where enemies there is no absolute happinesse to be looked for Would we have the Sun shine upon us every day all things passe with a gentle current at our beck and command this we may madly dream of but never waking enjoy all the workes of nature contradict it and point us out an enemy in every corner The same likewise may be observed in morall things Sect. III. THere is scarce any book free from errors and faults escaped either by the Authour or Printer Where shall you finde honour without burden or if no burden no true honour Where can you shew me a company of men exempted from all misfortunes or any man so upright and holy that hath not in him some thing to be reprehended Who is he that dines or sups without some vinegar Let me eate a full meale and satiate my selfe straight after my stomack upbraids me and makes me wish I had eaten lesse Let me check my appetite and forbear then hunger afflâ—cts me Thus Ash-wednesday succeds shrovetide and feasting fasting Next to the Temple of Honour is that of Labour the way lies from the one to the other hony is mixed with gall and every commodity with discommodity I have heard that Pleasure and Pain once fell at ods and chose Jupiter for their Judge the one would not yeeld in any respect to the other but Jupiter declaring his sentence so composed the matter between them that from thenceforth they should never be at difference but live together linked with indissoluble bands and what marvell Semper odoriferis proxima spina rosis The sharpest thorn grows next the sweetest rose Which way soever thou turnest thy eyes thou shalt see hony mixed with gâ—ll there is nothing in this world pure and sincere without dregs this is incident to all earthly creatures by a certain naturall propension to weare away and consume The Iron hath an in-bred cankering and rust wood rottennesse and little gnawing worms Thus all creatures townes and kingdomes have within them their causes of destruction Look upon all things high and low great and small made by the hand or invented by the wit of man in all ages past or to come they fall to ruine and decay And as rivers run headlong and with an uncessant course into the sea so man and all things created for man passe by this channell as it were of death and slaughter to their dâ—terminate end which is death for which pestilence war and slaughâ—er serve as instruments Lips l. 1. de const c. 15. and means Why then are we so impatient would we trumph before the victory be choicâ—ly â—ed at our masters 〈◊〉 before we hâ—vâ— labouâ—ed for 〈◊〉 were not the â—nsolencie of that servant intollâ—rable who at his return from labour should finde fault that the table were not yet covered noâ— the meat served up Why lay the cloath my friend bring up meat such is thy masters pleasure prepare thy selfe first to serve him after this thou maist both eate and drink There is a time to sow there will also come a time to reap the one must necessaâ—ily precede the other They that sow in tears shall reap in joy Going they went and wept casting their seeds bâ—t comming they shall come with exultation carrying their sheaves Saint Chrysostome speaketh to the purpose As all manner of grain saith he stands in need of showres to make it grow so we of tears And as it is requisite that the earth should be ploughed and cut so the faithfull soâ—l lest it bring forth Chrysost tom 1 in Ps 125. mihi pag. 981. ill â—oin had need in stead of the plow to have temptations and afflictions to mollifie her hardnâ—sse and bring under her pride We ought first to labour â—nd then seâ—k quietnesse and reposâ— of miâ—d Doest thou aspire to heaven and yet entertain thy body with quiet and ease Gâ—ve eare to the same Saint Chrysostome who not without good cause reprehendeth our sâ—â—th in this manner What doest thou O man what sayâ—st thou thinkest thou to scale the skies and attain unto the kingdome of heaven and yet askest without blushing or hiding thy selfe for very shame even in the bowelâ— of the earth whether any difficulty will occurre in the way or any tough or disastronâ— accident befall thee Do what thou wilt thou shalt never come to heaven befâ—re thou art soundly hew'd and polish'd Very truly said that most religions man The kingdome of heaven is the kingdome of those that are tempted afflicted contemned and by sundry means polish'd and hew'd How darest thou poore cowardly wretch appear amongst so many stout and renowmed Commanders God would have thee know how pretious the good is we seeke after Vita Alvaressi cap. 40. S. 1. for attaining whereof we undergo so many labours and pains The Hebrews being to passe into the land of promise presented Sehon King of Hâ—shbon with these requests That they might passe through his countrey along the beaten high way neither declining to the right nor left hand That he should sell them meat for money that they might eate That he should give them water for money that so they might drink The King condescended not so that they were to open a way by force We desire likewise to go to heaven without trouble or warfare many mens resolution is not to hurt any one so they may not be wronged themselves but all in vain heaven admits no such effeminate cowards who endevour nothing more then To suffer nothing Therefore let us imitate that laudable saying of the Ancients Nulâ—a dies sine linea No day without a line and say Nulla dies sine nubecula No day without some cloudy accident Let no day passe over our heads without doing or suffering somewhat stoutly and couragiously for Christs sake for through many tribulations we must enter into the kingdome of heaven Through many yea through very many
