and like a cat shut up in a sack and so carried to his enemies castle Here Pecchius was thrown into a deep and loathsome dungeon And without acquainting any other charge was given to a servant of some trust to feed him every day with no more then a small crust of bread and a little cup of water wherby this wretched man might sensibly suffer a lingering death rather then preserve a long life In the mean season Pecchius was sought for all about in towns and cities and no where found save onely his horse he rode on somewhat besprinkled with bloud which caused strong suspition of murder and the murderer thereupon was diligently sought after Two men with whom it was known he had former quarrels were laid hold on and compelled by most cruell torments to confesse themselves guilty of his death judgement past upon the innocent persons the one to be hanged the other to lose his head Thy judgements O my God! are a bottomlesse abysse Mean while Pecchius prolonged his miserable dayes in this loathsome prison and in this course of life or rather death spent nineteen yeers without ever changing or putting off his apparell and having nothing to sustain life but a poor pittance of bread and water every day Neverthelesse he himself with grateful acknowledge ment of Gods speciall favour afterwards confessed that he was alwayes very confident hee should at last be delivered from this den of death But his children during his imprisonment as if he had been dead performed all rites and obsequies and parted the inheritance among them So when he had accomplished nineteen yeers in this cruell imprisonment the Lord of the Castle his capitall enemy died and his heir that succeeded him going about to enlarge and beautifie the Castle commanded walls to be beaten down here and there till they came at length to this cave under the ground which had no door but onely a very narrow hole to passe into it here they found this miserable man like a Stygian ghost with garments torn his beard grown to his kâ—ees his hair of his head hanging all about his shoulders At this spectacle so unexpected the workmen stood amazed the rumour thereof was straight divulged abroad thither a multitude of people ran as to see a Faune or Satyre or some such savage monster Some of the discreeter sort advised not to bring this man too suddenly to the air lest by that change he should lose his eye-sight or his life So for certain dayes he was detained in that hâ—s former darknesse and by little and little brought forth to day-light here they propounded sundry questions to him as if he had been revived from death to life Asked who he was of what family what countrey man how he came thither and how long he had layen there Whereunto he made answer in order as all things had passed which he audience quickly beleeved according to his relation Hereupon he was not onely restored to his liberty but his estate also which his children had divided amongst them was by the Princes command surrendered unto him One thing here is of great consequence and much to bee noted Pecchius when he was cast into the prison was troubled with the gout but this exceeding spare diet wrought a cure of him so that not onely in the prison but all the dayes of his life after Simon Maiâ—lus Episc vultur In diebuâ— Canic câ—lloq 4. mihi pag. 159. he was free from that disease He that writes this History affirms that he spake with this very man himself at Millain and had all this relation from his own mouth Ann. Dom. 1566. in the moneth of November See how God brings men into the depths and brings them backe againe See how want and misery teacheâ—h men not only abstinence and frugality but bestowes upon them also their health which by no other remedies could be obtained But we for the most part are dull of capacity and learne but by constraint those things which we should be ready to acquire of our owne accords And thereupon with good reason our master in the School of Patience urgeth us at length with these words Learne therefore even against thy will what thou wouldest not willingly Galen is of opinion that Galen l. 6. de medic sacilibus some little sickenesse and distempers are availeable to some I easily beleeve it and that for the scholars of Patience it is not amisse sometimes to feele the like Sect. IV. Horace makes a pleasant discourse Hor. l. 2. â—â—â—sat 1. med after this manner Opimius a citizen no lesse wealthy then covetous was oppressed with a greevous lethargy in somuch that his heire in great jollity beganne to lay hold on his bagges and keies Meane while Opimius though he were pinch'd and pulled stirred not But the physition being his faithfull friend and tendering his good wakened him by this meanes he caused a table to be set and store of money to be powred downe upon it and many to come and tell it then he beganne to awaken him after thâ—s manner Opimius quoth he Opimius awâ—ke aâ—d looke to thine owne or else thy greedy heires will presently wast and imbâ—zle it At these words Opimius lifting up his droâ—zie eies and perfectly waking said what is the matter are these doings before I am dead Avaunt mischeivous vultures are you already got together to teare and devoure me alive Will you bury me before I am dead to make your selves heires of my goods Sir said the Phisition to shew that you are alive I pray awake and looke to the maine chance Thus the sicke man was cured of his lethargy My deare Christians you know right well there are innumerable amongst us whom our Heavenly Phisition beholds in Opimius case lying buried in a deepe lethargy are lesse of their salvation and fouly corrupted with intemperance What should this expert and faithfull Physition do heerin He affaies sundry meanes to restore us to our health but all in vain Wherefore at length he either takes or seemes to take whatsoever we esteeme most deare but to no other end doubtlesse then to awake us that we may looke to our owne good mend our lives and recover our health At last the sickeman is forc'd to confesse I thought indeed I could never have wanted this abstained from that or contented my selfe when I was debard of another thing which I desired but now I see either because I will or because I must all is in my power this I want that I abstaine from the other thing I cannot obtaine and yet I live Mâ—sery is the mistrâ—sse of temperance That prodigall young man who wasted all hâ—s patrimony what a seasonable oportunity had he afterward to suffer hanger how fit a time to digest all his surfets So much was hee distressed with hunger that whereas before he disdained the purest manchet now he deem'd oaten bread yea bran and husks cast out to the hoggs as one of his
tendeth not directly towards God it is no other then a foul sin covered under a fair pretext And therefore Christ for the most part gives us with a bountifull hand those things which are most profitable for us inviting all freely to the School of Patience but not so to the glory of this world If any one saith he will come after me let him deny himself and take up his crosse and follow me not to a pleasant garden but to the horrid and noisome mount Calvary Sect. IV. WHen the Saviour of the world would manifest a little glimpse of his glory upon mount Thabor he admiâ—ted onely three of his Apostles to be spectatours And why did he not invite many hundreds that were inhabitants of Hierusalem Or at least why did he not take with him all his Apostles The counsells of God are far different from those of men To behold Christ crucified hanging all bloudy on the Crosse came an infinite multitude of people but to see him glorified on mount Thabor three of his dearest Disciples were only admitted Doubtlesse this was to teach us that they are innumerable who profit themselves by crosses and afflictions but few or none by earthly glory and prosperity And therefore St. Bonaventure said he had rather ascend with Christ to the mount Golgotha then to mount Thabor Thus assuredly Quae nocent docent In times past at Rome the yeer of our Lord 167. Marcus Aurelius and Lucius Verus commanded all the souldiers in publike triumph to be crowned with laurell which all obeyed except one Christian who would not wear his wreath on his head but on his arm and being asked why he alone differed from the â—â—shion of the rest answered It was not fit that a Christian should be crowned in this life Tertullian in defence of this so generous an answer wrote a book intituled The Souldiers Crown whereby he declares with great eloquence how prudent an act this was of that souldier The truth is a Christian should not be crowned but with thorns for so was our head Christ Jesus Alas How unsutable â—re tender and delicate members with a thornie wounded and bloudy head Saint Augustine Bishop of Hippo considering advisedly these words of Saint James the Apostle Behold we beatifie them that have suffered You have heard the sufferance of Job and seen the end of our Lord. Lest men saith he should patiently suffer temporall afflictions to the end they may receive that which we read was restored to Job Who besides his sores and ulcers cured had doubly restored