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. Martial 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 happiness personally to see, or present my service to your Honour, yet so much have I heard of your virtue, specially this of Patience, that I presume, amongst all the Ladies of this Kingdom to choose you sole Patroness of this School of Patience; of which book the famous Drexelius may well challenge himself Author, I nought else but the errors. 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, sigh 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 less, the reward greater; if unpatiently and unwillingly, the labour more, the reward none at all, but contrariwise eternal punishment. All the art then and mastery is, not to be too dissolute in prosperity, nor diffident, or impatient in adversity; this skill is learnt by Patience, the precepts and rules whereof this book declares; which would not presume to show itself in public, without the honour of your Ladyship's protection; To whom I likewise recommend the most dutiful respects of  
Your Honour's most humble servant R. S.   

THE AUTHORS' EPISTLE TO THE well-wishing Reader.  
MY desire (gentle Reader) is, to teach thee Patience, but compendiously. I must confess I was unwilling to undertake this Subject, which perhaps may seem strange, and move thee to ask this question: Is it not copious enough? Yes indeed is it; and this very reason had almost persuaded 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, believe me, there is no Subject, whereupon I could more enlarge myself. 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 books. But I more regard the benefit and utility of my Reader, than the bulk and ostentation of the work. Shouldest thou read much and consider little, forget the beginning before thou comest to the end, what would all this avail thee? In very truth, a copious and flaunting discourse, will help but little to the commendation of Patience. For this respect I have contained my book within this compass and strict limits, written but little, but methodically & succinctly, the better to help my Readers memory, illustrate his understanding, and incite his will. I may well say I have rather selected, then collected the contents of this book. And perhaps, if God spare me life and health, I may publish more hereafter: mean while accept these for a taste. Farewell my good Reader, and compose thyself 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.  


What kinds of punishments, or what crosses are to be suffered in the School of Patience. Chap. 1.  
Why scholars in the school of Christ are so hardly and sharply handled. Chap. 2.  
Why some scholars are so sharply and hardly entreated in this school. Chap. 3.  
Five kinds of punishments and afflictions are severally expressed. Chap. 4.  
Other five kinds of afflictions are particularly explicated. Chap. 5.  
What faults are chief to be avoided in the School of Patience. Chap. 6.     

The second part.  


Affliction teacheth men to be courageous and faithful. 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 endured 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 thanks giving. Chap. 4.  
That afflictions are to be entered into with premeditation. Chap. 5.  
That afflictions are to be suffered with conformity of man's 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 School of patience.  
Upon a time, the oak (being shattered and weatherbeaten) began in a familiar manner 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 myself, I am so shaken and miserably torn in pieces: thus have the boisterous 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 eye of any man may witness, that I am a thousand times stronger than 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 pulled up by the roots. In the mean time thou findest occasions to delude these impetuous winds, fightest with a hollow & empty trunk, ever victorious, still triumphant; whilst we (vast giants) are soon vanquished. How comes this to pass? The reed that had learned to be silent and reserved, forbearing a long while to interrupt the oak, 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 less, 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 powerful when he encounters with the strongest: the greater difficulty he finds in the assault, the more certain he is of victory. Hence cometh it to pass that the highest and thickest oaks are soon overthrown by the winds, that deride and laugh at the folly of weak resistance. I, not being ignorant of my own frailty, an hundred times a day humbly adore and bow down even to the earth. Nay I stick not, that I may preserve my life, to worship so powerful an enemy a thousand times together: for in such a case, not power, but prudent subtil●y prevails.  
'tis even so with man; strength is not secure, where counsel and dexterity are wanting. The wind of adversity spares no man, assaults all, good and bad, none are exempted from disasters: there is only this difference, that many by affliction are instructed, and advanced to heaven, others dejected and cast headlong to hell: wherefore not how much we suffer, but in what manner we bear it, is to be considered.  
In one School, sometimes two hundred scholars are through up together, but, all prove not masters: many wear, bars, but few become Apollo's. Some leave the School to be soldiers, others innkeepers, or merchants. From the study of literature, some go to be Clerks, Sextons, yea and Carriers; others to be maltsters, surveiors of land, or husbandmen: it matters not what thou learnest, but what benefit thou makest by learning: as the condition of scholars is different, so is their profit; some want wit, others money, some industry: and so neither they, nor these, nor the other attain to learning.  
The like happens in the School of Patience, or School of Christ, where the profit that students reap, is correspondent to their ardent desire, or neglect of learning: but above all, it is most remarkable and proper to this School, that all in it (except those that will n●t) may be proficients: nor wit, nor money shall be wanting, so they bring a prompt and ready will to embrace learning: here industry alone can accomplish all; here the sole and worst of all mischiefs is, to have no will to learn.  
But what book need we in this School, what volumes must we revolve? It was a laudable custom in ancient times to present a schedule to their guests, or send it home to their houses, where all the dishes to be served in at the feast were specified. By this means every man was advertised before hand, so many courses you shall have, these and these dishes, so many in number, and in such and such order. Wherefore if none of the first course be pleasing to your palate, forbear, and keep your stomach for the second, or the third. So fitting was it thought that the guests should know before hand what the house keeper intended to set before them.  
It will be no less expedient in the Schol of Patience, to know with what calamities Almighty God is wont to visit and afflict mortals. The first duty of a Scholar, is, to inform himself of the books wherein he must study. Job solicitous in this point, said; Let himself who judgeth, writ a book, that I may bear it on my shoulders. Whereby (you see) he desired all whatsoever he was to suffer, might be reduced to one volume, which he was ready and willing to undergo, and bear as a burden on his back.  
Let us therefore (before we proceed) do the l●ke, and divide afflictions (commonly called crosses) into several heads.  

Sect. I.  
What pains soever are in this world, all afflictions, exercises and trials, whatsoever they be, are comprehended in this decade of several chastisements. For God hath in his School of Patience,  

1. Rods.  
2. Arrows.  
3. Torches.  
4. A garland of straw.  
5. Wands.  
6. Cords and chains.  
7. Knotty clubs.  
8. A Cloak.  
9 Scourges.  
10. A Sack.   
Let us briefly explain these punishments, and hereafter in their due places particularise them more at large.  
Rods, signify dolours and diseases, which are almost innumerable, and every one more or less, participates of the bitterness of death. These rods are preparatives, to dispose us for death: the high way to death, is by diseases. A disease often times hath prolonged life, and the readiest way to recover men, was to believe they could not live. Virtue finds a place even in the bed of the sick man.  
Arrows, symbolise griefs, solicitudes, cares, discontents, sadness, fears. suspicions, and anguishs, anxious scruples, allurements, and vehement temptations, secret remorse of conscience, terrors, violent motions and perturbations of mind. The arrows of our Lord are sharp, and all his bows bend.  
Torches, are types of poverty: we see div●rs familiar ways of scorching men in jest: poverty hath as many to burn them in earnest. Sometimes a man sleeping, hath in sport, a paper smeared with ●allow, put upon his shoe, and set on fire. Sometimes the end of a sm●ll wax candle is stuck burning on his finger: sometimes they heat a stove so that he seems smoking in a hot bath; and now and then that which is most dear unto us, is snatched up and cast into the fire: he is burnt enough who beholds in the flames what he best loves. After this manner men are commonly exercised by poverty.  
A garland of straw, is the symbol of derision, contempt, and contumely; scarcely shall you see the scholars of this school so sensible of any disgrace, as of this garland, which notwithstanding amongst them is ordinary. Almost every where the simplicity of the just man is scorned. He that walketh the right way, and feareth God, is despised of him that goeth an infamous way.  
Under these sour kinds of punishment is contained for the most part, whatsoever we suffer. For it is either the body, or mind, or the endowments of both, that are subject to calamity. Therefore we assign Rods, Arrows, Tapers, and Garlands of straw. But of these miseries we will speak more at large hereafter.  
By Little Wands, are deciphered daily miseries, hunger, thirst, cold, incommodious habitation, uneasy apparel, journeys spent in vain, hope frustrated, & the like. For as the schoolmaster seldom layeth by the wand without striking, sometimes one scholar, sometimes another; one while their hand, another while their head; So man seldom is at truce with these daily miseries, never wanteth what he would most willingly avoid.  
Chains and cords, are peculiar miseries, and proper to each man's estate, every man is obliged, some more, some less, according to his condition of life. Wedlock is a strong tie indeed, a chain of iron, or rather of adamant, which none but death can break. Often times married couples find neither hunger, nor thirst, nor want of health, but only want of peace and unity: the one objecting to the other; I can neither live with thee, ner without thee. For he was tied who said, I have married a wife, and therefore I cannot come.  
Knotty Clubs, or Scorpions are calamities common to many, as plagues, heresy, tyranny, war, fire, famine, inundations, and oppression of the poor. Ecclesiastes complained; I turned myself (said he) to other things, and I saw the oppressions that are done under the sun, and the tears of the innocents', and no comforter: and that they cannot resist their violence, being destitute of all humane help. And I praised rather the dead then the living, and happier than 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 ourselves, crucifying as it were, and miserably wounding our own minds, with our own conceits and suspicions. It is ordinary for a man to betray his own cause, and to load himself with true or feigned afflictions. Job complaineth of himself; I am (saith he) become burdensome to myself. 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 add 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 blood at every blow. But S. Gregory comforts us: We are now (saith he) 
G●eg. part. 3. past. admon. 13.  outwardly scourged, that we may here after inwardly without stroke 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 oppress a man by heaps, the devil insulteth, men oppose against him, God withdraws his comfort, sickness and poverty torment him, all is out of frame, both in body and mind, and whatsoever presents itself unto him, seems fearful and terrible. Of such a man we may well 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 hereafter more at large.  
Now if almighty God should give a man his choice; saying, choose what affliction thou thinkest most wholesome for thyself: to be lashed with tongues, burnt with poverty, scourged with sickness, transfixed with griefs, or crowned w●th a contemptible garland of straw: Who is it that would not answer with David and Susanna: I am perplexed on every side; I am very much straightened. It would be a thing never resolved upon. This only I imagine he would answer: O Lord, if thou wilt vouchsafe me a royal gift indeed, set me free from all miseries and troubles whatsoever.  
Ah! what a gross● error is this, we would, if we mi●ht, have the whole world put out of fr●me for our sake, we have enured into th● world under these conditions, to suffer all things patiently that may happen We are unequal 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 days of thy life be prolonged amongst men, fall sick, lose some thing most dear to thee and die. This is the condition of this mortal life.   

Sect. II.  
SOme men secretly, but fond persuade themselves, that this life may be passed smoothly without troubles or oppositions. You are deceived, o you mortas, you are deceived exceedingly: for through many tribulations we must enter into the kingdom of God. And, Ought not Christ to have suffered, and so to enter into his gl●ry? And shall we, vile members, under so glorious a head, promise ourselves any better condition? We must ●est assured o● 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 pass thither through pleasure and delicacies. God is not wont to cocker his servants or treat them like wantoness. But S. Augustine Bishop of Hippo, the very flower of Bishops, gives us some comfort heerin. God, saith he, scourgeth us 
Aug. come 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 whereof the world groaneth, is not a penal sentence, but a medicinal 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 days, saith he, are full of sorrows and miseries. A wise disciple of S. Augustine 
Th Kemp. l. 3 c. 12. legete●um caput.  said; Howsoever I shall dispose myself 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 hid thyself, saith Seneca, humane miseries with troublesome 
Sen. ●● 82. initio & consol ad Polyb. c. 33. & consol. ad Marc. ●. 12.  noise will compass thee about; many things outwardly environ either to deceive or vex us, and many things we carry in ourselves, which even in the deepest solitude toss and turmoil us. There is not, nor ever hath been in the world any house without complaints more or less, and yet you can name none so miserable, that may not take comfort in seeing some more miserable than themselves. This life is diversely 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 ● 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 ourselves, 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 fruitful, or honest, than tillage and husbandry? yet one furious storm oftentimes destroys the whole crop. It is most truly said: He that observes the wind shall never sow, and he that considers the clouds, shall never mow. What have we more fair than the Sun ● yet is he not without his blemishes, he is covered with clouds, daily buried under the earth, and sometimes eclipsed. What is more necessary than the air, which is in a manner our food? yet in one year, yea in one month, it is a thousand and a thousand times changed; sometimes moist, at other times dry; sometimes clear, sometimes cloudy and turbulent; one while wholesome, another while noisome; now subtle and piercing, soon after as gross and foggy as in Boeotia. There is no liquor more esteemed than wine, yet none hath more dregs in the bottom: Who would drink it, if he did but consider how loathsome it ●s in the Press, or hurtful in the daily abuse? Ale or Beer, which many men extol as they were Nectar, are brewed for the most part, with foul and unsavoury water. The Shambles expose flesh to be sold, but not without bones. Fair trees many times, bear small, sour, wormeaten, hard, and soon rotten Apples. The stateliest City's are not without some poor and homely cottages: The beautifullest houses must have their vaules, sinks, and sewers for their filth and excrements; and let building be never so curious and artificial, they are not exempted from all discommodities. Look up to the sky, and you shall fiercely s●e it one whole day without a cloud; the clearer the sky, the sooner for the most part, come the cruelest tempests: the winds are never constant; the mild Western gales oftentimes give place to the dull South, or stormy North. Oil is not without a foamy mother, nor Wheat without darnel. How much filth li●s hid in the fairest and comeliest men and women? and how many changes are they subject to in one day? Man, doubtless, never continueth stable in one state: and what wonder? sith God found wickedness even in his Angels. In all places we find adversaries, every where enemies; there is no absolute happiness to be looked for. Would we have the Sun shine upon us every day? all things pass with a gentle current at our beck and command? this we may madly dream of, but never waking enjoy: all the works of nature contradict it, and point us out an enemy in every corner. The same likewise may be observed in moral things.   

Sect. III.  
THere is scarce any book free from errors and faults, escaped either by the Author or Printer: Where shall you find honour without burden? or if no burden, no true honour. Where can you show 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 eat a full meal, and satiate myself, strait after my stomach upbraids me, and makes me wish I had eaten less Let me check my appetite and forbear, than hunger afflicts me. Thus Ash-wednesday succeeds shrovetide, and feasting fasting. Next to the Temple of Honour is that of Labour; the way lies from the one to the other: honey is mixed with gall, and every commodity with discommodity.  
I have heard that Pleasure and Pain once fell at odds, and chose Jupiter for their Judge, the one would not yield 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 marvel?  Semper odoriferis proxima spina rosis, 
The sharpest thorn grows next the sweetest rose.  
Which way soever thou turnest thy eyes, thou shalt see honey mixed with g●ll: there is nothing in this world pure and sincere without dregs: this is incident to all earthly creatures, by a certain natural propension, to wear away and consume. The Iron hath an inbred cankering and rust; wood, rottenness and little gnawing worms. Thus all creatures, towns and kingdoms 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 ruin and decay. And as rivers run headlong and with an uncessant course into the sea: so man and all things created for man, pass by this channel, as it were, of death and slaughter, to their determinate end, which is death; for which, pestilence, war, and slaughter, 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 choicely ●ed at our master's 〈◊〉 before we h●v● laboured for 〈◊〉? were not the insolence of that servant intoll●rable, who at his return from labour should find fault that the table were not yet covered, no● the meat served up? Why, lay the cloth, my friend, & bring up meat, such is thy master's pleasure: prepare thyself first to serve him, after this, thou mayst both eat and drink. There is a time to sow, there will also come a time to reap; the one must necessarily precede the other. They that sow in tears shall reap in joy. Going they went and wept, casting their seeds; b●t coming they shall come with exultation, carrying their sheaves. Saint chrysostom speaketh to the purpose: As all manner of grain, saith he, stands in need of showers to make it grow; so we of tears: And as it is requisite that the earth should be ploughed and cut; so the faithful so●l, lest it bring forth 
Chrysost. tom. 1 in Ps. 125. mihi. pag. 981.  ill ●oin, had need, in stead of the plough to have temptations and afflictions, to mollify her hardness, and bring under her pride We ought first to labour, ●nd then se●k quietness and repos● of mi●d. Dost thou aspire to heaven, and yet entertain thy body with quiet and ease? G●ve ear to the same Saint chrysostom, who not without good cause reprehendeth our s●●th in this manner: What dost thou, O man? what saist thou? thinkest thou to scale the skies, and attain unto the kingdom of heaven, and yet askest (without blushing or hiding thyself for very shame even in the bowel● of the earth) whether any difficulty will occur in the way, or any tough or disastron● accident befall thee?  
Do what thou wilt, thou shalt never come to heaven before thou art sound hewed and polished. Very truly said that most religions man: The kingdom of heaven is the kingdom of those that are tempted, afflicted, contemned, and by sundry means polished and hewed. How darest thou (poor cowardly wretch) appear amongst so many stout and renowned Commanders? God would have thee know how precious the good is we seek after, 
Vita Alvaressi, cap. 40. S. 1.  for attaining whereof we undergo so many labours and pains.  
The Hebrews being to pass into the land of promise, presented Sehon King of H●shbon with these requests; That they might pass through his country, along the beaten high way, neither declining to the right nor left hand: That he should sell them meat for money, that they might eat: 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 men's 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 endeavour nothing more than To suffer nothing.  
Therefore let us imitate that laudable saying of the Ancients, Nul●a dies sine linea, No day without a line, and say: Nulla dies sine nubecula, No day without some cloudy accident. Let no day pass over our heads, without doing or suffering somewhat stoutly and courageously for Christ's sake: for through many tribulations we must enter into the kingdom of heaven. Through many, yea through very many; there is no object in the world more remarkable, or worthier of admiration, than a man courageous in misery, and firmly resolved to sustain all adversity. And behold, this is an acceptable time, behold now is the day of salvation. The first lesson in the School of Patience is to know, that without much suffering no man profiteth.    

CHAP. II. The reason why the Scholars in this School are so sharply and roughly entreated.  
MANY things are preserved by motion, which otherwise would perish. Corn corrupts unless it be stirred, and often turned: Many times by lying still, it sprowts, or becomes musty. A garment lying long, as a close prisoner, in a chest, becomes a banquet for mo●thes. Ir●n if it be never used, is eaten and consumed with rust. Vines without p●u●ing and cu●●i●g, degenerate and grow wild. Grapes are soon rotten, unless they be pressed. A hundred su●h things may be observed; and that which daily experiments confirm, cannot be denied. Nevertheless, we r●p●ne and wonder why God should exercise men with so many several calamities: we have showed in the precedent Chapter, that it is fitting and necessary this should be so. Now we will make it apparent, that nothing can be more for the behoof and benefit of man.  

Sect. I.  
A Thousand reasons may be alleged, why God doth not vouchsafe to give his servants a Paradise on earth; but rather sends them thither from the cross. Here I appeal to the ordinary custom of men: If a man conceives no hatred against a lewd house for being beaten there, or tumbled down a pair of stairs, much less will he detest that house, if he be kindly entertained: So if we should be well entreated in this world, scarcely any would seek after the joys of heaven. Not one man amongst a thousand, but would say, I am well contented with those which I already have, why should I seek after uncertainties? Many men besotted with their pleasures and riches, would neglect heaven, and, like brutish Oxen, lie down in the pasture they go in. Therefore it was requisite, that all things here should be mingled with gall, lest the honey of this world should be preferred before the sweetness of heaven. Why, I pray you, was Egypt so cruel and malicious towards the Hebrews? for their governor's (as we read) were most tyrannical, their tasks doubled, their scourges and afflictions insufferable; and besides, all their male children were threatened to be killed: what was God's design herein? Nothing else but to beget in his people an extreme hatred and loathing of Egypt; and consequently, of Idolatry in general. To this end were the exhortations of Moses moving them to desire the land of Promise. To this end was Pharaoh suffered to tyrannize, that the Hebrews conceiving hatred against so cruel a Lord, might seek another more peaceable country.  
Excellently well saith Saint Gregory, By God's merciful will it comes 
Greg l. 23. c. 13. post. med.  to pass, that his elect lead a troublesome life in this their pilgrimage. This life is the way by which we travel towards our country; and therefore by his secret judgement we are often afflicted here, lest we should fall in love with the way in stead of the country. A traveller (especially such an one as is easily disposed to loiter) is soon persuaded to stay and solace himself under shady trees, and in pleasant meadows; seeks new and new delays, one while sitting down in this place, and another while in that, till he hath trifled, and idly spent the whole day. Therefore Saint Gregory saith, that our Lord maketh in this world the way which leads to heaven rough and sharp to his elect, lest any of them, entertained with ease and delights of this life, as with a pleasant way, should rather desire to hold on still his journey, then speedily to finish it: and lest, too much delighted with the way, he should forget what is to be desired in his country.  
And as it doth much enkindle the love of God to have but once tasted how sweet our Lord is: even so, to have somewhat felt the bitterness of transitory things, doth not a little thrust us forward to the hatred of them. Behold the power of adversity and affliction, it presents us the wormwood of this world to taste, it strews the earth with thorns, to force our feet to mend their pace. Elegantly saith Saint Augustine: O the infelicity of humane creatures! the world 
Aug. to. 10. Serm 3 de Temp. circa med.  is bitter, and yet beloved: think what it would be if it were sweet and savoury: it is turbulent, and yet most earnestly desired; what would it be if it were calm and quiet? How eagerly wouldst thou pluck the flowers, since thou canst not hold thy hands from the thorns? Saint chrysostom was of the same mind: If we environed on all sides with so many miseries, desire to prolong this present life, what would we do without them? when would we desire or seek after future felicity? We are so madly blinded with self-love, that in stead of health, we dote on Physic; in stead of the journey's end, fall in love with the journey; and the cratures in stead of the Creator. Hence comes it, that God is in a manner forced to give us bitter potions, lest we rather covet to drink vinegar and wormwood, then celestial nectar, and prefer earth before heaven.   

Sect. II.  
That golden Orator Saint chrysostom, of whom I spoke, proveth excellently well, that it is a thing very profitable to be afflicted. Touching which point, this is seriously to be considered, that humane understanding conceiveth not so much as the least shadow of divine Majesty: our imagination, when we think of God, reaches no further than to Kings and Emperors. Alas! how base, how childish, are even our sublimest cogitations? Hence it proceedeth, that we f●ll into so many errors. It is the saying of the wise man, God hath tried them, and hath found them worthy of himself, So immense is the Majesty of God, that no man may be esteemed worthy thereof, before he be throughly exercised with sundry calamities, like a stout and courageous Champion, who cannot challenge the prize before he hath sought the combat. To good purpose was that which Nicetas Choniates said; He is only miserable, who in affliction is too much contristated; and thereby rendereth himself unworthy of God.  
Isaac being now almost blind with age, sought by touching to find out his son: Come hither (said he) my son, that I may feel thee, and may prove whether thou be'st my son Esau or no. In like manner God dealeth with us: I must touch thee, my child, (saith he) my hands are hot indeed, they burn, but if thou be my child, thou wilt suffer me to touch thee: he that refuseth to be touched by me, is none of mine, and is unworthy of me. I suffered my only Son to be crucified, and I found him worthy of me: Even in the same sort I dealt with his Virgin-mother, transfixed her heart with a sword of grief, which for many years together I pulled not out, and found her worthy of me: nor have I otherwise treated my dearest friends, and I found them worthy of me. And wouldst thou be singular, and exempted from the number of the afflicted? If thou escape without chastisement, thou art likely to have no share amongst my children. After this manner do I exercise and try my children, and by chastising honour them. More enriched and honoured was Joseph in exile, then in his father's house. Ezechiel amongst captives was comforted with heavenly miracles. The three Hebrew children were never more refreshed then in the burning furnace: nothing could have happened to them more honourable, then to enjoy in the midst of the flames, the amiable society of an Angel. Whosoever therefore desires to be numbered amongst the children of God, let him declare himself so, and with a generous spirit and undaunted courage, say: I am afflicted, but endure it patiently: I am tortured and tormented for Christ's sake, but bear it willingly: I am overwhelmed with calumnies and false accusations, but bear them for the love of God cheerfully, God be praised: I am bound and burned, but for the hope of heavenly joys endure it courageously: It is that I desire, I would rather have fire burn, then overcome me: I had rather my God should call me in this world to wage war, then to live in delights. I know well, the Ox designed to the slaughter, is left at his own liberty in the pleasant pastures, while another pressed with the heavy yoke, is suffered to live. Chastising, my Lord will punish me, and not deliver me to death. Thus it becomes a Christian Champion to think and speak.   

Sect. III.  
ANd that we may the better apprehend what hath been said, let us discourse in this manner: The supreme element of fire is so noble and strong by nature, that whatsoever viler substance it layeth hold of, be it cloth, leather, wood, yea even flints themselves, it burns and consumes them into ashes, as if it should say: Such is my innate generosity, that I will not admit into my bosom these base materials, that are not worthy of me; but give me the noblest metals, Gold or Silver, and I hurt them not, they are welcome to my bosom, them I purify and refine: for they are worthy of me. And hath the fire such a preeminence amongst other things created, that it embraceth nothing but that which is most worthy of it? what shall we then think of God? Malachias struck with admiration, saith: Who shall be able to think of the day of his advent? and who shall stand to se● him? For he is, as it were, a purging fire, and as the herb of Fuller's, and he shall sit purifying. Neither will he refine gold and silver, and bring it to the former lustre, slightly and superficially, but accurately: for he will try them till he find them worthy of himself.  
God proceeds after this manner for three ends: for whom he afflicts, he either chastiseth and punisheth, correcteth and amendeth, or finally rewardeth and crowneth. First, what marvel is it, if God daily punish and correct us? we daily offend him: for the just man falls seven times a day, God dealeth herein, as doth a careful and industrious man; who, that he may not come in debt, pays all with ready money: so God mercifully expiateth daily our offences with daily miseries. And this is a great favour: for whilst we are judged, we are corrected by our Lord, that we may not be condemned with this world. King David said well: Before I was humbled, I sinned. Sin and punishment are never f●r asunder.  
The other end for which God afflicts us, is to teach and correct us. It ●s a great happiness for a man to know himself & his own imperfections. We commodiously attain to this knowledge by adversity; which S. Gregory manifestly declareth: By being (saith he) outwardly stricken, we are inwardly, by sorrow and affliction, put in mind of our sins; and by th●s which outwardly we suffer, we become inwardly more penitent for that we have committed. A little stone flew Goliath, a vast Giant, in a single combat, because he thought himself invincible. Peter very stout and resolute in promises, said, he was ready to go to prison, and to death itself for his Lord. Come on then Peter, and watch but for one short hour and a half. Ah! what a watchman? his Captain had no sooner turned his back, but the Soldier fell asleep: a vigilant chief Sentinel. In stead of watching, he falls a sleep; then forsakes his standing and flies, hurls away his weapons and denies his Captain at the voice of a silly maid. But by this means S. Peter learned to know himself. Saint Augustine affirmeth, that 
Aug. in psa. 60.  all our profit grows from temptation, without which no man truly knows himself. Who would ever have thought that fire had been in the flint, had it not been discovered by the dash of the steel. God even by afflicting, crowns at last. Saint Gregory 
Greg p●●sat. in job. c. 5. med. & l. 20. moral. c. 20. post. med.  observing this, saith: When the innocent person is securged, his patience mereaseth his merit. The soul of the elect now seemeth to whither, that hereafter it may grow green, and flourish with everlasting joy. Now is the day of their affliction, because hereafter the days of their rejoicing shall follow. This also doth God pronounce by the mouth of S. James. Blessed is that man who suffers temptation, because after he is tried, he shall receive the crown of life. Neither is our affliction a preparative only for future rewards, but even the affliction itself is sometimes a reward.  
Justus Lipsius, the lustre of this our age, and (as it was said of Pliny) the matchless Prince of learning, though he were most addicted to the Muses, yet he far preferred piety before them: many years together he weekly made his confession. He had a very neat Library, furnished with choice books for all whatsoever that served for rare and polite literature, which he could procure for love or money, out of all parts of the world, he had stored up there. In a word, it was a treasure beyond all Maggazines of gold, gathered together in one house. There was nothing upon earth that Lipsius loved more ardently than this learned delight: a man would have said his heart had been wholly enshrined in this Library. But (O my God) O most disastrous mischance! that which with so great care and diligence he had gathered together in so many years, all that with a sudden fire, was in one moment burned to ashes. Out alas! I verily think Lipsius had rather have lost himself, than this which came so near him. But this is God's usual custom, these are the rewards wherewith he recompenseth virtue in this world, and should be taken for great favours. Thus God dealeth with his best friends, either depriving them of that which they most dearly affect, or not granting what they most earnestly request. Sometimes you shall have a man, who as if he would persuade God, not to take away his delights, will petition him in this manner: O my Lord, afflict me at thy pleasure, so thou grant me this, or take not away that which I so infinitely love. God hears not these prayers; he takes away that which is most dear, and gives not that which is most desired, and so even transfixeth the heart of man: yet this is a favour, and one of God's rewards. After this sort did the Angel comfort Tobias, saying: Because thou wert acceptable to God, it was needful that temptation should prove thee. As if he had said, Wheresoever yertue is, there must be affliction (the reward of virtue.) Every one that is most dear to God is chastised.   

Sect. IU.  
But now and then God chastiseth where he neither intendeth to correct sin, reform errors, nor exercise virtue, but only to manifest his power, which our Saviour plainly declared in that blind man in the Gospel: This man (saith he) hath not sinned, nor his parents, but only that the works of God may be manifested in him. Some will say, with what equity can this be done? may I lawfully strip another to  myself? I answer, that there are two kinds of law or justice; the one strict, severe, and extreme, and as Divines call it, Condignum: the other mitigated or qualified, as when any thing is decreed with lenity and mercy. Wherefore admit all men were innocent Hieremies, daniel's, Baptists, yet might God, out of the rigour of his justice, punish them, in regard of the innate original sin, which (being the ●rime source of all misery) had formerly defiled them. By one man sin entered this world, and by sin death: and not that alone, but accompanied with many calamities. Wherefore presupposing original sin, God may justly, and yet punctually observing the Law, punish (de condigno) even the most innocent, with what afflictions soever, so they be not eternal. Hence it is, that many infants are punished by death and diseases. How much more justly may we then be punished, who to original add many actual sins? Moreover, if any one complain, that God takes from him that which ordinarily he useth to bestow on others, as food, health, riches, and the like, God may justly answer, I owe thee nothing, what I have hitherto given, take, as from the hand of my free bounty and goodness, all my gifts are gratis. Now I withdraw them, that thou mayst know they came from me, and that freely without any obligation of my part. Hitherto I have dealt liberally with thee, if it be my pleasure not to continue it, what law hast thou against me? may not I do what pleases me? Friend, I do thee no injury: take that which is thine, and get thee gone. Saint Augustine expressing this equity of God, saith: He afflicts us sometimes, and 
Aug. to. 8. in Psa. 62. mihi pag. 260.  withdraws from us that which is necessary, that we may know our Father is a Lord that can as well correct us as cherish us. Who is he therefore that can think he hath the least wrong offered him? It is the Prince's pleasure to give this man a horse, to that a chain of gold, to one a Captain's place, to another nothing. But suppose (notwithstanding all this) that things necessary to sustain life be due unto us, were it an injury for God, by virtue only of supreme honour and title of majesty, to abridge us of them? what cause have we to complain? we are subjects, and consequently bound to observance. These only you may call free and exempt, who are not in the labours of men, nor with men shall be scourged.  
We well know that life is dearer than either health, riches or honour: All which a man hath he will give for his life. Yet did the Martyrs in testifying their love to Christ, cheerfully yield up their lives: and shall we for no less cause refuse to undergo things of less difficulty? Moreover, what wrong were it to any, to have his old and threadbare cloak taken away, and a newer and better bestowed upon him? none at all. Who, unless he were mad, would withstand it? No less foolish would he be reputed, who should so highly esteem his old ha●, worth about three-halfe-pences, as to refuse fifty crowns for it. God taketh from us health, riches, honour, to bestow upon us so much the more grace and glory: what injury call you this? For this cause S. James exhorts us: Esteem it (my brethren) all the joy) that may be, to fall into sundry temptations. To change transitory things for eternal, is not th●s the best mart that may be? Ignatius Bishop of Antioch, was so ardently in love with suffering, that he courageously said: Let there come upon me fire, hanging, quartering, beasts, breaking my bones, & whatsoever else may be inflicted upon my body, yea the very torments of hell, only that I may enjoy Christ. No greater gain can there be, then to lose after this manner.   

Sect. V.  
St. John Climacus relates a strange 
Climacus grad.. 4. ante med. mihi pag. 57  thing, which with his own eyes and ears he had observed in his Monastery, where the Steward was of a very modest and mild disposition. This man, the superior of the Monastery, after some invective speeches (as if he had been unworthy to consort with the rest) commanded to be expelled the Church: but Climacus finding some means of private speech with the Abbot, greatly commended his innocence who had been so much reprehended; to whom the Abbot wisely replied: I know it very well, Father, that our Steward is an upright and religious man, and that he hath hitherto committed no fault which ought so sharply to be reproved; but as you know it were a cruel and barbarous part, to snatch bread out of the hand or mouth of an infant: so you may think a governor of a religious house doth not well discharge his duty to himself or others, if he seek no● carefully to advance those under his charge to as high a reward in heaven as is possible; whether it be by reproofs or contumelies, by scoffs, affronts, accusations, or any other means whatsoever. Virtue by adversity increaseth, by being wounded flourisheth, by injuries is erected, by suffering refined, and without an adversary fades and withereth away. The superior therefore in religion that neglecteth to exercise his subjects in this sort, depriveth some of the reward of suffering, others of the example of patience; and, to conclude, putteth the innocent in danger of pride, by not exercising their patience and modesty: for the fertilest grounds breed weeds and darnel, if they be not cultivated and moistened with seasonable dews of rain. If then the governor of a Monastery doth well & orderly in exercising even his innocent subjects with contumelies, what wrong doth God, the governor of the world's most ample monastery, bounded, as it were, with the walls of the heavens, and vast Ocean? what wrong, I say, doth this omnipotent Father in exercising his children with hunger, diseases, poverty, and other injuries? An excellent discourse. And surely virtue without an adversary withereth away. Even the grave and wise opinion of Quintus Metellus delivered in the Senate, sheweth this. Metellus, after the taking of Carthage, said in open Senate, that he knew not whether the victory had brought more good or evil to the people of Rome: for as it had profited by restoring peace, so it would be no small prejudice by removing Hannibal. For by his passage into Italy, the virtue 
Valer. li. 1. c. 2. post initium.  and valour of the people of Rome was awakened; and being freed of so sharp an adversary, it was to be feared they would fall asleep again: he thought it therefore as great a mischief to have the edge of their ancient valour rebated, as if their houses were burnt, their fields wasted, and treasure exhausted.  
This than may be the Oracle of Oracles; That Virtue without an adversary decays and pines away: without a cross Patience falls asleep. All hail therefore thou most precious cross, that rub'st off the rust of vices, that settest before us the mirror wherein we may learn to know ourselves, that bringest us upon the stage to act the part of patience; thou that crownest us, not with naval, obsidionall, civicke, mural or castrensall, but with heavenly crowns, thou that dost furnish us with all manner of virtue, and never leavest us till thou bringest us unto God. Transfix me therefore (O my dear Lord) burn me, cut me, pull me in pieces in this world, so thou spare me for all eternity. And when hereafter we shall be presented with this bitter cup, and asked, whether we be able to drink it, grant we may courageously answer, we can, through thy divine help and assistance, not our own: for the servant is not greater than his Lord and Master. While Joab, that warlike Captain, takes up his lodging under a tent covered with skins, Urias is ashamed to lie at his own house in a bed of Down. It would be a thing infinitely odious to see delicate members decked with roses and bracelets, perfumed with civet & balsamum, under a head embrued with blood, and pierced with thorns.  
We ought therefore to be most assured, that Almighty God for a thousand reasons, may exercise, and even hardly handle his scholars in this school, with all manner of cares, griefs and afflictions. These are like the strokes which instruct, fashion, sh●pe and square us for immortal beatitude. This is our way to life everlasting. Wherefore (as saith S. Augustine) 
Aug. to. 10. de verb. Dom. Ser. 23. c. 3.  let not stripes dismay us, that the joy of resurrection may comfort us.    