very unjust law against the infants of the Hebrews commanding all their male children to be slain Origen explaineth this Manlian law in this manner If saith he you chance to see one man amongst a thousand converted to our Lord and seeking after eternity hating unlawfull pleasures and loving continencie c. this man Pharao the Prince of darknesse seekes to kill and with a thousand engines and stratagems fights against him Let it not therefore seem strange to any that Crowes are pardoned and Doves grievously punished that the wicked are happy and the lovers of vertue miserable It was anciently the saying of Demetrius No man seems to me more Senec l. de Provid c. 3. unhappy then he that hath never been unhappy In like sence Bias called him unhappy who could bear no unhappinesse These speeches of wise men Seneca confirming with his most illustrious testimony saith I will give thee Son Epist 124. hee omnium Epist â—larum clausuâ—a est a briefe rule or scantling whereby thou shalt measure thy selfe and know whether thou beest perfect or no Thou shalt then be good thy selfe when thou once understandest those to be happy who are most unhappy What Christian then is there that will not thinke himselfe miserable even for this cause alone for that he seldome it miserable A thousand reasons may be produced to this purpose Sect. V. BUt suppose wee could finde no reason why we should be justly miserable yet wee must not so utter the least word against our masters command Know wee not how Scholars are treated If the master out of his chair pronounce this sentence be gone sirra and prepare for a whipping I wil come instantly the scholar notwithstanding presumeth to mutter saying why fir why master what have I done the master presently replies what varlet stand'st thou asking why thou art to be whip'd get thee gone quickly thou shalt have twice as much for that fault which thou hast doubled by asking me why Very wel saith Salvianus as it were in the person of a Salv. l. 3. de Prov. Schoole-master Why askest thou me why one is greater another lesse one miserable another fortunate I know De quo part 2. cap. 6. not what reason God hâ—th for it it is a sufficient reason that I shew it is God that doth it Let this reason suffice that God is the author of all punishments and calamities Such is the pleasure of that most provident governouâ— of this schoole why do we miserable wormes mutter against it King David curiously searching into this point was of opinion he could finde out the reason of this so hidden a secret I thought said he that I might know this but it was labour unto me Therefore get thee gone curious cogitation If I said I will expound after this manner behold I have reprobated the nation of thy châ—ldren to wit Abel Noah Abraham Isaacke and the dearest friends of God whom I should grievously accuse should I avouch they were forsaken of God or that they had in vaine lived vertuously because as is most apparant they chastised It is a labour to me untill I enter into the Sanctuary of God and understand in the last of them We shall never sufficiently penetrate into the reasons why God spareth this man or afflicteth that till we may in a better world behold the booke of Gods accomptes Whosoever therefore considereth these unequall punishments of mortall men let him pronounce that saying of the Kingly Prophet Thou art just O Lord and thy judgement right I am severly punished but confâ—sse I have a thousands times deserved it It is not fâ—r me to take account of God why others are punishâ—d Thus much only I know that the judgements of God are an infiniâ—e abysse The eye of God alwaies waketh and only connives at the sinnes of men when you thinke it sleepes Saint Augustine inciting us to attention that wee may the better understand this secret saith see my brethren and advisedly observe God is grievously displeased with him whom hee suffereth to sinne and scourgeth not For whom hee truely and mercifully loves he doth not only forgive him his sinnes that they may not hurt him in the world to come but likewise chastizeth Aug. in Psal 98. post med mihi pag. 453 him least he should alwaies take delight in sinne wherein God is like an expert Physitian who knoweth exactly what is most proper for every patient Tel me why a Physitian ministreth more Wormewood or Ellebot to one patient then another Because his disease or complexion requires it Thinke the same of God who by the month of Saint Augustine speaketh in this sort to the sicke person I Aug. ib. pag. 454. know whom I cure let not the sicke man advise me What I apply eates in like a corrasive but withall heales thee The Chyrurgian though thou intreat'st him takes not off his plaister till thy sore be cured vertue is perfected in infirmity and therefore it is a Lip l. 2. de Const c. 8. most true saying The only and surest triall and refining of vertue is affliction CHAP. IV. Five kindes of punishments and afflictions are particularly explained A Great Prince commanded his device to be expres'd in this manner A gourd floating on the top of the water and as if it understood it's owne state and condition speaking these words â—â—ctor non mergor I am tossed