him what he had lost To shew therefore that after the suffering of temporall afflictions we should not hope for like reward he doth not say You have heard the sufferance and end of Job but You have heard the sufferance of Job and seen the end of our Lord. As if he had said Sustain temporall afflictions as Job did but for this expect not temporall benefits which were given him with increase but rather hope for eternall such as our Lord received We therefore for our sufferings must aime at a reward to be given us where there is no more to be suffered Many are exalted to be cast downe by a greater falls Contrariwise God suffers divers persons to fall the lower that he may thereby advance them higher The more torment here the more reward there Oftentimes in holy Scripture a wel-minded man is compared to a Palm-tree Heare the speech of the heavenly Gardiner himselfe who saith I will ascend up to the top of the Palm-tree and gather the fruit thereof What need is there my God to ascend are not thy armes otherwise long enough to gather the fruit It is as easie for thee to gather fruit on the top of the tree as upon the lower boughes But observe I beseech you the wisedome of the divine counsell A Gardiner standing upon his feet gathers the lower fruit by pulling the boughes gently unto him but when he meanes to pull the higher fruit he climbs up and treads upon the tree â—nd so sometimes breakes a bough before he gather the fruit A man as we said before is compared to a tree his fruits are holy and pious actions high ripe and perfect workes of vertue as singular humility remarkable patience transcendent charity the heavenly Gardiner to get these fruits ascends up into the tree treads upon it and breaks the boughs hence it commeth to passe that one man is deprived of part of his wealth another of his honour a third of his friend another of his pleasure Behold how the Gardiner by treading upon us gathers riper fruits whereby invited and stirred up to worke with more fervour we dispatch sooner and every day become more solicitous in divine affaires Thus oftentimes Qua nocent docent Sect. V. SOmetimes God is pleased to blesse us abundantly with store of all things but to no other end then that as they encrease and become more deare unto us we may be more sensibly grieved for the losse thereof S. Bonaventure saith that Paradise even for this cause was planted by God that our first parents being excluded from thence might suffer the more griefe and by that meanes the more bitterly bewaile and detest their sinne which was cause of their banishment It was therefore his pleasure that Adam should sensibly perceive what happinesse he had lost by his sin and consequently seeke to recover the like or greater blisse by repentance that having lost Paradise he might more earnestly aspire to heaven Thus a thousand severall times even at this day God deals with us For example he gives to some parents a son of an excellent disposition comely docible and ingenious who with those of his age ascends by learning to the second or third Fourme On the sudden death crops this rose this youth of so great hopes dies in the very flower of his age Alas what a grief is this to the parents They are ashamed openly to utter what they conceive secretly in their hearts Why did God give us such a son when he meant presently to take him from us againe Had we not affliction enough before was it requisite to adde this sorrow to our former griefes Yes indeed was it so parents and for that cause was your son borne that his untimely death might increase your griefe and consequently the reward of your patience Did not God at the intercession of Elizeus grant a son to his Hostesse and shortly after take him from her again by death Cauterizing seems to make a new wound whereas indeed it cureâ— the old Affliction seems to be a malady when oftentimes it is a cure for the malady And are you yet ignorant that Qua nocent docent But I am a man say you my heart is not made of iron brasse or steele I am not able to endure such griefes Say not so I beseech you the School-master best knowes what every Scholar is able to undergo he commands one to learne but five verses another ten some
that may befall him whatsoever comes to passe he saies I knew and foresaw this before hand all events therefore are to be thought of and our mind prepared and fortified against all that may happen Thinke on exiles torments wars shipwracks diseases Set before your eies the whole state of humane condition let us anticipate and foresee if we desire not to be oppressed on the suddain or daunted at any thing as strange and unusuall not only what doth often but even what for the most part may happen unto us It is the mind that makes a mans life either happy or miserable An evil man converts all into evill even those enterprises which at first were most hopefull an upright and sincere man corrects sinister fortune qualifies sharpe and disastrous accidents by a moderate and skilfull bearing them Choose therefore whether thou wilt take thy observation from others or thy selfe without partiality and thou shalt both find confesse that nothing how deare soever and desired by â—s iâ— any way profitable unlesse we arme our selves as well against the uncertainty of casualties as the circumstances and events that may ensue thereby yea unlesse we often and that without repining or complaint accustome our selves to say in all damages and losses whatsoever Deo aliter visum est It hath pleased God to dispose otherwise To a minde thus composed nothing shall fall out amisse and so surely it may be composed if it consider but before hand how far the various successe of things in this world may extend it selfe If he dispose himselfe to enjoy wife children and his whole patrimony not as if he had a perpetuity thereof but with this resolution not to repute himselfe any whit the more miserable should he be deprived of them Plutarch reports that Ulisses after he had spent twenty yeares in warfare returned to his country and sitting with his wife Penelope while she wept and was drowned in teares he shed none himselfe nor was sensible of any passion so well was his minde established before hand and fortified against her teares but when he saw his dog was dead he could not forbeare weeping It was certainly this sudain and unexpected chance that caused those teares He therefore that would not grieve in adversity let him foresee it Sect. II. BUt we many times are so unconsiderate improvident that we forget where we are or whither we go we woÌ„der think much to lose any thing whereas we shall one day lose all So ill prepared are we that we even tremble at the least alteration This therefore we must endevour that nothing befall us unlooked for and for somuch as all things seem the greater by reason of their novelty by this daily consideration we shall in short time be no strangers to any mischiefe that may happen nor wonder at those chances whereunto we are all indifferently borne we suffer nothing but what all mankind is liable to This may I well avouch seeing whatsoever a man escapes might have befallen him And not only the law which is executed upon all but also that which is made alike for all may be said to be indifferent to all Let us be indued with equanimity and without complaint yeeld all duties to mortality when winter comes we must be cold when summer hot when unseasonable and unwholesome weather impaires health we must be sicke Here we are set upon by one beast there by another yea even by man himselfe the most pernicious of all beasts Here we see one burnt there another drowned The course of these things is not in our power to helpe or alter thus much only we may do make a firme resolution to beare these accidents stoutly and couragiously We must addresse and compose our minds to this necessity of suffering we must follow and obey and suppose all that is done ought necessarily to be Except sin done Your best way is to suffer what you can not mend nor change and without murmuring walke along with God from whose ordinance all things proceed He is an ill souldier who followes his Captain sighing and groaning Let us therefore follow our God cheerefully and couragiously speaking thus unto him O my Father lead me whither thou wilt behold without the least shrinking or delay I present my self vouchsafe deare Lord to draw also my rebellious will unto thee even whether it will or no. Thus let us speak thus let us live let no calamity find us unprepared This caused the wise man to bid us not to be unmindfull of adversity in prosperity nor of prosperity in adversity when thou flowest in riches think of poverty the pinching necessity thereof even amidst thy wealth From morning to evening the time shall be changed and all these things are summoned in the sight of God Art thou a Lord a governour It may come to thy turn to serve Hast thou wealth at will For all this thou maiest come to beg Art thou strong and healthy One only feaver or a far lesse matter may cost thee thy life Hast thou children In one day thou maiest lose them all Hast thou friends One howre nay one moment may