CHAP. III. Why some Scholars are more afflicted in this School than others.  
IT is an old complaint of Scholars in Schools, and of inhabitants in Cities▪ that some are chastised and prese●● more than others; some favourably, others, roughly used: the Crows pardoned, and Doves punished. This seemeth not to go well, since Citizens should live indifferently after one sort; yet for the most part, the contumacious, disobedient, and rebellious, are more friendly entreated, and bounteously rewarded, then good and virtuous persons. Many, and those very holy men, have complained hereof. Why (saith Jeremy the Prophet) doth the way of the impious prosper? Why is it well with all that transgress and do wickedly? Job making the like complaint, saith: Why then do the impious live? Why are they advanced and strengthened with riches? And the Prophet Habacuc much after the same manner. Why (saith he) lookest not thou upon them that do unjust things, and holdest thy peace when the impious devoureth him that is more just than himself? Into the same complaints likewise fell the most holy King David, saying: My feet were almost moved, my steps almost slipped; because I have had zeal upon the wicked, seeing the peace of sinners. And I said, Then have I justified my heart without cause. In vain do we esteem of virtue, if wickedness be more powerful, and vice honoured with ampler rewards than virtue.  
Whosoever thou art, look round about the world, and thou shalt see them die here and there, upon whose life and health the safety of very many depended; and those suffered to live and prosper, for whom it had been better they had never been born: thou shalt see strong and healthful men ●ob and spoil; and harmless creatures miserably afflicted with diseases: Many wicked men advanced to prime dignities, and the honester sort grievously oppressed with poverty; who can ever sufficiently wonder at this? Nay, who is there that would not be moved with with indignation, to see vice flourish every where, and virtue commended, but not advanced? Even Saint Augustine 
Aug. lib. 10. de Civ. cap. 2.  himself saith: We know not by what judgement of God this good man is poor, or that evil man rich.  

Sect. I.  
IT seemeth very difficult for humane reason to apprehend, why wicked men prosper so much in their way: and why, on the other side, innocent Abel is slain before others in the family of Adam: obedient Joseph in the house of Jacob, thrown into a pit, sold to strangers, and cast in prison: Zealous Elias oppressed with hunger, and driven into banishment: devout Daniel condemned to the Lions: patiented Job scourged by the Devil: righteous S. John Baptist at Herod's command dragged to prison: S. Peter, so servant in the love of his master, hurried to execution, and crucified under Nero. Peruse holy Scriptures from the first of Genesis to the last of the Apocalypse, and thou shalt scarcely find any thing more frequent than the calamities of just men. Look back (O you mortals!) upon all precedent ages, read sacred and profane histories, and you shall find all filled with good men's tears. At Athens, Socrates the wise, Photion the good, Aristides the just, Mithridrates the victorious, suffer undeservedly; Aristides banishment, the other death. At Rome Marcus Cato, that exemplary wise man, t●at lively mirror of virtue, is pulled, haled, thrust, spit upon, turned out of his Praetorship, carried to prison, and there, like Socrates put to death. Rutilius and Camillus are compelled to live in banishment; Pompey and Cicero put to death by their own servants. The ends of good 
Se● l. de tranquil. c. ●5. p●st. ●nit.  men are oftentimes very miserable. Will any man than be virtuous, since virtue is so ill rewarded? Saint John Baptist groans in chains, whilst Herod licentiously revels and dances. Poor Lazarus dies for hunger, whilst his executioner the rich glutton, clothed in purple for many days together sumptuously feasteth. Many are the troubles of just men. What doth God all this while? Is he, or doth he seem to be asleep? He that numbereth all the hairs of our head, taketh account even of the Sparrows, and least birds of the air, keeps a reckoning of every lease upon the trees, without whose consent not so much as one of them falls to the ground: can he, I say, behold so many injuries, and tolerate them with patience? How doth God know, and if there be knowledge in the highest? This is that infamous rock whereat so many have suffered shipwreck by despair.  
O you mortals! God is neither ignorant nor unjust. Most wisely and most justly are these revolutions in the world, the first be made the last, and the last first, the innocent punished, and the guilty pardoned. We live here as if we kept perpetually the Saturnalia; the wicked domineer and flourish, good men are made subject, groan and lament; masters serve, and servants play the master's. But how little a while will this continue? F●r otherwise will it be in the eternal world. This is but a praeludium to that better life; let us not wonder to see all things turned upside down in this game, virtue oppressed with continual labours, and vice enjoying all ease and delicacies. There is nothing upon earth done without cause. Some I will here set down.   

Sect. II.  
THe first reason is, that we may be conformable with Christ. For whom he hath foreknown and predestinated to be made conformable to the image of his Son. God hath sent his Son unto us: but what image, I pray you, hath he given us of himself? No other than that which represented him a man contemptible, miserable, and nailed to the Cross. Behold, (O man!) what image thou must imitate, to whom thou must conform thyself. The whole life of Christ was nothing but a mere cross: and wouldst thou frame a quiet life to thyself, flowing with delights, and replenished with pleasures? Christ before he was born had a stable pointed out for his nativity: scarcely was he born, but his death was sought after; being born, he was laid, not in a cradle of Ivory or Silver, but upon straw in a homely manger. His infancy and youth he passed in labour and want, witness himself; I am poor (saith he) and brought up in labours from my youth. When he began to preach, he had many contumclies, affronts and injuries offered him; some took up stones to throw at him, others led him to the top of a hill to cast him down headlong. Finally, to conclude and crown, as it were, all his injuries, at last he died on a Cross, and was buried in another man's tomb. And as Christ began to suffer before he was born, so ceased he not to suffer when he was dead: for after his death and burial, he was called, Seductor ille, that seducer. Very truly said Christ of himself: Against me all thy wrath hath passed, and over me thou hast brought all thy waves. This is the Image of his Son, which God proposeth to be imitated. This is the court-colour, and to be diversely afflicted, is to wear our Prince's livery. It is a most true saying, That all the life of Christ 
Tho. de Kempis, l. 2. c. 12. n 7.  was a continual crucifying and martyrdom, and lookest thou for joy and tranquillity? It is the custom of some Academies, to  those that live a●d study together, in garments all alike so is it the pleasure of God, that all his scholars in the school of Patience, be clad in the same colour, all suitable to his Son, with contempt, ir●isions, calumnies, calamities and affronts: he hath predestinated them to be conformable to the Image of his Son.  
The second cause is, calamity and affliction awake men out of sloth. We are most of us unwilling to take pains, and very prone to sloth and idleness. Hence comes it, that unless we be roused, we wax sluggish and sleepy, not without danger of our salvation. Garments lying still unworn, are eaten with moths; a field for want of tilling, is overgrown with thorns; a standing water is filled with Toads and Frogs: and a man never exercised with calamities, becomes effeminate by pleasure, and corrupted with vice. For whilst men sleep, the enemy comes and sows darnel. Whilst S●●son s●●pt in the bosom of D●●ila, he l●st both his hair and strength: the Philistines waked him indeed, but to his cost, being deprived of his hair and strength to defend h●m. Scipio Nasara, (that soul of valour and wisdom) would have Carthage spared for no other reason, then to keep the Romans awake. God himself placed in the midst of Israel, the Hetheans, Gergezeans, Amorrheans, Ch●naneans, P●erezeans, Heveans, J●●●zeans, most pot●st enemy's, lest Israel shoul● sleep in vice and iniquity, and to m●●ster them occasion of perpetual war an● victory.  
David, before he was proclaimed King, shrouded himself in the dens of wild beasts, hardly secured from the secret practices of his enemies, he made a scruple even to touch Saul his mortal enemy: but when he had purchased his peace, and flowed in pleasures and idleness, he feared not, by letters, to procure the death of his most faithful servant Urias.  
The Church of God never more flourished, then when she was most afflicted, amidst swords and crosses, she beheld the combats and victories of her Martyrs. After the same manner goes it with every particular man; no sooner is he at truce with adversity, but he becomes sluggish and vicious: assuredly, unless we be often stirred up, and visited, and even galled with adversity, we languish and lose ourselves with idleness. We are perpetually inebriated and sluggish, unless something happen to put us in mind of humane misery. But observe here what the master doth sometimes in the School: He sees two of his scholars sleeping in their several places, and forthwith calls aloud to one of their fellows, saying, Pinch that Boy, and awake him; mean while lets the other sleep, as if he saw him not. And why commands he not both to be wakened? The reason is, because the one is docible & capable of learning, and shortly after shall be commanded to repeat his lesson, being of a sharp wit, & ready tongue, and therefore well beloved of his master. The other Endymion, is the dunce & drone of the school, never better, or more at quiet then when he sleeps. Such an one as this the master passeth over with neglect, and had rather have him sleep, then pr●●e and disturb the rest. So Almighty God provokes, incites, and exercises his most forward and aptest scholars, scourgeth every child whom he receives into his favour.   

Sect. III.  
THE third reason is to increase their faith. He that learns, aught to believe. We believe there is a heaven prepared for the blessed, and a hell for the damned; but, I beseech you, what lively faith or assurance have we of either? No eye could ever penetrate to hell, nor do any return from heaven to declare how matters go there. This cogitation afflicteth many: for some thinking not rightly with themselves, have said: There was never any known to return from hell. Nevertheless, we must believe that there are both these places, except we conclude that God is unjust: for if he who hath covenanted to punish the wicked, and reward the good, pays neither in this world, certainly in the world to come he will not fail, both to punish the one, and liberally to reward the other. But most evident it is, that many here want the reward of their virtue, and in stead thereof are oppressed with penury, afflicted with diseases, and environed with whole troops of miseries. Neither have the wicked their payment in this life; for they sail with a prosperous and favourable gale of wind: whereas they deserve to be tossed with the most tempestuous waves that may be. Well then, may the hope of the virtuous daily increase, and the bad have most just cause to fear, that he whom they so much hate, shall be their judge at last. Certainly there are none, how good or bad soever, but shall have their hire. Seeing therefore none are so wicked, but that sometimes (even forgetting their wickedness) they do or say well: for which, how little soever it be, they shall receive a temporal reward; notwithstanding they shall have their eternal punishment at length, though deferred for a time. The highest is a patiented debtor. Wherefore by this means our faith may be strengthened, and by these temporal punishments and rewards, gather an assured belief of eternal.  
The third reason is to illuminate the understanding. The master in the School ought principally to labour, that children by little and little may learn to grow wise, cast off their childishness, and come to know their own ignorance. This is that which God himself endeavoureth in the School of Patience: That vexation may give understanding.  
In very deed we never sufficiently apprehend how miserable and fr●il we are, till our own miseries teach us. Moreover, we are too much besotted with self-love, and easily thereby persuaded, that we are unable to endure many things: And yet the testimony of experience itself setteth before our eyes, and teacheth us, whether we will or no, how much we can (if our will be not wanting) endure for Christ's sake. Many sick persons suffer that, which when they were well, they thought they could never have endured: yea, and by suffering this, learn how poor & slender our patience is in time of health. It is an easy matter to be patiented when we have nothing to trouble us. King David blaming himself, said: In my prosperity I said, I will not be moved for ever. Thou hast turned away thy face from me, and I was troubled. Peter (if he had not fallen so miserably) would never have believed himself to be so weak and pufillanimous. In the place of the last Supper he boasting said: Although I were to die with thee, yet would I not deny thee, though all should be scandalised, yet would not I But shortly after he saw his own weakness. For this cause the wise man adviseth: My son, in thy life time try thy soul, and if it be wicked, give it no power. What knowledge hath he of himself, that is not tempted? To know himself, he must try himself. No man knows what thou art able to do, no not thyself, unless some difficulty give thee oceasion thereof. How far the alarm will awake a man's courage, is then known, when the alarm is given. The sent of pepper is not smelled till it be pounded. It is never known how well the Lute or Harp are tuned, till they be touched. How patiented the blessed mother of our Lord was, appeared in the stable at Bethlehem, by her flight into Egypt, and under the cross at Jerusalem. These most holy anchorites Stephen and Benjamin, shown their patience by suffering most grievous diseases: Stephen by stretching forth his putrified limbs to the Chirurgeon to be cut off, while he, the patiented, not to lose time, wove palm branches with his hands; and with so undaunted a courage and countenance, suffered himself to be cut, as if it had not been his arm, but another's body. And when others, even with looking on, were sensible of his pain, he said unto them: O my children! what soever God doth, is to a good end: Let us combat, let us suffer, whilst we are as Champions within the lists. It is better to suffer a short pain, then to be involved in everlasting torments. Benjamin, who 
Pallad. cap. 30 de Steph.  for the space of fourscore years, lived a most perfect life, and was reported to heal diseases, was, notwithstanding, himself miserably afflicted with the dropsy. Of this man Dioscorus the Bishop spoke, when visiting him, with Evagrius and Palladius in his 
Idem Pallad. c 18. & Heraclid. in s●o paradiso, c 2. in fin●.  company, he said: Come, I beseech you, let us behold another Job, who not only conceals his pains and griefs with patience; but also rendereth thanks for that he is visited with sickness. To whom Benjamin himself replied: Pray, O my brethren! that my inward man may not be sick of a dropsy. My body benefited me little when it was in health, nor hurts me now it is sick.   

Sect. IU.  
THe fifth cause is, for that affliction is the greatest sign of profit, and a special incitement thereunto. Schoolmasters require most pains and industry at their hands who are most hopeful. The wise Roman excellently discoursed 
Sen de Provide c. 4.  of this. Those therefore (saith he) whom God liketh and loveth, he animate●h, correcteth, exerciseth; but those whom he seemeth to cherish and spare, he reserveth untouched for future miseries. You are deceived if you think any m●n exempted: there are none so happy but shall have their share in afflictions, whosoever he be that seems dismissed, is but deferred. Why doth God afflict the best men with corporal infirmities, and other adversities? Why are the hardiest men in the camp put upon the greatest danger? The Captain sends his most selected men to lie by night in ambush for the enemy, to discover the passage, or make way through the watch. Not one of them sent forth, saith, the Captain hath dealt ill with me, but rather he hath disposed well: The same let every one say, who is commanded to suffer that which abject spirits would faint and shrink at. It hath pleased God to do us this favour to manifest what man is able to suffer. God therefore taketh the same course with good men, which masters do with scholars: they expect that those who are most hopeful should labour most. Did the Lacedæmonians, think you, hate their children, whose abilities they made by stripes a public trial of? their parents themselves animated them to endure the blows courageously; and even when they were mangled and half dead, multiplied wounds upon wounds. What wonder is it that God handles generous spirits so roughly? Virtue is never taught by soft and gentle means. Are we scourged and tormented by calamities? we must not think it cruelty, but a combat, which the oftener we undergo, the sooner we shall become valiant. Whom our Lord loveth, he chastiseth. To this purpose Saint Augustine saith excellently well: Good 
Aug. in Psa. 93.  men live in labour and travel, because they are scourged as children: Evil men rejoice and exult, because they are condemned as strangers. Fear not therefore to be scourged, but rather fear to be disinherited.  
Pharaoh King of Egypt, made a 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 unlawful pleasures, and loving continency, etc. this man Pharaoh (the Prince of darkness) seeks to kill, and with a thousand engines and stratagems fights against him. Let it not therefore seem strange to any, that Crows are pardoned, and Doves grievously punished, that the wicked are happy, and the lovers of virtue miserable. It was anciently the saying of Demetrius, No man seems to me more 
Senec l. de Provide. c. 3.  unhappy, than he that hath never been unhappy. In like sense Bias called him unhappy who could bear no unhappiness. These speeches of wise men Seneca confirming with his most illustrious testimony, saith: I will give thee 
Son. Epist. 124. & he omnium Epist ●larum clausu●a est.  a brief rule or scantling, whereby thou shalt measure thyself, and know whether thou be'st perfect or no: Thou shalt then be good thyself, when thou once understandest those to be happy who are most unhappy. What Christian then is there that will not think himself miserable, even for this cause alone, for that he seldom it miserable? A thousand reasons may be produced to this purpose.   

Sect. V.  
BUt suppose we could find no reason why we should be justly miserable; yet we must not so utter the least word against our master's command. Know we not how Scholars are treated? If the master out of his chair pronounce this sentence: be gone sirrah and prepare for a whipping, I will come instantly: the scholar notwithstanding presumeth to mutter, saying, why fir? why master? what have I done? the master presently replies, what varlet? standest thou ask why thou art to be whipped? get thee gone quickly, thou shalt have twice as much for that fault which thou hast doubled by ask me why? Very well saith Salvianus, as it were in the person of a 
Salu. l. 3. de Prov.  Schoolmaster. Why askest thou me, why one is greater, another less, one miserable, another fortunate? I know 
De quo part. 2. cap. 6.  not what reason God h●th for it, it is a sufficient reason that I show 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 governor of this school, why do we (miserable worms) mutter against it.  
King David curiously searching into this point, was of opinion he could find 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 children, to wit, Abel, Noah, Abraham. Isaac, and the dearest friends of God, whom I should grievously accuse, should I avouch they were forsaken of God, or that they had in vain lived virtuously, because (as is most apparent) they chastised. It is a labour to me until 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 book of God's accounts. Whosoever therefore considereth these unequal punishments of mortal men, let him pronounce that saying of the Kingly Prophet. Thou art just, O Lord! and thy judgement right. I am severely punished, but confess I have a thousands times deserved it. It is not f●r me to take account of God why others are punished. Thus much only I know that the judgements of God are an infinite abyss. The eye of God always waketh, and only connives at the sins of men, when you think it sleeps.  
Saint Augustine inciting us to attention that we may the better understand this secret, saith; see my brethren, and advisedly observe: God is grievously displeased with him whom he suffereth to sin and scourgeth not. For whom he truly and mercifully loves, he doth not only forgive him his sins that they may not hurt him in the world to come, but likewise chastizeth 
Aug. in Psal. 98. post med. mihi pag. 453  him, lest he should always take delight in sin, wherein God is like an expert Physician who knoweth exactly what is most proper for every patiented. Tell me why a Physician ministereth more Wormwood or Ellebot to one patiented then another? Because his disease or complexion requires it. Think the same of God, who by the month of Saint Augustine speaketh in this sort to the sick person: I 
Aug. ib. pag. 454.  know whom I cure, let not the sick man advise me. What I apply eats in like a corrasive, but withal heals thee. The Chirurgeon, though thou intreat'st him, takes not off his plaster till thy sore be cured; virtue is perfected in infirmity, and therefore it is a 
Lip. l. 2. de Const. c. 8.  most true saying. The only and surest trial and refining of virtue, is affliction.    

CHAP. IU. Five kinds of punishments and afflictions are particularly explained.  
A Great Prince commanded his device to be expressed in this manner. A gourd floating on the top of the water, and as if it understood its own state and condition, speaking these words: ●●ctor non mergor, I am tossed, but sink not: for gourds swim aloft by reason of their light and spongy substance. Not much unlike this was that device which Claudius Paradinus speaks of, borne by Admirallus Chabotius, a man of great renown, to wit, a windball or ba●oone, with this Motto, Concussus, sur●o: Strucken, I bond aloft, for these balls by blows are forced to mount and fly upward. Many men never carne to be wise till they be beaten with their own rod; th●y aspire not to heaven, but when they begin to loathe the earth; they elevate their minds to eternal, when they have ill success in frail and transitory things. Concussisurgunt, being strucken, they rise and bound upward, like bladders blown with wind; the h●rder they are strucken, the higher they mount. This we have sufficiently showed in the three former Chapters. Now we proceed to the ten several kinds of afflictions and calamities which we intimated before.  

Sect. I. Rods.  
THe first instrument wherewith scholars in the school of Patience are corrected, ●s Rods; diseases and infirmities are afflictions known to all men. Is there any so healthful that he feels not now and then the smart of these Rods? There is scarcely any that is not hereby put in mind that he is mortal being subject, as he is, to so many diseases. The strongest complexion in the world is not exempt, but feels sometimes gnawing, aching, or griping pains. Either their head, eyes, teeth, arms, legs, or stomach aches. And what wonder? We are even a seminary of diseases, & do we think it strange to be sick? Diseases creep into every age and state of life. We are no sooner borne but we begin to be sick: and therefore may believe Saint Augustine, for who is there, 
Aug. in Psa. 102. ante med mihi pag. 473.  saith he, that is not sick in this life? who is there that lingreth not in one languour or other? our birth in this mortal body is no other than a praeludium or entrance to infirmities. Why then are we afraid at the approach of diseases?  
This life is a perpetual disease. But 
Idem Serm. 74.  yet believe me, there is a place for virtue in sickness: which by the saying 
Senec. Epist. 76.  of Saint Ambrose is verified: the infirmity of the body is the sobriety of the mind. Infirmity is the forge of virtue; and, as Hierom saith, it is better to have the stomach sick than the mind. There have been some, but very few, who have lived to fourscore years of age in perfect health: yet this old house began to decay, and at last was dissolved, and utterly ruinated.  
Thus much let us be assured of, that for the most part, none behave themselves better in sickness, than they who in time of health have often learned the Art of suffering amongst sick persons. Here let every man question himself in this sort: If thou wert in this state, how wouldst thou demean thyself? how mildly and pleasingly wouldst thou speak? how patiently wouldst thou suffer thy pains?  
To seek for health from witches, or sorcerers, is the property of a man desperate, and wretchedly in love with his life. Is there not a God in Israel, that you go to seek counsel of Beelzebub the God of Accaron? Let our sickness draw us to God, not to the Devil the enemy of God.  
The Hebrews when they were freed from diseases and slaughters, forgot their God: but no sooner were their infirmities multiplied, but they made haste to return unto him. Sometimes the neck, foot, or arm is cauterised to cure the head: So God burns and cauterizes the body with diseases, to heal the soul. A painful disease makes a sober soul, saith the wise man. And to say truth, it is better to be scorched with a burning fever, then with the flames of sin.  
Many then detest at last, and loath their unlawful pleasure when they are visited with sickness. Rightly said S. 
Greg. hom. 1●. in Evang. propius finem.  Gregory, By the divine goodness it comes to pass, that an inveterate habit of vice is purged with a long malady. Our evil customs which have continued long without any amendment, deserve oftentimes a long punishment; and if God chastise so severely when he pardoneth, how sharply will he strike when he is incensed? How rigorously will he punish the reprobate, seeing he bears so heavy a hand over his beloved children?  
There was a certain religious man, (as testifieth Ruffinus Aquileiensis) who earnestly requested an holy Anchoret named John, to cure him of a tertian. No, said he, for hereby you seek to be deprived of a good thing, and for you most necessary: For as  are washed with soap, so is the soul purified by sickness. The disease of the body is the health of the soul. Virtue in infirmity is perfected.  
This (on a time) moved a certain religious old man (as I find written by many) to say to his sick Scholar ● Courage (my child) let not this disease of thy body trouble thee. If tho● be'st iron, this fire will burn off thy rust, if gold, it will refine thee: be not the fore discontented: if it be Gods will to afflict thee with sickness, who art thou that darest resist or repine against his blesled will? bear it then courageously, and beseech God to conform thy will to his in all things.  
Sure if we would consider of this matter as we ought, should find sickness to be so great a benefit, sent from God, that a hundred year's service were too little to deserve it. In sickness we are invited to make our peace with God, whom perhaps before we opposed and grievously exasperated. Blessed Saint Gregory saith that sick persons are to be admonished to consider how much good they may reap by corporal afflictions, which both expiate the sins formerly committed, and restrain them from committing the like afterwards. Most wisely said Solomon. The blueness of the wound will wipe all evil, for according to the interpretation of S. Gregory, and smart of God's chastisements, purgeth all sins either of thought or deed.  
Wherefore sick persons are to be advertised, that in this respect they 
Greg. part. 3. pastor admo. 3 med.  may think themselves the children of God, for that they are chastised with the scourge of his discipline, for were it not that he intended to bestow on them an inheritance after their, correction, he would never so carefully, and to their trouble, instruct them. Wherefore he that is afflicted with bodily sickness may comfort himself and say, let my body perish, which of necessity must perish, so my soul be saved. Can any man be grieved to see his old rotten cottage pulled down, and in stead thereof a fair new fabric erected? Let not then the sick man (though he have one foot in the grave) be discomforted: we know if our earthly house be dissolved, we have another provided by God, not a perishing manufacture, but an eternal house in heaven.  
But you will say it is an easy matter for him that is sound and in good health to comfort the sick, we would perhaps change our note, were our health exchanged for their sickness. What sick man will ever be persuaded that corporal infirmities are to be preferred before entire health? By your good leave (sir) you express yourself herein to be too much a man, and altogether ignorant of Christian discipline. Know you not that of Saint Paul? When I am infirm than I am strong. In this sense Saint Gregory said: while rough adversity weakeneth 
Oreg. l. 29. Moral. c. 15. propius finem.  holy men, it maketh them stronger. The flesh pampereth and cherisheth itself with delicious viands; but the spirit is supported by sharp and rough entreaties: the one is fed with delights, the other nourished with bitterness; and so the flesh for a time, lives sweetly, that the spirit may die eternally.  
But give me leave, I pray you, to answer here your objections.  
Pain, say you, is hard and unsufferable. To which I may reply; But you are a weakling and effeminate.  
There have been but very f●w that cou●d endure pains and dolours.  
Answ. Let us be of those few.  
But we are weak and frail by nature.  
Answ. Cast no imputation on Nature, she hath brought us forth strong and vigorous.  
Is there any man that seeks not to avoid pain?  
Answ. It pursues them that fly from it: if the dolour or grief be small, let us bear it; a little patience will suffice: if the pain be great, let us endure it, the glory will be the greater.  
But a man in perfect health might spend his time more vertucusly.  
Answ. Nay, fare less. Think that saying of Saint Augustine verified in 
Aug. Tract. 7. ●n joan.  thee. How many are there wicked in health, who sick would be innocent? Sin is pruned and cut off by sickness.  
But O how rich is he that hath his health!  
Answ. No, in sickness thou beginnest to be acceptable to God. Reckon this amongst other benefits of thy disease: we never set a right value on health till it be taken from us.  
O how weak and how feeble am I now!  
Here let Saint Bernard answer thee: Better it is to be broken with labours and dolours, and be saved, then to remain 
Bern de inter d●mo●. 46.  in health and be damned.  
O what a slave am I to pains and grief!  
Answ. Reflect thine eye from thyself upon Christ crucified: there view a man of dolours indeed, and knowing infirmities: for he truly bore our languors, and sustained our dolours. Ah! when will this obstinate and cruel disease have an end?  
Answ. It is a sign of cold love to desire presently an end of suffering for Christ, before we have well begun.  
But if I were now in health, I would go to Church and purify my soul with heavenly Sacraments.  
Ans. Believe me, the least degree of patience in sickness is the best means to expiate thy sins.  
Therefore as blessed Saint Gregory adviseth, we must say to the sick, that if they believe they have any right to their country in heaven, they must of necessity suffer labour and pain here, as in a foreign land: Let him that is sick commend himself to the divine goodness, and say: Even thy rod and thy staff have comforted me. Here let me be pricked, here tormented, here burned, so I burn not everlastingly.  
Think not much, I beseech thee, gentle Reader, to peruse what the harbinger of eternity brings, to compose and rectify the thoughts of sick persons. Here we surcease, to avoid prolixity.   

Sect. II. ARROWS.  
PAins and griefs are arrows piercing deeper than any two-edged sword. King David being very sensible of these arrows, saith: Thy arrows are sharp; cares, irksomeness, grief, fear, sickness, wound the soul like arrows. It is in a manner the greatest grief of all to have a wounded mind. For as mental delights far exceed all corporal; so the grief and anguish of the mind far surpasses all other dolours.  
Christ the Redeemer of the world, on mount Olivet and mount Calvary, complained not of stripes and scourges, nor of the sharp pricking thorns and nails, but upon the cross cried out of his grieved mind, that he was forsaken of his father.  
The sorrow and heaviness of Christ was inexplicable, which caused those lamentable voices: My soul is heavy even to death. And, My God, my God, why hast thou forsaken me? The wounds of the mind exced all penal acerbities: And therefore the wise man said, Grief of heart is an universal wound.  
Sometimes Almighty God brings his servants into such straits, that all things seem to oppose them; and, which is the greatest misery, they think that God himself is highly offended with them. Nevertheless, they are not destitute of hope, but again and again cry, O my Lord God in the day I have cried, and in the night before thee: because my soul is filled with evil things, and my life hath drawn near to hell. I am poor, and in labours from my youth: Or (according to others) I am afflicted, and like to one giving up the ghost: from my youth I have born thy terrors, and have trembled.  
The Scripture tells us, that the Hebrews passing out of Egypt, came into Mara, and could not drink the waters of Mara, because they were bitter, etc. There he gave them precepts and judgements, and there he tried them. Here one will say, I beseech thee, Lord, was there not a more commodious place for the enacting of thy Laws? Did the worst seem unto thee the fittest? here the very water itself increased their thirst.  
But (Reason) what meanest thou here to expostulate? There God established Laws and Precepts, and there he tempted and tried them. For this affair the most incommodious place was most fitting for them. In the richest and most fertile countries, amidst delicacies, the Law of God, for the most part, is contemned. Felicity is but stepmother to all virtues. They who are oppressed with adversities, and fearful of losing their estates, learn sooner to fear God, than they who by felicity are invited to lasciviousness. For the most part God is nearest unto us in adversity. Therefore Nahum the Prophet said: Our Lord was in the tempest, in the whirlwind of his way. God comes to us in the midst of lightning and thunder, and then commonly he is nearest when the tempest of affliction is greatest. Witness Saint Gregory: The evils which here oppress us, compel us to have recourse unto God.  
Jonathan and David (that noble pair of friends) thus agreed between themselves. I (said Jonathan) will shoot three arrows, and will shoot as it were practising at a mark. I will likewise send a boy saying unto him, go bring me my arrows, if I say to the boy look, the arrows are on this side thee, take them up, come to me, for then all is in peace, and nothing amiss. God every day and moment shoots and sends forth his arrows out of his bow, and poureth forth on men all kinds of maladies. Whosoever is strucken with one of these arrows, let him not be appalled or dismayed at the wound, behold the arrows of God have transfixed thee; peace i● with thee, and there is no hurt done. These wounds are signs of health. But these shafts (thou sayest) miserably torment thy mind, and often times afflict thee with extreme anguishes. To be vexed in mind, to repent, to be contristated, to grieve and fear, are horrible torment● to the m●nde. Admit all this, yet if thou patiently receive all these arrows shot against thee, fear not, peace is with thee, and there is no harm done, thy God liveth.  
Behold King David who perceiving himself more than once wounded, saith; thine arrows are fixed in me, and thou hast confirmed thy hand upon me. He did not only lament and groan at the arrows shot against him, but also at those that were fixed and sticking in him. There were many things that grieved and troubled this good king. Be●sabe was no sooner delivered of a son but it ●yed. His son Ammon committed incest wi●h his daughter Thamar then ready for marriage. Ammon himself being drunk at a feast, is slain by his brother Absalon. From this degenerating son Absalon, that good father deposed from his royal throne, and deprived of his crown, is forced to fly as from the face of an enemy. Behold what deep wounds these arrows made in King David I not one or two, but very many they were that showered down one his head.  
And how sharp and penetrating was nathan's speech pronouncing in public, Tu es ille-vir, Thou art that very man; why hast thou contemned the word of thy Lord (saith God) that thou mightest do evil in my sight? wherefore the sword shall not departed from thy house for ever, because thou hast despised me. Behold, I will raise up mischief upon thee from thine own house, for thou hast done thine actions in secret: but I will perform that word in the sight of all Israel, and in the sight of the Sun. Behold almost as many arrows as words. O what deep wounds made these penetrating Darts in the king's heart? arrows (and those innumerable) they were wherewith he was transfixed on all sides, yet comfort was not wanting: King David lost no courage, for though the shafts of God pierce, stick fast, torment and rend; yet soon after they f●ll away. Death like a Chirurgeon pulls them out. For thine arrows pass quickly away, and the voice of thy Thunder in a wheel.  
How many soever the arrows be which God shooteth against us, they are soon drawn out by his all curing hand. The moment seems somewhat long wherein we are afflicted But that indeed is a voice of Thunder; depart, be gone, you accursed, go into everlasting fire; away, get you gone, weep for ever, burn for ever. O dreadful! this voice shall be for ever circumvolved on the wheel of eternity. This Thunder shall be perpetually in the ears of the damned, and shall never cease to transfix as it were with wounding Darts, those guilty souls. But now the arrows of our Lord are transitory, and therefore may well be called silver and golden shafts, for that they come from the hand of God, pass away speedily, and give for a little patience an immortal reward.  
Dictamnum is an Herb well known to Hearts, and Goats, which having tasted, the arrows fall from their wounded sides, as Virgil sings,  

Virg. l 12 Aen●id.  Non illa feris inc●gnita capris Gramina,  
Cum tergo volucre● hasere sagit●ae.  
An herb which savage Goats know where by kind,  
(While shafts are in their bodies fixed) to find.  
If wild beasts wounded with arrows have natural remedies so near at hand, shall our sore want a salve? Even this thought alone (that the shafts of our Lord will soon pass away) if it be seriously weighed and applied, is an excellent receipt; for what doth sooner mitigate sorrow, then to consider with confidence that God will end the grief, and bring consolation, and with it eternity which shall never have end.  Dabit D●us his quoque finem. 
Annaeus the Philosopher comparing Maecenas while he lay in his downbed, to a miserable man hanging upon a cross, saith Maecenas endeavoureth to procure sleep by soft musical st●a●nes gently resounding a fare off, but though he make himself drowsy with wine, and seek to quiet his perplexed thoughts with a thousand delights yet shall he lie as broad awake upon his downy bed as the other on the cross But its a comfort to the one that he suffers for a good cause (and as we may say for Chr●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 suffering itself.  
A sick and discontented mind shall never be perfectly cured with delights. The greatest comfort of a troubled mind is to suffer adversity for Christ's sake; and after the speedy end of his misery, expect eternal solace.  
Let us therefore endure and persevere; blessed eternity is near at hand, all adversity and trouble whatsoever a man suffereth in this life, all cross●s, be they never so grievous and horrible, are (as Saint Augustine saith) in comparison of eternal fire, not only light 
Aug. ●o 10. Serm 19●. de tempore ante med. mihi. pag. 298.  and trivial, 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 emblems of poverty. Poverty (if it lighteth upon a man that knows how to make good use of it) is a most efficacious means to attain to virtue. God in the School of Patience, divers ways makes use of this instrument. There are some brought to such extreme poverty, that they have not so much as bread to satisfy their hunger, nor are they able with their hand-labour to get their live: these are worthy of compassion. Of such may be understood that saying of Diogenes: Poverty is no ordinary sickness. There are others who suffer in private a world of misery (shamefaced beggars I mean) who rather choose to starve then beg: certainly these deserve no less commiseration than the former. There are others poor and needy, but withal idle and lazy, such as might easily free themselves from poverty, if they would first shake off sloth: they will take no pains, and so fall into the snare of beggary. They had rather starve than not be idle. There are others very laborious, but crossed by domestical 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 p●wn'd their so●ls. To these we may well say He is rich that is not in debt. And finally, some there are who seem poor only to themselves whereas indeed their disease proceeds not so much from poverty as covetousness: 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 kind of people you shall hear often complaining, how many things do I stand in need of? And surely these ungrateful wretches, who are not content with their estates, are not only very poor, but even in some sort most miserable. Next to these are they of whom Saint chrysostom speaks: 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 powerful motive to embrace virtue.  
Poverty, said Seneca, is no evil but 
Sen. ep. 123. fin●.  to him that repugns it. Saint Chrysostom calleth it the mother of health. Saint Augustine, the mistress of all 
Aug. in Psa. 76.  Wisdom and true Philosophy. It is most certain, for howsoever the enemies of poverty oppose it, she, the inventor 
Basil in Hexam.  of Arts, derogates from no man, unless he disparage himself; as excellently Saint Basil said: To be called a poor 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 constancy. Wherefore he long since forewarning us, saith; And I will turn my hand, I will refine and purify thee from thy dross, and take from thee all thy T●n.  
Absalon 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 royal young man? The books of King's record? And when he had sent the second time, and he would not come unto him, he said to his servants: Know ye Joabs' field that lies near to mine, containing his barley harvest? go therefore and burn it with fire. After this manner God humbleth many men, and with flames of poverty even forceth them to better courses. Whom he knoweth to be proud, or else forseeth (except he prevent them) they will become contumacious and insolent.  
Let this therefore be the Lesson which we ought to learn in the School of Patience, lest poverty (a thing in itself not evil) by the abuse become an evil unsupportable. The wise man to make us cautious herein, saith: Through poverty many have offended and gone astray: for some to have wherewith to fill their bellies, cheat and steal: others prostitute themselves, and set their souls to sale. These make ill use of poverty, a thing very good of itself.  
The Scholars in the School of Patience must otherwise behave themselves when they are burned with the fire of poverty. Each of them may say, thou hast examined me with fire, & there is no iniquity found in me. All extremities are rather to be endured, 
Chrys Hom. 71. in Mat.  then to offend God. Better it is to beg then steal.  
Saint Bernard through ardent affection 
Ber. Ser. 16. in Psa. Qui habitat. ante finem mihi. pag. 559.  to poverty, said, It is better for me, my Lord, to be in tribulation, so thou be with me, then to reign, feast, or glory without thee: It is much better to embrace thee in tribulation, to have thee with me in the furnace of poverty, then to be even in heaven without thee. What are we afraid of? Why delay we? Why seek we to avoid this furnace of poverty? The fire is terrible, but our Lord is with us in tribulation: If God be with us, who can stand against us? Let us therefore, that we may take no harm by poverty, seriously revolve this in our mind, that all poverty, whatsoever it be, is laid upon us by God for our greater good, that we may be throughly refined from our dross.  
Even as a tender and loving mother when she beholds her child playing abroad in the yard, fiercely assaulted by Turkey-cockes and hens (because he is in a red coat) with wings raised, train displayed, and bristling crests; presently steps to him and takes him from those furious fowls, and (though the child cry and mourn to see himself disrobed) she pulls off his scarlet wherewith Turkeys naturally become so fierce, and all this she doth for the good of her little one, not moved at all with his fond and childish tears: let him weep and spare not, so he may escape this imminent danger. So God oftentimes uncloathes us, takes away our goods, oppresseth us with poverty, but all for our good, for by this means we are delivered from many dangers, from the assaults of the Devil, and snares of manifold sins: but we like children cry and lament, wrangle and complain that we are deprived of necessaries, and brought to utter beggary. Oh you foolish babes! why weep you, why complain you? all this is done for your good. God would not have bereft you of temporal substance, but that he foresaw they would become very prejudicial to you; he would not have reduced you to this poor estate, but that he perceived from all eternity you should not otherwise attain to the kingdom of heaven.  
Wherefore, commit these anxious cares to this most loving father, who infinitely exceeds in providence and compassion, the most tender mother. But thou art poor, yea, poor against thy will; give me leave then once more I pray thee, to answer thy objections.  
Poverty, thou sayest to me seems intolerable. Answ. Certainly thou art more to it, than it to thee.  
I am forsaken and contemned of all. Answ. Save only God; his eyes look upon thee poor man.  
O! how happy are the rich and wealthy? Answ. Oh miserable happiness! for the hoarding up of riches is full of labour; the possession full of fear; and the loss with grief, the love 
Bern de convers. ad Clericos c. 13. & the 5. negotiate. mihi. pag. 1748.  of riches corrupteth, the use is burdensome, and their decrease full of vexation and trouble.  
What is more miserable than beggary? Answ. Perhaps thou art ignorant of that which all men know. Lazarus the needy beggar was after his death placed in Abraham's bosom, and the rich glutton in the midst of hell: the one by Angels was in the place of rest; the other by devils buried in hell.  
He that hath money, hath all at his command.  
Answ. Nay rather he hath nothing if he be destitute of virtue: thou hast all things with thee that may make thee good. When the rich man shall sleep, he shall take nothing with him, he shall open his eyes and find nothing.  
We may be poor though we abound in riches.  
Answ Certainly great is that man who is poor in the midst of riches, but far more secure is he that wanteth them.  
Alas how void and empty are my coffers?  
What matter is it how empty thy chest be? look to thy conscience: he is rich enough who hath a quiet conscience.  
But I want necessaries. Answ. Perhaps thou rather wantest industry to provide necessaries. It is not much that nature requireth, but the mind and the eyes are insatiable: desire is never satisfied. Nature contents herself with little.  
The poor man lies every where dejected.  
Answ. Cheerful poverty is most honourable: whosoever agrees well with poverty, is rich; he is not poor that hath little, but he that covets much.  
Poverty is extremely prejudicial both to me and others.  
Ans. It would damnify neither you nor others, but that your poverty proceeds more from viciousness then want.  
Poverty is an obstacle to me in all things.  
Answ. Rather say; it furthers you, if thou wilt be at rest and find repose of mind, either thou must be poor, or seem so without care of frugality, thy endeavours can never avail thee: for frugality is voluntary poverty.  
Say what you will, poverty is an insufferable misery.  
Answ. Give me leave I pray to tell you, Seneca convinces you of untruth, who directly saith that there is no evil in poverty, so a man keep himself 
Sen. consol. ad Hell c. 9 post medium.  free from the frenzy of avarice, which subverteth all.  
Oh you that are poor! whosoever you be, what think you of such a father who sees his little son with bread in his hand, and a mastiff lying in wait, and ready to bit him by the fingers? were it not a point of wisdom in him, and a wary foresight of future mischief, rather than a depriving the child of victuals, to snateh the bread out of his hand? So God sometimes deprives us of food and temporal felicities, not to impoverish or famish, but to reclaim us from sin. Is not virtue for the most part banished, & all kind of vices embraced in their kingdom, where men far daintily, sleep largely, and spend the day idly.  
Happy therefore are the poor, who willingly embracing poverty, entertain it as a special friend to virtue. To this end was that generous speech of Saint Paul uttered: The things which were to me a gain, the same I deemed for Christ a detriment.  
No man is worthy of God, but he that knows how to contemn riches, and he is truly rich who agreeth well with poverty. To this purpose Diogenes said: Poverty is a virtue which is learned of itself. The matter is plain: 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 thorns, and not wound his own conscience? poverty alone is not wounded by this thorny brake. He abhors not poverty who aspires to blessed immortality. For as truly saith Saint Gregory: Whosoever he be that fixeth his desire upon eternity, can neither be deterred with poverty, nor shaken with adversity.   