but sinke not for gourds swimme aloft by reason of their light and spungy substance Not much unlike this was that device which Claudius Paradinus speakes of borne by Admirallus Chabotius a man of great renowne to wit a windball or baâ—oone with this Motto Concussus surâ—o Strucken I bound aloft for these balls by blowes are forced to mount and flye upward Many men never carne to be wise till they be beaten with their owne rodde thâ—y aspire not to heaven but when they beginne to loath the earth they elevate their mindes to eternall when they have ill successe in fraile and transitory things Concussisurgunt being strucken they rise and bound upward like bladders blowne with winde the hâ—rder they are strucken the higher they mount This wee have sufficiently shewed in the three former Chapters Now wee proceed to the tenne severall kindes of afflictions and calamities which wee intimated before Sect. I. Roddes THe first instrument wherwith scholars in the schoole of Patience are corrected â—s Roddes diseases and infirmities are afflictions knowne to all men Is there any so healthfull that he feeles not now and then the smart of these Rods There is scarcely any that is not hereby put in minde that hee is mortall being subject as he is to so many diseases The strongest complexion in the world is not exempt but feeles sometimes gnawing aking or griping paines Eyther their head eyes teeth armes legges or stomacke akes And what wonder We are even a seminary of diseases do we thinke it strange to bee sick Diseases creepe into every
already that many miseries are kept in store for thee no man purchaseth this estate at lower rates Thou hast voluntarily put on such gyves and fetters as death onely must shake off Imagine thou hast undertaken a chargeable warfare the stormes of a family a daily punishment and all the afflictions this world may afford For these kinde of people shall have the tribulation of the flesh And why strive we in vaine Every course of life all states are full of bitternesse every where some thing occurres that is sharpe and irkesome By the law of God it was decreed let every oblation which is offered to our Lord be done without leaven not any leaven or hony shall be â—ffâ—red in the sacrifice of our Lord whatsoever sacrifice thou shalt offer thou shalt season with salt Honey and leaven are utterly excluded from divine Sacrifices For we must not onely abstaine from sinne but likewise from those pleasures which lead thereunto Both are rejected as well the hory of pleasure as the leaven of impiety whatsoever we consecrate to God must be seasoned with salt Nothing is acceptable to him as saith Saint Hierome if it have not in it some bitternesse God himselfe for the most part seasons all things with much salt and steepes all in bitternesse King David perceiving this said Thou hâ—st laid tribulation upon my backe who is there that feeles not this sharpenesse And added further thou hast brought us into the snare It is God that bindes and tâ—es us to a certaine course of life some with fetters others with bracelets this man with collars that with chaines some with cords and others with iron some with thonges of leather and others with gold but no lesse is he bound with gold then others with iron we are bound and fetter'd in what course of life soever we live He of all others in the School of Patience is deemed the skilfullest who can with most facility carry his fetters and with Christian patience ease himselfe and lighten his burden These are gyves which we must beare as we may since we can not breake them It is a benefit to many to be bound thus otherwise having their hands and heeles at liberty they would become exorbitant and dissolute Let us therefore utterly condemne that errour whereby every one is perswaded his crosse is heaviest Rather let him certainely perswade himselfe that he never hath nor shall suffer so much but there may be found others who have suffered much more But out of that former errour often springs another For we do not onely thinke our afflictions the greatest but likâ—wise seck though all in vaine to abandon them From hence it comes that the Husbandman hates the plough and spade the Mason his trowell the Smith his file the Scriveneâ— his pen the Schoolar his booke the husband brookes not his wife the servant his master nor the scholar his tutor every one scornes his owne occupation and falls out with the course of life he should live by The slouthfull man for feare of cold will not hold the plough Here Saint Paul cryes alowd to all men Let every man remaine in that vocation to which he is called How I pray you By labouring and suffering couragiously For which cause also S. Paul earnestly entreating said I therefore bound in our Lord beseech you to walke worthy the calling to which you are called with all humility and mildnesse with patience Miserable wretches why strive we why attempt we in vaine to breake these fetters all we can do will but make them faster Let our feet therefore weare these fetters till our heads be crowned perhaps that day is now neare at hand in which we shall sing to our deliverer Thou hast broken in pieces my bonds to thee will I sacrifice the sacrifice of praise Sect. II. Knotty Clubs BY Knotty Clubs are expres'd such calamities as are coÌ„mon to many to wit Tyranny Heresie War Pestilence Barrennesse Famine Oppressions Slaughters Inundations Diseases shipwrackes