deprive thee both of them and all things else Prepare then thy minde to these temptations that when death shall take away thy children or friends thou maiest say with that Spartan woman I knew they were mortall whom I had brought forth when thy money shal be wasted I knew it would not alwaies be mine the use thereof was only mine when thine honour vanisheth I was well assured no honour was eternall in this world You shall find some will cast up a world of present businesses and affairs as a bulwarke between them and future considerations These whilest they do little or nothing would have you thinke they worke wonders If you perswade them to retirement and spirituall recollection their answer is I am not at leasure If to heare a sermon I am not at leasure If to confesse their sins I am not at leasures If to set before their eies the dreadfull judgements of God I am not at leasure If to think of hell fire which is everlasting here I have no time for it If to contemplate heavenly joyes now my occasions will not suffer me If to provide for death I was never lesse at leasure in all my life And for my part I thinke they will scarce be at leasure to do it when they die Thus miserable wretches they have no regard at all of future things So that most men in this world put forth to sea and never so muâ—h as dreame of a tempest But when a suddain thunder-bolt falls upon them an unexpected calamity oppresseth them then shall you see them pitifully daunted diffident and distrustfull of all helps and uncapable of any consolation This my deare hearts this mischiefe you should have foreseen before and then you should have been lesse damnified thereby Sect. III. THey say if a wolfe chance to see a man first he strikes him
be utterly banished from the Schoole of Patience it is a serious charge from our master that it should not be so much as named amongst you Saint Augustine gives a most exact answer to these serpents saying why do thunderbolts strike sometimes the mountaine and spare the theefe Because perhaps God expects as yet the theefs conversion and therefore strikes the mountaine that fears not to convert that man who is capable of feare thou doest now and then the like striking the ground when thou givest correction that thy child may be frighted thereat But thou answerest me behold he punisheth sometimes the innocent and pardons the guilty what wonder a good man alwaies and in all places is ready for a good end but how canst thou possibly know what punishment is reserved for that wicked person unlesse he repent him How much rather would they who at the day of Judgement shall heare these dreadfull words go yee cursed into everlasting fire be consumed with thunder and lightning It behoves thee to be innocent For what matter is it whether a man die by shipwracke or by a feaver we can neither say the one is an il death nor the other a good But whether he die by one or other enquire of what course of life the man is that dies whither he shall go after death not by what accident he came to his death Howsoever it be live thou in fear and see thou be good by what death soever it pleaseth God to take thee hence let him find thee provided Whatsoever therefore as the same Saint Augustine saith happens in this world contrary to our will know it happens not without the will of God by his providence by his ordinance and expresse order albeit we neither understand it nor the end for which it is done yet let us ascribe so much to his providence that it is not done without cause For when we presume to dispute the works of God as why did hâ— this why that and he should not have done thus he hath done amisse in so doing where I beseech you is your praise of God you have lost your Alleluja Consider all things in such sort that you may please God praise him that made them When you enter into a Smiths forge you would not doubtlesse presume to find fault with his bellows his hammers or anvill presumest thou not to question a rude smith in his forge wilt thou be so bold with God in his workmanship of this world It is the property of an unskilfull man to reprehend all he sees you shall have another more skilfull then he albeit better acquainted with the artificer and consequently might be more familiar yet knowing him to be a man that understands his trade will say Questionlesse he had some reason to place his bellows rather here then in another place the workman himself knows why although I do not That we may be therefore willing to imbrace the will of so dear and loving a Father the same Saint Augustine encourageth us and layeth before our eyes the hereditary delights of eternity saying Thy God thy Redeemer he that for thy good hath brought thee under and chastised thee as a father instructs thee To what end Mary to settle upon thee an inheritance to which thou art noâ— to succeed by dispossessing thy Father but by possessing thy Father himselfe for an inheritance This is the hope for which thou art instructed and doest thou murmur Whither wilt thou go from his Spirit Admit he should leave thee at thine own liberty and not chastise thee Say he should suffer thee to blaspheme at thy pleasure shalt thou not at lâ—st feel the smart of his judgement Is it not much better thy Father should afflict and receive thee then spare and forsake thee Dost rejoyce Acknowledge thy fathers cherishing Art thou in tribulation Acknowledge thy Fathers correction And remember this that whether he cherish or correct he instructs him for whom he prepares a kingdom Moreover Almighty God as witnesseth the same Saint Augustine ordereth and disposeth so of the sins of all men that all those things which were objects of delight to them in their sin may be instruments for our Lord in his punishment For God said Be darknesse made and it was made yet did he dispose of it when it was made He likewise permits sins albeit he commit none and orders and disposes of them afterward and by this means executes his will efficaciously in all things But now I request all to mark attentively for I purpose to make a brief recapitulation of whatsoever I have said before Sect. VI. BEfore the creation of the world there was nothing but a meer vacuity yea there was nothing else besides the most mighty and most mercifull God who alone was most sufficient to himself and without all things created most blessed and happy having in himself from all eternity and to this very instant the Idea of all things so perfect that not one jot point oâ— tittle as I may say was wanting either in his will or understanding According to this Idea of his will and understanding he created all things in perfection all good doubtlesse very good All which he ceaseth not to govern preserve and dispose every moment in a most singular order That end which God from all eternity hath prescribed to himself in all things he acquires from time to time And which most declares his infinite power and goodnesse he as carefully directs the least things as the greatest he as provident every moment directs every man in particular as all men in generall yea he so tenderly and lovingly diverts even the least things belonging to each man that there is none of them but are designed for an excellent end were it not that the will of man doth prejudice it self dissenting from the supreme will of God No one be he man or Angel can ever alter or hinder what God hath registred from all eternity what he hath determined to do or permit He hath numbred and considered the very hairs of all creatures the sands of the sea the leaves of the trees even the least birds the Sparrows the Wrens the motes of the air all even all the cogitations both of men and Angels What then canst thou complain of as if God regarded not thy calamities as if he did not providently enough govern thee and thy affairs or give too much liberty to thine enemies or amongst such a multitude of men and matters neglect thee alone Foolish man Wilt thou still be muttering these things to thy self Know that God disposeth all things in number weight and measure even thy affairs even the least thing thou takest in hand Call to mind I beseech thee consider thy life past and note whatsoever thou wouldest have had in the whole course thereof to have happened otherwise Observe withall that even this thing was by God brought most exactly to his own Idea that is to say to what hath