Sect. IU. A Garland of Straw.  
THE Garland of Straw signifies all kinds of scoffs, derisions and contempts. This is a terrible and grievous punishment to scholars at school, how light soever it seems to others. Some time it happens in schools that the master commands a boy to stand in a place by himself with rods in his hand. This is a more grievous punishment to that boy, then to be ten times beaten with rods. In Spain they put in mockery a paper hat upon those whom they lead to execution. After this manner Andronicus an Emperor 
Vid considerationes g●ernita●is consid. 5. 53.  of the East was crowned with a wreath of Garlic, set upon the back of a scabbed Camel, and led thorough 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 crown of Straw seems to some all lead, beset with pricks like a bristled Hedgehog. For we abhor nothing more than to be disgraced, branded with ignominy, or forced to the blush in presence of others. This often times seems more grievous than death itself. Hence it is that many guilty persons kill themselves in prison rather than they will be made an object of scorn and contempt to the world.  
At the latter day when every one shall return from death to life, that terrible arraignment in the sight and presence of all mankind, that calling to account and pointing out by the voice and finger of the judge, that stern eye fixed on the whole world shall more torment the damned then the very flames of hell. For this cause shall men say in most desperate manner to the sleepy rocks and mountains, fall you upon us, and to the hills cover us. Then shall it seem to them a gentler punishment to be buried alive under the heavy weight of these mountains, then to be arraigned at the tribunal seat of Christ, to receive that heavy sentence, and be proclaimed by the elect, the utter enemies of God  
Saul King of the Hebrews, 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 God's grace, his own reprobation, and utter ruin 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 feared this loss (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 digest the greatest calamities, as hard iron, and yet is dejected with a thing which might seem to be of least account: to wear this wreath of straw he esteems more grievous than death itself. What was the cause? He was proud. There is nothing in the School of Patience more fit to suppress pride, than this Garland of Straw. This is the most efficacious means to pull down arrogancy; he that is crowned with this Garland is forced (though much against his will) to qualify 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 than humility & contempt of ourselves: free us from ignominy. and in a manner, all things else seem tolerable: with this, men are wont to be most dejected, they especially that are proud and not fully subjected. We vainly persuade and flatter ourselves that all things (besides this garland of straw) are tolerable. A very fond persuasion: which Cassianus refu●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 carnal case & quietness, and yet abound in spiritual virtues: possess the gift of patience, yet never would beprovoked by scorns & reproaches; practise the humility of Christ without the loss 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 abhors it, to that alone this diadem is most suitable. Elegantly & learnedly saith Seneca: 
Sen. do Provide. c. 4. post initium.  How can I be assured of thy constancy against ignominy, infamy, and popular hatred, if I see thee all thy life soothed and applauded, and followed with ascertain inexpugnable and headlong troop of flatterers.  
This one word Repete, rehearse the same again, vexeth more the Reader, than any other correction how rigorous soever.  
But this is an apparent sign of secret pride, which liketh nothing worse than 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 amiss, that they might be forced to blush at their own 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 public reading and noise of the world, and quietly spend some time in holy meditations. Here he laying aside both Philosophy and Divinity, underwent, yea even ambitiously sought after all the most abject offices amongst religious novices. Sometimes with a poor thread bare cloak he attended the Cater to the market, and carried to the College the provision he bought, thorough the streets in view of all the people, taking upon him the office of a poor Porter. This man neither feared, nor refused the garland of straw; nay he thought himself 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 Philosophy and Divinity, and a preacher highly esteemed; after all this, I say, his sight failing him, and almost blind with age, so diligently and willingly (whilst others sit at table) to stand or incommodiously sit at the usual desk, reading, according to the custom, some pious book, and pronouncing the tones and accents according to the direction of others. Behold how Delrio with a prompt and ready will embraced a garland of straw. Nothing seemed to him so ignominious and shameful in his latter years, as the fear of shame and ignominy.  
The like did Lanfranke, a man singularly endued with all manner of literature: He on a time was appointed reader, and being by his unlearned Superior commanded to repeat what he had read, and to pronounce it contrary to the rules of Grammar, readily obeyed. Questionless he reputed this straw garland a special ornament: This good man was not ashamed, for Christ's sake, to be put to shame. Aloysius Gonzaga did the like, as is recounted in his life.  
When the mind is once throughly steeled with virtue, it becomes impassable, no derisions nor contempts can ever wound it. Can a man, think you, truly resigned to the will of God, be at any time moved with ignominy, who hath once fully rejected the opinion of the world, and placed all his honour in Christ his Saviour? An ignominious death is beyond all ignominy: yet this so many thousand holy Martyrs have embraced with as cheerful a countenance as other when they are adorned with purple and diadems. Christ himself, King of Martyrs, to this end, suffered a most ignominious death, to teach his servants to suffer, and not to put affronts and disgraces upon others. No man is more pleased with contempt, than he who hath first learned to contemn himself.  
A true despiser of himself is as content with contumelies, as if they were mitres, and then most of all rejoiceth and applauds his happiness, when he is most derided. For true glory indeed is to suffer with indifferency for Christ's sake, as well the greatest as the least reproach and contumely. The true disciples of Christ are crowned first with thorns, and afterwards with gold and precious gems.  
King David pursuing the Amalekites, found in the field an Egyptian even sick to death, and strictly examined him about his country, house and kindred; who returned this answer: I am an Egyptian young man, servant to one that is an Amalekite, and my master hath left me behind, because I fell sick three days since. David commanded this man to accompany him after he had sworn him. S. Gregory having considered these passages, 
Greg. in Evang.  said, God chooseth those whom the world despiseth; because for the most, part, by being despised, a man comes to know himself. The garland of straw is an ignominy prejudicial to none but such as are impatient.  
Let us go therefore (as Saint Paul encourageth us) let us go out of the Camp to meet Christ Jesus, carrying upon us his disgrace. Saint Paul is our leader to that bloody pavilion of Christ crucified; he exhorts us to follow him through glory and disgrace, through infamy and good fame, as seducers, yet speakers of the truth. We have innumerable valiant Champions to accompany us in this way, who have been well acquainted with crosses, d●sgraces and whips, yea with prisous, chains and fetters. To gain a crown of gold, they have patiently worn a wreath of straw. He is not yet arrived to happiness, who knows not how to endure contempts and disgraces.   

Sect. V. Wands.  
THe miseries of man which daily molest him, are represented by Wands. Occasions of suffering are never wanting; let us stand or sit, walk or eat, drink or sleep, the troubles and grievances are innumerable which intrude upon us; we are daily contesting and wrangling with our own inconveniences. It may well be said, that the master in this School never lays afide his wands. You shall scarcely see a man that hath not daily some mischance or other happening unto him: But most of those whereat we repine, are more offensive than prejudicial.  
The words of that most religious Thomas a Kempis, concern all men: Thou art wretched wheresoever thou 
Imi●. Christ. l 1. cap. 22. initio, & l. 2. c. 12 n. 3. 4.  art, and whithersoever thou turnest thyself, except thou turn to God. Dispose and order all things according to thy own will and liking; yet shalt thou never want something to suffer, either willingly or unwillingly. Turn to all above thee, below thee, within or without thee, and in all these thou shalt find a cross: every where thou must of necessity suffer with patience, if thou wilt enjoy inward peace, and deserve an everlasting crown.  
These miseries of ours, though they may be endured and overcome with facility, yet considering they occur daily, our merit thereby is wonderfully increased, if we suffer them for God's sake, as Ludovicus Blosius teacheth 
Blos. insiit. spirit c. 2. propius finem  very well, that it is a matter of no small moment to suffer even the least trouble for the love of God.  
All that can be said of these kinds of miseries and molestations, is, that they are burdensome, but wholesome, if they be willingly embraced. For as Saint Augustine saith, God regards 
Aug in Psa. 61. prope finem.  what a man is willing, rather than what he is able to do.  
Abigail the wisest amongst the women of her time, besides the present of all kinds of viands, to appease King David's wrath, made likewise her addiesse by a notable oration, saying, The soul of my Lord shall be kept as safe as if it were in the posy of the living, with thy Lord God: but the soul of thy enemies shall be wheeled about, as it were in the force and circle of a sling. Here this wise Lady, by an excellent comparison, shown the difference between the lives of the wicked and just, especially in suffering adversities. Good and virtuous men are like fresh flowers, which the Gardener having newly gathered, lest they should be scattered and whither, ties them together in a nosegay, with so straight and hard a bond, that (if it were possible) they would cry out and complain of the injury. But flowers thus compacted and set in water, live long and flourish.  
By this posy I understand daily miseries which teach us, at least, to live with more purity, though perchance with less content. As for example: I am very hungry; to relieve my hunger I insinuate with the Cook: I am thirsty, but love not to draw mine own drink, and therefore make use of the Butler: I want apparel, but know not how to make it, and therefore I employ the Tailor. To want these things is indeed a misery, but hereby I become more courceous, and am obliged to love and respect oth●rs. If there were some that wanted no man's help, they would afford none so much as a good word. After this manner the souls of good men are preserved as it were in the bundle of the living.  
It is fare otherwise with the impious, they indeed daily suffer miseries, but may be well likened to the stones which the sting circles and wheels about to throw them further off. The wicked will live in the compass of no laws, they seek as much liberty as th●y can, they greedily hunt after their own pleasures, and will not be debarred their delights: they lie therefore lose in the sting, tossed to and fro, and fly about to all manner of impieties, till at length after so many wanton frisks and gambols, they are cast out. They are thrown out from the hand of God.  
And therefore, as an old expositor 
Glossa ordi●●●ia.  says, a posy is bound that it may be preserved, a stone is put into the sling that it may be cast away. Let men consider with themselves, how they brook daily miseries, whether they be bound together like flowers, or whirled about like stones.  
Christ our crucified King, inviting us to carry our cross, offered it not for a year, month or week, but a daily cross: and, as Saint Luke testifieth, said to all: If any man will come after me▪ let him deny himself, and take up his cross daily, and follow me.  
I am of Saint Chrysostoms' mind, that our life much resembleth a ship of burden, which is haled against the stream. Consider the daily troubles, tumults & miseries in such a ship, wherein thou art enforced day and night to hear perpetual clamours: there thy sleep is short and unquiet, there thou art forced to accept Mariners far, ill dressed and sodden in the ship: there the vessel is sometimes becalmed, and creepeth forward like a Snail: their perpetual turmoils rise one after another. Now the cable is broken; by and by the ship str●kes against a Rock: one while the Mariner a fare off discovers dangers, sometimes the ship lights upon a shallow, grates on the ground, and there lies graveled. And for that in Merchant's ships for the most part much wine is transported, the Cooper is still knocking and deafening thy ears with hooping his barrels lest they should leak, burst in sunder with the new Wine; when the ship is at some little rest, than storms arise in the air; dark night approaches, and a violent wind forceth you to stay: one while tempestuous showers, after that, violent storms either hinder, or force you to sail with less speed, here is alwa●es something to molest and trouble you. Such for all the world is our life, full of daily miseries, and always brings with it something for ●s to suffer. Our navigation towards heaven saith Saint chrysostom, is against the stream, and dost thou think to s●●le without any difficulty? Wherefore continual patience is requisite to overcome perpetual troubles and molestations. Let every man take up his cross daily.  
Here we may merit much as well by the assiduity, as by the difficulty in suffering. In a true and pious sense M●●hois the Abbot was wont to say: I had rather be doing some small work, 
Pelag. l. 7. n. 11.  so it be continual, then one great work: quickly ended. He is not to be thought less patiented, who daily exerciseth his patience as it were at the stake, than another that beareth great burdens, but seldom; yea, sometimes it hapens that we overcome great difficulties, and yield in small ones: we put up with patience a great injury, & yet impatiently quarrel with a Gnat or a Fly. O p●ssi graviora! O you who ●●st 
Vir l. 1. Ae●.  have suffered more!  
Dionysius the Carthusian writes that a certain novice of his order, who at first going on cheerfully, and ready to do any thing, began by little & little to saint, and deem that burdensome, which in the beginning seemed very easy: but that which vexed most this religious man was, his black hood, which bring a novice he was bound to wear. He much repined at this, and thought it a heavy cross, though others found therein no difficulty. It happened on a time as he fell asleep about noon, he dreamt that Christ with a very great cross pa●●ed through the Clo●ster of the monastery, and endeavoured to ascend up the stairs, but could not, by reason of the heavy weight of his cross: the novice therefore in his dream resolved with himself to go and help him to bear his burden. But Christ looking on him with a stern countenance, said, what dost thou (most impatient creature) help me to carry my cross? thou that art not able to bear thine own, comest thou to help others? At these words the novice awaked, and made a firm purpose to become exemplar and constant in bearing all things patiently.  
The same often happens to us: we undergo things that are indeed difficult, and yet are overcome in sl●ght and trivial matters; we would be ready to say to this novice, why doth this kind of habit so much molest thee? the hood, which thou so much abhorrest, is black indeed, but it is but light, and such as the rules of thy order accustomably appoint all novices to wear. Let us, I beseech you, speak in this manner to ourselves; what is hunger, thirst, cold, heat, unseasonable weather, incommodious habitation, unpleasant walk●s, tedious and irksome importunities of friends, disturbance of children, slothfulness of servants, a shrewd wife? are they miseries? 'tis true, and in colour sad and nothing delightful, yet without difficulty to be supported, if we would not undergo them with repugnance and impatience. Our habit acquired in bearing them, would mollify and in fine overcome them; they are but little wands, and no huge beams, and the oftener they strike us, the less they hurt us. Tertullian wisely admonishing us 
Tertul. l. de Pa●i●n. c 8.  in this case, saith, let not the servants of Christ admit such an aspersion, after he hath with patience encountered with great temptations, to yield in those that are slight and frivolous.  
God out of his mercy towards David saith, I will be his father, and if he do any thing amiss, I will rebuke him with the rod of men, and with the stripes of the sons of men; that is, I will strike as a father or master doth with a rod or ferula the hand of his Scholar, where the blow is not great, and it smarts but for a little while.  
Behold how God with the rod and scourge of men (that is with miseries well known to men) corrects us, lest he withdrawing his fatherly chastisement, we should run headlong into all manner of vice. Therefore King David said, thy rod and thy staff, they both together, have comforted me. whereby confessing himself a disobedient child, he acknowledged God to be a mild and not a rigorous father.  
It was learnedly spoken by Seneca, 
Sen. de con. ad Po●●b. c. 36.  to have no feeling of misery, is not the part of a man: and to be impatient in adversity is not the property of a generous spirit. To endure hunger, cold, thirst, and other discommodities of this life, is indeed a heavy burden, but withal healthful. Let us persever in suffering, sigh a short encounter here, expects an immortal reward.    

CHAP. V The other five kinds of punishment are likewise severally declared.  
SUIDAS tells us a pleasant fable. Upon a time, saith he, the Fir-tree, & Bramble were at variance; the one greatly reproached the other, in so much that they came to sharp and bitter speeches. In fine said the Fir-tree, what need many words? thy greatest preferment is no higher than to the Oven, or Furnace, thou art good for nothing but for fuel, this is thy fatal end to which thou wert ordained: here must thou be lodged where thou shalt be devoured by fire: As for me (though I cannot deny but I am somewhat hardly dealt withal) seeing I am first cut down, and after carried to the saw pit, there sawed in pieces, then delivered up into the hands of Cirpenters and Joiner's, to be plained and polished; yea, and stripped out of my skin: yet all this redounds to my honour, because of me they make Benches, Houses, Ships, and Churches. In a word, I am useful for all things, and in all places.  
The Moral of this Fable, I may truly say, presents us that which passes in the world. The difference between a good and bad man is, that the one like the Bramble shall burn in fire, and the other like the Fir-tree, grow upright to be transplanted into heaven. 'tis true, the servant of God is many times wounded by the sword of affliction, he is cut and cast down, hewed and stripped of his fortunes. But all this doth him no harm; thus is he squared and made fit for the heavenly building, whilst the Bramble is designed for the fire: the Fir-tree as we said before, by the axe is cut and squared: so is man by these five instruments, Rods, Arrows, Tapers, a Garland of Straw, and Wands, as you have heard. We will add now five more, to wit: Fetters, or Chains, Knotty Clubs, a Cloak, Scourges, a Sack: Ordinary and usual furniture for the School of Patience, the several particulars we will briefly set down.  

Sect. I. Cordes and Chains.  
BY these are deciphered afflictions coincident to each man's condition and course of life; for every estate and degree hath its fetters and chains, such you shall find every where, but with this difference, that some are chained and loaden with strait and heavy gyves: others with slack and gentle bands: some with chains of gold, others of adamant. The single state of life wants not its crosses, but wedlock hath many more.  
Here by the way I must needs encounter a gross error, whereby men are miserably deluded. As no man wants his cross, so every one will have his to be the greatest, and most unsupportable. He that hath sore eyes, thinks none hath the like pain: he that hath the stone, says, no man living is more tormented than himself. Another troubled with the toothache, deems no pain so great as that he suffers. They that are troubled with gnawing of the stomach, with ulcers, or the colic, imagine other men's torments but flea-bite to theirs. In like manner, he that is afflicted in mind, had rather suffer any torment whatsoever, so his thoughts might find repose. A man wounded with horror & remorse of conscience, seems to be already plunged in hell: he that unfortunately hath married a cursed shrew, is of opinion that his affliction & misery is the greatest in the world, and that they in Bridewell, or the house of Correction are not so unhappy: the soldier diseased and oppressed with want, condemns his condition as the most disastrous: the trades man that is forc'd to stay at home and labour all day, sitting on a bench like a waterman at his oar, groans under that burden as the greatest and heaviest in the world: servants and slaves complain and think none so unhappy as themselves, Magistrates, Governor's; and such as sit and guide the stern of the Common wealth, think no labour can be compared with thei●s: the Merchant tired out with sea voyages, commends the Citizens easy life, and condemns trading in merchandise for the most troublesome.  
Saint chrysostom in the public exercise of his eloquence, expressed the like complaints: Whosoever hath a sore eye, quoth he, thinks no infirmity comparable to his. They that are troubled with a pain in their stomaches, say, this is the sharpest of all other. In like manner, the grief and affliction which every man feeleth, seems to him the most difficult, speaking according to his own experience. He that hath no children, thinks nothing more grievous then to want issue: He that hath many, and is poor withal, complains of nothing more than of the charge of many children. The private man persuades himself that his course of life is most abject and unprofitable. The Soldiers tell us, there is nothing more laborious and dangerous than warfare; and that it were better to live with bread and water, then undertake such troubles, etc. How many admire old age? how many on the other side, will have youth too happy? what a comely thing were it, say we, to be old? but when our head grows grey, we change our note, and say; Youth, where art thou? Thus have we many causes of grief: one only way there is, by following virtue, to rest free from this inequality. Seeing then we feel our own miseries more than other men's, we believe ours to be more heavy and insupportable than theirs. Here I may ask with Horace:  
Qui fit, Mecanas, ut nemo quam s●bi 
Hor. l. 1. Sa●. 1. initio.  s●r●em  
Seu ratio dederit, seu sors objecerit illâ. Contentus vivat?  
Tell me, Maecenas, why none lives content  
With that which reason or his lot hath sent?  
Every man thinks his own fortune miserable: his own cross is always heaviest: wherefore this absurd, though usual error in the School of Patience, is to be corrected. And let every man be assured, that all kinds of life have their difficulties, all estates their peculiar crosses. Hast thou chosen a course of life? Doubt not, the chains and cords thereof will follow thee: he that receives rents, must look to be charged with expenses: he that enters upon his inheritance, undertakes likewise the payment of debts. Hast thou retired thyself to a holy life? Think of nothing else but crosses that will be perpetual: Whosoever lives in this state of life, must be crucified. Art thou a Soldier? Be sure thou shalt find extreme poverty, wounds and death. Art thou a Merchant? Look before hand, not only to be weatherbeaten, and tossed with tempests, but also for ship wracks and loss of goods. Art thou a Scholar? Prepare thyself to undergo all labour's and difficulties that may occur, or else forsake the Muses. Hast submitted thyself to the service of a master? Resolve thyself that servants must sustain the worst that may be. Hath Fortune, or Nature made thee a Master? Provide before hand, for thou must endure a world of cares and solicitudes. Hast thou married a wife? Make full account, as if thou hadst them 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 only must shake off. Imagine thou hast undertaken a chargeable warfare, the storms of a family, a daily punishment, and all the afflictions this world may afford. For these kind of people shall have the tribulation of the flesh. And why strive we in vain? Every course of life, all states are full of bitterness, every where some thing occurs that is sharp and irksome.  
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 honey shall be ●ff●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 only abstain from sin, but likewise from those pleasures which lead thereunto. Both are rejected, as well the hoary 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 bitterness: God himself for the most part seasons all things with much salt, and steeps all in bitterness.  
King David perceiving this, said, Thou h●st laid tribulation upon my back, who is there that feels not this sharpness? And added further, thou hast brought us into the snare. It is God that binds and t●es us to a certain course of life; some with fetters, others with bracelets: this man with collars, that with chains; some with cords, and others with iron; some with thongs of leather, and others with gold; but no less is he bound with gold, than others with iron: we are bound and fettered 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 himself, and lighten his burden. These are gyves which we must bear as we may, since we can not break them. It is a benefit to many to be bound thus, otherwise having their hands and heels at liberty, they would become exorbitant and dissolute.  
Let us therefore utterly condemn that error whereby every one is persuaded his cross is heaviest. Rather let him certainly persuade himself, 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 error often springs another; For we do not only think our afflictions the greatest, but likewise sack (though all in vain) to abandon them. From hence it comes, that the Husbandman hates the plough and spade, the Mason his trowel, the Smith his file, the Scrivener his pen, the Schoolar his book: the husband brooks not his wife, the servant his master, nor the scholar his tutor; every one scorns his own occupation, and falls out with the course of life he should live by. The slothful man for fear of cold will not hold the plough.  
Here Saint Paul cries aloud to all men: Let every man remain in that vocation to which he is called How I pray you? By labouring and suffering courageously. For which cause also S. Paul earnestly entreating, said; I therefore bound in our Lord beseech you, to walk worthy the calling to which you are called with all humility and mildness, with patience. Miserable wretches! why strive we, why attempt we in vain to break these fetters? all we can do, will but make them faster.  
Let our feet therefore wear these fetters, till our heads be crowned; perhaps that day is now near 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 expressed such calamities as are common to many; to wit, Tyranny, Heresy, War, Pestilence, Barrenness, Famine, Oppressions, Slaughters, Inundations, Diseases, shipwracks, Ruins, loss by Fire, Earthquakes, Gapings of the Earth, and other public 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 fountain, who ministereth these as bitter potions; bitter indeed to the taste but wholesome 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 several 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 thereof, nor observe the end. The cause and motive is the love of God towards us: the end not prejudicial but beneficial unto us, for this exercise is many ways profitable. If thou desirest to become a skilful Mariner, thou must be taught by tempests: if an expert soldier, 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 chastise us after we have sinned, or to curb and withhold us from sinning. This hand is like that of a merciful 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 evil, but they are not evil, as they curb and restrain us from wickedness. Thus all punishment is good in respect of justice, and impunity evil, which causeth the impious to persever in their wickedness.  
Moreover public slaughters and ruins by wars, famine, plague, and other calamities are justly sent by Almighty God; nor have we any cause to think them new or strange, or more grievous then in former ages. In times passed there have been as great, yea, and more deplorable Even in this of ours, since the year of our Lord, 1618. for these twelve last past, war 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 admired; in the only City of Jerusalem in times past, the number of those which died, or were slain, during the siege, were ten hundred thousand, & ninety seven thousand taken. And in all that time throughout the several places of Judea, there were of Jew's slain twelve hundred and forty thousand; besides many that perished by famine, banishment and other miseries. Behold the catastrophe of one only nation! y●t what a small portion of the world, and handful of men was that compared with all Europe?  
What shall we say now of other places? That second Punic war alone consumed in less than seventeen years, in Italy, Spain, and Sicily, fifteen hundred thousand men. The civil wars of Cesar and Pompey devoured about three hundred thousand. That of Brutus, Cassi●s, Sextus Pompe●us caused a greater effusion of Roman blood. One only man C. Cesar (the very pest and plague of humane kind) confesseth and boasteth that he had slain eleven hundred and ninety two thousand men in battle. Pompey the great testified by an inscription in the Temple of Minerva, that he had discomfited, put to flight, slain and taken by surrender, one and twenty hundred and eighty three thousand men. To these we may add Q. Fabius, who slew an hundred and ten thousand French. C. Martius 200000. Cimbrians. And in this latter age, Aëtius, who in the memorable Catalonian battle, slew an hundred sixty two thousand men. With these I join M●●hridates, who with one letter mandatory, slew eighty thousand Roman Citizens, dispersed in Asia about their several affairs.  
And not men only, but towns and cities also were destroyed by war. Cato the Censor vaunteth, that he had taken more towns in Spain, than he had lived days there. The number (if we credit Plutarch) was four hundred. And Sempronius G●●cchus in the same country, as Polybius writeth, razed and demolished three hundred.  
What shall I say now of several plagues and diseases? In Judea, one plague under King David, in less than one day, swallowed up seventy thousand men. Under the Emperor's Galbus and Volusianus, a plague, rising from Aethiopia, passed through all the Roman provinces, and for fifteen years together, incredibly wasted them, and sent innumerable more to those that were gone before them. Scarocly was there ever any plague greater, farther dispersed, or of longer continuance. But that was more notorious which raged at Byzantium, and 
Procopius l. 22 de bello Persico Agathas l. 5. h●st.  the places near adjoining, in the time of Justinianus the Emperor; the violence was so great, that every day there were five thousand, and sometimes ten thousand burials. The plague that was in Africa is no less to be admired, which beginning after the destruction of Carthage, consumed in Numidia alone, eight hundred thousand persons, in the Seacoasts of afric two hundred thousand, and in Utica thirty thousand Soldiers. In Greece under the government of Michael Duca, the plague was so outrageous, that the 
Sub a●num Christianum. 1359.  quick were not able to bury the dead. Finally, in the time of Petrarch there reigned so great a plague in Italy, that of every thousand there scarce remained ten men alive.  
Now concerning Famine, neither we, nor any in this age of ours, behold any thing comparable to that of former times. Under Honorius the Emperor, there was so great a dear ●● at Rome of all manner of corn, that one man lay in wait for another's life, & this voice was openly heard in the public Theatre: Set a price upon man's flesh. Again, under Justinian the Emperor, there was so great a famine throughout all Italy, wasted at that time by the Goths, that only in Picenum there died fifty thousand men by famine; and every where not only the flesh of men, but even their excrements were eaten for want of other food.  
In the time of Habides King of Spain, the drought was so extreme, that for the space of six and twenty years, all fountains and rivers, save only Iberius and Boetis, were dried up, and the ground in sundry places had such wide gaping rists, that many for want of sustenance seeking to fly to other places, could find no passage; so that Spain, especially in the midland country, being despoiled of grass, herbs & trees (excepting only some few preserved on the banks of the river Boetis) bereft of men and beasts, lay miserably w●ste and desolate. The kinsfolk both of Kings and Noblemen, forsook their ancient seats, and seeing their household provision begin to fail them, and not likely to last many days, the unablest of them, with all convenient speed, be took them to the neighbour provinces and places on the sea coast. In fine, after six and twenty years, came most tempestuous winds, that rend up all the trees by the roots, and withal great showers of rain, whereby the country was refreshed, and many of the inhabitants, though mingled with other nations, returned to their ancient habitations, and restored the name and nation of the Spaniard, which was almost abolished. All this is set down in the Chronicles of 
joan Mar●●na, l. 1 Re●um H●s●an. c. 13. fins.  Spain, and therefore I forbear to write more of these things so well known.  
To what end should I now rehearse the examples of ancient tributes and 
Ager art●●●. qui 〈◊〉 sole● & ser●. Pasc●●s qu●. pascendo pe●●●● ap●●a.  exactions? Most of all those provinces which were under the Roman Empire, p●id he fift part of all their fruits of their pasture ground, and the tenth of arable. Antony and Cesar spared not to exact for one year, the tributes that were due for nine or ten.  
After the death of Julius Cesar, when they took up Arms to recover their liberty, every Citizen was constrained to pay the five and twentieth part of all his goods. And more than this, all that were of the Order of the Senators, for every tile of their house 
Three asses are 2 d. ⅔.  were commanded to pay six asses. An infinite tribute, which to us may seem incredible. Octavius Cesar, exacted of every free man the eighth part of his goods. If I s●y nothing here of the extortions of the Triumviti, and other tyrants.  
But fare above all these exactions and rapines, were those of the Roman Colonies, whose taxes imposed upon their subjects, were beyond all imagination insusterable. Every where you might have seen the Roman Legions, and whole Cohorts led to their fields and towns: and the miserable inhabitants in a moment despoiled of all their goods and fortunes, without any fault of theirs: their riches and well grown fields were their greatest offence. It is a miserable thing for men to be robbed of their money, and lose also their lands and houses. All this, I say, is grievous; but most of all, to be wholly expelled their country. Behold many thousands scattered abroad and dispersed, children from their parents, masters from their servants, husband from their wives, into several countries; some into Africa, others into Scythia or Britanny, as it happened One Cesar Octavianus, even in Italy itself, placed eight and twenty Colonies: and in the Provinces as many as pleased him. Doubtless this was an inundation of all calamities together.  
What should I now say of delages, 
Tranquil. d● Caesar. Tacitus in Annual. Alil.  earth quakes, fires, and other ruins, which have often devoured whole Cities at a time. At Fidenis, when Tiberius was Emperor, above twenty thousand men perished by the fall of the Amphitheatre.  
In all age, there have and will be calamities through the whole world. It should rather be admired to see any one exempted from this general affliction, without bearing a part of the burden which all others sustain. Solon brought to the top of a high tower in Athens, a dear friend of his grievously lamenting for some disaster, where showing him all the houses under him in that great City, he spoke in 
Lipsius' l. ●. Const. c. 20. etc.  this manner: Do but consider how great mourning and lamentation there is, hath been, and hereafter will be in th●se houses, and thereby comfort yourself, and lay aside all frivolous complaints. The same must we do, and present these infinite miseries to the eyes of all those who bewail our age, as the most deplorable. Be of good comfort; that which we repute a loss, is a preservation. With these mild afflictions our good God purgeth, as it were, and expiates our offences. After we have passed through fire and water, he will bring us to a place of rest and happiness: you are sure of the one, and may expect another.   