Ruines losse by Fire Earthquakes Gapings of the Earth and other publicke calamities Those ordinary disasters which we suffer are very profitable They all come from the hand of God the author of all good things the head and fountaine who ministreth these as bitter potions bitter indeed to the taste but wholsome in operation Three principal reasons may be given why these calamities are sent unto us for either God exerciseth the good chastiseth sinners or punisheth the wicked and all this for our good We see daily good men have their severall afflictions or else are involved in the same together with wicked men This we often see and admire because we fully comprehend not the cause therof nor observe the end The cause and motive is the love of God towards us the end not prejudiciall but beneficiall unto us for this exercise is many waies profitable If thou desirest to become a skillfull Mariner thou must be taught by tempests if an expert souldier by dangers if a stout man indeed afflictions must harden thee For the learning and experience of a man is known by patience And to this end are men exercised Another end there is in these calamities and afflictions which are sent us either to chastize us after we have sinned or to curbe and withhold us from sinning This hand is like that of a mercifull father which often scourgeth those that offend but the hand of a rigorous executioner punisheth slowly and but once Gods punishments specially belong to those that are evill but they are not evill as they curbe and restraine us from wickednesse Thus all punishment is good in respect of justice and impunity evill which causeth the impious to persever in their wickednesse Moreover publike slaughters and ruines by warres famine plague and other calamities are justly sent by Almighty God nor have we any cause to thinke them new or strange or more grievous then in former ages In times past there have beene as great yea and more deplorable Even in this of ours since the yeare of our Lord 1618. for these twelve last past warre hath like a depopulating fire cruelly wasted all Europe without doubt some hundred thousands have perished in this time by plague famine and slaughter Yet this is not so much to be admir'd in the only City of Jerusalem in times past the number of those which dyed or were slaine during the siege were ten hundred thousand ninety seven thousand taken And in all that time throughout the severall places of Judea there were of Jewes slaine twelve hundred and forty thousand besides many that perished by famine banishment and other miseries Bâ—hold the catastrophe of one only nation yâ—t what a small portion of the world and handfull of men was that compared with all Europe What shall we say now of other places That second Punicke warre alone consumed in lesse then seventeene yeares in Italy Spaine and Sicily fifteen hundred thousand men The civill warres of Cesar and Pompey devoured about
about with goat skins on their backes and leather thonges in their hands scourging whensoever they mene the women of their owne accord were wont to meete them and offer the palmes of their hands to be strucken supposing thereby they should Alex ab Alex l. 4. â—â—ier gâ—â—â—al â—â—tio have facility in child birth This the Romans used to doe in the moneth of February But we are daily afflicted sometimes one sometimes another yea even the most innocent and just are not exempted In this case it behooves us to endure all with patience sith somtimes we cannot withstand them though wee would But these scourges taken patiently dispose us to a happy death It is a matter of great consequence when a man knowes he hath been ill spoken of to beare it with equanimity And therefore Saint Bernard who was most ready to endure like scourges said Bern in epist In my judgement there is no fitter medicine for the woundes of my soule then reproches and contumelies There is no reason then why I should be displeased thereat who am a wretched man worthy of all despite and reproach Senc de bâ—aâ— vite cap. 55. What Seneca said to the Romans let every man say to his detractours Rage and â—oare as much as you will exercise your mischievous tongues by calumniating good men you shall sooner breake your teeth then bite them The fourth comfort is that the detractions and calumnies of wicked persons nothing hinder the examination of any mans cause at the tribunal of God but rather further it That was a worthy speech of St. Hierome Amongst Christians saith hee that man is miserable who effereth injury not he who suffereth it As Christ our Saviour declareth Blessed are you when men speake evill of you and persecute you and speake all the worst they can against you belying you for my sake rejoyce and exult for your reward is very great in heaven Saint Peter following this word of our Lord If you be reproched saith he for the name of Christ you shall be blessed This is that whereby you are made like to Christ and become Angels That wise woman of Thecua indevouring to extoll and magnifie with the greatest praise the King of Hebrews said My Lord the King is like the Angell of God neither benediction nor malediction can move him Saint Gregory doth very well instruct and arme every one against these tongue-scourges When we are praysed saith he or dispraised we should alwaies have recourse to our owne conscience and if we find not therein the good that is spoken of us