the living and happier then both have I judged him that is not yet born nor hath seen the evils that are done under the sun A Cloak I call those miseries which we bring upon our selves crucifying as it were and miserably wounding our own minds with our own conceits and suspitions It is ordinary for a man to betray his own cause and to load himself with true or feined afflictions Job complaineth of himself I am saith he become burdensome to my self Every one is as miserable as he makes himself Scourges are the afflictions which are laid upon us by others especially those that proceed from the tongue as calumnies disgraces detractions slanders and all other injurious words To these I ad denials of things most earnestly sought or compalsions to that which men most carefully would avoid These are the stripes which leave a mark behind them and fetch bloud at every blow But S. Gregory comforts us We are now saith he Gâ—eg part 3. past admon 13. outwardly scourged that we may heer after inwardly without stroak of discipline be sitted to the temple of God Finally a Sack is a heap of many mischiefs packed up together If you ask a sick man in what part of his body he feels most pain he will answer you all over in all parts alike So often times afflictions oppresse a man by heaps the divel insulteth men oppose against him God withdraws his comfort sicknes and poverty torment him all is out of frame both in body and mind and whatsoever presents it self unto him seems fearfull and terrible Of such a man we may wel say he is in a sack up to the chin wants only death to tie the knot over his head and hurry him to his grave Of each of these afflictions we will speak heerafter more at large Now if almighty God should give a man his choyce saying choose what afflictâ—on thou thinkest most wholesome for thy self to be lasht with tongues burnt with poverty scourged with sicknes transfixed with griefs or crowned wâ—th a contemptible garland of straw Who is it that would not answer with David and Susanna I am pâ—rplexed on every side I am very much straightned It would be a thing never resolved upon This only I imagine he would answer O Lord if thou wilt vouchsafe me a royall gift indeed set me free from all miseries and troubles whatsoever Ah! what a grossâ— errour is this we would if we miâ—ht have the whole world put out of frâ—me for our sake we have enâ—red into thâ— world under these conditions to suffer all things patiently that may happen We are unequall in our birth but not in our death All the middle space between the cradle and the grave must of necessity be filled with many griefs and afflictions Thou must grieve hunger and thirst thou must wax old and if the daies of thy life be prolonged amongst men fall sick lose some thing most dear to thee and die This is the condition of this mortall life Sect. II. SOme men secretly but fondly perswade themselves that this life may be passâ—d smootâ—ly without troubles or oppositions You are deceived ô you morta's you are deceived exceedingly for through many tribulations we must enter into the kingdome of God And Ought not Christ to have suffered and so to enter into his glâ—ry And shall we vile members under so glorious a head promise our selves any better â—ondition We must â—est assured oâ— this that the way to heaven is no soft delicious way bordered with roses or beset with sycomores but rough craggy and in accessible to those that would passe thither through pleasure and delicacies God is not wont to cocker his servants or treat them like wantons But S. Augustine Bishop of Hippo the very flower of Bishops gives us some comfort heerin God saith he scourgeth us Aug. com 8. in ps 13 5. circa med mihi pag. 654. with these labours to instruct us know ye my brethren that all humane misery under the burden wherof the world groaneth is not a penall sentence but a medicinall affliction See how we are beset on every side with grief with fear with labour and necessity The testimony of Ecclesiastes may be sufficient heerin All his daies saith he are full of sorrows and miseries A wise disciple of S. Augustine Th Kemp. l. 3 c. 12. legeteâ—um caput said Howsoever I shall dispose my self to peace this life is not to be passed over without warfare and grief And what closet I pray you is so secret into which calamity enters not What quiet repose of life so raised or strongly fortified that is not shaken with sorrows and cares Whersoever thou shalt hide thy self saith Seneca humane miseries with troublesome Sen. â—â— 82. initio consol ad Polyb. c. 33. consol ad Marc. â— 12. noise will compasse thee about many things outwardly environ either to deceive or vex us and many things we carry in our selves which even in the deepest solitude tosse and turmoil us There is not nor ever hath been in the world any house without complaints more or lesse and yet you can name none so miserable that may not take comfort in seeing some more miserable then themselves This life is diversly afflicted with misfortunes and we are so far from having peace in it that we can hardly make a truce It is not so delicate a thing to live as we imagine we have undertaken â— long journey wherein we must of necessity often slip be tired and fall through these stumbling-blocks we are to make this our rugged journey we never rest in safety every where we meet with troubles and disquiet whatsoever we do which way soever we turn our selves we have no means to lead our lives otherwise Behold I beseech you the course of all things throughout the whole world there is nothing therein so excellent but hath its adversary close annexed unto it What gain is there more fruitfull or honest then tillage and husbandry yet one furious storm oftentimes destroyes the whole crop It is most truly said He that observes the winde shall never sow and he that considers the clouds shall never mow What have we more fair then the Sun â— yet is he not without his blemishes he is covered with clouds daily buried under the earth and sometimes eclypsed What is more necessary then the aire which is in a manner our food yet in one yeare yea in one moneth it is a thousand and a thousand times changed sometimes moist at other times dry sometimes clear sometimes cloudy and turbulent one while wholsome another while noysome now subtile and piercing soon after as grosse and foggy as in Boeotia There is no liquor more esteemed then wine yet none hath more dregs in the bottome Who would drink it if he did but consider how loathsome it â—s in the Presse or hurtfull in the daily abuse Ale or Beer which many men extoll as they were Nectar are brewed
largely and spend the day idly Happy therefore are the poore who willingly embracing poverty entertaine it as a speciall friend to vertue To this end was that generous speech of Saint Paul uttered The things which were to me a gaine the same I deem'd for Christ a detriment No man is worthy of God but he that knowes how to contemne riches and he is truely rich who agreeth well with poverty To this purpose Diogenes said Poverty is a vertue which is learn'd of it selfe The matter is plaine should not riches be taken from us we should be undone and destroyed by them And who is he that can so warily touch these thornes and not wound his owne conscience poverty alone is not wounded by this thorny brake He abhorres not poverty who aspires to blessed immortality For as truely saith Saint Gregory Whosoever he be that fixeth his desire upon eternity can neither be deterred with poverty nor shaken with adversity Sect. IV. A Garland of Straw THE Garland of Straw signifies all kindes of scoffes derisions and contempts This is a terrible and grievous punishment to scholars at school how light soever it seemes to others Some time it happens in schools that the master commands a boy to stand in a place by himselfe with roddes in his hand This is a more grievous punishment to that boy then to be ten times beaten with roddes In Spaine they put in mockery a paper hat upon those whom they lead to execution After this manner Andronicus an Emperour Vid considerationes gâ—ernitaâ—is consid 5. 53. of the East was crown'd with a wreath of Garlicke set upon the back of a scabbed Camel and led thorow the city in a miserable triumph To be contemned derided and scoffed at a proud man deemeth one of the greatest punishments that may be inflicted This crowne of Straw seemes to some all lead beset with prickes like a bristled Hedge-hogge For we abhorre nothing more then to be disgraced branded with ignominy or forc'd to the blush in presence of others This often times seemes more grievous then death it selfe Hence it is that many guilty persons kill themselves in prison rather then they will be made an object of scorne and contempt to the world At the latter day when every one shal return from death to life that terrible arraignement in the sight and presence of all mankinde that calling to accompt and pointing out by the voice and finger of the judge that sterne eye fixed on the whole world shall more torment the damned then the very flames of hel For this cause shall men say in most desperate manner to the sleepy rockes and mountaines fall you upon us and to the hils cover us Then shall it seem to them a gentler punishment to be buried alâ—ve under the heavy weight of these mountaines then to be arraigned at the tribunall seat of Christ to receive that heavy sentence and be proclaimed by the elect the utter enemies of God Saul King of the Hebrewes a notorious example of a man infinitely wicked when he heard Samuel foretell the dissolution and final catastrophe of his kingdom fortunes the deprivation of Gods grace his owne reprobation and utter ruine of all desired only to preserve his honour But now honour me said he before the elders of my people and before Israel So much he fear'd this losse when all things else were in a desperate case that his people should