Sect. III. A Cloak.  
I Call that affliction a cloak which is shaped by 〈◊〉 himself, or else (coming from some other cause) is augmented by his own vain perswafions. Certainly every thing appears according to the shape and form which a man gives it. It is incredible how powerful the imagination or conceit is in this kind: sometimes through conceit we fall sick; yea, are killed outright. Now and then it happens that two men are loaden even with the very same cross; yet the one, having a more generous spirit, thinks his as light as a feather: the other surcharged with abject and melancholy thoughts, calls his a cross of lead. Here the same thing by several conceits is diversified.  
Oftentimes the heaviness and weight of the cross corresponds to the opinion of him that carries it: our evils increase or decrease according to our several humours. It is burden enough for a man, to persuade himself he bears a burden. The imagination sways as much in diseases, as in other evils which we suffer. There are some that liken the imagination to rain, whereby thousands of little Frogs are produced; others comp●re it to thunder, which makes Ewes cast their Lambs, and honey become sour.  
The imagination is like to multiplying glasses, which make a company of twenty soldiers, seem a little army. There is nothing in the world so great but may seem less if the pregnant imagination be qualified. Fearful cogitations, suspicions, envies, and a thousand such conceits which miserably perplex our minds, are nothing else but fond toys produced by our imagination. It is like a dream of one half awake, which presents sometimes a thousand ridiculous fantasies, and at other times as many hideous Bugbears and Hobgoblins. It is a common saying that imagination makes the case. The like may I say: Imagination either makes or aggravates a cross. Even as he that passeth over a narrow bridge, or climbs up to a high place, begins not to fall till he imagines he is falling: so certainly he often becomes miserable indeed, who imagineth himself to be miserable.  
Look what shape we give, or what cloak we cast over things; the same they appear, which J. Climacus confirmeth by this ensuing story: Upon a time saith he, as we were sitting at table in our College, the Superior rounded me in the ear, saying, Father, will you have me show you a man very old, and yet most prudent and religious? I answered, there was nothing I more desired to see, and therefore earnestly besought him to do me that favour; whereupon the Superior called unto him from the next table a Priest of fourscore years of age, who had care of the Wardrobe, and spent eight and forty years in the College, commended by all for his virtue. This old man came readily, and stood expecting at the table (for dinner was but newly begun) what his Superior would be pleased to command him. But he making as if he had not seen him, neither willed this old man to departed, nor appointed him what he should do, but did purposely prolong dinner more than ordinary. This most patiented old man stood without his dinner there almost 2 hours, not moving a foot. All which, Climacus admired with silence, but was ashamed so much as once to cast an eye upon that venerable g●●y head. After this manner stood this old man (a spectacle worthy of heaven) till dinner was ended. And when all arose from table, he was commanded to departed, 
Expectant exp●ctavi Domi●num & intendio mihi, Psa. 30. 1.  and recite the beginning of the three and thirtieth Psalm. Climacus astonished at this spectacle, and moved with a religious curiosity, calling aside this old man who had stood there so long. Father, said he, what I beseech you, did you think when you stood at the table so long a time without your dinner? the old man mildly replied, I imagined this to be rather the command of God then of man; wherefore 
Climac grad.. 4. p. 7 ab v●i●●● quarti grad..  persuading myself that I stood not at the table, but before God; I presented my prayers to him, and by this means admitted not so much as the least evil conceit against my Superior.  
Behold an excellent point of art to be practised in the School of Patience. Certainly every thing appears unto us according to the figure or cloak we cast upon it, such I mean as we frame in our imagination. If we invest it with a black mourning robe, the aspects thereof will be doleful unto us: If it be glossed over with a light and pleasant colour, it will encourage us to embrace it with an undaunted resolution.  
But sometimes let him, who would not grieve too much, behold the thing itself naked and undisguised, and that which before threatened death and horror, will now invite him to laughter: the like happens to us which to little children, for if they see one disguised, though they know him very well, and daily use to play with him, yet they are affrighted at the sight. We must not only take from men, but even from things themselves their disguise, and show them truly as they are. Look, I beseech you, somewhat more narrowly into the matter, what it is for a man to be sick, or poor, when it is not through his own fault: what to have lost the favour of men. Consider advisedly what it is to have injuries offered unjustly: think what it is for a virtuous man to be contemned and vilified, and you will say, that all these are but terrible vizards only to affright babes.  
Most men figure sickness in their imagination, as the greatest evil, and poverty as the extremest dishonour in this life; and conceive injuries, contempt, disgraces, loss of favour, vexation of envious persons, so grievous, that by all means possible they are to be avoided. Thus of Aunts, we make huge Elephants; of Dogs, Tigers and Panthers; of Hares, formidable troops and squadrons of hideous monsters. By this means we die an hundred deaths before we are so much as in danger of sickness. And we imagine ourselves poorer than Irus or Codrus, before poverty hath set so much as one foot within our doors. By this means we often cry out, we have lost the field, and that all things are in desperate case, before we confront the enemy; we have no sooner tasted a little wormwood wine, but we fear we shall be overwhelmed and drowned with wormwood: we scarcely tread on a thorn, and yet dream of wounds and massacres. Thus we belie our miseries, by making them far greater than they are; and consequently, through apprehension, make ourselves more miserable. Who can reckon up the follies and fopperies of this mortal life? The things that terrify us are more in number then those that hurt us: and many times we are not so sick as conceit hath made us. Some things vex us more than they should, some before they should, and some 
Livius l 27. Fama bellum conficit, & pa●va momenta in sp●●● mecu● ve impellunt a●●mos.  when it is contrary to all reason they should molest us: for either we augment our grief by feigning it to be more than it is, or else seem crushed before it fall upon us. We are for the most part, full of suspicions, and Fame (that is wont to end the war) deludes us. Thus we give way to opinion, and never suppress that which terrifies, nor reject it; but we tremble and turn our backs like those that are put to flight by a little dust raised by a flock of sheep, or a fabulous rumour dispersed without any certain author. I know not how it comes to pass, but we are most terrified with vain fears, Truth hath its certain limits; but that which is divulged without any ground, is subject to mere conjectures & surmises of a timorous mind. Let us therefore look diligently into the matter.  
How many things unexpected have come to pass, and many things never fallen out which we look'● for? Say what thou fearest should happen, will it avail thee to grieve before it come? There will be time enough to do it when it is present: mean time hope for better, and be not solicitous about that which comes to morrow; for the next day will bring care enough of itself. Every day comes furnished with its own mischief. That which we fear, perhaps will happen, perhaps not; in the mean season, while it is absent, let us lay aside vain fears.  
Sometimes before any signs appear that presage evil, the mind shapes to itself vain shadows, or wrists some word of a doubtful signification to a worse sense, or imagineth some man more offended than he is, not considering how angry he is, but how fare a man may be transported with passion. By this means we fear things doubtful as if they were certain, and endeavour not to moderate our fears which soon give way to scruples. Examine therefore as well thy hope, as thy fear, and trouble thyself no more than thou must needs.  
Most excellently saith Epictetus: Men 
Epictet. Enchir. cap. 10.  are not troubled with real matters, but with the imagination they have of them. For example: Death is not evil in itself, otherwise it would likewise have seemed so to Socrates: but it is the apprehension we have of death which makes it evil. Wherefore, when we are disturbed or distracted, let us not blame others but ourselves, to wit, ou● own imaginary opinions.  
This by Seneca is expressly confirmed. 
Sen. consol. ad Marciam, cap. 19  It is therefore opinion, saith he, that torments us, and every evil hath the rate we value it at; we have the remedy in our own hands. And consequently crosses in the School of Patience, are either precious, or of no esteem, heavy or light according to the price which the Scholars set upon them, or the weight they afford them. Every man is as miserable as he thinks himself to be.   

Sect. iv Scourges.  
WIth good reason are those afflictions thought greatest which proceed from the tongue, as chiding, railine, detraction, contumelies, calumnies, unjust reproaches, false accusations, and whatsoever comes from an evil man's tongue, the source and sink of all mischiefs. To these may be added the denial of reasonable suits, the requesting of those that are harsh and unreasonable, and the commanding of things difficult and hardly feasible. All these afflictions are represented unto us by scourges. These are grievous stripes indeed, and inflict most cruel wounds, they cut even the very bones, especially when a man is whipped by those from whom he least expected such entreaties.  
The K●ng of Jerusalem long ago● complaining, said; if mine enemy ha● reviled me, I would surely have bornt it, and if he that hated me, had spoken great things against me, I would perhaps have hidden myself from him: but thou a man of the same profession, my guide and my familiar, who together with me tookest sweet repasts, dost thou also new turn thy heel upon me? Or as Cesar said to Brutus; and thou also my son? when he was stabbed in the Senate house. But let us here infuse some comfort like Balsamum into the wound.  
First, 'tis most certain that all men are subject to this evil, how wary or holy soever they be, they must suffer & have their part in being lashed with men's tongues. The scourge of the tongue, saith the wise man, communicating to all. The Prophet Jeremy, a man sanctified before his birth, complains notwithstanding, and says, Woe be to me, my mother, why hast thou brought me forth, a man exposed to discord through the whole world? all men were apt to pick quarrels with him, and lay imprecations and curses upon him.  
jobs suffering had not seemed so great, while he was only tormented by Satan, had not his own wife and kindred likewise cruelly scourged him. As spices pounded disperse their sweet odours: so doth virtue oppressed and persecuted fare extend her renown. Yea there are some living creatures which, while they are beaten, breathe forth a most pleasing scent: Such for all the world was job, the more stripes he received, the sweeter was the odour of patience which breathed from him. Blessed is the man whom God correcteth: refuse not therefore the chastisement of God.  
Another comfort is: The protection of God, through which though we be still sensible of these stripes, yet we receive no damage thereby. Thou shalt be hidden from the scourge of the tongue (saith job) and thou shalt not fear the calamity when it comes. The name agreeth well with the thing itself: for the scourge of the tongue doth not only smart, but likewise leaves a mark behind it, that is, a fowl blot that stains their fame and reputation. Moreover as stripes for the most part are laid on the back, so detractions wound most behind our backs. But whosoever then art that sufferest this, take courage, thou shalt be hidden from this scourge: God himself will defend the, so that no lies nor calumnies shall hurt the, or if they do, it shall be recompensed with greater good.  
A third comfort is: that by these stripes our sins are expiated, if they bear these scourges with patience and modesty. In times past the young men of Rome in their games of Lupercalia ●anne about with goat skins on their backs, and leather thongs in their hands scourging whensoever they mean: the women of their own accord were wont to meet them and offer the palms of their hands to be strucken, supposing thereby they should 
Alex: ab Alex: l. 4. ●●ier: g●●●al. ●●tio.  have facility in child birth. This the Romans used to do in the month 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 behoves us to endure all with patience, sigh sometimes we cannot withstand them, though we would. But these scourges, taken patiently, dispose us to a happy death.  
It is a matter of great consequence, when a man knows he hath been ill spoken of, to bear 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 fit medicine for the wounds of my soul than reproaches 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 b●a●. vite. cap. 55.  What Seneca said to the Romans let every man say to his detractours: Rage and ●oare as much as you will, exercise your mischievous tongues by calumniating good men: you shall sooner break your teeth, then by't them.  
The fourth comfort is: that the detractions and calumnies of wicked persons, nothing hinder the examination of any man's cause at the tribunal of God, but rather further it. That was a worthy speech of St. Hierome: Amongst Christians (saith he) that man is miserable who effereth injury, not he who suffereth it. As Christ our Saviour declareth: Blessed are you when men speak evil of you, and persecute you, and speak all the worst they can against you, belying you for my sake; rejoice and exult, for your reward is very great in heaven.  
Saint Peter following this word of our Lord: If you be reproached 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, endeavouring to extol and magnify with the greatest praise the King of Hebrews, said: My Lord the King is like the Angel of God, neither benediction nor malediction can move him.  
Saint Gregory doth very well instruct and arm every one against these tongue-scourges. When we are praised (saith he) or dispraised, we should always have recourse to our own 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 evil which men object, we ought very much to rejoice. For what is it for men to commend us, if our own conscience accuse us? or how little should our grief be, though all men accuse us, while our own conscience tells us we are innocent?  
But some will say, it grieves me more than may be imagined, to be so rashly slandered and belied unjustly. Let it grieve thee a God's name, But what then? to grieve for Christ & the kingdom of Heaven should be a Christians chiefest comfort. Art thou greeved to hear these things spoken of thee? let it rather trouble thee if they be true, if thy own conscience accuse thee; for than 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 vain and false, let him (I say) not be contristated, whatsoever it be which others sp●ake against him. For why should they grieve him, when they hurt him not? But s●y they should hurt him; God, without doubt, will recompense ten fold this damage, how great so ever it be He that hath offended indeed, and given just occasion of speech, let him accuse himself, if he be ill reported of, but the just man shall be without fear, as courageous as a Lyon.  
Baltas●r King of Babylon sitting amongst thousands of his noble men at a royal banquet, saw a hand writing upon the wall over against him, wherewith he was so terrified, that he waxed pale, and began to tremble in every joint of him. What cause, I beseech you, was there of so great fear? He saw a hand. What hand? A man's. Did the King so much fear a man's hand; if he had seen the threatening paws of a Lion, Bear, or Dragon, there had been just cause of fear. But why should the right hand of one poor man terrify so might y●a Monarch, at whose only be●ke an hundred wings of horsemen would have flown to have succoured him? was there any sword or weapon brandished by this terrible hand; none but only a writing pen: should a stout man (I will not say a King) be appalled at the wagging of a pen? If Joabs' triple Lance, or the fiery two-edged sword of a Cherubin had menaced him, there had been some cause of fear. But perhaps it was the writing that terrified him; this he understood not, and therefore 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 detractor, 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 seems to be, and these vices are usual with him; he hath a fair outside, but inwardly he is not the man you take him for. This kind 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 seems more grievous than death itself.  
But why, O Christians! do these detracting words so much trouble you? upon so light a wrong, turn you all your patience into fury. This is the property of the Scorpion, provoke him not by touching, & he never darts forth his poisonous sting; but if you once touch him, instantly he stings you with his tail: Thus, many are silent, if you do not vex them, but touch them once, and they spit fire that blasts and consumes all it lights upon.  
In this case the wisest course is to turn a deaf ear to all detractions: you may take example from the holiest men. David the best of Kings, was wickedly slandered by many; but I, said he, as if I had been deaf, gave no ear to them. And albeit secret tale-carriers sometimes creep to you and say, this he talks of you in public; as if you were deaf, give no ear to it. To go about to confute all these injurious speech●s, were to take pains, to disturb yourself. For commonly the more a man strives to suppress 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 certain man speaketh ill of thee, refute not what is said, but only answer that he was ignorant of your other faults, or else he would never have published those alone. These are the speeches of a wise man, but an undiscreete no sooner hears himself defamed, but he presently cries out, I will use these lying knaves in their kind; do they presume to divulge this of me? I will make every vein of their heart repent those villainous words, I'll brand them with that mark of infamy which they deserve. Ah dear Christian! Certainly thou never learnedest this in the School of Patience.  
It is reported that Aldegund a Virgin descended from royal parents, and from her tender years, addicted to all manner of virtues, hearing that she was (much to the offence of some of her friends) slandered by certain idle prating companions, began somewhat to be perplexed in mind. But straightwares an Angel was sent to comfort her, whospake thus unto her: Art thou troubled at the envious prattling of those that bear thee ill will? why regardest thou the vain and foolish speeches of men? why reflectest thou upon earth or earthly things, thy spouse and judge is in heaven? art thou ready to shed thy blood for Christ? learn first to digest slanderous and contumelious words; patience overcomes all. Ever after Saint Aldegund armed herself with so much patience, that of her own accord, she begged of her spouse she might be roughly entreated. My good Jesus, said she, I am now well acquainted with thy manner of proceeding, I know thou writ chastise every child thou receivest; scourge then severely thy unworthy handmaid, purge and chastise me with injuries, griefs and diseases: it will be most pleasing to me to suffer, that thereby I may avoid everlasting punishment: her spouse condescended unto her prayers. For shortly after a gangrene seized upon her breast, which after wards spread itself all over her body. And this was sufficient matter to exercise her patience all the dares of her life after.  
Let us therefore learn to bear these scourges of the tongue with Spartan, yea with Christian courage. Scarcely will he bear blows for Christ's sake, who hath not as yet learned to digest so much as words. Let every one say to himself: Our Lord is my helper, I will not fear what 
Aug loco 〈…〉, vide q●aeso que dicturi 〈◊〉 in sine pa●t 2. de 〈…〉 ●l●gell●.  man can do unto me. Saint Augustine confirming this Doctrine, saith If thou be'st exempted from suffering stripes, thou art not admitted into the number of children.   

Sect. V A Sack.  
BY a Sack is deciphered a heap of mischiefs out of which nevertheless either time or death delivers the prisoner. The Sack amongst the Japonians 
Vide Nicolai Ti●gau●ii triumphus apud japonas mihi p. 138. 199.  is a horrible torment not unknown to Christians: they that are condemned to this, are tied in a sack up to the neck, where they stand day and night without any food, exposed to the storms and tempests of the rain and winds. Thus being oppressed with hunger, thirst, cold, heat, and want of sleep, this miserable wretch finds in one torment, as many vexations as an helpless state can inflict.  
The sack is a frequent punishment in the Shoole of Patience, for sometimes the calamities are so many which oppress a man, and lie so heavy upon him, that he seems bound hand and foot in a sack, or set in a barrel like Regulus.  
M. Attilius Regulus, that most rare example of patience and fidelity, that glory of the first Punic War, according to his pledged faith presented himself to his enemies, who cutting off his eye lids, put him into a wooden chest struck through on all sides with very sharp nails, which transfixed his wearied body, so that on what side soever he sought to rest, he leaned on a wound; his eyes deprived of their lids were condemned to perpetual watching, and his whole body to sharp and lingering torments, till by these means they cruelly murdered this most valiant man. A horrible k●nde of torture, and which indeed may be called an epitome of hell.  
And each of us now and then seems to himself a Regulus, for we are son etimes in such d●stresse and misery, that we conceive ourselves enclosed in his restless ●ub, goaded on all sides with sharp nails: and which is worse, seem to be destitute of all comfort, round about environed with a sea of calamities, griefs and sorrows.  
They writ of Zoerardus an anchoret, that he combated against sleep in this manner: He fixed many nails within a hollow tree, especially where he was wont to lean his back or sides. Moreover he fastened over his head a large iron ring, and great stones round about it, so that which way soever he nodded his weary head, he found a sharp remembrance to awaken him, a strait and narrow house, I confess: but an excellent symbol of manifold misery. Thus are we sometimes environed with miseries, that which way soever we bend our eyes, or mind, nothing occurs but that which torments us.  
When Micheas had prophesied contrary to the humour of king Achab, he thus wickedly commanded: Cast that man in prison, and feed him with the bread of tribulation, and the water of distress. Micheas was well acquainted, with the sack, for he was not only condemned of falsehood, but haled to prison, derided and afflicted with hunger. This is to be shut up in a sack.  
That most holy king David wearing this sack, as it had been his daily garment: I have said, quoth he, to myself, my soul is troubled, and albeit I endeavour with cheerful thoughts to reduce her to her wont alacrity, yet she returns again to herself, and falleth into her formerg iefes: depth calleth on depth: showers rush upon me out of all quarters: one overtakes another, and all light on me, calamity draws on calamity. All thy high things, and thy waves have passed over me; All the world bands against me; I am never at rest: war begets war, every where danger and enemies; vexations, losses and ruins, every where great occasion of misery. Behold this kingly Prophet even shut up in a sack!  
The holiest men of all are sometimes put into this sack, for they are not only sensible of the evils themselves, but they observe the dangers, they consider the damages of the soul, they are not ignorant of the deceits of the ghostly enemy, what a matter it is to fill from God's grace, and to have him their enemy; when therefore they are destitute of divine comforts they fear lest peradventure they are excluded also from his favours. By this means they are in a sack, and perplexed with manifold griefs. For that cause likewise king D●vid confesseth thus with tears: O God thou hast repelled us, and destroyed us! Thou hast showed hard matters to thy people; thou hast given us the wine of compunction to drink O my Lord! thou givest us to drink out of thy cellar, bitter wormwood wine, an exceeding bitter potion.  
Much like these are the words of Ezechiel. When distresses comes upon them they shall require peace, and it shall not be granted. Trouble shall come upon trouble, and report upon report. Calamities shall beget calamities, we shall never be quiet. We shall be in a sack. job (if ever any knew this sack or heap of miseries) was well acquainted with it. I, quoth he, sometimes that rich man, was suddenly brought to nothing: he restrained my neck, he broke me, and set me before him as a sign. He hath environed me with his lances, he hath wounded my loins; he hath not spared me, and hath poured out my bowels upon the earth. He hath cut me with wound upon wound. Assuredly that most patiented man was in a sack, but he manifestly shown how great a proficient he was in the School of Patience: certainly he was now to be counted rather a master then a scholar.  
Whosoever he be that is oppressed with this heap of calamities, and groans to see himself shut up in this sack, let him deeply consider in his mind these two things.  
First that there is a place in the School of Patience a kind of hell, and that thither God sendeth his servants to be enclosed in a sack. This is no new thing, but a sign of God's favour, and a cause of more ample reward. But this hell is not eternal, nor this sack to be worre at all hours, or in all ages. It is God who bringeth to hell and bringeth bacl again.  
The other is: That the absolute will of God is, we should repose our greatest hope and confidence in him, especially when our state is most desperate. The inscription of the one and forty Psal. is. Intellectus filiis Core, or Canticum erudie●s: understanding for the children of Core, or, a canticle instructing, for it teacheth us most courageously to trust in God when the least hope appeareth. And therefore David here many times inculcateth this: Spera in Deo, Hope in God. Why pinest thou away with vain grief? Why art thou vexed with fear of events? Why fearest thou every pass of contrary wind? Hope in God thou man of slender faith, hope in God. This is a hope that can never deceive, nor be deceived.  
Philo the Hebrew with others of his nation was accused by Appion to Caius Caligula the Emperor, that he had not exhibited divine honour to Cesar. And after when he was banished from the cou●t, he said to his fallows: now we may be of a good courage, though Caius frowneth upon us: for divine help must needs be present, where humane is wanting.  
But if divine help seem also to be long a coming, we must opportunely with king josaphat pray in this manner: when we know not what else to do, this is our only refuge, to lift up our eyes to thee, O God. So that we should never turn the eyes of our mind from God. But herein imitate a watchful spaniel that waiteth upon his master, sometimes scrapeth, or fawneth, or with open mouth beggeth till meat be given him: so when we are shut up in this sack and oppressed with sundry miseries, let us implore his aid and help, till he grant our suit. Are all humane helps wanting? Divine assistance, as Philo saith, must of necessity be present.  
The time will come when we shall at once behold all the former passages of our life. We shall then confess as heretofore Themistocles did: that we had perished if we had not perished: doubtless many by suffering a slight temporal shipwreck, are preserved from that which is everlasting. Wherefore let us be of good courage, and think it even sweet to be in this sack for Christ's sake. Before it be long every one will happily sing; Thou hast converted my mourning into joy, thou hast rend in sunder my sack, and environed me with comfort.    

CHAP. VI What faults are most to be eschewed in the School of Patience.  
A Certain man objected to Bion the Philosopher, that he could not reclaim that youth which he most desired to reform. Bions' answer was: My good friend let not this seem strange; that youth is like a soft green Cheese, a man can not draw him with a hook, By which saying he wisely gave him to understand, that those youths which are delicate and given to their pleasure, are least fit for their books. Old cheese indeed hath many faults, but that which is new and tender, many more; whereunto you may very well compare some Scholars, which like a soft green Cheese, are stored with ill properties, made of nothing else but juggling and tricks, as if they had no other art but cozening and deceit. Though Argus were their master, he would never find out their slights and devices. It were infinite to reckon up all the ill conditions of Scholars, but I will give you an abstract of them as near as I can. There are eight faults especially which Scholars in schools are subject to. And in a manner as many do the disobedient scholars ordinarily commit in the School of Patience. They are these: 

1. Not to get their lessons without book.  
2. To prattle and chat.  
3. To have no regard to their writing.  
4. To play the truants.  
5. To brawl or strike their fellows.  
6. To be drawing pictures with their pens, sleeping or loitering, whilst their lecture is read to them.  
7. To counterfeit themselves sick.  
8. To lie or murmur when they are corrected.    
These are eight capital faults never borne with, nor ever to be tolerated in the School of Patience.  
We will now briefly explicate these eight notorious faults, that we may better beware of them.  

Sect. I.  
THE first fault in schools is to forget their lesson, or only make a show of knowing it. The usual words of the master are: Repeat boy, recite your lesson. But the slothful scholar mutters softly to himself; I know it not, or begins stammeringly, and sticks at every third word, looks by stealth into his book, pronounces most of the words false, and omits some. And in truth all this is nothing else but gross ignorance.  
Thomas a Kempis, that most religious writer, bringeth Christ speaking in this manner. I am accustomed by two ways to visit my elect, by temptation and consolation. I read unto them every day two lectures, by the one rebuking their vices, by the other exhorting them to the increase of virtue. Thus Christ is wont to read to his scholars: but when are these lessons to be repeated? In the evening especially, when they are to examine their consciences. Here the master commandeth, Repeat, Repeat, how hast thou bettered or improved thyself? What virtue hast thou learned this day? What imperfection hast thou reformed, what vice hast thou endeavoured to root out? Repeat, review and call to mind  
It belongs not only to religious persons, but to all whatsoever, to call diligently to mind what every day they have done or said, or thought of. This likewise did Anneus, Seneca, Publius Sexius and others out of the light and dictamen of reason. This holy 
Vide tris●egisium m●●m ●. 3. the exam. conscien. per plura capita.  men of former ages have taught by their example, and at this day it is the custom of holy ●en diligently to look into themselves, and search all the corners of their conscience.  
And certainly it stands with reason, that, before we go to s●e●p, we make our peace with God, whom we have that day estended, that if death surprise us sleeping (which whether it will or no is most uncertain) we 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 creator for all his benefits, ask forgiveness for his sins, and firmly purpose from thence forward to think, speak, and proceed in all his actions more warily, modestly and chastely. He is rather a beast then a man, who (not diverted by urgent occasions) neglects this business, and buries himself in a feather bed, before he hath so much as with one poor word reconciled himself too God.  
Repeat therefore (O my dear Christian!) rehearse, I say, and examine thy conscience how thou hast spent that day. He is careless and neglects his lesson, who lays him down to sleep, before he hath cast up his accounts between God and his own 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 divers other cogitations, that they stammer out false and unperfect words. For example: Some men say our Lord's prayer after this manner. Our Father which art is heaven, while he transported in mind asks; what is done at home, in the kitchen, but tery or barn? Hallowed be thy name. His thoughts reply: I had this week a wonderful affront put upon me. Thy kingdom come. A strange thing, that there should as yet in likelihood be no end of this war! Thy will be done in earth, as it is in heaven. I am shrewdly pinched with poverty; if I were richer I might perhaps break through these difficulties; But thus as I am, poor wretch, I lie in misery and contemned.  
O Christians! what a prayer i● this? This is no other than to huddle up words unperfectly, to be mindless of your lesson, and to recite it in the worst manner that may be. But he that prays ●ll, shall never carry his cross well. Behold Manasses, a king in the whole course of his life most wicked, but in the end repentant, who after he was distressed, prayed to his Lord God, and did great penance, and prayed for pardon at God's hands, and be sought him earnestly. This indeed is that which God desireth; he would be sought unto and earnestly entreated.   

Sect. II.  
THe other fault in schools is to prattle and chat. What other is this, then to go a begging to creatures for petty solaces and comforts, and to deafen those men's ears with vain complaints, at whose hands you can neither hope for help, nor counsel. He is a foolish beggar and not his craft's master, who wandreth about begging at poor men's houses: what great alms can he hope for of them? Dame poverty dwelleth there, and hath none but beggars for her tenants: And to beg of beggars is absurd and ridiculous. Get thee gone to rich men's houses, there knock, there cry out: the bounty of one rich house may afford thee a larger alms, than an hundred poor cottages.  
So they very much deceive themselves, who think with vain contentments to overcome calamities and afflictions. When matters go ill with them they put themselves into company, appoint drinking matches, fall to banqueting, revelling and dancing, spend their time in wand'ring up and down and gaming, wast their best hours in barren discourses, and take upon them ●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 superficial pleasures to tickle sense, not to fill the heart withal, they can give no solid cure to afflictions▪ they are confused and troubled delights, so fare from curing, that the disease thereby becomes more violent.  
Non enim gazae, neque consularis  
Summovet Lictor miserestumultus  
Mentis, et curas l●que●ta circ●m 
Hor. ●1. car. ●●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 roofs, dispel.  
True and solid joy is from a good conscience. It is neither travel nor change of place, that can clear up a sad and cloudy mind. The mind not the climate must be changed. Go whither th●● wilt, thy sins pursue thee. This was the very answer of Socrates to one that made the like complaint: what marvel (said he) if thy travels avail thee not, seeing thou carriest thyself about with thee? The cause itself that drives thee abroad lies heavy upon thee. What help canst thou have from strange countries? can the knowledge of Cities or places rulielieve thee, which is but a vain & fruitless ostentation? dost ask why this flight doth not help thee? Thou takest thyself along with thee. Thou must lay aside the burden of thy mind. Till 
Sen. apist. 21.  than no place will ever give thee content. It is in a man's power to live happily wheresoever he will.  
By these poor pleasures therefore grief for a little while is allayed and silenced, but ere long returneth again with more force; and, after that short time of ease, vexeth more sharply. job utterly detested such vain consolations. I have oftentimes given ear unto you (saith he) but all you comforters are burdensome. The same you may say of all things created: they are burdensome comforters. To what end then do we feed our self with frivolous discorses, why beg we help of creatures? be hold the Creator offers h●mselfe for a comforter. I, I myself (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 vain consolations.   

Sect. III.  
THe third fault in this school is, to be careless of their writnig; which made the careful father exhort his son in this manner:  
Scribe pu●r, vigila, causal age, perlege ●ub●as  
Majorum leges, aut vitem pos●e libello.  
Writ boy and watch, read ancient rubric laws,  
Or get a Captain's place, or plead some cause:  
And what other thing is meant here by writing, but a due and seasonable premeditation? the mind is to be instructed and prepared for future events; lest calamity with an unexpected shock oppress us unawares. Seneca wisely admonisheth us: Let the mind in time of security prepare itself for adversity. The Soldier, before he sees the face of the enemy, exerciseth himself, raiseth bulwarks, casteth up trenches, and wearieth himself with excessive pains, that he may endure necessary labours. That which in the encounter itself thou wouldst not be afraid of, make it familiar before the assault. Let calamity never take us unprovided.  
More than 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 been 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 infirm. But they neither watched nor prayed and so a sudden whirl wind took them unawares.  
The wise man much commending this premeditation saith: Son 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 heavily, and even the newness itself adds a great weight to calamity. But that which is daily looked for, is more sufferable when it comes. No accident should befall us unprovided: our mind should preoccupate them, and think rather what may, than 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 thyself, if thou art a scholar in this school, to suffer much: seems 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 dirty way? That mind is most courageous that goes prepared for all.  
But there are a sort of scholars, who deliver up a theme written, which is none of their own: they copy it out of others. And this among Christians is done after this manner. There are some so resolute in upholding their own sloth, that you can no sooner admonish or correct them, but they presently reply: am I only reprehensible? neither this man, nor that, nor the other take these things otherwise: you shall never see such a man bear 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 man's foot. Why is not this as lawful for me, as for this man, or that? shall I alone be tied to harder conditions than other men?  
An ill argument, and as ill transcribed. Thus we, as it were, copy out other men's conditions, and imitate them in ours; thus we fashion ourselves by bad patterns, and are contented to perish with the multitude. O ridiculous people! what defence i● another's impatience for ours? we have the most remarkable examples of ancient sanctity to imitate.  
Saint Paul invites us: be followers of me brethren: and observe them that walk so, as you have our form; for many walk● whom often I told you of (and now weeping also I tell you) the enemies of the Cross of Christ; whose end is destruction. Calamities therefore are to be premeditated, and the noblest precedents of virtue imitated.   

Sect. IU.  
THE fourth fault is: to keep from school, and play the truants what else is this, but by unlawful means to avoid afflictions? Disease's may be cured, but by lawful remedies; a man may se●ke to eschew poverty, but without cozening sh●f●s, or damage to his neighbour's he may defend his honour, but not by pr●de or impatence. Youths now and then for fear of the rod slip from their master, and leave their gown-man 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 retain modesty, and part w●th some of thy credit?  
Saint Peter exhorteth in this manner: My dearest, think 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 rejoicing. This he admonisheth, when affliction rageth most, think it not strange, wander not to seek any other hold, than the School of Patience, there is no way to avoid afflictions by flying. This that holy writer most religiously admonisheth. Many, saith he, seek to 
Tho de Kent. l. 1. de Imit. Christi. c 13. num●. 3.  fly temptations, and fall more deeply 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 m mihi pag 532.  who in this world seeketh not himself, 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 witch's for the cure of diseases, to u●e charms, spells, and magic superstitions. For this is no other than under a fa●re pretext to make the Devil our physician.  
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 ask the word, therefore from the bed to which thou hast ascended, thou shalt not descend, but dying thou shalt die. Most justly, and assuredly he died 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 in●t 〈◊〉 p. 699.  Augustine. It is a great sign as well of piety as health, where man is sick, and God cureth his disease.   

Sect. V.  
THE fift fault; to wrangle or strike his f●llowes. This is an usual fault in schools, to salute one another with buffets, for this is the ordinary end of chiding to make good words with blows. Many times shall you hear these words; treacherous villain thou wert the cause of my whipping, I will be mere with thee, thou shalt carry it neither to heaven nor to hell: like Adam's children, they are ready to excuse the fault by accusing others, to purge themselves, and with most cunning evasions transfer all the blame upon their fellows  
An impatient man is always warring, he never wants matter of wrangling and debate. Oftentimes for small trifles (even like those for which children fall out) we swell up with wrath; poor and abject things incense us; the slackness of our servant, the table not well covered, a wrinkle left in our garment; yea, for a cough, ●●esing, fall of a key, boisterous shutting of a door, or the like, we become furious. And how shall we be able ●o endure taunts and reproaches, whose ears are offended with the drawing of a stool or a form; how shall we endure hunger, or thirst, whose stomach turns with a little milk when it is burnt? A small thing displeaseth a mind ill affected, insomuch that some are apt to take exception against othery salutations, countenance, silence, laughter, questions and the like. The si●ke or sore are never touched but they complain.  
Our impatience stays not here, it complains of weather and tempests, yea of God himself. One while we quarrel with immoderate rain, at another time are vexed with extremity of cold, with too much heat in summer, or sharpness of wi●ter. We consider not that all ●his is done by the ordinance of God. Certainly we too much prise our poor deserts, as though the heavens should change their course, for us. These things are not thus disposed for o●r prejudice; n●y contrariwise, they are done for our greater benefit. In vain therefore do we expostulate with weather, if it be not d●y, in vain we●●●me the earth, if our corn prosper not; in vain we storm against brute beasts, if they refuse to ●e subject unto us; and as vainly, and no less foolishly do we charge others when we ourselves are faulty. H●w often do men bro●ke forth into these furious speeches: That knave, that errand thief, that man, the veriest villain that lives, hath combined and wrought this mischief against me; it is that varlet that hath brought me to destruction.  
O ignorant and senseless men! The truth is, every one is author of his own calamity, every man fashions his own fortune: let every one therefore impute his fault to himself and not to others. Epictetus answereth such men 
Epictet: Enchir. cap. 10.  after this sort: Ignorant men are wont to accuse others as cause of their calamity: those that begin to know themselves, accuse themselves: and finally those that are prudent, accuse neither themselves nor others.   

Sect. VI.  
THe sixth fault, to draw pictures, to sleep, trifle and gaze out of the windows. It is usual with boys to love beyond measure, dice, cobnuts, pictures and such kind of light trifles and even with tears to defend them. It is a great inconvenience in the School of Patience, to be so exceedingly besotted wi●h frail and transitory things. Hence comes all their grief and mourning. Most truly said Saint Gregory: a thing can never be 
Greg. l 1. moral. cap. 3. med.  lost without grief, unless it be possessed without love. job had lost all his wealth, his ten children also, yea it might even be said he had lost himself, he was so full of pain●s, and overrun wi●h ulcers; nevertheless out living as it were his own funerals, he cheerfully sung: As it hath pleased our Lord, so ●s it done: the name of our Lord be blessed. He willingly, saith Saint Gregory, abandoned 
Greg. l. 1 moral. cap. 3. med.  his wealth which he possessed without taking contentment therein.  
Excellently well of job also said St. Augustine. A just man in being stripped 
Aug. hom. 10 s●rm. 105. the temp. mihi pag. 294.  of all his earthly goods, escapeth rich, in patience: with these riches holy job was stored. His house was despoiled of all, all that made him seem so rich a little before, was gone at a blow on a sudden he sat as a poor beggar on the dunghill; what may be imagined more miserable than his calamity? What more happy than his inward happiness? He had lost all the riches which God had given him, but God himself who gave him all he possessed. O man corrupt and sound! foul & fair, wounded and whole, sitting upon the dunghill, and reigning in heaven! If we love let us imitate: and that we may imitate let us labour. He helpeth our endeavours, who hath commanded us to endeavour.  
But h●w came it to pass that this man had his heart so strongly guarded, whence proceeded this so great patience? He lest without grief, that which he possessed, without love. He was sensible of some grief, but that he easily endured: he was inclined to love his own, but with moderation, he possessed his wife, children and riches, as if he should not always enjoy them: or as if he should not become more miserable by being deprived of them.  
To possess the creatures of this world, and not through too much love to be possessed by them, is a work and labour indeed. Therefore the royal psalmist denounceth: set not your heart upon them. All the goods that mortal men possess are mortal. Whatsoever thou art entitled to as Lord, remains with thee, but it is not thine: he that is unstable and frail of himself can have nothing firm and permanent. We must of necessity both die ourselves and lose them: and this (if we rightly consider) may be our comfort; to lose that with patience, which must be lost perfor●e.  
What is the best remedy than for these kind of losses? not to love too much the things which we must lose: set not thy hart upon them. Let the soul that seeketh after God, advance itself above all humane things, let it not lose itself in any thing without itself: let her know herself to be too noble by creation, to cast her love away upon perishing delights. Ah! we are vain, and run after that which is fair and pleasing to the eye; we are in love with gauds and puppets, and when we are deprived of these trifles we wrangle, and with floods of tears bewail our loss: we lose with excessive grief, what with so great love we possessed▪ Let us therefore less regard these transitory things, and our grief will be less in losing them. We must daily curb and restrain our affection, and as king Tarqvinius walking in his garden strooke off the tops of poppies with his staff, daily resist and suppress (as soon as they put up their heads) these strong and violent affections. The way to moderate thy griefs, is to qualify thine exorbitant desires.   