with great sorrow and solicitude let us procure to have it on the other side if we find not therein the evill which men object we ought very much to rejoyce For what is it for men to commend us if our owne conscience accuse us or how little should our griefe be though all men accuse us while our owne conscience tells us we are innocent But some will say it grieves me more then may be imagined to be so rashly slandered and belied unjustly Let it grieve thee a Gods name But what then to grieve for Christ the kingdome of Heaven should be a Christians chiefest comfort Art thou greeved to heare these things spoken of thee let it rather trouble thee if they be true if thy owne conscience accuse thee for then thy conversation makes thee an obloquy to the world But let him whom his own conscience defends and assures him that whatsoever aspersions malevolent people cast upon him are vaine and false let him I say not bee contristated whatsoever it be which others spâ—ake against him For why should they grieve him when they hurt him not But sâ—y they should hurt him God without doubt will recompence ten fold this damage how great so ever it be He that hath offended indeed and given just occasion of speech let him accuse himselfe if he be ill reported of but the just man shall be withâ—ut fear as couragious as a Lyon Baltasâ—r King of Babylon sitting amongst thousands of his noble men at a royall banquet saw a hand writing upon the wall over against him wherewith he was so terrified that he waxed pale and beganne to tremble in every joynt of him What cause I beseech you was there of so great feare He saw a hand What hand A mans Did the King so much feare a mans hand if he had seene the threatning pawes of a Lyon Beare or Dragon there had been just cause of feare But why should the right hand of one poore man terrifie so migh yâ—a Monarch at whose only beâ—ke an hundred wings of horsemen would have flowne to have succour'd him was there any sword or weapon brandisht by this terrible hand none but only a writing pen should a stout man I will not say a King be appaled at the wagging of a pen If Joabs triple Lance or the fiery two-edg'd sword of a Cherubim had menaced him there had beene some cause of feare But perhaps it was the writing that terrified him this he understood not and therfore called others to expound it Why then feared he one single hand one pen one writing which he understood not Behold how often the like happens among us There comes a mischievous detractour and with his tongue writes as it were upon the wall these or the like words Let none give credit to this man he is not the man he seemes to be and these vices are usuall with him he hath a faire outside but inwardly he is not the man you take him for This kinde of writing sometimes so terrifies us that we take it for one of the greatest punishments that may be and to desire and yet not to be able to revenge this wrong seemes more grievous then death it selfe But why O Christians doe these detracting words so much trouble you upon so light a wrong turne you all your patience into fury This is the property of the Scorpion provoke him not by touching he never darts forth his poysnous sting but if you once touch him instantly he stings you with his taile Thus many are silent if you doe not vex them but touch them once and they spit fire that blastes and consumes all it lights upon In this case the wisest course is to turne a deafe eare to all detractions you may take example from the holiest men David the best of Kings was wickedly standered by many but I said he as if I had beene deafe gave no eare to them And albeit secret tale-carriers sometimes creepe to you and say this he talkes of you in publike as if you were deafe give no eare to it To goe about to confute all these injurious speechâ—s were to take paines to disturbe your selfe For commonly the more a man strives to supresse these reports the more they are divulged Epictetus very wisely admonishing us Epict. Ench. cap 48. saith if any one shall tell thee that a certaine man speaketh ill of thee
bulwarkes casteth up trenches and wearieth himselfe with excessive paines that he may endure necessary labours That which in the encounter it selfe thou wouldest not be afraid of make it familiar before the assault Let calamity never take us unprovided More then once were the three Apostles admonished and reprehended by their master in mount Olivet Why so Because they thought the matter was to be debated with their swords when they should have beene peaceable that they were to fly when they were to stand to it to sleep when they should have watched and prayed They prepared not themselves for that which was to come albeit Christ carefully exhorted them saying watch and pray least you enter into temptation the spirit indeed is prompt but the flesh infirme But they neither watched nor prayed and so a suddaine whirle winde tooke them unawares The wise man much commending this premeditation saith Sonne when thou comest to the service of God stand in justice and in fear and prepare thy mind against temptations For unexpected disasters fall most heavilie and even the newnesse it selfe addes a great waight to calamity But that which is daily look'd for is more sufferable when it comes No accident should befall us unprovided our mind should preoccupate them and thinke rather what may then what is wont to fall out Let