cease to honour him Behold how Saul was able like the Ostrich to disgest the greatest calamities as hard iron and yet is dejected with a thing which might seeme to be of least account to weare this wreath of straw he esteemes more grievous then death it selfe What was the cause He was proud There is nothing in the School of Patience more fit to suppresse pride then this Garland of Straw This is the most efficacious meanes to pull downe arrogancy he that is crowned with this Garland is forced though much against his will to qualifie his lofty spirit But above all things this is most to be admired we desire to be reputed submissive humble and yet hate nothing more then humility contempt of our selves free us from ignominy and in a manner all things else seeme tolerable with this men are wont to be most dejected they especially that are proud and not fully subjected We vainely perswade and flatter our selves that all things besides this garland of straw are tolerable A very fond perswasion which Cassianus refuâ—eth thus We would saith he have chastity Cass collat 4. c. 1◠〈◊〉 of body without chastizing our flesh acquire purity of heart without labour and watching enjoy carnall case quietnes and yet abound in spirituall vertues possesse the gift of patience yet never would beprovoked by scorns reproches practise the humility of Christ without the losse of worldly honour and serve him with humane praise and estimation In a word we desire to keep our head from the straw garland and to be humble without humility In this case we must not flatter our pride this garland of straw is fittest for that head which most abhorres it to that alone this diadem is most suitable Elegantly learnedly saith Seneca Sen. do Provid c. 4. post initium How can I be assured of thy coÌ„stancie against ignominy infamy and popular hatred if I see thee all thy life soothed and applauded and followed with acertain inexpugnable and headlong troop of flatterers This one word Repete rehearse the same again vexeth more the Reader then any other correction how rigorous soever But this is an apparant signe of secret pride which liketh nothing worse then to be blamed or shamed by blushing whereupon some men singular as well for learning as contempt of themselves when their ruin was to read at dinner or supper purposely pronounced some words amisse that they might be forced to blush at their owne dissembled ignorance When Martin Delrio a man of an ancient house and by the many notable books he wrote famous for his learning had divers years professed divinity at Liege he was by command sent to Tornay where according to the rules of his Order he might retire himself from publick reading and noise of the world and quietly spend some time in holy meditations Heer he laying aside both Philosophy and Divinity underwent yea even ambitiously sought after all the most abject offices amongst religious novices Sometimes with a poore thred bare cloake he attended the Cater to the market and carried to the Colledge the provision he bought thorow the streets in view of all the people taking upon him the office of a poore Porter This man neither feared nor refused the garland of straw nay he thought himselfe honoured by wearing it This above all the rest much astonished the religious of his order to see a man so grave and learned after he had spent so many years in the socity of Jesus been reader a long time in
de exam conscien per plura capita men of former ages have taught by their example and at this day it is the custome of holy â—en diligently to looke into themselves and search all the corners of their conscâ—ence And certainly it stands with reason that before we goe to sâ—eâ—p we make our peace with God whom we have that day estended that if death surprize us sleeping which whether it will or no is most uncertaine wee may not be cast headlong to hell and everlasting death And how conformable is it to reason that a man should at least once a day tender thanks to his creatour for all his benefits aske forgivenesse for his sinnes and firmly purpose from thence forward to think speake and proceede in all his actions more warily modestly and chastly He is rather a beast then a man who not diverted by urgent occasions neglects this businesse and buâ—ies himselfe in a feather bed before he hath so much as with one poore word reconciled himselfe to God Repeate therefore O my deare Christian rehearse I say and examin thy conscience how thou hast spent that day He is carelesse and neglects his lesson who layes him downe to sleepe before he hath cast up his accompts betweene God and his owne conscience But sometimes the scholar doth ill pronounce the words of his lesson and recites it unperfectly The like do they who omit not to examine their conscience and say their prayers but are so distracted with diverse other cogitations that they stammer out false and unperfect words For example Some men say our Lords prayer after this manner Our Father which art is heaven while he transported in mind askes what is done at home in the kitching but tery or barne Hallowed be thy name His thoughts reply I had this week a wonderfull affront put upon me Thy kingdome come A strange thing that there should as yet in likelyhood be no end of this war Thy will bee done in earth as it is in heaven I am shrewdly pinched with poverty if I were richer I might perhaps breake through these difficulties But thus as I am poore wretch I lie in misery and contemned O Christians what a prayer iâ— this This is no other then to huddle up words unperfectly to be mindlesse of your lesson and to recite it in the worst manner that may be But he that prayes â—ll shall never carry his crosse well Behold Manasses a king in the whole course of his life most wâ—cked but in the end repentant who after he was distressed prayed to his Lord God and did great pennance and prayed for pardon at Gods hands and be sought him earnestly This indeed is that which God desireth hee would be sought unto and earnestly intreated Sect. II. THe other fault in schooles is to prattle and chat What other is this then to goe a begging to creatures for petty solaces and comforts and to deafen those mens eares with vaine complaints at whose hands you can neither hope for helpe nor counsell He is a foolish beggar and not his crafts master who wandreth about begging at poore mens houses what great almes can he hope for of them Dame poverty dwelleth there and hath none but beggars for her tennants And to begge of beggars is absurd and ridiculous Get thee gon to rich mens houses there knocke there cry out the bounty of one rich house may afford thee a larger almes then an hundred poore cottages So they very much deceive themselves who think with vaine contentments to overcome calamities and afflictions When matters goe ill with them they put themselves into company appoint drinking matches fall to banquetting revelling and dauncing spend their time in wandring up and downe and gaming wast their best howers in barren discourses and take upon them â—ole and impertinent journeys O miserable men what bed soever we lay a sick man in be it of wood or gold he carries his disease about him The true foundation of a peaceable mind is not to delight in vanities They are light supersiciall pleasures to tickle sense not to fill the heart withall they can give no solid cure to afflictions they are confused and troubled delightes so farre from curing that the disease thereby becomes more violent Non enim gazae neque consularis Summovet Lictor miserestumultus Mentis et curas lâ—queâ—ta circâ—m Hor. â—1 car â—â—e 16. Tecta volantes No wealth nor Consuls Lictors who make way Can from the heart disturbed tumults fray Or cares which fly about gilt roofes dispell True and solid joy is from a good conscience It is neither travell nor change of place that can cleere up a sad and cloudy minde The mind not the climate must be changed Goe whither thâ—â— wilt thy sinnes pursue thee This was the very answer of Socrates to one that made the like complaint what marvell said he if thy travells availe thee not seeing thou carriest thy selfe about with thee The cause it selfe that drives thee abroad lies heavie upon thee What helpe canst thou have from strange countries can the knowledg of Cities or places rulielieve thee which is but a vaine fruitlesse ostentation dost aske why this flight doth not help thee Thou takest thy selfe along with thee Thou must lay aside the burden of thy mind Till Sen. apist 21. then no place will ever give thee content It is in a mans power to live happily wheresoever he will By these poore pleasures therefore griefe for a little while is allayed and silenced but ere long returneth againe with more force and after that short time of ease vexeth more sharply Iob utterly detested such vaine consolations I have oftentimes given eare unto you saith he but all you comforters are burdensome The same you may say of all things created they are burdensom coÌ„forters To what end then do we feede our selve with frivolous discorses why beg we helpe of creatures be hold the Creatour offers hâ—mselfe for a comforter I I my selfe quoth he will comfort you Come unto me all you who labour and are burdened and I will refresh you Let us therefore if we be wise or rather that we may be wise and bend all our endeavours to the obtaining of perfect patience lay aside all vaine consolations Sect. III. THe third fault in this schoole is to be carelesse of their writnig which made the carefull father exhort his sonne in this manner Scribe puâ—r vigila causaâ— age perlege â—ubâ—as Majorum leges aut vitem posâ—e libello Write boy and watch reade antient rubricke lawes Or get a Captaines place or plead some cause And what other thing is meant heere by writing but a due and seasonable premeditation the mind is to be instructed and prepared for future events lest calamity with an unexpected shocke oppresse us unawares Seneca wisely admonisheth us Let the mind in time of security prepare it selfe for adversitie The Souldier before hee sees the face of the enemy exerciseth himselfe raiseth