Sect. VII.  
THe seaventh fault, to counterfeit sickness. It is an usual trick amongst scholars to feign themselves sick, that they may not be enforced to study. St. Augustine was much displeased with his childhood, and deplored it in this manner: so little a boy, and so great a sinner! I played at ball in my childhood, and thereby hindered my progress in learning, I sinned by neglecting the precepts of my parents and masters. Aulus Persius when he was a boy, if at any time he could not say his lesson which his master set him, he anointed his eyes and pretended they were sore, which he thus confesseth:  
Saepe oculos, memini, tangebam p●rvu● olivo: 
Pers. Sat. 3. v. 42▪   
Grandia si nollem mor●turi verba Catonis.  
Discere—  
When dying Cato's mighty words I would not get by heart,  
I often feigned (mine eyes besmeared) With oil did prick and smart.  
Boys find many excuses to absent themselves from school, which indeed proceeds out of their own negligence. Upon a time a certain master asked his scholar, why he came so late to hear Prayers: because, Sir (said the boy) I stayed for my breakfast. The master presently replied: got now, and stay for a rod. There is nothing more ready with boys then to excuse their faults: I was sick, such an one would not suffer me, I could not, and a thousand such devices.  
Ionas the Prophet was commanded by his preaching, to persuade the city of Ninive to repentance; but he counterfeiting himself sick, made as if he had not been commanded, turned his journey another way, and by sea fled from Ninive. In a word was willing to do all th●ngs, so he might be excused from preaching. A disobedient scholar, and too apt to believe he wanted no will but ability. But the the seas began to ●ore, the winds to rage, and a great whale was sent from out the depths, which taught jonas what he was able to do, and what through distrust of his own ability he had refused to do. Not to be willing (my Ionas) and not to be able are fare different. Assuredly our want of confidence in doing many things makes us unable; we love and defend our own imperfections, which we rather study to excuse then forsake.  
How often shall you hear this idle excuse: I cannot, why press you me, I cannot; the state of my body is not strong enough to fast, my stomach cannot away with emptiness, I am not able to endure these labours, I cannot abstain from things to which I have been accustomed, what I have hitherto used, I cannot leave, why are are you so earnest with me? it is to no end, I say I cannot.  
These words were long since banished from the School of Patience: give care to a Scholar who cryeth out courageously: I am able to do all things. How I pray you? In him that strengtheneth me. The two brothers sons to Zebedeus, questioned by our Lord whether they could drink his bitter Cup; boldly answered, we can: we contrariwise when we are put to the trial of our patience, utter these poor and pusillanimous words, we cannot, we cannot.  
And this is the reason why we seldom lay a sure foundation for patience. For we being partial, credit out selves in matters belonging to our own case: when any thing seems difficult, without any shame we impudently cry out, we cannot. F●e for shame! try thyself, recollect thy forces, begin, endeavour, do what thou canst. There is nothing more disgraceful in the School of Patience, what difficulties soever occur, then to br●ng this excuse, I cannot. Saint Paul answereth resolutely, I can do● all. The Apostles, we can. One that truly loves Go● never uttereth such words as these, I will not, I cannot. L●ve if it be true, is able to do all things, otherwise it is not true as it pretendeth.   

Sect. VIII.  
THE eight fault in Schools is, to lie or murmur when they are rebuked. These are capital faults in schools, & deserve no less punishment than the rod. Impatience is as great a fault in the School of Patience, as a lie in the School of Grammar or Syntax. For as a lie denies what should be affirmed, and affirms what should be denied, making black white, so impatience makes a small trouble great, and a great one insupportable. And this is the original cause of impatience; namely, when a man thinks himself overcharged with burdens insupportable, and vexed (being innocent) undeservedly. So iniquity belly itself.  
How much better were it for every one that is afflicted to reason thus with himself: What sayest thou, impatient man, is it for this that thou hast entered thy name in the School of Patience, to proclaim thyself innocent when thou sufferest any thing? Away with these complaints; there is nothing thou sufferest, but what thou hast deserved an hundred, a thousand, yea, ten thousand times. How wilt thou be able to endure the fire itself when thou canst not abide a few poor sparkles or embers? Friend God does thee no injury, take that which falls to thy lot; suffer what God enjoins thee to suffer. A●● thou that guiltless, that innocent child, whom the good father chastizeth without desert? Alas good soul! thou smoothly, but simply flatterest thyself: foolish credulity persuades thee thou art a sheep, whereas indeed thou art a wolf. Hence proceed these pitiful complaints: why falls every storm upon my head? what sins have I committed? what have I done? I will tell thee; if thou wilt but hear me with patience. It is reported by one Anthony, that Peter a holy man, afterward martyred, was accused before his Superior for that certain profane people were seen and heard to prattle in his chamber. For which cause Peter was commanded to accuse himself publicly in the presence of all the monastery, and exactly to perform the penance which others should enjoin him. This he did; but to say the truth, much against his will, for he knew he had not herein offended, and that upon false suspicions this was forged against him. Wherefore after he had retired himself into his chamber, with tears in his eyes, he presented himself before a Crucifix, and to ease his mind with complaints, said; Lord, what have I done, that being innocent I should so severely be punished? Christ graciously pitying his innocence forthwith replied: And I also Peter, what have I done, that being innocent I should s●ffer so cruel a death? Peter presently was ashamed, and confessed himself guilty, in comparison of such an innocent.   

Sect. IX.  
WHAT sayest thou then? (who art so ready to complain) why dost so often inculcate: what have I done? Tell me I pray thee, what had Christ done? what had Peter & Paul the Apostles done? what so many hundred thousand Martyrs? what the holiest men of all ages (burdened with so many impious slanders) will't thou not yet give over these complaints? what have I done? How much rather mayst thou say with that penitent thief crucified with out Lord? and we indeed justly, for we receive worthy of our do.  
Let us be of the same mind. Are we punished? let us not so much call to mind what we suffer, as what we have done. If we will rightly judge of all things, let us principally persuade ourselves that there are none of us without faults. For want of which consideration we fall into these extremities: I have not sinned, I have done nothing against a good conscience. Nay, we will not acknowledge ourselves sinners; we think mu●h to be admonished, corrected, or chastised, though in that very instant we sin, adding arrogancy, excuse and contumacy to our former misdeeds. For very well saith Fabius; to excuse a fault committed, is to com●it another Every good man is glad to be admonished, wicked men are impatient of rebukes. And who is there that can profess himself in all respects innocent? oftentimes we are punished for a matter wherein we are innocent, to make satisfaction for some thing else wherein we were guilty.  
The brothers of joseph viceroy of Egypt, were innocent, when they were recalled from their journey to be cast in prison for stealing a silver cup. What shall we say in this case? Concerning the cup they were altogether innocent, but all is not gold that glisters. They had committed a fare greater theft. It was not a silver cup, but their own brother joseph, whom they had stolen from his father. And this was the theft committed above twenty years before, which was now at last to be punished. The like oftentimes happens unto others.  
Let us therefore love the truth, and whatsoever we suffer, say with the brothers of joseph: worthily do we suffer these things, because we have sinned. He loved virtue who said: I will bear the wrath of our Lord, because I have sinned against him.  
But they that think themselves innocent, and undeservedly punished with so great afflictions, gain nought else by this their murmuring, but a greater and sometimes double punishment: like the scholar who by murmuring after he is whipped, deserveth a new correction. Wherefore what injuries or calamities we now, or hereafter are to suffer, let us confess ourselves guilty: let us bear the wrath of our Lord, because we have sinned against him. Let him then, whosoever he be, who is a scholar, in the School of Patience, in all afflictions which he is compelled to suffer, speak in this manner: I doubtless suffer justly, I am rewarded according to my deserts. This is the way to profit, always to acknowledge himself worthy of the greatest punishment that may befall him.     

THE SECOND PART.  

CHAP. I. Affliction teacheth us Fortitude and Fidelity.  
I Have delared what kinds of punishment are used in the School of Patience. That is to say, what sorts of affliction Almighty God is wont to punish men withal, whilst they live in this world.  
Now I purpose to set down what kind of learning we ought to gather out of these punishments which are as books, what profit we should reap by afflictions, and what virtues we may chiefly learn in adversity. For to say the truth, men are made wiser by adversity, and infatuated by prosperity.  
The principal virtues which offer themselves to be exercised in adversity, are Fortitude and Fidelity; how these two virtues are sooner attained amongst storms and difficulties, than pleasures and delights, we will begin to declare.  

Sect. I.  
THE education of children, under a discreet father, is wont to be fare different from that of an indulgent mother. The father's words are daily these: to school boy, to school. And when he returns from thence, urgeth him again, saying, call to mind what hath been read to thee; exercise thy memory, practise thy stile; anon I will take account what thou hast learned. But when the boy, called and examined by his father, stammereth, answereth not directly, shows himself unperfect in his grammar rules, or by holding his peace convinceth himself of ignorance: presently the father corrects him with blows, scourgeth him with rods, sharply rebuketh him with words, or at such time as he should play, commits him close prisoner to h●s study, bitterly rating him with these kind of words: study, slothful boy, study leave off trifling & bend thy wits to that which is appointed thee. And so soon as this boy hath proceeded somewhat further in years and learning, his father takes him from his mother, and sends him into foreign countries. And all this he doth for the good and benefit of his child.  
But the mother always tender and indulgent, when she sees her child with tears in his eyes, reasons thus with her husband: the are heart, why should we thus contristate our children? Were it not better to have them cheerful and merry? they are young and tender, why do we tyrannize over them w●th stripes? many times you shall see them made worse with beating. These are the mother's words and with these blandishments she doth not only weaken their masculine vigour, but with sweet meats and liquorish morsels, provokes them to gluttony, and corrupts their wits and dispositions; for one while she secretly conveys into their pockets Sugar-cakes and Simnel's, another while Comfits and Marchpanes: Thus by cherishing and cockering she utterly overthrows them. What wise man therefore is there, that had not rather be brought up austerely by his father, for his greater good, then indulgently by his mother, for his future destruction? just in the same manner God (our father in heaven) who exceedingly desires to have his children virtuous, like the severe fathers, handleth his children roughly.  
The Roman wise man discoursing very elegantly upon this point, saith: Dost thou not see that the fathers and mothers carry a far different hand over their children? the father's call them up betimes in the morning to follow their study; not so much as upon play-days will they suffer them to be idle, but ply them till they draw even sweat, and sometimes tears from their eyes: but the mother's desire always to keep them in their bosoms, not permitting so much as the sun to shine upon them; never would they have them labour, never shed tears, or be contristrated. God beareth a favourable mind towards good men, he loves them entirely: let them, saith he, that they may gather true and firm strength, be throughly exercised with labours, griefs and adversities, continual prosperity shrinks at every storm; wonder'st thou that God (that entire lover of all good men, who desires to have them exceeding good and excellent) should visit them with sinister fortunes to exercise their patience? he had rather harden them with stripes, then with stroking effeminate them. We also are sometimes much delighted to see a resolute young man encounter with a Stag at bay, or courageously grapple with a Lion, and the stoutlier he performs it, the more grateful is the spectacle. See a sight worthy of God, wherein he may contemplate how man (the workmanship of his own hands) behaves himself: behold a spectacle no less worthy of God; a courageous man stoutly grappling with adversity.  
Neither do I (Seneca) see any object God hath in this world more amiable then to behold some Tobias or Job, stand firm and unmoveable amidst so many funerals of their children, amidst so great havoc and destruction of all their goods and substance.  
Christ speaking out of the cloud to Saul, said: Arise and stand upon thy fee●e. As if he had said: I cast thee down, that thou mayest rise and stand more strongly.   

Sect. II.  
WHEN therefore thou seest a man just and acceptable to God, labouring, swearing, overcoming difficulties; and evil men wallowing in pleasures and playing the wantoness: th●nke that these are brought up modestly, as children under severe discipline, and the other licentiously emboldened like abject slaves and hirelings. Th●s custom God observeth; he never cho●sly co●k●reth holy men, he tries them, he hardens them and prepares them for himself. How many Fountains, Springs, Floods, Showers, Snowes, Rivers, and Brooks, do you see, discharge themselves into the sea which nevertheless continues brackish? so no storms or tempests of adversity whatsoever, can alter or change a courageous man's heart. He abideth still in one state, and whatsoever falleth out, makes it suitable to his own colour. He being good, by patiently bearing and interpreting all in the best sense, turns it into good. As red Wine mingled with a f●w drops of white, dyeth all with its own colour: so a good man takes all that happens in good part, turns all into good, and by suffering makes all affliction profitable to himself. For his power transcends all exterior things, not for that he is insensible, but because he overcomes them; and albeit at other times quiet and peaceable, raiseth himself against incursions of ensuing difficulties. All adverse chances to him are either as exercises, or medicines: the one (if his mind be sound) serves to maintain and increase h●s strength: the other to recover him if he be sick, or drowned in delights and pleasures. Just as it is in the cure of our bodies, when we are lanced or cauterised to recover health or strength.  
There is a kind of tree called Larix that grows very high, the leaves whereof never fall; by nature it is as it were immortal, for it never corrupts nor perishes; it can never be burnt nor altered into coals, the fire hath no more power to consume it then stones: painted tables made thereof are perpetual; it admits no chinks nor rifts; it rots nor, nor ever yields unto age.  
Celius Rhodiginus recounteth that he saw a Tower built of Larix, which Julius Cesar (albeit he caused fire to be put to it) could never burn nor destroy. A man remarkable for patience is fitly compared to this tree: he burns sometimes amidst the flames of calamity, but looseth not so much as a leaf, you shall not hear the least impatient word fall from his lips. Such for all the world was Job, a man like this wood, patiented even in the midst of flames; In all these things Job sinned not with his lips.  
Behold a bush environed on all sides with fire, and yet not burned: a Tower of Larix which all the power of hell could not set on fire nor demolish. This certainly we are taught in the School of Patience, to bear with indifferency those things which are not evils, unless we ourselves be evil and repute them such.  
When Rebecca the wife of Isaac felt two infants struggling in her womb, she went to consult with our Lord. This answer was returned. Two nations are in thy womb, etc. and the elder shall serve the younger. From hence Saint Augustine raising a great question, asketh how this came to pass, for it evidently appeared that the elder never served the younger, but contrariwise went about to kill him. For Esau had determined thus in his mind; The days will come of the mourning of my father, and I will kill jacob my brother. How then did he serve him, when he went about to kill him? whereunto Saint Augustine answereth very well: He will serve him (saith he) not by obeying but by persecuting him, after the same manner as evil men serve good men. As the file serves the iron, the hammer the gold, the mill the wheat, and the oven the bread in baking it.  
Jacob the son of Isaac had never proved such a man, had he not been so persecuted by his brother. He was tenderly brought up in his father's house, was most dear to his mother, and swayed all as he listed. But when his brother threatened his death, he fled into M●sopotamia to his uncle Laban, and there lived a shepeard above twenty years together. Hear J●cob found the want of his father's house, for being most hardly entreated, he learned to endure hunger and thirst, heat and cold, and to watch all night in the open air: here he hardened his body and mind almost like none: here he was enabled to undergo any labour and want whatsoever. The cause of all this was the envy and lewd disposition of his brother. And what benefit was this to J●cob? Exceeding much, beyond all measure. For by this means he saved his own life, shaked of ●dlenes in which his indulgent mother had bred him, was enured to labours and incommodities, heaped upriches, and had Rachel and Lia for his wives, from whom afterwards sprunge the twelve patriarchs and Christ h●mselfe. See how the elder brother served the younger, not by obeying, but by persecuting him. This is the only way to attain to fortitude, by this means men become valiant. It is a notable speech of a most courageous man: when I am weak, then am I strong.   

Sect. III.  
Virtue hath always an eye upon the end whereunto she bends her course, not what she ●s to suffer. God provideth for his servants, whom he would have then to be most modest and humble, when occasion is given them to do any thing stoutly and courageously, for wh●ch respect they must of necessity undergo some difficulty. How can I (if thou abound in riches) know what patience thou hast to bear poverty? How may I (if thou be still applauded and flattered in all thy actions) be assured of what proof thy constancy is against infamy and ignominy? What testimony have I of thy obedience, if thou be'st only commanded to do what is easy to be performed? How can I conclude thou art submiss and humble, if thou be never assaulted with calumnies and affronts? How can I commend thy patience, when I never see the oppressed with calamities, which are the trials and touch stones of virtue?  
With good reason may they be said to be miserable, who wax dull and senseless with too much felicity, who through a sluggish drowsiness are laid to sleep as it were in a calm and peaceable sea. Whatsoever happens to them, is unexpected and troublesome. Cruelties afflict them most who have not experienced them: upon a young and tender neck the yoke presseth heavily. A fresh water soldier is appalled even with the conceit of a wound: but he that is hardened in war, holdly beholdeth his own blood, knowing he hath often survived the like adventures.  
Consider the Germans, saith Seneca, 
Sen. l. de provide. cap. 4. ubi de pris●is Germanis loquitur.  and the vagrant people that live about the river Ister. They are perpetually infested with winter and foul weather, their barren soil hardly maintains them, they are no otherwise fenced from rain but by the trees themselves and poor thatched houses: finally they feed on such wild beasts as they kill or take with their own hands. Dost think these men are miserable? No course of life can be reputed so, which by continual custom is become natural; why do you marvel? good men are strucken that they may be the more corroborated. There is no well rooted tree, but that which the wind often shaketh, that it may take deeper root and be consolidated by tempests. Those which grow in warm valleys are tender and shallow rooted. So the corn which in seed time is covered with frost and snow prospers best, and fire by often blowing is sooner kindled: what, I pray, is gold and silver the worse for hammering? Certainly you cannot otherwise have money coined, nor cups or goblets fashioned, but by often knocking and beating. Away with that gold and silver that will not abide the stroke of the hammer: and with that man who like metal will not be wrought on.  
Sometimes we seem virtuous in our own eyes, and would be called patiented; but very▪ fitly may that be applied to us, which Pyth●goras said to a certain man: albeit thou art silver, yet, seeing thou ●rt impatient, there cannot so much as one halfpenny of currant money be made out of thee. The same with good reason may we say unto ma●y: Although (brother) you are gold and silver, spend the whole day in prayer on your knees, with your hands up to heaven; yet (excuse me) you are of no value. And why so? because you are not tried and fashioned by the hammer; and therefore like a priceless piece of dross, you shall be cast into some forlorn corner. For let the hammer but once touch you, let but one sharp word be cast out against you, it forceth you to fury and impatience. O gold! O silver! but base, but drossy, but counterfeit, because it will not brook the hammer; ordained for no other use, save only some abject employment.  
William Perald, Bishop of Lions, maketh a pretty discourse, how a man may knock out the Devil's teeth, which are deciphered by slanderers, backbiters, and detractors, to whom Isaias the Hebrew speaketh: Why do you waste my people, saith he, and gri●de the face of the poor? saith the Lord God of Hosts. With these teeth doth the Devil by't just men. But by what means are these teeth to be broken? By patience. Oftentimes the singular patience even of one Christian, hath converted thousands of Idolaters to Christianity.  
Pontius Pilate, that Roman Precedent, wondering at Christ's admirable patience, with good reason thought he exceeded all other men in wisdom, and that he was descended from high and noble parentage. This may daily be noted amongst impudent pratlers, who only employ their time in taxing and censuring others. When they observe a man to be patiently silent, they begin likewise to compose themselves, and assume a modest look, which no sharp speeches could otherwise have do●e. But th●s is the strength of a Christian, whi●h is not learned by haphazard, but only in the School of Patience. Affliction is the Mistress of Fortitude.   

Sect. IU.  
THE School of Patience teacheth not only Fortitude but Fidelity also, a virtue so much commended in holy Scriptures. Well known are these words of our Lord: Oh! thou good and faithful servant. The Disciples of Christ committed many errors, and many times were they reprehended. Nevertheless, when Christ took his sorrowful farewell of them all at his last Supper, he largely commended them, saying: You are they who have held out with me in my temptations: and I dispose unto you, as my Father hath disposed unto me, a kingdom. As if he should have said: O my dear Apostles! I forgive you all your errors, let all that is passed be forgotten. This I rather endeavour, to make you an ample requital for your fidelity towards me. You only in a manner alone took in good worth my humility and poverty. I acknowledge you not only faithful servants, but also firm and assured friends. Therefore I dispose to you a kingdom, that you may eat and drink upon my table in my kingdom. At this word, doubtless, the Apostles hearts leapt for joy: and what other thought possessed them all but this; Pray God we may reign in this kingdom. God grant we may all eat and drink together upon this table. But Christ lovingly instructing and warning them, not to anticipate these joys so unseasonably, said: Behold, Satan hath required to have you, to fift you as wheat. You must (O my dearest!) undergo hard trials; you are as bells, which must yield a sound to the whole world: but first these bells m●st be tolled, and this very night w●ll begin with them. For as the Bell-Founder, when be hath finished his work, hangs it not up presently in the steeple; but tries it first what sound it gives, and how it answers the stroke of his hammer, and whether it be riven or cracked: So, many trials must be made of those who will be entertained for my servants; to wit, whether their patience be solid, and of proof; whether they be hardy and stout in adversity, and faithful in difficulties. For this is the true touch stone to try the gold of fidelity.  
Very well said Seneca: No man 
Sen. l. de Pro. cap. 4.  knows (otherwise then by trying) what he is able to do. None will ever know how patiented you are, not yourself, but by incountering many adversaries. Virtue languisheth if she have no adversary. What thy courage is, what power and ability thou hast, will then appear, when thy patience shows what she is able to do or suffer. Therefore most truly saith St. Gregory▪ Every man learns by adversity, how much he hath profited. Frankincense shows its virtue upon coals; spices smell the sweetest when they are pounded; unguents vent their odours most when they are stirred. St. Mary magdalen's balsamum, when it was poured upon Christ's head, perfumed the whole house; the Seaman is tried in a tempest; a Soldier in battle; and a Champion in the lists. St. Hierom, 
Hier. tom 9 ep 6. add 〈◊〉.  alluding to this, saith: That the happiness of a Christian soldier is to be fortunately improved by misfortunes; to grow under oppressions, and in growing, to get the upper hand of them, and tread them under foot. A Christians life is assaulted and shaken with many storms, and amongst innumerable pressures becomes joyful and vigorous. Thus, you see, true fidelity indeed is not in the mouth of idle boasters, but in the hands of noble Champion's; for it is one thing to promise, and another faithfully to perform, and give testimony of fidelity.  
Christ our Saviour, that he might invite his Disciples to pray for increase of faith, said unto them: If you have faith as a mustard seed. What faith, I beseech you is this, so large, and yet so little, that it is compared to a grain of mustard seed? Certainly, this is the least and cheapest grain that is; but bruise it in a mortar, or chew it with your teeth, and you shall find how sharp it is, and biting to the taste: Who would imagine so much fire could be hidden in so little a seed? Such a faith like this, Christ requires of us; that is, to show the fire of our love, and to breathe forth the quickest odours of patience, when we are beaten with the pestle of calamity. The good, saith S. Gregory, which 
Greg. l. 1. mor. cap. 4.  we reap in peace, becomes apparent in the time of tribulation.   

Sect. V.  
Holy Scripture commendeth Josue, that warlike Captain of the Hebrews, after this manner: All the Kings were gathered together to fight against Josue. Here th●s most renowned Champion beg●n to declare, by evident examples, the fidelity he had sworn to God; here he began to provoke his enemies: Come forth you enemies of God, neither I, nor any of mine will ever shrink, or refuse to fight with you: and albeit, your side so far exceeds us in number, yet we fear you not: Draw forth your strongest armies, we are confident, God fights on our side. Just after the same manner doth the courageous Christian provoke his enemies: Come hither, you afflictions, you innumerable troops of calamities; hunger, thirst, poverty, diseases, griefs, injuries, calumnies, and all kind of miseries: I fear neither your number, nor your strength: If whole camps stand against us our heart shall not be afraid; the faith we have pledged to God, we will never break; we are ready rather to suffer all that may be inflicted upon us, yea, death itself; and if we had an hundred lives, rather would lose them all, then violate our oath whereby we have bound ourselves too God.  
Every man that is pious and faithfully devoted to God, is of this mind: Although the whole power of hell should stand against me, the heavens fall upon me; yea, though all the calamities of the world should show the utmost of their rage and malice against me, yet would I, by God's assistance, stand constant and unmoveable in my faith. I am ready for God's cause to be cast in prison, burned, slain, or slaughtered. For if we be dead with him, we shall live also together; if we sustain, we shall also reign together; if we deny, he also will deny us.  
And let us assure ourselves (O Christians!) that it is not sufficient for us to be members of Christs-Church, to hear Divine Service, to fast, or pray, or give alms; but of necessity, God should find us faithful and worthy, as he found Abraham, Joseph, and Job, truly faithful and worthy of him in the midst of whatsoever adversity. For as the history of the Maccabees testifieth; Joseph in all the time of his adversity kept the Commandments.  
Albeit we be of silver or gold, if we be impatient, and brook not the hammer, we are but little worth. And even as in a man's body, when he is suddenly frighted, or his heart fails him, all his blood runs to comfort and secure that distressed part: So in all anguishs and afflictions whatsoever, all the virtue of a just man recollects itself, and animates him after this manner: If thou fail now, when God goes about to make a trial of thee, where is thy faith, where thy love? Where is thine obedience, thy hope, thy patience? Where thy fortitude, thy fidelity? Is this the desire thou pretendest of suffering? Is thy purpose and resolution of persevering come to this? Remember the oath, which as a Soldier, thou hast sworn; remember the faith thou hast pledged to God, and show thyself faithful to the end. He that hath promised, without all doubt will perform with thee; he will neither deny thy reward, nor detain thy crown; be thou only forward to sight, and confident of victory.    

CHAP. II. Affliction teacheth Commiseration and Abstinence.  
KING Artaxerxes (one of his most intimate friends being dead) sent to Democritus at jonia, requesting him (if by any Art he could) to restore his friend to life again; or at least wise, if by any medicinal means he saw any hope of recovery, that he should put it in practice. Democritus answered, that the King's demand was important and difficult; nevertheless, he would effect it, if his Majesty first would and could fulfil a request of his, which was, to engrave upon his dead friends tomb, the names of thirty young men, who had lived to the age of twenty years, without any cross or calamity. Diligent search was made after these names; but as yet they cannot (and as we have just cause to believe) never in any age hereafter are likely to be found.  
Is there, I beseech you, any mortal man, who hath lived (I will not say) twenty years, but twenty days, without some adversity or other? All our life is replenished with griefs and calamities. God himself, out of his infinite providence, hath by most equal weight proportioned it out to every one from all eternity. There is none that hath not his measure of wormwood, some a cup full, some a whole gallon, others but a pint, as it pleaseth God to dispose; and to this end ordained it, that every one might be sensible of his neighbour's afflictions, and withal learn moderation and temperance.  
Now by what means affliction teacheth Commiseration and Temperance, we declare as followeth.  

Sect. I.  
IT is a wonderful comfort to those that are in misery, to have companions in their punishments, to know that others suffer the like, or greater; that none escape, or are exempted from afflictions. Christ instructing his Disciples, gave them this note: Blessed are ye (saith he) when they shall revile you, and persecute you, etc. For so they persecuted the Prophets that were before you. And that he might give them a clearer testimony: If they have, saith he, persecuted me, you also will they persecute. By the same means, Saint Paul comforting the Macedonians, saith: For you, brethren, are become followers of the Churches of God that be in Jewry, in Christ Jesus: for you also have suffered the same things of your own lineage. So he pointeth out, as it were, with his finger to the Hebrews, that all good men had their trials by mockeries and stripes, fetter● and prisons; going about in sheepskins, in goatskins, needy, in distress, afflicted, wandering in deserts, in mountains and dens, and in caves of the earth; others he saith, were tempted, stoned, cut in pieces and beheaded.  
And that we may the better be confirmed by the exemplar and generous patience of others, Saint James willeth us to think, that they who suffered so great torments and miseries, were not men either of Iron or Adamant. Elias was a man like unto us, passable: Neither this man, nor that, nor any one of the rest, but were as sensible of pain as we; but for that they had profited better in the School of Patience, they were more patiented than we. Nor do the examples only of the afflicted, but their words also comfort us in affliction. For in adversity, we learn to commiserate others in the like; to comfort them, and easily to credit those who are subject to the like adversities. And this is one of the principal causes why we are shut up in the School of Patience, and lie exposed to so many afflictions, that we may learn one to condole with another. Assuredly he that hath lived in poor estate, findeth no difficulty to compassionate another's hunger and want; he that hath been sick, and ill disposed in his health, easily pitieth another's infirmity; He that hath found by experience, what it is to be contemned, oppressed and disgraced, commiserates those who suffer like affronts; he that is stripped out of all his lands and possessions, quickly takes compassion of them that have suffered the like. After we have been vexed with many miseries, we gain this knowledge with the Tyrian Queen, who said:  Non ignara mali, miseris succurrere disco, I learn by harms to secure miseries. 
Aeschilus the Poet saith wisely, that every one is ready to condole and sigh for company, with those that are in misery; but this grief never toucheth them to the quick. To this we may annex that saying of Sophocles: They only grieve at others afflictions, who have felt the like themselves.   

Sect. II.  
FRom hence we may well conclude, that whomsoever we see severe, sharp, unmerciful or cruel, hath doubtless never been put to extremities himself; he knows neither humanity nor civil demeanour, and is so fare from combating, that he hath never so much as seen the lists, but hath spent his time in case and delicacies, and by this means is become so inhuman and merciless. For this cause God admonisheth his people, that they should not wrong aliens nor strangers, because they themselves had been of the like condition: Thou shalt not molest a stranger, nor afflict him: for you yourselves were likewise strangers in the land of Egypt. Let your own experience tell you, how miserable a state it is, to be a stranger, a captive, surcharged with labour, and loaded with stripes.  
Saint Leo is of opinion, that Saint Peter a chief Apostle was suffered to fall so grievously, that he might so much the more tenderly commiserate sinners, and that a remedy by repentance might be followed in him. Hereupon the master of the family was much offended with his servant, for that being himself greatly indebted but a little before, and owing more than he was worth, nevertheless, would not have the least commiseration of his fellow servant, that was indebted to him: Oughtest not thou also to have mercy upon thy fellow servant?  
Hence came it, that Saint Paul also greatly comforting us, said: For we have not a high Priest that cannot take compassion on our infirmities, but tempted in all things. Let us go therefore with confidence to the throne of grace, that we may ●obtain mercy. Whereupon he ought in all things to be like unto us his brethren, that he might become a merciful and faithful high Priest before God.  
For this cause God sends afflictions to many, that they may learn to commiserate and relieve others more readily. You shall hear many blame themselves in this respect: I thought that sick person counterfeited; I never took compassion of that poor man's estate; I never pitied such an one that was in sorrow and affliction; I laughed at another who wept and bewailed the death of his friends: Justly therefore am I now visited with sickness, surcharged with poverty, tears and sorrows; by this means I shall learn hereafter to take compassion of others.  
The Prophet Hieremy taxeth the Moabites for their lewd conditions, after this sort: Moab was fertile in her youth, and rested in her dregs, she was not poured out of one vessel into another. He compareth the Moabites to wine, which, being long mixed with dregs, becomes musty & unsavoury. It is a saying amongst the Spaniards: This wine as yet is but new come from the mother; it hath not taken the pains to pass from one hogshead to another: So the Moabites, living rich and wealthy in a fertile country, were unacquainted with that which hunger and penury would have taught them; Moab was fertile in her youth, and rested in her dregs: For the Moabites, being near neighbours to the Sodomites, became luxurious with plenty, bred up with wealth and vices, despised all the wholesome lessons they might have learned in chaste poverty: Moab was tunned out of the vessel of justice, into that of temperance, chastity and mercy. In a word, they had never been Scholars in the School of Patience; only trained up in eating, drinking, ●earing, sporting, and intoxicated with all manner of delights; that drink wine in bowls, and are anointed with the best ointment▪ and they suffered nothing upon the contrition of Joseph. They are hardhearted, merciless, and ready, upon every occasion, to be fired with impatience. See how much it availeth to learn manners, and to be instructed in the School of Patience: &, that which much profiteth the scholar himself & many others, they learn here to resent and compassionate their neighbour's miseries.   

Sect. III.  
Abstinence likewise and temperance are taught in the School of Patience. We persuade ourselves, whilst we possess many things, that we cannot be without them; but being deprived of them, we ourselves marvel with how little difficulty we spare them. Take for example, a merchant, who, whiles he is rich, goes like himself, magnificently attended; but being grown poor and needy, gins to find how easy it is to go without a train. A traveller being benighted, and forced, for want of an inn, to take up his lodging under some tree in the field; and for supper, to content himself with one poor farthings worth of bread, is compelled at last, to confess, that he knew not till this time how to sup for less than two pence. A tradesman who formerly was wealthy, and fared daintily, sometimes, through negligence in his trade, breaks, and becomes a bankrupt, and is content at last to sit down to a dinner of cabbage or carrots; and for want of supper, either fasts, or contents himself with a mess of homely water gruel: By this means, he (poor man) wondering at himself, says: I never thought I could have lived so frugally. A Carrier, in like manner, who was wont to ride in time of his prosperity, is, by his unthriftiness and drinking, forced to go on foot, and says: God be thanked, who hath once more brought me to my feet; I knew not before what footmanship I had.  
Thus God dealeth with many, by wholesome want reducing them to the golden mean of temperance. Nevertheless, you shall find some so obstinate and blinded in their opinion, that one will not stick to say: My stomach will by no means endure fasting: Another, that his weak body requires more sleep then ordinary: This man that he cannot possibly lead his life without company: And another, without wine and strong bear, thinks he is like a fish without water. But when poverty, or some other calamity, bereaves them of their companions or sleep, and turns their wine into waer, than experience teacheth, how easy a thing it is to watch, to give the belly no more than his due, to observe fasting days, and take their leave both of wine and company.  
Calamity is the Mistress of temperance. By poverty, we learn sobriety, and frugality, which often comes too late, when all is wasted and consumed. I myself have known many persons of quality, whom the prison hath taught to dine for six pence, and sometimes for less, whose tables heretofore have been loaden with dainties.  
Give ear to a strange, yea wonderful strange story, which makes very sit for this purpose. Pecchius an inhabitant on this side the Alps, a man of great courage and industry, incurred the displeasure of a certain Noble man of great power and wealth. And being one day riding upon the way, was by a train taken; and, like a cat, shut up in a sack, and so carried to his enemy's 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 than a small crust of bread, and a little cup of water, whereby this wretched man might sensibly suffer a linger death, rather than preserve a long life. In the mean season, Pecchius was sought for all about, in towns and cities, and no where found, save only his horse he road on, somewhat besprinkled with blood, which caused strong suspicion 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 cruel torments to confess 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 bottomless abyss.  
Mean while, Pecchius prolonged his miserable days in this loathsome prison; and in this course of life, or rather death, spent nineteen years; without ever changing or putting off his apparel; and having nothing to sustain life, but a poor pittance of bread and water every day. Nevertheless, he himself, with grateful acknowledge meant of God's special favour, afterwards confessed, that he was always very confident he 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 years in this cruel imprisonment, the Lord of the Castle, his capital enemy, died▪ and his heir, that succeeded him, going about to enlarge and beautify 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 only a very narrow hole to pass into it; here they found this miserable man like a Stygian ghost, with garments torn, his beard grown to his k●ees, & his hair of his head hanging all about his shoulders. At this spectacle, so unexpected, the workmen stood amazed; the rumour thereof was strait divulged abroad; thither a multitude of people ran, as to see a Faun or Satire, 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 eyesight or his life, So for certain days he was detained in that h●s former darkness, and by little and little brought forth to daylight: 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 country man, how he came thither, and how long he had lain there? Whereunto he made answer in order, as all things had passed, which he audience quickly believed according to his relation. Hereupon, he was not only 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 be 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 only in the prison, but all the days of his life after 
Simon Mai●lus Episc. vulture. In diebu● Canic. c●lloq. 4. mihi pag. 159.  he was free from that disease.  
He that writes this History, affirms, that he spoke with this very man himself at Milan, and had all this relation from his own mouth, Ann. Dom. 1566. in the month of November.  
See how God brings men into the depths, and brings them bacl again. See how want and misery teache●h men not only abstinence and frugality, but bestows upon them also their health which by no other remedies could be obtained.  
But we, for the most part, are dull of capacity, and learn but by constraint, those things which we should be ready to acquire of our own accords. And thereupon with good reason our master in the School of Patience, urgeth us at length with these words: Learn therefore, even against thy will, what thou wouldst not willingly. Galen is of opinion that 
Galen. l. 6. de medic. sacilibus.  some little sickness and distempers are available to some. I easily believe it, and that for the scholars of Patience it is not amiss sometimes to feel the like.   