our mind clearly understand and patiently suffer its peculiar state and condition knowing whatsoever happeneth to one may also happen to another Make account then with thy selfe if thou art a scholar in this schoole to suffer much seemes it strange to any one to be cold in winter sick at sea yogged to and fro in a coach spotted and bemired in a durty way That mind is most couragious that goes prepar'd for all But there are a sort of scholars who deliver up a theame written which is none of their owne they copie it out of others And this among Christians is done after this manner There are some so resolute in upholding their owne slouth that you can no sooner admonish or correct them but they presently reply am I onely reprehensible neither this man nor that nor the other take these things otherwise you shall never see such a man beare these kind of words patiently another you know that will endure no jest a third is sensible of the least disgrace these men dare oppose themselves upon like occasions these and they have good reason for it are not ready to fall at every mans foote Why is not this as lawfull for me as for this man or that shall I alone be tyed to harder conditions then other men An ill argument and as ill transcrib'd Thus we as it were copy out other mens conditions and imitate them in ours thus we fashion our selves by bad paternes and are contented to perish with the multitude O ridiculous people what defence iâ— anothers impatience for ours we have the most remarkeable examples of ancient sanctity to imitate Saint Paul invites us be followers of me brethren and observe them that walke so as you have our forme for many walkâ— whom often I told you of and now weeping also I tell you the enemies of the Crosse of Christ whose end is destruction Calamities therefore are to be premeditâ—ted and the noblest presidents of vertue imitated Sect. IV. THE fourth fault is to keepe from schoole and play the trewantâ— what else is this but by unlawfull means to avoid â—fflâ—ctions Dâ—seases may be cured but by lawfull remedies a man may seâ—ke to eschew poverty but without cozâ—ning shâ—fâ—s or damage to his neighbourâ— he may defend his honour but not by prâ—de or impatence Youths now and then for feare of the rod slip from their master and leave their gowâ—â—â—n his hands so these men defend their honour and dignity but lose their garment of modesty and humility O pride not beseeming a Christian how much better were it to retaine modesty and part wâ—th some of thy credit Saint Peter exhorteth in this manner My dearest thinke it not strange in the fervour which is to you for a tentation as though some new thing happened unto you but communicating with the passion of Christ be glad that in the revelation also of his glory you may be glad rejoycing This he admonisheth when affliction rageth most thinke it not strange wander not to seeke any other hold then the Schoole of Patience there is no way to avoid afflictions by flying This that holy writer most religioâ—sly admonisheth Many saith he seeke to Tho de Kent l. 1. de Imit Christi c 13. numâ— 3. flye temptations and fall more deepely into them By flight alone we can never overcome but by patience and true humility we may get the upper hand of all our enemies He therefore saith Saint Augustine Aug. in Psa post med mihi pag 532. who in this world seeketh not himselfe but Jesus Christ patiently endures labours and confidently expects promised rewards His heart is readily prepared to hope in our Lord and is never broken with temptations But the worst course in all these matters is to consult with witâ—hes for the cure of diseases to uâ—e charmes spells and magicke superstitions For this is no other then under a faâ—re pretext to make the Dâ—vell our physitian Elias the Prophet told the wicked King Ochozias to his face These are the words of our Lord Because thou hast sent messengers to consult with Beelzebub the god of Accaron as though there were not a God in Israel of whom thou mightest aske the word therefore from the bed to which thou hast ascended thou shalt not descend but dying thou shalt dye Most justly and assuredly he dyed indeed and deservedly was death inflicted upon him who sought to recover health and preserve his life by sorcery and witchcraft Singularly well saith Saint Aug. in Psal 147. post inâ—t 〈◊〉 p. 699. Augustine It is a great signe as well of piety as health where man is sicke and God cureth his disease Sect. V. THE fift fault to wrangle or strike his fâ—llowes This is an usual fault in schooles to salute one another with buffets for this is the ordinary end of chiding to make good words with blâ—wes Many times shall you heare these words trecherous villaine thou wert the cause of my whipping I will be meere with thee thou shalt carry it neither to heaven nor to hell like Adams children they are ready to excuse the fault by accusing others to purge themselves and with most cunning evasions transferre all the blame upon their fellowes An impatient man is alwaies warring he never wants matter of wrangling and debate Oftentimes for small triflles even like those for which children fall out we swell up with wrath poore and abject things incense us the slackenesse of our servant the table not well covered a wrinckle left in our garment yea for a cough â—â—esing fall of a key boystrous shutting of a doore or the like we become furious And how shall