waters have entred even to my soule As Almighty God qualifies and proportions the raine for the benefit of the world that neither the want nor abundance thereof should be hurtfull but in such cases when he sends them as a punishment for mens offences so he moderates and mitigates all our labours and griefes in that for want of exercise we may not wax sloathful of sluggish nor yet be so utterly destitute of consolation therein that we faint or fall in the combat And this was the request of the Kingly Prophet Leave me not destitute on every side He desireth not to be exempted from all manner of desolation vexation or afflictionâ— this his onely suit is he may not be utterly forsaken abandoned on every side although his sinnes had deserved it But if God powre down a violent and sudden showre which seemeth to wash away and destroy the fatnesse of the earth it must be taken as a punishment Notwithstanding this may be no way prejudiciall but redound to our good seeing it pleaseth God by this meanes to humble us Quae nocent docent There are certaine trees that have their fruits growing so fast and close unto them that they will not easily let them go unlesse you pull them off with a violent and strong hand Of this sort are Nuts Almonds and Acorns If you shake these trees gently as you do Pears or Plumbs they will part with nothing not so much as a lease you must fall upon them therefore with staves cudgels and stones that they may afforod you by blowes what they refused to give by intreaties We are like these trees our fruits are the pious actions which we undertake God seekes God requires these fruits not sharply or by violence but sweetly and lovingly for these fruits he askes a thousand times My sonne quoth he honour thy Lord and thou shalt be of great power and might feare no other strange Lord beside him My son forget not my Law Give eare my son and receive my words that the yeares of thy life may be multiplied Keep my commandments and thou shalt live Give my son thy heart to me and let thine eyes keep my wayes But for so much as this good God by these prayers for the most part prevails but little and that there scarcely falls any fruit from this tree he is even forced with stones and clubs to strike and fling at it that so at least it may render him the fruits he expected A â—aâ—s conscience without all question often admonisheth the preachers put him in mind and others do their parts to advise him yet such is the contumacie of this tree that all these means will not suffice to make him yeeld his wished fruâ—t Take it not ill therefore O tree if thou beest more hardly handled Thus God dealt with the Hebrewes he delivered them into the hands of the Gentiles and they who hated them had dominion over them And their enemies oppressed them with tribulation and they were humbled under their hands that they might be taught by their own harms What reason then hath this tree to thinke much if it be pelted with cudgels and stones It might have gone free from blowes if it had freely given what was most justly demanded Naaman the Leper was highly offended because Elizeus the Prophet gave him so slender an answer In so much that slighting and contemning the river Jordan he resolved to return again into Syria But his servants appeased their master in this manner Father said they had the Prophet imposed upon you some difficult matter surely you ought willingly to have done it how much more seeing he hath now onely said unto you wash and you shall be cleansed Induced by these reasons he washed in Jordan as he was willed and so was cured of his leprosie O that we would thus be perswaded the same is said to us that we may obtain not corporall but spirituall health and salvation of our soules And albeit God had commanded you some thing of more difficulty you ought certainly to have done it For of so great importance is eternall beatitude that were we commanded to endure even the very torments of hell for a time we should not demurre long upon the matter but without delay readily endure even those paines that our soule might be happy for all eternity Nay admit the blisse and beatitude of heaven might not exceed an hundred yeares we should rather endure any thing for many yeares in this world then neglect the enjoying of that On the other side say hell fire after an hundred yeares were utterly to be extinguished neverthelesse it behoved us rather to suffer all punishments here that can be imagined then to expect those future torments How much more ought all afflictions whatsoever to be now cheerfully suffered seeing they passe away in a short time in a moment whereas the reward or punishment continues to eternity Here Saint Chrysostome opportunely a wakeing us out of our slouth urgeth in this manner What saiest thou O man Thou art called to a kingdome a kingdome of the Sonne of God and like a sluggard doest thou yawne shrugge and scratch thy head What if thou were every day to suffer a thousand deaths were not all these willingly to be endured There is nothing thou wouldest not undergoe to be made a Prince and wilt thou not do the like to be consorted in a kingdome with the only Sonne of God even leape into the fire or run upon a thousand swords And yet all this were no great matter to be suffered Sect. II. IN former times God commanded an edict to be published to this effect Let a man that is cleane gather the ashes of a calfe and powre them out before the tents in the purest place that they may serve for the custody of the multitude of the children of Israell and for water of aspersion because the calfe is burnt for sinne It was the pleasure of God that ashes to make lie off should not bee gathered indifferently by any man but by him only who was clean and that they should not be negligently cast into a by corner but into some pure and cleane place why was so much honour done to these ashes Mary that they might serve to bee sprinkled with water on them that were unclean Heare O Christians and carefully attend and see in what estimation this lie of affliction was sharpe indeed but most fit to purge and clense away the filth of sinne None amongst mortall men are free from sinne and corruption That most holy Job said If I shall be washed as it were with the water of snow and my hands shall shine as being most pure and cleane notwithstanding thou wilt dip me in filthes and my steps will make me abominable If Job were likewise to be washed what shall we say of others But as fire is to metalls the file to iron sope to a cloth so is affliction to sinners that purgeth and washeth away all filth
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
were beaten sawned so much the more upon their master and to gain his favour readily offered themselves to suffer all afflictions whatsoever Is it not a remarkable speech of King David who for Gods sake ranked himselfe amongst brute beasts I am said he made a brute beast in thy sight and I am alwayes with thee Rufinus Aquileiensis recounts that Rufin l. 4. num 157. Pelagius lâ—bel 1 num 10. a good old man amongst the ancient Monkes cheered up a scholar of his that was sick after this manner Courage my child let thy corporall infirmity never trouble thee It is the part of a good religious man to render God most humble thankes in his sicknesse If thou beest Iron this fire will scoure off thy rust if gold refine thee If it be the will of God to afflict thy body what doth it availe to repine or stand against it Endure it therefore and humbly beseech God to grant thee that which may most stand with his will and pleasure We must not fail to inculcate even a thousand times that divine admonition of John Avila One Deo gratias in adversitie is better then six thousand in prosperity Questionlesse it is a high point of spirituall prudence to be thankfull to God in adversity There is great difference between meats that are spitted and laid to the fire for if a leane dry Capon or Chickens are to be rosted the Cooke must of necessity oftentimes powre upon them melted butter and yet notwithstanding all this it will be but a poore dry dish of meat to send to the table but if it be an excellent