Sect. IU.  
Horace makes a pleasant discourse 
Hor. l. 2. ●●●sat. 1. med.  after this manner. Opimius, a citizen no less wealthy than covetous, was oppressed with a grievous lethargy in somuch that his heir in great jollity began to lay hold on his bags and keys. Mean while Opimius, though he were pinched and pulled, stirred not. But the physician being his faithful friend, and tendering his good, wakened him by this means: he caused a table to be set, and store of money to be poured down upon it, and many to come and tell it; then he began to awaken him after th●s manner: Opimius, quoth he, Opimius, aw●ke, a●d look to thine own, or else thy greedy heirs will presently waste and imb●zle it. At these words Opimius, lifting up his dro●zie eyes and perfectly waking, said: what is the matter, are these do before I am dead? Avaunt mischievous vultures: are you already got together to tear and devour me alive? Will you bury me before I am dead, to make yourselves heirs of my goods? Sir, said the Physician, to show that you are alive, I pray awake, and look to the main chance. Thus the sick man was cured of his lethargy.  
My dear Christians, you know right well there are innumerable amongst us whom our Heavenly Physician beholds in Opimius' case, lying buried in a deep lethargy, are less of their salvation, and foully corrupted with intemperance. What should this expert and faithful Physician do heerin? He affaies sundry means to restore us to our health, but all in vain. Wherefore at length he either takes, or seems to take whatsoever we esteem most dear; but to no other end, doubtless, then to awake us, that we may look to our own good, mend our lives, and recover our health. At last the sickman is forced to confess: I thought indeed I could never have wanted this, abstained from that, or contented myself when I was debarred 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 abstain from, the other thing I cannot obtain, and yet I live. Misery is the mistr●sse of temperance.  
That prodigal young man who wasted all h●s patrimony, what a seasonable opportunity had he afterward to suffer hanger, how fit a time to digest all his surfeits? So much was he distressed with hunger, that whereas before he disdained the purest manchet, now he deemed oaten bread, yea bran and husks cast out to the hogs, as one of his greatest dainties. For he desired to fill his belly with the hu●ks wherewith hogs were fed, which none would bestow upon him. And though he called to mind, how fare hunger was exiled from his father's house, and what plenty there was of bread: yet he never exclaimed: who will help me to a crammed pullet, fat capon, or fine manchet? But who will give me a mouldy crust of the coursest bread? Where I beseech you, and of whom did he learn so great temperance? certainly of hunger, and that in the School of Patience. Very well said Eusebius: Hunger brings him bacl again, whom saturity had expelled. And no marvel, for hunger brings the hawk to her master's fist. We think hunger a great evil, but much greater is intemperance. To a●●id therefore the one, God oftentimes sends us the other: he chastiseth us with hunger to restrain us from intemperance. Thus calamities serve us for remedies.   

Sect. V.  
A most elegant saying it was of Seneca, 
Senec. l. de Tranquil. c. 9  that with light inconveniences, grievous mischiefs are cured, when the mind giving small care to wholesome precepts, cannot by an easier means be healed. Who is he that will not look about him when he is awakened by poverty, ignominy, and havoc made of all he hath? One evil drives out another. If thou wouldst not have a sick man meddle with unwholesome meat, the best way is, either not to set it before him, or else so to pepper and salt it, that he shall have no pleasure to taste it. God carefully goes about to cure us, and by peppering and salting our affairs with miseries, makes those things unsavoury which he knows are ready to bring us to destruction. Saint Augustine reputing this a singular benefit, saith: He that is restrained from iniquity, is overcome most to his own advantage. And this he had experienced in himself. I have not escaped (said he) thy scourges, for what mortal man hath ever been free from them? Thou wert always present, mercifully correcting, and sprinkling with most bitter distastes, all my unlawful delights, that I might seek those pleasures which are void of all distaste.  
This God doth, that we may not relish our miseries to our own destruction. This causeth me (O you wanton worldlings!) to see and not to envy your delights: for without all question they are inwardly sound salted and peppered. Let him taste, that hath a mind to be burned. God, like an expert Cook, seasoneth with such unsavoury sauce, those meats that are unwholesome, or too cold, as Cucumbers, Mushrooms, Melons and red Beets, that we may be well contented to forbear them. And in stead of this dangerous & wanton fare, sends us oftentimes royal dishes from his own table.  
It might have seemed a great favour when David King of Jerusalem (as the second book of Kings recounteth) sent dishes from his own table to his servant Urias; The King's meat followed him. Nebuchodonosor in like sort, appointed the four Hebrew children, a certain provision for every day, of his meats, and of the wine whereof ●e drank himself. And what is Christ's royal fare? what his principal wine? Marry, poverty and want of all things. To be born, to live, to die in extreme necessity: My meat, saith our Saviour, is to do the will of him that sent me, to perform his business. What business is this? to be daily crucified. For Christ our Lord, the very first moment that he took up his habitation in the womb of the blessed virgin, knew he was to be crucified; so that all the time of his life he was crucified through the daily memory of his death. And hence came it, that going about to make trial, as it were, of his two brothers, sons to Zebedeus, he said unto them: Can you drink the chalice whereof I am to drink? that chalice I mean which my Father hath given unto me, that chalice which of all other is most bitter. He that saith he cannot, let him learn to drink it in the School of Patience.  
Let us accustom ourselves therefore to lay aside superfluities, let ordinary meat satisfy our hunger, and drink, our thirst. Let us learn to be masters of ourselves, and not to imitate new fangled cookery in our diet, or fashion in our apparel: Let us use ourselves to sup without choice companions, or dainty dishes; to wear apparel rather warm and fit, then fine and costly, and to content ourselves with mean habitations. Let us learn every day to be more continent than other, to restrain sensuality, to moderate our appetites, pacify our anger, with patience to embrace poverty, live frugally, and foresee our near approaching eternity. All this is to be learned in the School of Patience; but by them only that are willing and industrious. In the mean time let us make good use of this maxim; Not to be dejected with adversity, nor too confident in prosperity. It is the part of a wise man to beware of doing evil, and of a valiant to bear with moderation what is past recalling, though not amending.    

CHAP. III. Affliction teacheth Prayer and Mortification.  
HIeronymus Cardanus, 
Cardan. l. 13. the Subtle. pag. 284.  a learned man, asketh this question, Why Roses are armed and beset with thorns. And after a large Philosophical discourse, at last concludes, that the Rose would not be so sweet, were it not so thorny. For proof hereof he brings the wild Rose, which for the most part hath but five leaves, and nothing near so many thorns as those in gardens; and therefore though it be somewhat sweet, yet it is far inferior to the other. Prayer is a fair▪ and most selected Rose; but yet, if it be not accompanied with thorns of mortification, the sent it breathes will be nothing so odoriferous. All wise men in the School of Christ, with one voice, agree, that prayer without mortification, is of little or no worth; that the one cannot stand without the other, nor that these two can by any means be separated. Hereupon, when a certain religious person was commended, 
●ibald. in vi●a S. Ignatii, l. 5. c. ●1. ante finem.  in the presence of Saint Ignatius, to be a man of much prayer, he changing the word, answered: He is a man of much mortification. He meant (according to the opinion of many others) that kind of mortification which consists more in the subduing of the will and judgement, then in macerating and afflicting the body. And this will I declare in the chapter ensuing; to wit, that prayer and mortification are excellently well taught in the School of Patience.  

Sect. I.  
KIng David exhorting us to divine praises, saith: Sing to our Lord on the Harp, on the Harp and voice of Psalm: on Sackbuts and voice of Cornet. An excellent exhortation to prayer, containing four principal points: A Harp, which hath many strings, must of necessity have them all carefully tuned, and if there be but one out of tune, the whole music is spoiled. Just so it is with us, Whosoever keeps the whole Law, and offends but in one, is made guilty of all. Admit thou be chaste, and charitable to the poor; yet if thou be given to wrath and envy, thou puttest all out of tune, and becomest guilty of all. Contrariwise, if thou art mild, and enviest no man; yet if unchaste, thou marrest the music, and art guilty of all. Wherefore sing unto our Lord upon the Harp, upon the Harp well tuned on all the strings. Such as thy life is, such shall be thy prayer.  
The other Point is: In voice of Psalm. He would have the natural vo●ce joined with musical instruments; but if there be but one note sung out of tune, the whole song runs on discords. He that sets himself to prayer, let him understand what he says: True prayer ought to be attentive and serious.  
The third: On Sackbuts. This instrument is not made nor fashioned without many blows, and much hammering, which signifies mortification. It is more difficult for a man to overcome himself, than the most powerful enemy in the world. The victory can never be glorious, where the combat is not laborious. He that severely subdueth himself, both makes and plays upon the Sackbut.  
The fourth point: And voice of Cornet. A small and narrow instrument, but sweet and artificial, if it be wound by a skilful Corneteer. Here we are admonished to fast and give a●ms. Therefore prayer is good, together with fasting and alms. That prayer is good which is accompanied with mortification. Often times we praise God with musical harmony, but all in vain, and without either instruments or organs: we pray, but chastise not our carnal concupiseences. Many cousin themselves with this deceit, who, because they pray much and often, deem themselves men of much prayer. Is it so indeed, my friends, are you such excellent fingers? I grant, a voice alone is delightful: but where are your Sackbuts, where your instruments, where your Cornets? Prayer doth well, but where is your mortification? These must be joined, otherwise your harmony is all in vain. Sing unto our Lord, but upon the Harp; Christ taught us not only to offer up our prayers, but to hate our lives also; at mount Olivet he commanded his Disciples not only to pray, but likewise to watch, and not without some conflict to countermand their sleep. Prayer and mortification are taught in the School of Patience.  
Tell me (I beseech you) how many Seamen have you seen pray after the tempest ceased, the sky clear, and danger of shipwreck past? How many Soldiers have you seen heavily knock their breasts, while the enemy was far from them, and they sat jesting and sporting by the fire side? Most men, in prosperity esteem of God, as we care for the heat of a stove at midsummer, for a candle at midday, for a Soldier in time of peace, for a Musician when we have no mind to dance, for an Architect when we are not at leisure to build; or as we care for a well furnished table when our belly is full, for a Lawyer when we have no suits, or a Physician when we are in good health. Very truly said the Italian Poet:  Rarae fumant foelicibus ar●e. Seldom smoke the rich men's altars. 
Whilst we flourish, and are fortunate●, the altars are left desolate; we are remiss in prayer, and slack in sacrifices; but when we are once frost, bitten with Winter, a fire is very acceptable; when we are benighted, a candle is most welcome; when war threateneth, presently we press soldiers; when we fall sick, we send for the Physician; when a tempest gins to rage, we hold up our hands to heaven, and fall to our prayers. Thus by punishments we must be driven to do our duties.   

Sect. II.  
THis caused the royal Prophet to say: Fill their faces, O Lord! with ignominy, and they will seek after thy Name. Doubtless they will never seek thee, before thou fill them with ignominy. Confirming this, he said: Their infirmities were multiplied, and after that they made haste. When they were in tribulation, they cried to our Lord. Why cried you not before? We were not pinched with any calamity: miseries therefore are the best means to make you cry out, like organ pipes, which are mute and speak not, till the bellows be blown. So the Israelites would never sack him, till he slew so many of them, than they returned, and came unto him early in the morning.  
Wicked Manasses would never have learned to pray, had he not been cast into prison: What shall I say of most holy men? Moses pressed with many injuries; Jacob endangered through the secret spite of his brother; Samson deluded by the Philistines; To by having lost both wealth and eyes; Sara after she had been grievously slandered; The three Hebrew children amidst the flames; Daniel in the Lion's den; Peter upon the sea; Paul and Silas in the dungeon; and a thousand others were induced and taught to pray by adversity. So did Ionas in the Whale's belly learn the force of obedience.  
The Apostles seeing themselves in a ship ready to be sunk, implored Divine aid. The Deer, when the hounds are at his heels, runs speedily to the covert. A large shady tree stands the traveller most in stead, when either the Sun scorcheth, or a sudden shower overtaketh him. So it is with us, as long as our affairs succeed according to our hearts desire, we use not to importune God with any importunate clamours; either we pray not at all, or at most, after a cold manner; but when the whole cry of hounds is at our heels, than we mend our pace, than we run to see what Sanctuary we can recover; when we are heated and overcharged with miseries, or washed with showers of tears, than we cry out, and invocate the Almighty God; To this man God may well say; Thou wouldst never have had recourse to me, had I not as a father called thee to an account under the rod. So plain & sincere was King David, that he confessed as much, saying: When I was in tribulation, I cried out unto our Lord.  
King Pharaoh, a man wickedly obstinate, was not ashamed to say: I know not the Lord, neither will I dismiss Israel. Without all question, he had not as then felt the stripes of our Lord, seeing he confessed himself ignorant of him: but when he had tasted the sharpness of his scourges, he was taught to speak otherwise, and now more than once he willed his people to pray unto our Lord that the hail and thunder might cease. Oh Pharaoh! knowest thou our Lord now? Doubtless thou wert taught this language, whether thou wouldst or no, in the School of Patience.  
And albeit Pharaoh was a scholar neither docible nor hopeful, yet some thing he profited under the rod. He began to be of another mind; his words savored more of reason, when he had tasted of the whip. But why admire we Pharaoh? The devil him himself speaking to Christ as unknown, said: If thou be'st the Son of God command these stones to be made bread. But hear how he changed his note after he had been scourged. For the devils went out of many, crying out, Thou art the Son of God.  
He who says he knows not God, after he hath been scourged, is more obdurate than hard hearted Pharaoh; more stony than very stones, yea and more wicked than the devil himself: whosoever he be that behaves himself but like a man shall learn (howbeit he knew it not before) to pray in affliction. She is the mistress of prayer.   

Sect. III.  
IN the School of Patience, we learn not only how to make our prayer to God, but the art also how to mortify ourselves. To which purpose Clemen● Alexandrinus said: the vine unless it be cut and pruned, waxeth wild and degenerates: So doth a man grow extravagant unless he be scourged. For as the sap in the branches, if it be not kept under, spendeth itself in leaves, and bringeth but few and those sour grapes, till it be pruned and cut with labours, griefs and afflictions; as the 〈…〉 the hook, he waxeth wild, 〈…〉 bursteth forth unmeasurably 〈…〉, like leaves; but when he is 〈…〉 with the iron hook of adversity, he bringeth forth the plentiful fruits of prayer, repentance, patience and mortification. Our appetite sometimes rusheth headlong upon that which is forbidden, and with an unbridled longing posteth unto sin. Sometimes it is so outraging mad, that you shall hear many say: I scorn the bridle, I will be lawless and deaf to advice and counsel; I will follow mine own lust and humour; I will have my will whatsoever it cost me. But doubtless such a man as this breaks his own neck, if he have not some one or other to restrain these mad frenzies.  
God therefore oftentimes most benignly stays this fierce flinging jade, in the midst of his course, laying in his way calamities, loss of goods, and all the miseries which are most to be feared, to stop and reclaim this headstrong and untamed colt. And as men cast a cloak over a horse's head that will not stand quietly to receive his rider; So Almighty God useth to hoodwink with the cloak of sorrow and mourning, such outrageous men, till they submit themselves to that discipline which they despised before.  
It is a notable saying of Saint Augustine. 
Aug tom 10 de verbis Domini S●rm. 4 cap. 2. Principio.  The horse, the elephant, the lion, the aspe, are not tame of themselves; no more is man, except he be even forced to subjection. To tame a horse, or ox, a camel, elephant, lion, or aspe, man's endeavour is necessary: let man therefore have recourse to God for the taming of himself. For our Lord, to bring us to subjection, hath his scourges, and most commonly deals with us, as we do with beasts, which we tame and bring under with bridles, whips and spurs; yea, sometimes we set upon them with long poles and dung forks: and if God deal thus with us, what cause have we to complain? We are no other than God's Beasts. This David plainly pronounceth: Man when he was in honour, understood it not; he was compared to foolish beasts, and became like unto them. And shall not God use his right and jurisdiction over these his beasts? Shall he not exercise and afflict them with stripes; to wit, poverty, contumelies, sorrow, griefs, etc.  
It is not one Nabuchodonosor, one Achab, one Manasses, one Antiochus, but many such, like fierce and cruel lions have been tamed with stripes: they ceased their raging, laid aside their mad and brutish affections, and returning to themselves, resumed humane shape in their manners, who before you would have said, were even bruit beasts. If thy beast (saith Saint Augustine) suffer himself to be broken or tamed by thee, what reward may he expect? Thou wilt not so much as bury him when he is dead. But God will reward thy patience, even with heaven itself, and after thy death recall thee to life; there shall not any part of thee perish. This is the hope for which man is reclaimed, and shall we think the reclaimer unsufferable? For this hope alone man is chastised, and shall we murmur against so profitable a chastiser, if perchance he perform it with scourges? At least, let us be as wise as horses and oxen, which when they be put into the cart, wain, coach, chariot or plough, and lashed with the whip, or pricked with the goad, they know it is done either because they are out of the way, or go on slackly: and therefore either th●y instantly return into the road, or mend their pace.  
Let us at least have so much wit and understanding, when we are corrected by our Lord, as to ponder seriously in our mind, and say: Assuredly I have erred, and gone out of the way. See how I am recalled and beaten with mine own rod: Alas! whither should I have gone if I had been suffered to hold on my course? But admit I strayed not out of the way, at least I was too slack, and crept on like a snail. Then welcome stripes, that have so happily put me in mind of my duty; I purpose henceforth to go on faster. A man might hitherto have thought I had been asleep. It is high time to awake and fall to my business. If we discourse not after this manner, we are not so wise as bruit beasts, which are at least brought back into the way by stripes.   

Sect. IU.  
IT was excellently well said of Saint chrysostom; (that golden mouth of his makes the thing itself most evident to our eyes) If you please (saith he) let us describe two houses; in the one a marriage celebrated, the other replenished with mourners▪ let us enter in, view them both, and judge which is the better. You shall find the house of mourners full of wisdom, but that of marriage full of confusion. For there, as I have heard and observed, are lose and disordered speeches, dissolute laughter, lascivious talk, proud and disdainful behaviour, superfluous fare, pompous apparel, riot and excess in all things. Here gluttony, pride and drunkenness, domineer as goddesses; here Bacchus and Venus have their habitation; here with one voice they cry; This day we may be even mad-merry.  
Thus men degenerate into bruit beasts; they drink and devour like swine, kick and wince like asses, and neigh like horses. You would say they were in the School of Intemperance, the Academy of all lasciviousness, turpitude and wickedness. I condemn not marriages (saith St. chrysostom) but the abuses usual at marriages: the devil's pomp, cymbals, pipes, songs full of fornication, adultery and such like songs full of ribaldry. But you shall have none of this in the house of mourning; there all things are orderly and well composed, much rest, deep silence, the memory of death, meditation of future things, true wisdom, nothing inordinate, nothing dissolute. No man speaketh here, but softly, briefly and modestly. Such is the nature of grief and mourning; they teach us to be wise, and to apply ourselves to modesty and a profitable course of life.  
It is therefore much better to go to the house of mourning, then to the house of feasting. From the one we return more modest and holy; from the other more wanton, foolish and wicked. And even as a body full of humours and blood, surcharged with grossness, is but an hospital full of diseases, unless it be accustomed to labour and spare diet, which preserves it long from sickness: so a man's mind becomes effeminate and prone to vices, amidst dances and delicacies, except it be brought under by cares and griefs, which commonly free us from vices, and make us stronger and more lively to encounter adversity.  
Behold how mourning and affliction suppress all immodesty and lightness of behaviour; and for this cause God sends us sorrows and afflictions, to clip our wings, lest we should, like untamed birds, fly from his protection.  
And to what end should we deny this, seeing our own conscience bears witness against us? For the most part we are too free & frolic, there burn in us untamed desires and affections: and because we taste as sparingly of mortification, as the dog doth of Nil●s, God of his infinite goodness helps us, and makes us take these wholesome potions, whether we will or no; exercising us in such sort with troubles and miseries, that we may become daily more reclaimed and orderly, and with more facility put on a good and virtuous disposition of mind. O that thou wouldst but once understand! how profitable a thing it is for thee thus by little and little to die, that thereby thy vices may not be suffered to live. Assuredly, the evils which surcharge us in this world, are for no other end then to force us to return to God. Prayer is good, but together with mortification. Both of them are sweetly and methodically taught in the School of Patience. And this verily hath been the fervent and daily endeavour of all Saints, partly to mitigate and appease God's wrath by prayers, and partly by this daily mortification to break and subdue themselves; let us but learn this, and we have profited much in the School of Patience. I ad, for confirmation of what hath been said, that which ensueth.   

Sect. V.  
THE Emperor Constantine worthily called the Great, having unfortunately with loss of many men assaulted the Bizantines, returned from the battle sore wearied, and lamenting; night was drawing on, and the Emperor knowing not what to do nor whither to turn him, fixed a steadfast eye upon Heaven, with deep sights, begging assistance from thence. And see how miraculously he was aided.  
For whilst with a pious and solicitous eye he beheld the heavens, he observed a writing composed of stars, which expressed these words: Invoca me in die tribulationis, & e●uam te, & glorifi●abis me. Call upon me in the day of tribulation, and I will deliver thee, and thou shalt glorify me.  
At this so sublime a sentence, the Emperor was at first some what appalled: but changing his fear forth with 
Niceph. l 7. cap. 19 post med. Berenius ex e●, tom 3. An. 318.  into comfort, he fixed his eyes eagerly again upon that part of the heavens, where he saw another wonderful vision, the perfect form of a cross fashioned with stars, & about it these very words: In hoc fig●● vinces: In this thou shalt overcome. The Emperor animated with these silent speeches from heaven, within a few days after went forth again in battle against the Bizantines, and obtained a famous victory, together with the sack and spoil of Byzantium.  
O man! whosoever thou art, troubled and discontented with miseries and misfortunes, lift up thine eyes, behold heaven, and those most express words, a direct edict from God himself; Call upon me in the day of tribulation, and I will deliver thee, and thou shalt glorify me.  
Overcome thyself, render God by prayers propitious unto thee, & whatsoever enemies shall encounter thee, thou shalt easily overcome them. Here Saint Augustine carefully admonisheth us, that we never be so bold as to expostulate with God, and say others have hoped 
Aug tom 8. in ps.. 43. post initium, mihi pag. 158.  in thee, and thou hast delivered them; I have hoped in thee, and thou hast forsaken me: and I have without cause believed in thee, and without cause hath my name been written with thee, and thy name written in me. This savoureth neither of prayer not mortification, but of wicked exprobration against God. Thou rather, if thou be'st wise, say as the same Saint Augustine adviseth: Thou art my King and 
August tom. 10 Serm. 4. doverbis Domini fine.  my God, thou art the very same, thou art immutable. I see the times changed but the creator of times is not changed, Thou wast wont to lead and conduct me, thou wast wont to govern me, thou wast wont to help and secure me. Thou art our help and refoge, O Lord! by thy means we are borne, who before were without being: thou art our refuge, by thee we are borne again, who were wicked, and had an evil being before: thou art our refuge, thou hast fed and relieved us, who had abandoned and forsaken thee: thou art our refuge, by thy means we thy children are erected and directed: thou art our refuge, we must not part from thee: since thou hast delivered us from all the evils that we are subject to, and replenished us with all the good that was proper to thee. By bestowing good things upon us, thou cherishest us, lest we should faint, and falter in our way. By correcting, beating and chastising, thou directest us, lest we should wander and straggle out of the way. Whether therefore thou cherishest us, lest we should faint in the way, or chastizest us lest we should go astray; thou, O Lord, art become our refuge.  
Thus Patience teacheth us to pray. Very well, saith, Saint chrysostom. Prayer is the rent and revenue that springs from calamities, and fasting is the helper of prayer.    

CHAP. iv Affliction teacheth Prudence and Modesty.  
THere was a Citizen of 
Phil. Bosq. de carcary Baptist● conc. 2 mihi pag. 60.  Beauvaies in Picardy, a man much to be commended; who seriously to show himself a careful father, at his first carrying his son to school behaved himself thus: He took with him, under his cloak, a great bundle of rods, as a present for the master; and to his son he said: Come hither my child, thou must go along with me to the School. The Schoolmaster at that time, was one Nicolas Sleeger, a famous man, unto whom this Citizen presented his child, saying: To you, sir, I deliver this son of mine, to be instructed in good literature; I beseech you to accept him, as specially recommended to your care and charge. Thus much only I entreat you, that if he show himself disobedient, you would make no spare of the rod; and with that, opening his cloak, offered unto him a good bundle of rods, promising freely, that when he had spent those, he would furnish him with more. This is to bring up children carefully, and as they should be, for their greater good. This was recounted by Philippus Bosquier, that famous Preacher, of the order of Saint Francis, who was then a boy taught at the same School in Houdan.  
Solomon discoursing of the disposition of children, saith: Foolishness is gathered together in the heart of children, and the rod of discipline will drive it away. Christ, the wisest Schoolmaster of all, who perfectly understands our dispositions, to reclaim us from all childish wantonness, spares not the rod: for he scourgeth every child that he receiveth; yea, as the wise man saith, he maketh scourges daily and familiar unto him: But this is the benefit which children have by being scourged: for foolishness gathered together in their heart, is driven away by the rod of discipline. And so they learn Prudence and Modesty, or Humility, as we shall now declare.  

Sect. I.  
AND first adversity and chastisement teacheth us Prudence. The Prophet Ezechiel saw a wonderful beast, which had four several faces, a Man's, an Ox's, a Lions, and an Eagles. And when this appeared to him the second time, he saw in stead of the Ox, the Angelical face of a Cherubin What was the meaning of this? What relation hath an Ox to an Angel, or Cherubin? Thou will say, perhaps, it was not the same creature that appeared, but some other. Not so, but the very same; witness Ezechiel himself: It was, saith he, the very same beast which I had seen near to the river Chobar. By what means therefore was the face of an Ox turned into the face of an Angel?  
In the Hebrew tongue, Cherubin is as much to say, as Master, or a multitude of knowledge and science. Behold the very meaning; We have now laid open the whole mystery: An Ox, with the Ancients, was the symbol of labour, which this creature, of his own nature, is most apt to endure: for he is put to Wanes, Ploughs and Carts, he is fit to till the ground, to draw, yea even to thresh and tread out the corn; insomuch that he is the express emblem of a laborious man. And to such an Ox as this the Spirit of God assigneth the face of a Cherubin, whereby he decipheteth a master, and a man of long experience. The reason is given by the wise man: The man that is expert in many things, will have his thought upon many matters, and he that hath learned many things, will manifestly discover understanding. Here, doubtless, the wise man commendeth experience, which is gotten by many afflictions: he of himself is the best interpreter: He who is not tempted, saith he, what knows he?  
By this it manifestly appears, that affliction is the mother not only of eternal joy, but likewise of Christian Prudence. Affliction putteth a taper into the hands of Wisdom: The wise man confirming this by his own example, saith: I have seen many things by erring, etc. Sometimes I have hazarded even to death for the cause of these; to wit, in seeking after wisdom. Behold how the Cherubin's face abolisheth the Ox's, how experience drawn from miseries, is attended by Prudence! By that which a man suffereth, he gins to know both himself and others, yea and God himself; whilst he considereth the vanity of transitory things, the variety of humane dispositions, the inconstancy and mutability of fortune, the innumerable frauds and deceits, and the infinite miseries and calamities of this life. And by this means he learns by little and little to eschew evil, and make choice of good. Whosoever he be that is not like wool combed with an iron comb, what knows he else, but to spend his time idly, and follow delights? Even at this day that saying of Seneca is most true: we are best of 
S●● epist 95.  all instructed by miseries. Felicity corrupts us.  
job propounding a most serious question, asketh, where is wisdom found, and where is the place of intelligence? And he maketh this answer to himself. Man knoweth not the price thereof, neither is it found in the land of those that lead their lives sweetly. Assuredly that active wisdom, which pointeth out directly, how much transitory, how much eternal things are to be esteemed, is not to be found in houses which are blessed with wealth and abundance, where the custom is to live in daily feasting and banqueting: here riches and abundance, carelessness, folly, and madness, goddesses nearly allied, are always familiar and near at hand. For what, I beseech you, may be imagined more foolish, then to rejoice at the gain of vile and transitory things, and to lose eternal? S. Gregory affirming the same, saith: they are to be accounted so much the more stupid and foolish, as things are of greater value which they lose, & of less which they enjoy.  
That which the Roman wise man said of virtue, the same also may be affirmed of this prudence, or wisdom whereof we speak. It is a certain thing, high, royal, invincible, infatigable; it is without satiety, without repentance, immortal. You shall find her in the Church, at the tribunal, in the court, and sometimes standing before the walls of the city, all besmeared with dust, and died in her own blood, with her hands all blistered, hard and brawny, with labour. The Hebrew wise man warmed with a better spirit saith, the rod and correction giveth wisdom.   

Sect. II.  
TOBY with the gall of a fish was recovered of his blindness. The galley bitterness of calamity is the noblest and surest medicine, to recover that dim and decayed sight, which sees not how miserable all this our life is, how short and full of errors, how replenished with griefs, always the next door to death, and ready to fall in a moment which sees not with what labour and solicitude an eternal and better life must be sought after: to heal, I say, and take away this dimness of the eyes, there is no medicine of more force, none more wholesome, than affliction. For a man that is sick, or in misery descendeth at last into himself, and makes these objections: Behold the deceits of the world! this is all the reward it gives thee; this is all the see thou must look for: this is that thou so earnestly soughtest after; content thyself now with what thou hast gotten; it was a potion of thine own making; drink as thou hast brewed. And seest thou not, perceivest thou not at length, what a stench, what a bitterness, this foul pleasure leaves behind it? Seest thou not how soon it had cloyed & wearied thee ou●, how after the first flash it decayed and died, and how often times, when pleasure is at the highest, it is suddenly extinguished? wilt thou even now at last be warned by experience? Thou h●st hitherto thought thyself an Achilles, or some invincible champion, such an one as might bid defiance even to the face of adversity: thou provest thyself so indeed; thou fallest, before thou art scarcely touched. Art thou that magnanimous, that patiented, that stout and constant undertaker, who with Peter sworest to go to prison and to death, and art thou thus with a poor puff of wind overthrown? Hath the enemy even blasted thee with a look? Thus a man adviseth and exhorteth himself in time of affliction.  
See, I beseech you, how the gall of affliction cleareth the eyes that are dim, how it openeth those that are shut. Hieremie the Prophet plainly confirms this in these express words: He hath sent fire from above into my bones, and hath instructed me. Hereupon it was a most true saying of Saint Gregory: that punishment opens those eyes which sin had closed.  
I am a man seeing mine own poverty, in the rod of thy indignation. Thou hast chastised me, and I am instructed like an untamed young man, because thou art my Lord God.  
Many times we are wretched and miserable, and which goeth beyond all misery, are ignorant of our own misery, and deem those our enemies who esteem us such. In this respect we do like unto them, who will never acknowledge their house to be on fire, as long as they can keep it close, and smother it within the walls: but so soon as it flames out at the windows, and makes havoc of the house, than they call for help of their neighbours; when the matter may no longer be concealed, and the fire itself gins to speak. So we never wax wise by adversity, till we seriously resent it. It is only vexation that gives understanding. For, as the wise man saith, he that vexeth the eye fetcheth tears, and he that vexeth and pricketh the heart, makes it sensible. Let a man be disparaged with some sudden contumely, affronted with some unexpected injury, transfixed with some unlooked for calamity; then the time is come to make trial of him. Then will it appear, how mild this man is being str●ken with sudden calamity, how pat●ent, how modest, and how mindful of true humility. And albeit he trip and stumble a little, yet will he, if he be wise, forthwith recollect himself, gather sense and understanding out of that vexation, discover patience, exercise mildness, and make show of modesty For the scourge and doctrine, saith the wise man, are at all time's wisdom.  
All the writings, in a manner, of Anneus Seneca, breath a kind of divinity, worthy to be written in gold and cedar: notwithstanding the principal amongst them, & which seemeth to challenge unto itself a preeminence above the rest, is that which is he wrote to his mother Helv●a, he being then in banishment. So we may see this Roman wise man was endued with more wisdom, when he had less fruition of those things which should solace and comfort him. So the scholars daily profit in the School of Patience, become more prudent, and are instructed by the stripes of adversity. So the fisher after the sting of the scorpion, learns wisdom by his own harms.  
Some relate, that a certain Fisherman, too greedy of his prey, laid hands with more haste then good speed, upon his net, whence being stung by a lurking Scorpion, he said: From this time forward I will never run so headlong on my net; this sting shall teach me wisdom hereafter.  
Thus must we reason with ourselves. And, when the wound of our calamity being healed, we find we have offended by impatience, let us turn strait to ourselves, and say: See, thou mad outrageous Bull, how thou hast behaved thyself in this affliction, how disdainfully and impatiently, with such fury as if thou wouldst have torn the Moon from her sphere. Is this thy Christian patience? Aspirest thou to heaven by this means? Fearest thou every little prick of a needle? every flea-biting? See thou show thyself another manner of man hereafter, be mindful of patience.   

Sect. III.  
GOd gave the Law to Moses amidst thunder and lightning, the heavens bellowed and spit fire: What was the meaning of this? Marry, to signify that we are never more attentive to the laws of God, then when the thunderbolts of calamity fly about our ears, when the hail-stormes of many slaughters affright us, than we stand attentive and vigilant, than we promise largely, that we will do and perform all we can possible. Do therefore, now thou art well, what thou promisedst in time of sickness. For if God be so terrible in giving the law to be observed, how much more rigorous will he be in taking account of those that have not kept it?  
Here thou mayst question with thyself after this manner: How often, I pray you, do we meditate on the eternal joys and delights of heaven, how often do we attentively consider the torments of hell? Alas! but seldom, and for fashion sake only. Seeing therefore we scarcely at any time bend our cogitation upon these serious and wholesome subjects, Almighty God commiserating our negligence, and propounding these things to be meditated by us in the School of Patience, saith: Fix thy mind, O man! and think advisedly, that if so small a disease put thee to such pain, what will the torments of the damned do for all eternity? if one poor wormeaten tooth afflict thee day and night even to madness, how will the worm of conscience tyrannize over those desperate bondslaves? If the stone, the colic, or gout, torture a man so grievously upon a soft bed, how will eternal fire torment him with the flame which shall never be extinguished? Consider, ah! consider, whatsoever thou sufferest now, is but the flight pricking of a pin: whatsoever torments thee now, is but a trifle. But who of us is able to inhabit with devouring fire, with ardours everlasting?  
Sometimes we are of this opinion, and stick not to say: I can no longer endure this fellow, I have endured him as long as possibly I can; what man can brook him any longer? And how (O man!) wilt thou brook the company of Devils and damned ghosts, with all the torments they endure, which are fare greater than can be imagined? If God punish so severely in a place of pardon and mercy, how will he chastise where there is no hope of mercy? Whensoever therefore thou burnest, or art sick, think & say to thyself: Behold a pattern of hell, but a painted one! See a little taste of hell, but the mildest that may be! It is another manner of fire which buries and burns the wicked there, then that thou sufferest; this is sweet and pleasant in comparison of that eternal. Learn therefore wisdom and knowledge whilst thou mayest.  
The wise man wishing this, saith: Who will set up stripes in my cogitation? To feel these only, avails but little (for who is he there that doth not?) unless we also bend our cogitations seriously upon it, and with indifferency compare our shorter torments with those that are perpetual; and so at last we shall be driven to confess that our pains, in respect of those, are but dreams and shadows.  
But as God, in the School of Patience, offers us a taste of hellish tears, so gives he us some relish here, before hand, of eternal joys in heaven. For a well minded man, when he sees himself embroiled amidst so many troubles and miseries, so many griefs and dolours, will say with Saint Paul, fetching a deep sigh: We are oppressed above measure, above all humane power, so that it is even irksome unto us to live. What then is our next refuge? To thee, O my God to thee from the very bottom of my heart do I sigh: thy house is wide, spacious, and infinite secure. No irksomeness, miseries, griefs or afflictions, may approach thy tabernacles there is no place for death nor diseases, but pure, sincere, and eternal delights.  
Contrariwise in this vale of tears, there is nothing but tediousness, griefs upon griefs without intermission, all the world replenished with sorrow and mourning. Dissolve then, O Lord! (if this my request may be lawful) and ruinated this cottage of my body: I reckon not what becomes of it, so I may take my flight to thee. I have lamented my fill upon the banks of Babylon; my harp long since is hung upon the willow boughs, and silenced; only the celestial Zion is my heart's delight: To thee alone, my God, to thee my restless thoughts aspire. And this is wisdom: this is understanding: thus the School of Patience teacheth wisdom.   