Goost a crammed Pullet a fat Capon a piece of stall fed Biefe a well liking Pig or a speciall fat Turkey these will be so farre from needing any other basting then that they bring with them that they will leave behinde them a great quantity of dripping And these are choyce meats indeed fit to be served in to a Kings table So for all the world is it with those kind of men who have still been dry and lean in spirit who have neither minde nor sense nor devotion nor fervour if you lay them to the fire of affliction O what a poore piece of rost-meat shall you finde them well may consolation as butter be powred upon them but it avails them little they mourne and lament past recovery They want the fatnesse of a good spirit bast them never so much you cannot help them no comfort can you give them will ever perswade them to patience But they who have plentifully fed upon the precepts of Patience and have wholly devoted themselves to the will of God being once scorched with the fire of calamity most of all shew forth the fatnesse of their devotion their minde and courage is present with them and undaunted they are able to comfort both themselves and others they stick not to submit themselves to the meanest offices that are they give thanks for their miseries and desire their calamities may be increased Thus do they bast themselves with their own fatnesse These doubtlesse are dressed and prepared for that great and royall feast whereunto the guests are invited in these words Behold I have made ready my dinner killed my oxen and fatlings all is ready come to my marriage But as the fat roast meat yeelds a better savour then boyld so thanksgiving is by those who are daily roasted as it were with the fire of griefe and tribulation far more pretious and acceptable unto God then theirs who combat onely with light inconveniences and sail in a calm and peaceable sea Noah with his companions after the deluge wherein the whole world was drowned celebrated a solemne feast of thanksgiving for he erected an Altar selected out of the heards of cattel and flocks of birds the choicest victimes and offered an holocaust Odoraâ—usquâ— est Dominus odorem suavitatia And the Lord smelled an odour of sweetnesse But think now with what miseries how long Noah had been formerly exercised During a great part of his life whilst the whole world wallowed securely in sin and sensuall pleasures he laboured about building of the Arke though he escaped death it cost him much more trouble then if he had died an huâ—dred times For to say nothing else of the tediousnes of the Ark which was no lesse to him then a ten months sepulchre what may be imagined more irksome then to lie all that time as it were buried in the dung of beasts He had no sooner overcome these so great difficulties but he fel into a new misery he perceived himself laught to scorn by his own son insomuch that he was even forced with his owne mouth to curse him who a little before through the great mercy of God had been preserved from the deluge Thus God received as a most acceptable sacrifice Noahs constant patience and thanksgiving amidst adversity and in requitall rewarded him with farre mor ample benefits Sect. V. Let us therefore according as Saint Paul admonisheth still render thanks for all things And in truth no words are oftner to be inculcated in the School of Patience then these Deo gratias Benedictus Deus These alone should be used upon all occasions But we are so indocible that we cannot get by heart so much as two words It was excellently well said of Francis Petrarch This is the common use men are quick to receive but slow to give Petrarch l. 2. de utraque fort dial 37. the one they do cheerfully the other heavily the one in post haste the other as if they were asleep We are coÌ„monly hot and earnest suppliants till we have obtained our petition but remisse and cold when it is granted The contrary course is wont and ought to be observed in this School of ours for when the Scholars of Patience see a cup brim full of bitternesse they pray indeed with Christ Father let this Cup passe from me But those very prayers how hot vehement soever are thus by restriction qualified Let thy will notwithstanding not mine be fulfilled Thus they desire to be delivered so it may stand with the will of God But when they render thanks they do it entirely without the least restriction with infinite fervour both of minde and voice after this manner I render thee O my God! infinite and immortall thanks that thou vouchsafest me so great an honour by sending me somewhat to suffer for thy sake that thou reckonest me amongst thy children And what childe is there I pray whom the father corrects not What man well in his wits saith Saint Gregory will be Greg part 3. Pastoral admon 13. fine omniâ—â— ungratefull for his chastisement seeing Christ himself who lived here without all sin was not exempted from the scourge It is therefore the part of an understanding man to blesse praise God not only in prosperity but also in adversity For if through thy patience thou appease God by yeelding him thanks in adversity
I will here in as briefe a manner as I can confirme it seeing it is so necessary for the instruction of patience but will not make any repetition of that which hath beene said before No will either of men or Angels could ever be termed good or well directed unlesse it were correspondent and conformed to the will of God And the more fully and sincerely it is resigned the more perfect and better it is And consequently the lesse absolute and resigned the will is the more unstable and unperfect The will of God alone is the square and rule of all wills both in heaven and earth There is no will praise-worthy which is not conformed to the will of God That most blessed King David often commendeth those that are of an upright heart Shew saith he thy mercy to them that know thee and thy justice to those that are upright of heart This Saint Augustine a most learned interpreter explicateth in this manner They sayth he are upright of heart who in this life follow the will of God It is the will of God thou shouldest sometimes be sicke sometimes well If when thou art in health the will of God be sweet and pleasing unto thee and if sicke harsh and distastefull thou art not upright of heart why because thou wilt not square and direct thy will to the will of God but rather seekest to pervert and wrest the will of God to thine His will is straight thine crooked Thou must rectifie thy will according to his not wrest his to thine and thus doing thou shalt have an upright heart Doe al things succeed according to thy hearts desire Blesse God who comforts thee Sufferest thou in this world Blesse God who corrects and tries thee And by this means thou shalt be upright of heart saying I will blesse God in all times for he only is thought to have an upright heart who wills alwaies that which God wills This one document in this respect goes beyond all other precepts this is the summe and principall effect of all admonitions the abstract and epitome of holy Scripture the compendium of all vertues the chiefest solace in whatsoever griefes the highest pitch of divine love the only thing that intitles the disciples of the crosse to Paradise and advanceth men to the seats of Angels This one lesson namely for man to conforme his will to Gods will is all in all and before all to be learned of all men For whosoever hath learned this alone in the Schoole of Patience may in a manner give up schoole and of a scholar become a master and teacher of others This certainly King David might by good right chalenge to himself before all others being a man so well acquainted with the will of God of which divine knowledge he gave many most remarkable proofes but then chiefly when flying from his son Absolon he willed the Priests to return with the arke and said If I shall find favour in the eies of my Lord he will bring me backe and shew it me againe and his tabernacle but if he shall say to me thou pleasest me not I am ready prepared let him do what seemeth good to himself Behold here King David who even in a flight so full of danger and difficulty put to his utmost plunges when his whole kingdome seemed to lie at stake was undaunted and so much himself that attending resolutely to the will of God alone yea and to the least signe thereof he willed only that which God willed Is it the will of God I should return It is my will also Would he not have me return I will not go backe Let my Lord do what seemes good in his own sight I am prepared Sect. II. O Christians if we could but once sufficiently apprehend this if we would but deepely imprint it in our minds the whole matter were absolutely effected calamity perhaps might touch us but from thence forward should never hurt us nor affliction oppresse us nor mortall man be able to annoy us we should stand invincible impregnable fortified only with the will of God our goods perhaps our money our health our fame might go to wracke But we should stand Cities and Kingdoms might fall to ruine But we should stand Atlas and all the world with him might fall to destruction But we should stand The heavens themselves might be dissolved But we should stand immoveable as long as this conformity of our will with Gods should stand in us This most evidently appeared in Christ at mount Olivet the day before his passion For after he had wholly resigned his will to his Fathers he forthwith made towards his enemies as an innocent lambe goes towards the butcher to be slaughtered before he made this prayer he was all appaled pusillanimous and troubled at the approach of so horrible a death but after when he had absolutely conformed his will to the will of his Father Arise quoth he come let us go and throw our selves into the armes of our enemy and receive his kisses This prompt resignation and conformity with the will of God makes a man undertake all he is thereby so strong and mighty he performs all so stout and couragious he vanquishes all enemies so invincible and inexpugnable he gets the upper hand and overcomes whatsoever hee encounters And therefore the more devoted and ready a man is to accomplish the will of God the more powerfull and able he is to do or suffer whatsoever he undertakes There is no calamity no griefe can draw other words from him then these As it hath pleased our Lord so is it come to passe so let it come to passe for from him is my patience which Saint Augustine excellently well expresseth saying what patience could ever hold out so many scandalls were it not for hope of that which as yet we see not but expect with patience My pains and griefes now approach my rest and quietnesse are likewise at hand my tribulation now assailes me and the time will come ere long I shall be clearly purged from it would you have gold bright and pure before it comes out of the gold-smiths forge content your self you shall shortly see it shine in a jewel or golden carcanet let it a Gods name passe the forge that when it is purified it may come to light In the forge there is fuell gold and fire which the gold-smith blows the coles burn in the forge the gold is purged the one is turned to ashes the other tried and refined This world is a forge or furnace wicked men are fuell just men the gold tribulation the fire and God the Gold-smith Wherefore as the Gold-smith pleaseth to dispose of me I am content my part is to suffer and his to purifie let the fuell burn till it even melt and seem to consume me when it is burnt to ashes I shall be purged and refined and why because my soul shall be subjected unto God Behold an intire and perfect concordance of the
lion or some such like beast hunted in the chace or baited at a stake so my God solaceth himselfe to see me no better then a beast pelted with soft flakes of snow which cannot hurt but somewhat efflict and perplex me It was the will of God and his providence that this should fall upon me let us likewise will that which God wills and rejoyce when he extends his favour towards us although he please to put upon us a sharper triall then ordinary This is true magnanimity indeed and the only way to mitigate adversity by resigning thus our wills to the will of God with a true conformity and perfect resignation without the least contradiction But to this Duke of Gandia I will ad the most renowned Princesse Lady Magdalena Neoburgica that the examples the newer they be may the more effectually move us This Princesse worthy of all praise and happy memory whom I purpose elsewhere to commend more at large was sister to Maximilian that most famous Electour and wife to William Neoburgicus the most honorable Duke of Wolfangium she died in the yeare 1628. upon the five and twenty day of September This most choice and singular Lady I say constantly exercised herselfe in all vertuous actions but above all her principall endeavour was most exactly to joyne her will with Gods will All adverse chances whereof many happened daily she cheerfully accepted from the hand of God as speciall favours she was invincible in suffering couragiously all sinister actions whatsoever for Gods sake In which Art by continuall practise she had at last so inured her minde that in the foure last years of her life wherein she happily endevoured to attaine to perfection in this vertue it was oftentimes found in a little note-boke of hers that she conformed her will with Gods more then an hundred times in a day Questionlesse to live according to the will of God is a true life indeed and death to live otherwise whereof Saint Augustine speaks most elegantly Aug. tom iosorm de verb. Apost c. rca med saying That certain Philosophers of the Epicures who lived according to the flesh and certain of the Stoicks who lived according to the soul and spirit contended with Saint Paul the Apostle who lived according to God The Epicure said My chiefest good is to injoy the flesh The Stoick Mine to enjoy my spirit and soul The Apostle said But my chiefest good is to adhere to God The Epicure erres the Stoick is deceived the Christian who adheres to God and the divine will can neither erre nor be deceived For then the soul may be said to live well when it neither liveth according to the flâ—sh nor according to it self but according to the will of God For as the soul is the life of the flesh so is God the life of the soul Sect. VIII WHy then should we not freely imbrace this one onely will of God being most assuredly the best and the holiest Why should we not rather conform our selves to it of our own accord then be drawn to it whether we will or no Why do we not so firmly and absolutely resolve to accommodate our will to his that we may do or suffer whatsoever is his holy will and pleasure Finally that man is the true scholar of patience and truly patient indeed who in all his sufferings repeats this one saying I will onely the will of God God knows what is expedient both publikely and privately for his glory and our salvation But for so much as I am ignorant of this What can I justly fear or hope for what can I more piously rejoyce or grieve for then for thy will my God and the most holy decrees thereof Let whatsoever happen let heaven and earth go together let all be turned upside down let all the world be troubled and confounded nothing happens I am well assured not so much as the least hair from my head the least sand or stone can fall from a mountain without thy providence I have no reason then to complain of any thing or any man in this world Thy will be done my God yea even my will since I have so often transformed it into thine Here let me intreat thee gentle Reader to read or if thou hast already to read over again what I have set down in my Book intituled Heliotropium especially that which I have briefly summoned up in the last Chapter of the fifth Book as likewise that which I deliver in my Aeternitatis prodroâ—o the second Chapter Sect. 28. and in the third Chapter Sect. 47. and 49. where I have carefully set forth this conformity of mans will with Gods Moreover I teach in the fift booke of my Heliotropium the third Chapter by what meanes we should in adversity elevate our mindes to God and with firme and assured confidence establish it in him all which might seem superfluous here to repeate againe But to conclude this matter in a word If you do not either apprehend this doctrine O Christians or which I feare more truely may be said you will not conceive it you doe but vainely trifle out your time in the Schoole of Patience you will alwaies fall short of him you undertake to imitate you doe nothing your profit will be none at all alwaies learning and never arriving to the knowledge of that verity you seeke to learne Conforme then to speake in plaine termes resigne I say your will to Gods will or else you shall be shut forth of this schoole as non-proficients and indocible scholars without any hope for the time But if you once possesse your selves perfectly of this document you shall be for ever happy even amongst the greatest afflictions They are the words of the eternall truth If any one be willing to performe my will let him know and understand my doctrine For whosoever shall do the will of my Father who is in heaven he is my brother my sister and my mother THE EPILOGVE Or Recapitulation of all that hath beene said WHAT I have said of the conformity of mans will to the will of God especially in adversity S. Augustine most evidently confirms where he discourseth concerning the tolerating of wicked men saying Become milde therefore and patient as thou doest when thou understandest that the reason why evil men flourish is because God will have it so It is his will to spare wicked persons but those whom he purposeth to reform he reduceth to repentance the other are never reform'd nor so much as corrected He knowes well hereafter how to judge them But that man is not milde nor patient who will contradict the goodnesse of of our Lord his patience his power or the justice of the judge Who then are called the upright of heart Mary they who will that which God wills God spareth sinners thou wouldest have him destroy them Thou hast therefore a crooked heart a depraved will seeing thou wouldest one thing and God another It is Gods will to