Sect. IU.  
AS Prudence, so Modesty, or Humility are taught in the School of Patience. He that learns not in this School● to despise himself, will learn it not where. In times past God commanded Moses to put his hand into his bosom; which accordingly he performed, but drew it out infected with the leprosy. What strange prodigy is this? And why rather was not some more notable miracle wrought, that at least might not have caused so much horror and affrightment? Theodoret answers this question. Almighty God, saith he, admonished Moses, that being to be chosen General over so glorious a nation, he should not behave himself insolently, but with humility and submission: for with that hand he was to work strange miracles: lest therefore he should adore and kiss it, as an instrument of wonders, God represented it unto him defiled with the leproprosie, that Moses (notwithstanding so many marvellous things done by him) might say: Our hand is not to be exalted, but our Lord hath done all these things.  
Alexander King of Macedon, when he harried all India, and wasted with merciless war the nations scarcely known to their neighbouring countries, in the siege of a certain city, riding round about to discover the weakest part of the walls, was wounded with an arrow, who notwithstanding sat still on horse bacl, and pursued his enterprise. But afterward when the pain of his wound increased, by reason of the dried and congealed blood, his thigh hanging down from the horse, by little and little became stiff, so that he was constrained to desist, saying: All men swear, I am the son of Jupiter, but n●y wound proclaims me a man. Without all question, Alexander, thou art now a man, who before deemedst thyself a God.  
See with what facility we learn in the School of Patience to humble ourselves, and let fall our train. Whosoever is a scholar here, if he be not altogether stupid and indocible, pronounceth like sentence of all he enjoyeth, saying: I am wealthy indeed, and favoured by many, I want neither credit nor honourable employment, I am of great authority, extolled, honoured and magnified: But alas! how oft do I creep and crawl upon the bare earth? Many things proclaim me a poor wretched man: here cares, there diseases and infinite miseries vex and turmoil me, and what is the general outcry out of all these, but that I am a man, frail, mortal, subject to a world of miseries?  
It was an elegant saying of Saint 
Chrys tom. 5. hom. 10. ad pop. Ant. med.  chrysostom, discoursing of this inferior world. God, said he, made the world, not only great and admirable, but likewise frail and corruptible. What he wrought by the Apostles, the same he did in the whole world. And what effected he by them? Marry, shown many signs, wrought great and wonderful miracles, yet permitted them to be continually scourged, driven from place to place, cast into prison, afflicted with corporal diseases, stoned, crucified, and perpetually vexed with tribulations: Lest perhaps they should be taken rather for Gods than men, doing so many miracles and wonders above the power of man. The Apostles therefore were sick themselves, yet cured the sick, raised the dead to life, and died themselves. What wonder? we have our treasure in earthen vessels which are broken with every little knock. So some of the Apostles languished for the most part in continual diseases. For Timothy was allowed to drink a little wine by reason of his weak stomach, and frequent infirmities. Trophimus is left sick at Miletus. Epaphroditus is sick even to death, But some will say, What Apostles are these, who are not in the pulpit, but diseased and sick in their beds?  
Let such know, that in the School of Patience, humility, before all other virtues, is to be learned by the holiest men; yea, even by the Apostles themselves. So Saint Paul, saith Saint Bernard, by the motions and incitements of the flesh, was restrained from insolency. So Zacharies tongue was tied, to punish his infidelity. The Saints of God between honour and dishonour become proficients, finding themselves amidst the extraordinary gifts they received, subject to the ordinary imperfections of men, lest seeing themselves, by the benefit of grace, somewhat above themselves, they should forget what they are originally of themselves. For as a Chirurgeon useth not only ointments and fomentations, but hot irons also, and cauterizing, to burn and take away all superfluous and dead flesh, which otherwise would hinder the cure of the salves: So God, the Physician of souls, suffers them to have temptations, sends them tribulations, whereby afflicting and humbling them, he may turn their joy into mourning.   

Sect. V.  
WHatsoever therefore is sent us to endure, let us submit ourselves in all things to the hands of God. Let no man say; I have not deserved so grievous punishment; I am without fault; I suffer unjustly. Wicked, damnable, speeches. These are much better: Doubtless, I am justly punished, I receive according to my deserts; and although it seemeth to me, that at this time, or for this fault, I should not be thus punished, nevertheless, to say the truth, I have a thousand times deserved this, and more. I can never therefore be unjustly punished, how much soever is inflicted, is for my greater good; for by this means I make a trial of what I am, and learn to know myself. It is the saying of the wise man: A man of much experience will have many things in his cogitation.  
Hannibal, the terror of the Romans, lived abroad (as Suidas reporteth) seventeen years, a most expert captain in warlike affairs; and who might well utter these glorious words of himself: I am now old, and by reason of my years, so well instructed between prosperity and adversity, that I had rather follow reason, than fortune. With good advisement doth that man consider the uncertainty of chances, whom fortune never deceiveth. I being mindful of humane infirmity, weigh the force and power of fortune, and know that whatsoever we take in hand, is subject to a thousand casualties. And if it would please God, in prosperity to vouchsafe us a prudent and well disposed mind, we should duly consider, not only those things which happened, but those also which might have fallen out: by adversity we learn to bear all fortunes. Give us leave therefore, with Secundus, openly to exclaim: O how commodious a thing it is to pass thorough adversity, to the benefit of prosperity! But, O how Christianlike is it, and conformable to modesty, to acknowledge a man's self not unjustly punished in adversity!  
The brothers of the Egyptian Viceroy (as before I have showed) were accused of theft: for it was thus openly laid to their charge; The cup which you have stolen, is the very same that my master drinks in. They might have answered for themselves: We are no thiefs, neither will we endare that slander, we are guiltless, and accused wrongfully. But (O my Masters!) call to remembrance; you have stolen much more than a thousand cups. You stole your brother Joseph himself, three and twenty years ago, Do you not remember it? This is a foul and grievous theft, worthy to be revenged with all the punishments that may be. Here the brothers of Joseph, albeit otherwise rude and unskilful persons, yet are to be commended, in that they confessed themselves guilty: God (said they) hath found the iniquity of thy servants: Behold, we are all the servants of my Lord. This likewise was a notable good saying of theirs: We are well worthy to suffer these things, because we have sinned against our brother.  
Thus let every one of us think, and say in adversity: Justly do I suffer these afflictions, deservedly, most deservedly.  
In the Shool of Patience, humility is the beginning, middle, and conclusion of all; without humility there is nothing to be learned, nothing to be retained, nor any profit to be made. For the learning of this, the principal thing of all others, daily to be thought of, is that blessed eternity in which we shall sing amidst triumphs: we rejoice for the days wherein thou hast humbled us, for the years in which we have seen evil things. Those whom God afflicteth not, he either hateth, or neglecteth them, as sluggish and slothful persons, uncapable of discipline.    

CHAP. V Affliction is most profitable for divers respects; and for the most part we are best taught by our own harms.  
DAvid King of Hebron (having received thousands of benefits at God's hands) lest he should die ungrateful, cried out: It is well with me, my Lord, that thou hast humbled me. But why rather did he not remember far greater benefits? Where are his thanks to God for having changed his sheephook into a sceptre, his straw-hat into a royal diadem; for having advanced him from a sheep-coat to a throne, from keeping of cattles, to the government of men, and a purple robe. These I say, had been far more worthy of most ample thanks. Doubtless King Divid was not forgetful of those; he deemed it a singular great and unspeakable favour to be made a King of a shepherd: but he took it for a fare greater, when it pleased God of a king to make him a beggar, as indeed he was when he fled from Absalon his son.  
This he thought a benefit exceeding all the rest: for this, rendering most ample thanks, he sa●d; it is well with me that thou hast humbled me. Let Joseph say to Pharaoh: It is well with me that thou hast exalted me: Ruth to her Booz: It is well with me that thou hast enriched me: let Ester say to the King: It is well with me that thou hast crowned me: let Mardocheus say to Assuerus; it is well with me that thou hast honoured me: let Tobias say to the Angel: it is well with me that thou hast restored my sight: let Naaman say to Eliseus: it is well with me that thou hast cleansed me of my leprosy▪ let the lame man say to Saint Peter: it is well with me that thou hast cured me: let Lazarus say to Christ: it is well with me that thou hast restored me to life: but King David (as for one of his chiefest favours) saith: it is well with me that thou hast humbled me: it is well with me: it is well indeed. For this is far more available to me, and therefore far dearer, then if thou hadst bestowed mountains of gold upon me. Why, I beseech you, was this so great a good unto this King? That I may learn thy statutes. Till now, said he, I understood not sufficiently the stile of the celestial court: I was ignorant what belonged to the law of God; now at last by this means I come to know it, but in the School of Patience; here no man becomes learned, but he that is humbled. It is well therefore with me, O Lord! that thou hast humbled me. With good reason David rendereth great thanks, not for that he was enriched and exalted, but because he was humbled. We may well say that humiliation and affliction are the profitablest things to a man that may be. Affliction exactly teacheth him fortitude and fidelity, commiseration & abstinence, prayer and mortification, prudence & modesty, as already we have showed. I add moreover: that affliction in general, to a man that is not over much subject to impatience, is exceeding profitable; so that it is a true saying. Quae nocent docent. This Croesus witnessed of himself in Herodotus. My mishaps, saith he, albeit they have been ungrateful unto me, yet they have served me for instructions. Quae nocent docent, which the Grecians express as briefly as elegantly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We grow wise by being beaten with our own rod. And of this we shall now speak more at large.  

Sect. 1.  
IOb commendeth the admirable providence of God: who bindeth the waters in their clouds, that they may not all break down at once. It is the providence of God to shut up waters in the air, and bind them, as it were, in a cloth and garment, that they may not issue out. The clouds are in stead of a chariot to these waters, and the winds the horses which draw these vessels throughout all the quarters of the world. Now if Almighty God should suffer these waters at one dash to fall headlong upon the ground, without all question they would do more harm then good; but falling by little and little, and drop after drop, they fatten and fertile the earth. If he altogether withhold the waters, saith Job, all things will be dried up, and if he let them absolutely at large, they will overwhelm the earth, as they did in the general deluge; when being set at liberty, they gathered together, and poured down amain. God therefore out of his infinite providence, so tempereth the  Chaos of the waters, that he deprives not the fields of them, by continual restraint, nor drowns the earth by too sudden enlargement. He observes a mean.  
Waters in the holy Scriptures are a symbol of afflictions: and therefore the royal Psalmist said: The waters have entered even to my soul. As Almighty God qualifies and proportions the rain for the benefit of the world, that neither the want nor abundance thereof should be hurtful: (but in such cases when he sends them as a punishment for men's offences) so he moderates and mitigates all our labours and griefs, in that for want of exercise we may not wax slothful 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 afflictions this his only suit is, he may not be utterly forsaken & abandoned on every side, although his sins had deserved it. But if God pour down a violent and sudden shower, which seemeth to wash away and destroy the fatness of the earth; it must be taken as a punishment. Notwithstanding this may be no way prejudicial, but redound to our good; seeing it pleaseth God by this means to humble us. Quae nocent docent.  
There are certain trees that have their fruits growing so fast and close unto them, that they will not easily let them go, unless 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 blows, what they refused to give by entreaties.  
We are like these trees; our fruits are the pious actions which we undertake. God seeks, God requires these fruits, not sharply or by violence, but sweetly and lovingly: for these fruits he asks a thousand times: My son, quoth he, honour thy Lord, and thou shalt be of great power and might: fear no other strange Lord beside him. My son, forget not my Law. Give ear, my son, and receive my words, that the years 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 ways. 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 ●a●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 contumacy of this tree, that all these means will not suffice to make him yield his wished fru●t. Take it not ill therefore, O tree! if thou be'st more hardly handled. Thus God dealt with the Hebrews; 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 think much if it be pelted with cudgels and stones? It might have gone free from blows, 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 only 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 leprosy.  
O that we would thus be persuaded! the same is said to us that we may obtain, not corporal but spiritual health and salvation of our souls. And albeit God had commanded you some thing of more difficulty, you ought certainly to have done it. For of so great importance is eternal beatitude, that were we commanded to endure even the very torments of hell for a time, we should not demur long upon the matter, but without delay readily endure even those pains, that our soul might be happy for all eternity. Nay, admit the bliss and beatitude of heaven might not exceed an hundred years, we should rather endure any thing for many years in this world, then neglect the enjoying of that. On the other side, say hell fire after an hundred years, were utterly to be extinguished, nevertheless 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 pass away in a short time, in a moment, whereas the reward or punishment continues to eternity?  
Here Saint chrysostom opportunely a waking us out of our sloth, urgeth in this manner: What sayest thou. O man? Thou art called to a kingdom, a kingdom of the Son of God: and like a sluggard dost thou yawn, shrug, 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 wouldst not undergo to be made a Prince: and wilt thou not do the like to be consorted in a kingdom, with the only Son of God; even leap 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 clean gather the ashes of a calf, and pour them out before the tents in the purest place, that they may serve for the custody of the multitude of the children of Israel, and for water of aspersion because the calf is burnt for sin. It was the pleasure of God that ashes to make lie off, should not be 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 clean place; why was so much honour done to these ashes? Marry, that they might serve to be sprinkled with water on them that were unclean.  
Hear, O Christians! and carefully attend, and see in what estimation this lie of affliction was: sharp indeed: but most fit to purge and cleanse away the filth of sin. None amongst mortal men are free from sin 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 clean, 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 metals, the file to iron, soap to a cloth, so is affliction to sinners, that purgeth and washeth away all filth.  
The Prophet Daniel foretelling great calamities to the Jews, said: They shall fall by the sword, by fire and by captivity, and by the rapine of the times. What, I beseech you, was the cause of so great mischief? That they might be forged, and chosen, and whitened against the time prefixed; because as yet there will be another time. This lie therefore of calamity refines and makes us most pure from all filth and uncleanness, and thereby we are chosen and whitened; And so indeed taught by our own harm. It is well that God humbles us.  
That most blessed King David saith: I am environed round about with grief, whilst the thorn is fastened. The briers and thorns of sin had so wounded his soul, that he thought himself even like an hedgehog, bristled with pricks and thorns on every side. Insomuch that his mind was so afflicted with grief, that neither his royal dignity, abundance of riches, nor all the comfort or pleasure these could afford him, was able to assuage it. So grievously David took it to the heart; That he had offended God; so much h●r 〈◊〉 he conceived out of the foulness and deformity of sin, that he rather chose to wear the sharpest sackcloth, than the sofrest ermines, punished himself with fasting, mingled his wine, and washed his bed with tears, and interrupted his prayers with frequent sighs and groans.  
O that we could behold the foul contagion of sin with such eyes as David did! God of his infinite mercy vouchsafe us an exact balance, by which we may weigh and examine the weight of sin. Doubtless all temporal miseries and afflictions which are transitory, would appear very light, yea and of no weight at all. We would deem all the adversities that happen in this life, as light as a feather, compared with this huge mountain; the sharpest lie this world could afford would be welcome, to cure the festered sores and leprosies of our souls. It will go well with us, if God vouchsafe to humble us.   

Sect. III.  
AT Jerusalem there was the probatick pool, where beasts to be sactificed were washed. This pool had five portals, where lay always an infinite number of men full of ulcers and incurable diseases, who expected that charitable relief from heaven, which at certain times an Angel brought, by moving the water, whereby he that first descended into the same was healed.  
Behold a goodly type & lively figure of this world. For what is it else, but an hospital full of innumerable diseased persons, for whose cure there ca●e the Angel of great Covenant and stirred the waters? Certainly it is much to be wondered at, there being in Jerusalem so many clear, crystalline, and sweet flowing waters, why Almighty God, in this muddy, foul and troubled pond, polluted with the butchery of so many beasts, hair and blood of so many slaughters, would place the benefit of health. Had it not been a more illustrious miracle to have cured in the river of Jordan, or in sweet rose water, then in this foul and noisome pond? Ah! Christians, how far different are the judgements of God, from those of men? God was pleased to wash the soul, not in the waters of Jericho, or Damascus, not in water sweetened with nard or roses, but in the waters which he himself hath moved and stirred with his bloody Cross, in the salt sea of miseries, the vast ocean of calamities. This is our washing place, these our baths, thus we are cleansed. God in times past, to expiate those that were unclean, prescribed to the Jews, waters mingled either with ashes, or blood: no river is so sovereign for the washing and purifying of the soul of man: fountains of blood spring unto us out of the wounds of Christ crucified; our daily sins minister to us a sharp lie: to these fountains therefore we have our recourse, here we expiate and wash away our filth and corruption, here we rise again and recover strength. But as yet I will not departed from this probatick pool of Jerusalem.  
When therefore our Saviour entered into one of the portals, whereof we have spoken, he found a great number of sick persons, but of all these cured but only one. Some will say, How sparing was our Lord of his benefits? Seeing he might have healed them all with the least word of his mouth: Why then, I beseech you, did he restore but one of them to his health? Perhaps he would do according to the use of the pool, which never healed but one at a time. But we ask this question, Why God being infinitely merciful and potent, who pleased to bestow this virtue of healing upon that pond, would not cure all those sick and sore persons? For as the Sun every day with his cheerful rays, is beneficial to innumerable creatures, without any hurt or damage to himself; so the Creator of the Sun should suffer no loss, by bestowing health and happiness upon many sick and miserable men at once. My answer is, that the Sun with his pleasant beams fails not to illuminate and sweetly comfort all creatures, but when the clouds interpose themselves. No cloud so thick and gloomy, as that of sin, by which the Sun of mercy is shadowed over and excluded. Hieremie, bewailing this evil, said: Thou hast opposed a cloud against thyself, so that thy prayer can have no passage. The multitude of our sins often times is the cause that we cannot altogether acquit ourselves of all our miseries and afflictions. The reason why Christ cured but one at this water in Jerusalem, was, perhaps, because he saw none of the rest worthy of that benefit. But admit they were all free from sin, and of upright course of life, why should then but one be restored to his health? We answer again▪ That so it was expedient for them; it was good for them thus to be humbled. All things are not convenient for all persons. Many thousands of men are sick, and by that means make towards heaven, who if they were in health, and lived commodiously, would take the ready way to hell.  
A most true saying it is, Quae nocent, docent. It is good for me and thee, O Christian! yea and for innumerable more that God doth humble us. It is well known to the schoolmaster himself, what is most expedient for each of his scholars. How oft hath extreme calamity been the beginning of salvation? how oft hath loss been the occasion of greatest gain? And therefore oftentimes we may say with Themistocles: we had perished, if we had not been undone.  
We account the silk worms happy, for that they have a silken house, and a labour so near to rest. But if we better consider the matter, we shall find their house, as we call it, to be their sepulchre, where those miserable worms, amidst their own work, die and bury themselves: so often times our disordinate appetite finds that distasteful and prejudicial, which it supposed to be pleasant and profitable. Nay more, take this for a certain rule, that when the appetite so hotly pursueth any thing (which tendeth not directly towards God) it is no other than a foul sin covered under a fair pretext. And therefore Christ for the most part gives us with a bountiful 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 cross and follow me; not to a pleasant garden, but to the horrid and noisome mount Calvary.   

Sect. IU.  
WHen the Saviour of the world would manifest a little glimpse of his glory upon mount Thabor, he admitted only three of his Apostles to be spectators. And why did he not invite many hundreds that were inhabitants of Jerusalem? Or, at least, why did he not take with him all his Apostles? The counsels of God are far different from those of men. To behold Christ crucified, hanging all bloody on the Cross, came an infinite multitude of people; but to see him glorified on mount Thabor, three of his dearest Disciples were only admitted. Doubtless 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 year of our Lord, 167. Marcus Aurelius, and Lucius Verus, commanded all the soldiers in public triumph to be crowned with laurel; 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 ●●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, entitled, The Soldier's Crown; whereby he declares, with great eloquence, how prudent an act this was of that soldier. The truth is, a Christian should not be crowned, but with thorns; for so was our head Christ Jesus. Alas! How unsuitable ●re tender and delicate members with a thorny wounded and bloody head.  
Saint Augustine Bishop of Hippo, considering advisedly these words of Saint James the Apostle: Behold, we beatify 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 temporal 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 show therefore, that after the suffering of temporal 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 temporal afflictions, as Job did, but for this, expect not temporal benefits which were given him with increase, but rather hope for eternal, such as our Lord received. We therefore for our sufferings, must aim at a reward to be given us, where there is no more to be suffered. Many are exalted, to be cast down 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 well-minded man is compared to a Palmtree. Hear the speech of the heavenly Gardener himself, who saith; I will ascend up to the top of the Palmtree, and gather the fruit thereof. What need is there (my God) to ascend? are not thy arms otherwise long enough to gather the fruit? It is as easy for thee to gather fruit on the top of the tree, as upon the lower boughs. But observe (I beseech you) the wisdom of the divine counsel. A Gardiner standing upon his feet, gathers the lower fruit, by pulling the boughs gently unto him: but when he means to pull the higher fruit, he climbs up, and treads upon the tree, ●nd so sometimes breaks 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 works of virtue; as singular humility, remarkable patience, transcendent charity: the heavenly Gardener, to get these fruits, ascends up into the tree, treads upon it, and breaks the boughs; hence it cometh to pass, 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 Gardener, by treading upon us, gathers riper fruits, whereby invited and stirred up to work with more fervour, we dispatch sooner, and every day become more solicitous in divine affairs. Thus oftentimes, Quadratus nocent docent.   

Sect. V.  
SOmetimes God is pleased to bless us abundantly with store of all things, but to no other end, then that as they increase, and become more dear unto us, we may be more sensibly grieved for the loss 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 grief, and by that means the more bitterly bewail and detest their sin, which was cause of their banishment. It was therefore his pleasure, that Adam should sensibly perceive what happiness he had lost by his sin; and consequently seek to recover the like or greater bliss by repentance, that having lost Paradise, he might more earnestly aspire to heaven.  
Thus a thousand several 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 Form: 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 again? Had we not affliction enough before? was it requisite to add this sorrow to our former griefs? Yes indeed was it so (parents) and for that cause was your son borne, that his untimely death might increase your grief, and consequently the reward of your patience. Did not God, at the intercession of Elizeus grant a son to his Hostess, and shortly after take him from her again by death? Cauterizing seems to make a new wound, whereas indeed it cure● 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, brass, or steel: I am not able to endure such griefs. Say not so, I beseech you: the Schoolmaster best knows what every Scholar is able to undergo: he commands one to learn but five verses, another ten, some twenty: others he will have get by heart a whole side of a leaf: and some he appoints to learn without book a long oration. To him every one's ability of wit and memory is known. God is faithful and trusty, who will not suffer you to be tempted above your power; but together with temptation gives you profit. Oftentimes you shall hear men say: How can this man possibly endure such grievous pains? Verily I could not. It is the grace of God that enables him, which if thou hadst, thou wouldst endure as much as he whom thou admirest.  
Saint chrysostom saith excellently 
Chrys. tom. ●. hom. 6. 7. initio mihi pag. 362.  well: There is no crown to be looked for without afflictions. For where tribulation is, likewise is consolation, and where consolation, grace. And contrariwise whom God afflicts not, he seldom or never visits with comforts. For the soul, saith Saint chrysostom, 
Et hom. 67. pag. 358.  is purged, when for God's sake it suffers tribulation, which suppresseth all pride, banisheth flouth, disposes a man to patience, discovers the baseness of earthly things, and instructeth him in wisdom. And therefore it is most true, Quae nocent docent. Consider Solomon, who as long as he was well employed about serious affairs, was accounted worthy of that vision: but coming acquainted with delights, he was plunged even into the abyss of impiety. What shall we say of his father, when was he so admirable and glorious? Was it not in the time of his temptations? Finally that golden Orator, speaking of himself and his friends, says; what need we recount ancient examples? For if any man do but consider the state of our affairs at this day, he shall easily perceive what is gained by tribulation: for now through too much peace and ease, we are grown slick and careless, neglecting our charge, and thereby have filled the Church with innumerable mischiefs: but when we were driven into banishment, we were more modest, civil, studious, and more ready and fervent both in making and hearing sermons. For tribulation is to the soul, as fire to gold, which purgeth it from all dross, refines and purifies it. This is that which conducts to a kingdom, the other to hell and everlasting damnation; The way hither is large and spacious, the other narrow and straight. Therefore Christ himself said (as if he had conferred on us a singular benefit) In the world you shall have pressures and greevances. If then thou be'st his true disciple, walk in the rough and narrow way without repining, since there is no living here without pains, tribulations and miseries; Thou art not better than Saint Peter and S. Paul, who never found ease, but lived in continual hunger, thirst, and nakedness. If thou wouldst with them attain to the same happiness, why walkest thou a contrary way? If that city, whereof they were thought worthy, be the place thou desirest to arrive at, forsake not the way that leads thither. It is not ease, but tribulation, that must bring thee to everlasting rest and happiness. The Isralites were no longer humbly modest, then while they were afflicted; their insolency and prosperity 
Crysost. hom. 64. mihi pag. 351.  sprung up together. The Jews, saith Saint chrysostom, whilst they had their hands in brick and mortar, were humble, and daily called upon their God: they had no sooner possessed themselves of liberty, but they fell to murmuring, provoked the wrath of God, and involved themselves in infinite calamities. Let not therefore adversity dismay us, which is no other than a wholesome correction. Let this then be inculcated a hundred times over: Sustain, my Christian brother, whatsoever falls to thee in particular, be it never so long and tedious, be it never so grievous and miserable, how prejudicial so ever it be, sustain it: Quae nocent, docent.   

Sect. VI.  
ALmighty God abundantly declared, how he would have his servants treated in this world. For if he suffered his only begotten son to be scourged, he will much less spare his servants, who are but his adoptive children; Alas! how can we excuse ourselves? We are dissolute and disobedient children, prone to filching and stealing, rude and exorbitant in the School of Patience; and therefore must take in good part these our father's strips, lest we smart for it eternally; let every one of us now say: I am prepared for stripes, & my grief is always in my sight. I, for the name of my Lord Jesus, am ready not only to be bound, but even to suffer death in Jerusalem. If therefore the blows which fall upon the lion himself, strike a terror into the whelps, how shall we (seeing this generous lion of the tribe of Juda scourged) be exempted from stripes? Assuredly they are most profitable unto us. For after the Father hath corrected his child, he str●kes up the rod in the window, that the very sight thereof may terrify him; and from that time make him fearful of committing the like fault. But I am innocent, fairest thou, and am scourged without cause. Turn, I beseech thee, thine eyes from thyself, and behold our most innocent Jesus? For if thou wouldst with thy Lord be crowned, thou must with him be scourged, though thou be'st innocent. 
Aug tom. ●. ps. 37. mihi pag. 13●.  All this is for our greater good. Thou must of necessity, saith S. Augustine, be chastised here; refusests thou the scourge? Look for no inheritance; Every child must needs be scourged; yea so impartial is God in this behalf to all, that he spared not even him who was blameless and without all sin or blemish. If children then be whipped, what less can wicked slaves and servants expect?  
We see the resty or dull horse is quickened with a spur; the dust with a wand beaten our of garments, and the walnut tree after many cudgels better stored with nuts: so we with blows of tribulation become wiser, and fructify with more increase Q●a nocent docent. Let a Christian then rejoice in adversity, which serves for probation, if he be just, or reformation, if a sinner: let him fear whom God vouchsafes not to correct in this world, for doubtless in the next he purposeth to punish him.  
It concerns us therefore to give ear to a good master, though the things he teacheth be difficult. It behooyes us to be thankful to so loving a Physician, be his receipts and potions never so bitter. The midlest remedies are not always the best; some by falling into a river in the depth of winter, have recovered their health; others by stripes have been cured of a quartan, and a sudden fear, diverting the patient's mind, (as if he were not at leisure to wait for his ague) hath prevented his fit. And how marry should have been pressed for souldien had not sickness excused them. Some have been detained at sea by a cruel tempest, who at home had taken their death by the fall of their own house, and some by suffering shipwreck have escaped the hands of pirates. So they are innumerable who from under oppression & calamity have mounted to heaven. Of this the ancient fathers have discoursed excellently & with great prudence, but above all Saint Augustine, who inculcating this often into the ears of his auditors, treateth most divinely thereof in many places.   

Sect. VII.  
AND lest any man should repine against this chastizing hand of God, Saint Augustine saith: That which thou sufferest, for which thou lamentest, is no punishment but a medicine, not for thy condemnation, but reformation. Refuse not stripes, unless thou settest light by thine inheritance; think rather what place thou hast in thy father's testament, then how much his scourges pain thee; whom God loveth he chastizeth; and every child he receiveth, he scourgeth. He receives them after chastisement, yet thou sayest he repels and rejects them; we may see like practice of parents, who now and then leave their graceless children to take their own courses, those of whom they have some hope, they scourge and correct; but whom they see altogether past hope and correction, they cast off to live at their own liberty. Now what son soever the father permits to take his pleasure, he purposeth to disinherit, but the heir and hope of his house he chastizeth and punisheth. Let not therefore such a son show himself so vain and childish, as to say: my father loves my brother better, whom he hath left at his own liberty: I can no sooner transgress his commandments, but I am punished. Rather rejoice in afflictions, because for thee he reserves the inheritance; our Lord will never reject them whom he hath chosen for himself: well may he for a time chastise them, but he will never damn them eternally. Choose which thou wilt: a temporal chastisement or everlasting torment: temporal felicity, or to live and reign eternally; what is that which God threatens? Everlasting punishment: what doth he promise? Everlasting rest and happiness. The punishment which God inflicts on good men is temporal: the scope and liberty he gives to evil men is temporal: if God therefore scourge evevery child he receiveth, without doubt, he never receiveth him whom he scourgeth not. If thou refuse to be scourged, why desirest thou to be received? He scourgeth every son, who spared not so much as his only begotten son. Be contented therefore to be under the hand of thy Father, and if thou be'st a good son, refuse not a father's discipline: for whom canst thou properly call a son, to whom the father gives not discipline? Let him not spare to punish thee, so he take not from thee his mercy, let him chastise thy way wardness, so he deprive thee not of thine inheritance. If thou well remember thy father's promises, fear rather to be disinherited then punished; shall a sinful son scorn the whip, seeing Gods only son scourged, who never did, nor could commit a sin? Every one therefore must of necessity be scourged for his sins, from whom notwithstanding, if he be a Christian●, the mercy of God is not estranged. Assuredly if thou once become so hardened in iniquity, that thou shunnest the rod and hand of him who should correct thee, if thou scorn the discipline of God, and withdraw thyself from his fatherly chastisement, if thou wilt not endure his stripes, because he punisheth thy sins, it is not he that rejecteth thee, but thou thyself abandonest thine inheritance: for hadst thou willingly suffered thyself to be scourged, thou hadst not been disinherited. My mercy (saith he) I will not take from him, neither hurt him in my truth. For from him the mercy of the deliverer shall not be taken away, that the truth of the punisher may not hurt him.  
Therefore, my Christian brother, both opportunely and importunely it ought to be often inculcated: Trouble not thyself for whatsoever miseries or perplexities thou fallest into, be not dejected in mind, nor discontented or apt to murmur; let St. Augustine admonish thee: that the scourge is a sovereign receipt and medicine against sin; the scourge of God teacheth good men patience God's punishment is but for a time; he condemns not for ever. No reason can be given more probable (saith St. Augustine) why good men for the most part suffer in this world, then that it is expedient and commodious for them. Wherefore absolutely I conclude; Quae nocent, docent.    

CHAP. VI Every cross and affliction, by whomsoever it be imposed, comes from God.  
THe blessed Apostle St. Andrew was an extraordinary docible Scholar in the School of Patience. Never scholar went to school with so excessive desire of learning, as he when he hastened to the cross to suffer: O good cross! (said he) long desired, dearly beloved, incessantly sought after, and now at last, according to my hearts desire, happily prepared; with joy and contentment I come to thee; take me from amongst men, and render me to my master, that by thee he may receive me, who dying upon thee redeemed me.  
Saint Gregory marvels to see Saint Peter and Saint Andrew so prompt and ready to follow Christ, so zealous and servant to suffer death for Christ: How many afflictions (saith he) do we suffer? With how many threats are we terrified? And yet we scorn, and neglect, to follow him; when he calls us from the love of this world, we are neither by precepts diverted, nor stripes reclaimed. O most stupid and indocible scholars! Ignorant, and unperfect, even in the A. B. C. of our School. It is an axiom of Aristotle: He that will learn, must of necessity believe. In the School of Patience, this Lesson is in a manner the first: A scholar ought to believe. None learn with delight, readily, or profitably, unless they believe promptly. What must we then believe? Marry, that all afflictions, all miseries, all whatsoever crosses and persecutions (inflicted by this, or that man upon you, or any one) come from God. This is that we now purpose to declare; to wit, that God is the Author of all punishment, of all affliction and evil. Let no man (by the way) be scandalised at this speech: I affirm God to be the Author of all evil, but of no sin: and this we will now more largely treat of, because upon this foundation the whole discipline of patience is grounded.  

Sect. I.  
PEter like a stout Champion of his Lord, to defend him at mount Olivet, drew his sword, and cut off the ear of the high Priests servant: But our Lord presently said to him; Put up thy sword into the scabbard. The Cup which my Father hath given me, wilt thou not suffer me to drink it? What sayest thou here, my Lord! Why layest thou the fault upon thy Father? This thy Cup (the bitterest by far that ever was drunk) did not thy Disciple Judas, did not Annas and Caiphas, did not Herod and Pilate mingle it? These five Apothecaries made a decotion of wormwood, aloes and gall, the bitterest that ever was tasted, this Cup was of their tempering; What then, (might Peter say) what is this, my Lord, that I hear from thine own mouth? The Cup which my Father hath given me. Mark (my dear Peter) this Cup is sent me from the hand of a special friend; it was my Father gave it me; I cannot but accept it; many things make this Cup acceptable: as the redemption of mankind, the vanquishing of hell, and augmentation of heaven; but above all, the blessed hand of my Father makes this Cup most grateful: it is a bitter potion indeed, but the profit is infinite. Assuredly, all the power of this world could not have diminished the least hair of Christ's head, had not the eternal providence and wisdom of his Father voluntarily decreed, he should suffer so cruel torments. Our Saviour himself, saith: As my Father hath commanded me, so do I. And, Was it not expedient that Christ should suffer thus?  
Whosoever apprehends the efficacy of this Argument, whosoever acknowledgeth, and absolutely believeth, that God is the Author of all men's afflictions; that it was the will of God from all eternity, and even now is, that he should suffer whatsoever he now suffereth; this man doubtless, even amidst the greatest miseries, will embrace the blessed will of God, kiss his Divine hand, and say: All this which I suffer is from the hand of God, he it is that causeth it, therefore it must be endured readily and cheerfully. This man thus fully possessed of this undoubted verity, will never (I speak by good experience) yield to any miseries or calamities: for nothing seasoned with so sweet a hand can prove unsavoury.  
Saint John speaking of Christ in the midst of his passion, saith: And carrying his Cross, he went out into the place called Calvarie. Carrying his Cross, and in carrying it, be embraced it; which Saint Andrew the Disciple learned from this his Master.  
When we receive letters, or any thing else from a Prince, we kiss them, although perchance they by't us to the quick; so Christ embraced the Cross his Father gave him; so Job said: The Lord hath given. But (O thou mirror of men!) thou seemest herein to have erred; for this ample patrimony, which thou hast lost, was left thee by thy ancestors; these riches thou hast acquired by thine own industry, these herds, and flocks of cattles, have been bred and brought up by thy providence. I err not (answereth Job) it was not my industry, it was neither mine, nor my providence, but the bountiful hand of God which gave me this great wealth; with good reason therefore hath he which gave them, taken them from me. Is it so indeed, Was it the Lord that deprived thee of them? This seems injuriously spoken against God: for all your cattles were driven away by the Chaldeans and Sabeans; or, if you would know the chief author of these mischiefs, it was Satan that made havoc of all; he brought fire, raised w●nds and tempests, he incited the enemies to rob and spoil, and raze your house to the ground; it was without question Satan that did all this; ascribe then all your losses to Satan. But Job persists still in the same mind, a thousand times he reiterateth these speeches: The Lord hath taken away: The Lord hath taken away: The self same Lord that gave it, hath taken it away. For had not the Lord, knowingly and willingly, given Satan this power, no man could have taken from my sheep so much as the least lock of wool. Our Lord therefore took it away; for what a man with one only beck might, yet wittingly and willingly he forbears to hinder, to that (doubtless) he willingly giveth way. Thus absolutely, no affliction, no temptation, no evil nor calamity comes otherwise then from the hand of God, and by his special will and providence.   

Sect. II.  
WHen Christ was to enter into his fast of forty days, he was led by his Spirit, that he might be tempted: So saith Saint Matthew; Then Jesus was led into the desert by his Spirit, that he might be tempted by the Devil. It was the Spirit of God that led Christ to all things; to prayer, to pious discourses, to Sermons, to work miracles; but here it is particularly said: He was led by the same Spirit to be tempted. What else do the holy Scriptures affirm in this place; but that even the dearest friends of God, are led with a vail as it were before their eyes to the Cross. We are led, I say, for the most part blindfold, otherwise, like mad furious bulls, we would hardly be drawn to the slaughter. Behold therefore the Son of God led into the lists, there to be assaulted. Why then do we so frequently and profanely use these speeches? This man came of the Devil's errand: The Devil hath done me this displeasure: This thunderbolt comes from Satan. Fools that we are, we deceive ourselves; these are fond and impious speeches; better it were to say thus; This came from our Lord: It was our Lord's pleasure: It lighted upon us from his hand; for it is our Lord that doth all this.  
And when Gedeon threshed his corn, the Angel of the Lord appeared unto him, and said: The Lord be with thee, O most valiant of men! And Gedeon said to him: I beseech thee, my Lord, if the Lord be with us, Why have these evils fallen upon us? Where are his marvellous works, which our fathers have told us? But now our Lord hath forsaken us. For at the self same time the Israelites were afflicted by the Madianites. Behold how absurdly and ridiculously humane ignorance discourseth: If the Lord be with us, how comes it to pass that matters go so ill with us? As if, forsooth, these calamities were not from the hand of God, as the best and happiest success. Therefore the Angel said; Go armed with that valour thou hast, and thou shalt deliver Israel out of the hands of the Madianites. As if he should have said: Know that God (albeit he hath sent enemies to invade his people) hath not utterly abandoned them. It is only the pleasure of God to make proof and trial of your love towards him.  
So God visits us with diseases, and a thousand incommodities, to stir up and establish our confidence in him, and the better to make us know ourselves. Yet as we may resist an enemy, so may we by lawful remedies seek to cure our diseases, seeing we know not the determinate will of God, how long we must continue in them. What should hinder a prisoner from going out when he sees the prison door open? This is not to break prison, but to make his benefit of an occasion offered.  
And as one jailer easily keeps under a hundred or two hundred prisoners, so they be in chains and fetters; none of them (albeit they have wings of Dedalus) are able to escape; but if any of them file asunder his fetters, open the prison door and break away, than not one man alone, but a whole band of officers must pursue him, to see if happily they may apprehend him again. The like altogether is to be observed in this affair: they questionless whom the devil persecutes, tempts, vexes and afflicts, are none of his prisoners: he is bound and lies captive who is fettered with the gives of luxury, pride, envy and avarice. Those the devil needs never to hunt after, they are his own in sure custody. But so soon as any of them endeavour to break prison and get away, they shall find satan, and all the force of hell oppose them, many wicked and malicious men will pursue and persecute them; who therefore can ascribe this to their ill fortune, that they have many persecutors▪ and enemies, seeing it is most certain that all that desire to live piously in Jesus Christ, must of necessity suffer persecution.  
Pharoa● the king of Egypt with an oath threatened the Jews: I will persecute, quoth he, and apprehend you. This certainly he would never have said at such time as they were bemired, durtied, and wearied, but when he saw them ready to fly and scape away. In like manner do our enemies deal with us: whilst we lie wallowing in the mud of sin, they seldom or never make war against us: but when we seek to save ourselves by slight, than they either actually invade us, or at least seek to terrify us by hostile incursions. For which cause the wise man forewarning us, saith: son when thou comest to the service of God, stand in justice and fear, and prepare thy soul against temptation.   

Sect. III.  
wouldst thou go to the School of Patience? Provide and make ready thyself not for repose and ease, not to sit down and take thy pleasure, but for a great conflict & much temptation. Art thou ignorant that whosoever goes to the fencing, riding, or wrestling school, or to learn the art military, must not look to sit still upon a soft cushion▪ with a book before him; but you shall have the fencer give this man a blue eye, the horse throw the other, the riding master, or he that tilts against him, set him beside the saddle: one unfortunately breaks his thigh with leaping, another with wrestling puts his arm out of joint, this man hath his head rudely broken, another a tooth strucken out with the pummel of a sword, another an eye put out with the point of a spear: a man must here endure all kinds of wounds and incommodities.  
Let us, I pray you, look for no other or better entreaty in the School of Patience: we must not think here to sit still and take our ease: and as in those Schools I spoke of before, of riding, fencing, and art military, the masters themselves entertain their scholars with blows and wounds: so in the School of Patience, all pain and anguish, all evil and punishment, is from God himself the rector thereof; Prepare therefore thy soul for temptation. From God proceed not only mild, cheerful, fair and fortunate, but likewise the unlucky, dark, duskish and dismal days; which Ecclesiastes plainly affirming, saith: for as God hath made the one so also he hath the other, that a man may find no just cause of complaints against him. It was purposely the will of God to set a foul day against a fair, adversity against prosperity, and to temper and qualify the force and acrimony of the one with the mixture of the other, that it might be more wholesome and medicinable to men's humours and diseases; wherefore be mindful of adversity in prosperity, and of prosperity in adversity; Think of poverty in time of plenty, and in the midst of thy riches, of the poor man's necessity: from morning unto evening, time shall be changed, and all these are sown in the eyes of God.  
Let us therefore most attentively consider, that all adversity is sent us from God, that most just and supreme Judge. Let us not impute the cause of our miseries to that which is not, for they neither come from the east, nor from the west, nor from the desert mountains; because God is judge. He humbleth this man, and that he exalteth, because there is a cup in the hand of the Lord of mere wine full of mixture. And he hath poured it out of this into that, but yet the dregs thereof are not emptied: all the sinners of the earth shall drink.  
Behold, O you Christians! and engrave deeply in your hearts these documents. This man God comforts, that he afflicts; The cup of all miseries and afflictions is in his hand; this cup of the Lord is full of pure wine as it comes from the grape, but withal it hath its mixture; for not one sort but divers kinds of wine are poured into this cup. Excellent wine when it is mingled, not with water, but with wine more excellent than itself, becomes infinitely strong. So the revengeful justice of God aboundeth with multiplicity and variety of punishments, as with several kinds of wines. Many men have suffered both great and manifold miseries: to these doubtless pure wine is given, but mingled, as I said before. Let them be of good courage; all this notwithstanding is gentle and tolerable. For by this means God inclines, sometimes to this man, sometimes to that, one while he offers his cup to John, another while to Peter, and sometimes to James: this honourable Cup passeth to all: every one must taste thereof more or less, as it hath seemed good to our Lord from all eternity; this speech is used to every one: either drink or get thee gone.  
But this may be a great comfort, that no man (especially in this world) is compelled to drink up the dregs: The dregs thereof are not emptied. The greatest punishments and revenges of justice, are reserved till the last day of judgement: Then all the sinners of the earth shall drink. Whatsoever tribulation we suffer now, is but momentary and light; it may seem but a sport and jest in comparison of the bitter dregs which the fury and indignation of God shall give eternally to the wicked to drink and never drink up. Let us now, O Christians! joyfully drink up these cups, though somewhat bitter; seeing we are excused from drinking up the dregs. The cup which most of us so much fear, is filled with our Lord's wine, he it is that offers it; the cup we refuse is in the hand of our Lord; God is the author of all punishment and calamity.   

Sect. IU.  
ANd to go to the foundation of this verity, let us hear what may be objected against it; some there are that ask this question: If God be the author of all evil and punishment, he is so likewise of sin. My enemy by lying and flandering, hath extremely injured and damnified me; he hath, contrary to all law and justice, entered in, and made havoc of my estate; he hath most wickedly slandered and defamed me; he would, if it were possible, swallow me at one bit. And, I pray you, i● God the author of all this? He is, good sir, the author of all this: not that God commanded him to lie or calumniate: God (saith Ecclesiasticus) hath commanded no man to do impiously, and he hath given no man time to sin. But I urge further: What if I should say, that God commanded him to do these injuries, should I say amiss? That most holy King David says even as much: for when the wicked Shimier reproached him with words, nay, even cast stones at him, and some of the King's train were of mind to have cut off his head: the King gave express charge to all his followers in ●his manner: Let him alone that he may curse: for our Lord hath commanded him to curse David: and who is he that dare say, Why hath he so done? Did therefore Shimei commit no sin in doing this? yea doubtless a most heinous one: observe a while, and the truth will easily appear.  
When David, the wisest of Kings, saw this wretch Shimei all alone, and unarmed, and yet heard him calumniate him resolutely, and without fear, he presently was of opinion, that the first beginning or fundamental cause of that injury, proceeded, not from Shemei, but from God, who had ordained the slanderous and malicious speech of so wicked a man, to chastise and punish him. By what means therefore did God command him this?  
Be advised and understand the matter as it is. There are two things to be considered in sin: The first is the natural motion of the body, or will, or of them both jointly together: the other is the transgression itself of the law. For example: One brother slanders another, a citizen kills a citizen, a soldier sets an house of fire, a thief steals a thousand crowns. In these acts the motion of the tongue, the deadly stroke, the setting fire to the house, the taking away of the money, are done by God's help and assistance: for they are all natural actions, which cannot be done without God's help. And this is the first thing which ought to be considered in every sin, which without doubt is by this means furthered by God himself. But the other is the very nature itself of sin, as when this natural action is employed contrary to reason, against conscience and the law of God; this God neither willeth nor commandeth: nevertheless, he directeth the perverse will of this man, or that sin and transgression of his laws, to the punishment, admonition, correction, or increasing the patience of another man. Therefore of doing the thing God is the author; and when it is ill done, he is a provident director.  
So God assisted Shimei to utter his words, to cast dirt and stones (for these were no other than natural motions) but for so much as Shimei shown a malicious will against his Prince, thereunto God concurred not: but nevertheless, directed it to a very good end, that by these calumnies the sins of David might be punished, his patience and humility exercised.  
And this may be seen and observed in all sins, and in all injuries whatsoever: The evil of sin God tolerates, and the evil of punishment he orders and directs to a good end; to increase patience, and to punish sin. Thus he permits famine, war, plagues, deluges, burning, thefts, injuries, injustices and enormous crimes; and withal, so disposeth them, that even by these evils he manifesteth to the world more and more his goodness, his justice, his power, and his glory. After this manner God is the Author of all evils, as they are punishments: of which Doctrine we produce truth itself for a witness.  
God being highly offended with the Jews, said: I will gather evils upon them, and glut my arrows with them. Lo, I will bring upon them evils, out of which they shall not be able to escape. Behold, God even loads with evils, God wounds us with his arrows. And we childishly are angry with his arrows and darts; we never mark what arm it is that shoots and darts them: So the Painter, when his picture is not to his mind, quarrels with his pencil; the Serivener with his pen; the Carpenter with his axe; the Potter with his clay; so we accuse those that malice and slander us as authors of our evils: but we are infinitely deceived, it is not the pencil, but the Painter; the pen, but the Scrivener, who are the authors of the writing or picture. Job was, in this respect, of a better opinion, when he said; The hand of our Lord had touched him: It was neither the Chaldeans, nor the Sabeans, nor any other enemy whatsoever, but the hand of God that hath overthrown me.   

Sect. V.  
HAve we any doubt of this? It is the testimony of the wise man: Good things and evil, life and death, poverty and honesty come from God. This the Prophet Micheas clearly confirms, where he saith: That evil is descended from the Lord into the gate of Jerusalem. And that he might make them more cautelous whom he admonished: Behold (quoth he) I purpose evil upon this family. The like affirmeth the Prophet Amos: And where finally shall there be evil which our Lord hath not done? And that we may exactly acknowledge all these evils of punishment, and innumerable kinds of affliction, to come from the Divine will of God; let us call to remembrance, he woften he hath by little contemptible creatures, discomfited his enemies, in far more glorious manner, than he could with great & puissant armies. Thus Almighty God is wont to suppress humane pride, thus he sends poor abject worms, mice, bats, flies, lice, and such like sordid creatures, to vanquish, not the scum, or dregs of the people, but to triumph over Kings, Princes, Emperors. Thus he draws forth, as it were, whole armies of gnats, flies, frogs, wasps and locusts; and with these troops overthrows whole nations and countries.  
The Book of Wisdom declareth: Thou hast sent wasps, forerunners of thine host, that by little and little they might destroy them. The Book of Kings witnesseth 〈◊〉 ●uch: And the towns and fields 〈…〉 forth in the midst of that count●●●▪ and there came forth mice, and there was confusion of great death in the city.  
Genebrard relateth of a King, who for poisoning of his nephews committed to his charge, was, together with his wife, devoured by mice. Coneys undermined a city in Spain, and moles a city in Macedonia, as Pliny witnesseth. When Sapor, King of the Persians, a man greedily thirsting after the blood of Christians, belieged the city of Nisibis, James Nisibita, their Bishop, brought down upon them by his prayers, not an army of soldiers, but of flies and gnats from heaven. These little creatures, more powerfully than the vast army of Xer●es, impugned the enemy; for when the horses and elephants felt themselves continually stung and vexed by those little vermins, in their ears, snow●● and nostrils, they became mad a●d furious; broke their bridles, and ran headlong away: insomuch, that the King knowing not what to do, nor ●●ither to turn him; left all, and withdraw himself from the enterprise.  
The l●ke success had Charles king of Sicily, and Puilip king of France, when they took Gerunda a City in Spain, where the outrage & impiety of the soldiers spared neither Churches nor Sepulchers, etc. But when they broke up the tomb of St. Narcissus, a huge swarm of flies issued out of it, and made such a slaughter amongst the army, that the residue were all pel mel forced to take their flight. And at this day it is a proverb among the Spaniards: provoke not Narcissus flies; who gave such forces to these poor little creatures? God is the author of all calamities and slaughters; all this evil came from God.  
But you may object: what if I be infested with a disease, which I am sure proceeds from mine own intemperance, from a surfeit of meat, or drink, how may I attribute this to God, when I know myself the author thereof? This disense is indeed a great affliction, but is it from God? It is most manifestly from God. For God from all eternity hath determined to scourge thee, and for this end makes use of this intemperance▪ of thine, which in 〈◊〉 manner ●●●●th foreseen from all eternity. So God scourgeth thee, but thou thyself puttest a lash to the scourge: It is Gods will thou shouldest be diseased, but he makes thine own intemperance the instrumental cause: in like manner it is the pleasure of God that one should suffer injuries; and he maketh use of his enemy for an instrument thereof. And the same reason may be given of the rest.  
What cause then hast thou or any man else to repine at this? What matters it whether thou be taught to boil in an other man's kitchen or thine own, so thou learn the skill of it? And if thou learnest not to be wise by an other man's harms, why shouldest thou think much to be advised by thine own? Compose therefore thy mind by patience: God is the author both of thine and all other afflictions in the world: as it pleaseth our Lord, so hath it been done, so it is, so it shall be done, & so it will best be done. Fear not, the least hair of thy head shall not perish without the providence and will of God; shalt thou sustain any prejudice by having thy limbs torn in 〈◊〉 by thine enemies, when God himself hath numbered all the hairs of thy head? drink the potion thy father gives thee: what Apothecary soever it be that prepares it: drink of that cup which God gins to thee, whatsoever the servant be that fills it. All must be born with patience as long as God will have thee bear it. This is truly to profit in the School of Patience, this is the way to life everlasting.   

Sect. VI.  
BUt yet thou wilt object, and cry out: shall then mine own kinsfolks vex me? shall they on whom I have conferred many benefits, load me with injuries? Shall mine own master deal so with me, whom I have so many years faithfully served? Shall drudges, slaves and the basest rascals in the world despise and trample upon me? O poor dejected man! beyond measure raw and unskilful; art thou so grossly ignorant of the first principles of this sacred school? Knowest thou not that he cannot be● said to be truly patiented, who is willing to bear no more than pleases him, and by whom he lifteth? There is no such language may not be admitted there, with so many restrictions: I will suffer this or that, but not at the hands of such or such a school fellow. Thou must endure it at his hands of whom thy master will have thee.  
It is the order in schools to give to some prime scholars of the forms, jurisdiction over the rest of his fellows; and if some of the boys prove so stubborn as not to recite their lesson to him, or not to give him their exercise, the master by and by with a stern countenance saith: how now proud boy, do you begin to bristle and set up your crest? I'll make you stoop if I take you in hand; repeat your lesson to this fellow of yours, give your theme, else I'll make you find you have a master.  
The same cou●se doth Christ observe in the School of Patience; he will have one subordinate to another, yea one even chastise another, but all according to his appointment. We, proud wretches, are wont to capitulate and article with him thus: We would, forsooth, repeat our lesson, but not to this man; give our theme, but not to that: we are contented to be corrected but not by him: we refuse not to carry our cross, so this knave, or that base fellow may not make it, not lay it upon us. Is it so indeed? what an insolency is this, that one should take so much upon him, and not willingly submit himself to his School fellows? This the Master will never tolerate. A man must bear his cross patiently, whosoever frames it, or lays it upon his shoulders. The worst man may make the best and most profitable cross in the world. What is this to thee? Fellow thou me, saith Christ.  
Simon Cyrenensis constantly bore the cross of Christ, even to the top of mount Golgotha, he repined not, but willingly offered his shoulders, and submitted himself to their command who had no jurisdiction over him. And what, I pray you, was Shimei? a seditious villain, the wickedest man in the world, yet was it the will of God, that this very man should lay a huge massy cross upon the most potent, the most holy King that was living at that day. Yet see how King David acknowledgeth this most infamous man, not only his School fellow, but even his Supervisour, set over him by his master: He repeats his lessoned and submits himself unto him.  
And what overseers (I beseech you) in this School were Attila, Tamerlen, Totila? yet it was one master that put them in power, to them we were to recite our lessons. Fly, then, Attila, from the utmost limits of the world, greedy of spoil, and thirsting after blood; rob, kill, burne, waste and consume. By this thy cruelty thou shalt do good service to God our master, it will be an exercise to Christians, who before were drowned in delicacies and buried in vices.  
And you two Vespasian's, take, waste and spoil the Jews and Judea. To what end? You doubtless: wage wa● to win glory and enlarge your Empire: but you are deceived, you are the ministers and executioners of Gods just revenge upon this wicked nation, who could never have digested their prosperity, had not these warm baths of Nero helped their stomaches. Go then you Roman Emperors, and whilst you slaughter the Christians at Rome, you, unawares, revenge Christ's death in Judea.  
The same absolutely may be said of all enemies, who envy or injury this or that man, me or thee, my Christian brother. We repine and complain of God for admitting such School-fellowes, such substitutes, who lie in wait to defame us, spoil us of our goods and life, and seek our destruction.  
But, O blind men! our conceits and judgements are much deceived. For what matter is it, though they wish our ruin. God's intention is much otherwise. Joseph the viceroy of Egypt, clearly pronounced to his brother's faces, who were much amazed with fear: You, said he, thought evil of me, but God hath turned it into good. Can we stand against the will of God?   

Sect. VII.  
But why (say you) doth God make use of evil men for this purpose? why doth he not rather send upon them wars and flaughters, or at least do this by good instruments? Why ar● thou so curious to ask this question? It is doubtless well known to God why he makes use of such, though we be ignorant thereof. The master of a great family sometimes corrects his son himself, sometimes commits it to a Tutor or Schoolmaster. The like doth the master in a School, who either whips a shrewd boy himself, or delivers him over to another to be corrected. Why may not God do the same? Why may not he at his pleasure either scourge us with his own hand, or by another's? There is no injury done in th●s. But peradventure, the servant is incensed against thee, and hath a mind to hurt and displeasure thee. What matter is it? Mind not that, but the intention of him that commands it. Thy father himself is present, who appoints it, and will not suffer thee to receive so much as one stripe more than he hath ordained.  
After this manner a Magistrate commands a guilty person to be put to death: the executioner perhaps hates this man beyond measure, and had rather pull him in pieces with burning pincers, then take his life at one blow. But seeing Magistrates commands must be executed, he takes no less pleasure in cutting off his head. What hurt (I pray) had this man by the executioners hatred? No more than if he had entirely loved him. He took his head off as the Magistrate commanded, and further it was not in his power to touch him. Even thus our enemies, how extremely soever they hate us, can no further annoy us, than God freely permits them. Most excellently in this point Saint Augustine encourageth us. Fear not, quoth he, thine enemy, his act goes no further than he is permitted by the power he hath received. Fear him who doth all as he will himself, and yet doth nothing unjustly: for every act of his is just and reasonable.  
Let sinners rage's all that they will, and as much as is permitted them: our Lord confirms and strengthens the just. Whatsoever befalls a just man, (note this, I beseech you, note it most attentively) whatsoever happens to a just man, let him ascribe it to the will of God, not to the power of his enemy. What then hath the wicked man to boast of, but that our Father hath made him my scourge? he entertains him indeed, as his slave and hireling, but me he breeds up to inherit his patrimony. Neither ought we so much to observe what liberty he gives to the unjust, as what rewards he reserves for the just. God deals with us in this, as men do: They sometimes in their anger catch up whatsoever switch or rod comes first to their hands, and therewith bear their child; but this rod afterward they throw into the fire, and reserve their child for the inheritance.  
So God exerciseth us by evil men, and instructs us by their persecution. By the malice of the evil man the good man is scourged; & by the servant the son is reform. For the goodness of just men is prejudicial to the evil, and contrariwise the iniquity of evil men is profitable to the good. But if thine own frail and perverse will begin to encroach upon thee, saying: O that God would k●ll and confound that enemy of mine, that he might not persecute me! O that there were some possible means for me not to suffer so much under him! Now if thou persist and please thyself in this will, notwithstanding thou seest it manifestly against the will of God, thy heart is not upright as it should be. And who are they that are just and upright of heart? Surely such as are found in that state and temper wherein Jo● was, who said: The Lord hath given, and the Lord hath taken away: as it hath pleased the Lord, so is it done; the name of our Lord be blessed. Behold an upright heart!  
These say of Saint Augustine 
Aug to. 8. in Psa. 61 propius sinem: & in Psa 36. Psalmi secund● parte conc. 1. mihi, pag. 116. Ps. 73. pag. 329. Ps 95. p. 433. & p. 430.  are a hundred, a thousand, three thousand times to be inculcated, yet hardly will men be induced sufficiently to imitate or make use of them. So God by this man beats and chastiseth that man, and afterwards throws the rods into the fire. So when he determined by the King of Babylon to chastise the Jews: All those nations (quoth he) for the space of seventy years, shall serve the King of Babylon; and when those seventy years shall be expired, I will visit the King of Babylon himself, whom like a twig I will throw into the fire.  
Therefore all that eat thee (O my Christian!) shall be devoured, and all thine enemies shall be led into captivity, and they that waste thee, shall be wasted, and all they that rob and despoil thee, God will waste and consume. But he will have care of thy wounds, and heal thee, as he did Job, who by his enemies, and extreme poverty, was the more enriched. Be thou only confident, and with longanimity expect, for thou shalt as assuredly be helped and relieved, as thine enemies (unless they repent) shall be punished and tormented.   

Sect. VIII.  
BUt I produce now one infinitely more holy than Job, the Son of God, the Saviour of the world; who suffered idolaters to lay his Cross upon him, and to crucify him. The people of the Jews, the most selected of all nations, upon whom he had heaped so many benefits, whom he had loved as his only begotten sons, with this infamous burden requited their benefactor; neither did he refuse it. The Romans crucified the Creator of the world upon that bloody tree; nor did he ever resist them. When he was nailed upon the Cross, all men that were present, yea even the thief himself that was crucified with him, railed against him; yet he did never reply, or answer them. What said I? Nay, he never replied, or returned so much as one spiteful word. Yea, so far was he from this; that he earnestly prayed and besought pardon for them. This, with good reason, is so much esteemed by the Church, that she celebrateth the yearly memory of Christ's Passion with these words especially: Look, I beseech thee, (O Lord!) upon this thy family, for which our Lord Jesus Christ vouchsafed to be delivered into the hands of guilty persons, etc. Let no man call himself a member of this head, unless he endeavour to imitate him. Saint Gregory speaketh 
Greg. part. 3. pastoral. 13. admonit. si●.  to the purpose: Why (saith he) should it be thought so hard a matter for man to suffer stripes at God's hands for evil deeds, sigh God suffers so many evils for his good deeds.  
In the mean time we persist in our absurd error, casting out these or the like fond speeches: This man is an eye sore to me, so odious to my stomach, that I shall never digest him: O that I were but rid of this fellow! O that I might once liquor my shoes with th●s knaves blood, whatsoever it cost me! I can never be at quiet as long as this villain is in my sight. O most impious speeches, fetched from hell, and thither to be sent again! Thus foolishly we abscribe to our adversaries the disquiet of our minds. A soul error, against which that golden Orator discourseth: Suppose (saith he) we had a body of Adamant, albeit we were shot at on all sides with innumerable shafts, we should never be wounded, seeing wounds proceed not from the hand that shooteth, but from the passibility of the body upon which they are inflicted. So in like case injuries and contumelies take their being, not from the insolency of those lewd fellows that offer them, but from the weakness and imbecility of those that suffer them. If we had the true Art of Philosophy, we should never be sensible of any injury, or take it in ill part. For example, Doth a man offer thee an injury? If thou resent it not, it never grieves thee, neither haste thou sustained any injury, but rather strucken him, than received a stroke. Why therefore do we accuse our enemies, and those that malign us, as if they were the cause of all our miseries? The fault is of our side; whensoever we are hurt, we hurt ourselves. Most true is that saying of the Church: No adversity shall ever hurt us, if no iniquity have dominion over us.  
But what marvel if there be in our mind so little quietness, seeing there is in it so little temper of our tongue, or patience? In suffering we are in every respect untractable, we can neither digest that with silence which is displeasing, nor with patience, what is contrary to our disposition; and yet we lay all the fault upon our adversary: we should be more holy (say we) were it not for him O ridiculous men! Were it not our own fault, the wickedness of our adversaries would be so far from making us worse, that it would render us much better, and honester men. Thy perdition, O Israel! is from thyself, not from thine enemies, impute thine impatience to thyself, and no● to them.  
And who is there that can molest or hurt us, if we be followers of good. This is a remarkable speech of Saint chrysostom; No man is hurt but by himself. It was in the power of Decius, Aurelianus, Nero, Domician, Dioclesi●n to kill and slaughter those courageous Champions, St. Vincent, Sebastian, George, Mauritius, Tibu●●ius, but not to hurt them: which surely they had done, could they have taken from them their celestial crowns. Well might Valerianus torture St. Laurence upon a gridiron, but not bereave him of Christ or the kingdom of heaven: Well might the Arian fury persecute Athanasius both by sea and land, but not hurt or endamage him, whose virtue i● amplified and illustrated.  
It was a learned saying of Origen: 
Orig hom. 25 in lib. Num.  All things are so ordained, that nothing in the fight of God (although it be evil) is idle or in vain. There is no evil wrought by God, but when it is contrived by others; albeit, he might hinder it, he doth not, but concurs with those that invented it, to make some necessary use thereof. Thus God is no Author of sin, but of all punishment whatsoever: neither is it his will to harm or prejudice, but, for our greater good, to correct and reform us.   

Sect. IX.  
COnsider here (I beseech you) what Aman did to Mardocheus: Aman insolent through the favour of his Prince, stately and magnificent, touching, in his own conceit, the very stars with his head; All the servants of the King bended their knees, and adored Aman: for so the Emperor had given them in charge. He like a cock upon his own dunghill, swayed all, and would be adored of Mardocheus as he was by others. Veil bonnet Jew, (quoth he) bend thy knees, kiss thy hand, adore Aman. It went hard with Mardocheus to have this exacted of him, which according to the Religion he professed, he could not with a good conscience perform: Whether it were that Aman had the pictures and figures of the gods upon his garments, (as some men think) or that this adoration were to be exhibited to him as to a god, it is not certainly known; sure it is, this adoration seemed not due to a man: Mardocheus therefore sincerely appealing to God, said: Lord, Lord, King omnipotent, for in thy dominion are all things, and there is none that can resist thy will, if thou determine to save Israel. Thou madest heaven and earth, and whatsoever is contained within the compass of heaven. Thou art Lord of all, nor is there any that can resist thy Majesty. Thou understandest all things, and knowest I have not out of pride, or contumely, o● any desire of glory, refused to adore proud Aman (for gladly would I be ready for the salvation of Israel to kiss even the steps of his feet) but I feared lest I should transfer the honour of my God to a man.  
By this example we are instructed to comply, even with the most wicked, in all manner of courtesy, benevolence and observance, to exhibit unto them unfeignedly all obedience and reverence, and by this means not only to honour them all that we may, but likewise to be ready to fall down before them and kiss their feet; we must reform such like odious speeches and cogitations: this is my enemy, a man full of spleen and rancour, a detractor, an envious person, I cannot choose but hate him, he is not worthy to be seen, or somuch as thought off, having nothing in him but wickedness, and mischief; I will have nothing to do with h●m: I know him well enough, and he me: loft and fair whosoever thou art, be not so passionate, the master in the School of Patience hath subjected thee to this man, and committed thee to his charge; what just cause, I pray, have you here to complain? If you be wise you will rather say: I am ready with all my heart to kiss the very ground where he treads. And this the more readily, for that God can with much facility cause an alteration, and appoint Mardocheus usher over Aman, so that he may say with good authority: recite Aman, recite.  
Consider these wondrous changes. Aman a near favourite of the kings, abounding in wealth, boasting his populous family, his multitude of children, the prosperity of fortune, the kings especial favours, and the esteem even of a God upon earth. This Aman, I say, is by the king suddenly adjudged to be hanged on a gibbet, while Mardocheus, a little before condemned to the same death, was in all haste clothed in princely garments, set upon a horse suitable to that state, crowned and led through the principal street, Aman going before him in the condition of a servant, and proclaiming: this is the honour given to every man whom the king is pleased to dignify. O my God what a sudden and prodigious change is this? this is the usual manner of God: for it is easy in the eyes of God suddenly to enrich the poor man. Mardocheus now ready to put his neck into the halter, is exalted to a throne: and Aman, who was so near a throne, is advanced to a gibbet. Wretched Aman take possession of that structure which thou framest for thy adversary, climb up and adorn that gallows which thou didst effect for thine enemy. Behold how severely God is wont to punish those who are not content to carry a cross themselves, but would crucify their enemies. So sudden an alteration there is of fortune; the sword and halter is drawn from the neck of Mardocheus, and he allotted to our live Aman his persecutor.  
Let us therefore love our cross, and not refuse to bear it, whosoever he be that lays it upon us. Let us be of good courage; it is no matter whether the master or the servant afflict us; but we must chief consider who commands or permits it. It is hard indeed to be mortified by them from whom thou dost least expect it. But even the holiest men have often endured this kind of misery.  
Job and Tobias were laughed to scorn by their own wives and kinsfolks; they returned not scoff for scoff, nor taunt for taunt. The glorious martyr Ignatius submitted himself to ten leopards; For being led from Antioch to Rome by ten soldiers (whom I may rather call leopards than men) for these, his keepers, were even by benefits exasperated: yet was not Ignatius dismayed with this: for their iniquity, said this good martyr, is my instruction. So without question our adversaries are our instructours: they instill much wisdom into us even whether we will or no. I may well call our enemy's goldsmith's, who make us crowns, not of gold or precious stones, but celestial & composed of stars.  
It is therefore a true saying: we must bear our cross, by whomsoever it be imposed. All which I conclude with these divine words or rather oracles of Saint Augustine: Esteem not, quoth he, those happy who 
Aug. to. 8. ps 70 mihi pag. 309.  flourish only for a time. They are spared, thou chastised, for thee, happily, as the child of God, is reserved an inheritance after thou art chastised and refined; watch therefore, and be mindful what Job said: The Lord hath given, and the Lord hath taken away, as it hath pleased our Lord, so it is done: blessed be the Name of our Lord. They were unjust men who sat about Job, lying all putrified with scres and ulcers: and he (who afterwards was to be received) was scourged, while they were spared for future punishment. God reserveth all till the time of his punishment. The good men live in labour and travel, because they are scourged as children: the evil exult and are suffered to live at their own pleasure, because they are condemned as strangers. The enemy is outrageous indeed, but it nothing avails him. What is it then afflicts thee? Well may he exercise thee, but he cannot hurt thee. Nay, his cutrage will rather profit thee, and his cruelty crown thee with victory; which surely should be none at all, hadst thou no adversary. And what need should we have of God's help, had we no combat? Let then our adversary do his worst, but the enemy shall not profit therein. Let us therefore persevere patiently: the more pain and punishment now; the more reward and glory shall we have in time to come.     

THE THIRD PART.  

CHAP. I. That afflictions are to be endured patiently.  
Generou and well bred horses learn sometimes of their riders many qualities; as namely, to suffer with patience, not only their Master to back them, but also to kneel down to him when he is to mount them; which quality we must not look for of the cart, mill or plough horse. King Alexander of Macedon had a horse called Bucephalus, bought for 7080. crowns. This horse after he had once been adorned with the King's furniture and trappings, and with a foaming mouth champed his bit, would admit no other rider, but the King himself.  
Whosoever hath learned mild and gentle conditions in the School of Patience, is the man who acknowledgeth Christ his Sovereign Lord, bends his knees to him, and is most ready to do & suffer all things that shall seem good to this his Lord and Master. But these so commendable and pleasing conditions, are learned only in the School of Patience, whereof we have treated in two several parts. First, what crosses, or what kind of afflictions are wont to exercise mankind: The other, what use we should make of these afflictions. That which follows is the third, and indeed the principal in this matter: to wit, by what means we may endure afflictions. This is not only profitable, but even necessary to be known. For what doth it avail thee to know what thou sufferest, if thou know not how to suffer it? This we will set down in order, but as succinctly as may be. The first document is: That affliction is to be endured patiently: We are not worth speaking of in the School of Patience, if we be impatient. What therefore it is to be patiented, in the midst of misery, we will now declare.  

Sect. I.  
IT is an excellent saying of the Ancients: A good man never careth what, but how well he suffers: many trophies have been erected by force, but more by patience. Christ, discoursing of the most happy liberty that may be, saith: In your patience you shall possess your souls. So far is an impatient man from possessing himself, and that which is his, that he even overthrows himself, and whatsoever is in his charge: he is not the master of himself, but a slave to vices. Hereupon Bildad asketh Job: Why destroyest thou thy soul in thy fury? The impatient man gives way & free rains to his own passions, and thereby thrusts, as it were, out of the windows, the freedom of reason, and sustains loss in many things. But the patiented man preserves both himself and all he hath, and is more valiant than the valiantest; which Solomon confirming, saith: Better is the patiented then a strong man: and he that ruleth his mind, than the overthrower of cities. For a patiented man setteth a sure guard, not only over his mouth & hand, but even over his cogitations. By patience anger is suppressed, the will curbed, the sudden rashness of the hands restrained, and the poison of the tongue abolished.  
If it be said of a prattler, This man cannot rule his tongue, the same may be verified of an impatient man; He hath no government in his anger. Revenge and wrath transport and drive him headlong whither they list; he hath whole hosts of rancorous thoughts, all led by impatience. No man shall ever have perfect dominion over his passions, but by patience. In your patience you shall possess your souls: not in your policy or prudence; not in your fortune, wealth, or riches, but in your patience you shall possess your souls.  
But know you not the definition of patience? this it is: Patience is a voluntary suffering without any complaint for what things soever happen or b●fall a man otherwise then he expected. But we (forsooth) being men singular in our own conceits, want not a cloak and fair pretext for our impatience and complaints; these are the words of such delicate persons: Alas! those things which oppress us, are too troublesome, too difficult, and too hard to be endured.  
O you Christians! it is not the huge weight of your cross, but the weakness of you that bear it, which causeth impatience. He that builds a house, when he covers it, doth it not with intent to keep the roofe-free from rain, hail, or snow, but that it may without damage endure, and bear out hail, snow, and rain. He that builds a ship, seeks not to secure it from waves and storms, but to prevent all chinks, and make it tight against leaking. He that fears the sharpness of the weather in respect of his health, goes not about to hinder or withstand the nipping northern winds, or hinder them from blowing upon him, but keeps his head as warm as he can, and his feet free from cold and moisture. The same should be observed in our manners and course of life, but we practise the quite contrary. For our greatest care is to keep ourselves from sickness, poverty, and contempt, whereas we should be most careful to be patiented in sickness, poverty and contempt. Assuredly it is a sign of no great perfection in Christian piety, for a man only to desire health, riches, and honours: what great matter, I pray you, is there in these things? But to be able prudently to bear sickness, want, and contempt, is virtue indeed, and true magnanimity and greatness. We need use no Art to avoid miseries, but the best use of Art is in suffering them patiently. Wherein I am of Bions' opinion.  
This Philosopher, as Laertius reports, was wont to say: That it was a great, yea even the greatest misery of all, not to be able to endure misery. To whi●h purpose the ancient Poet speaketh in this manner: It is no misery to suffer misery; but to be ignorant how to suffer it, is a misery. And surely he that knows not how to do this, knows not how to live. No man takes contentment in this life, but he that hath learned to bear the miseries thereof. For example: The stone and gout are said to be the greatest and the most intolerable torments in the world, pains which even make men mad: yet there have been eminent persons who have patiently borne these pains how great soever.  
Carneades came to visit Agesilaus when he lay grievously sick of the gout; and fearing lest he might by discoursing exasperate him, spoke as compendiously as he could, and took his leave. But Agesilaus said unto him: Stay, I pray you Carneades, and withal pointed with his finger first to his feet, and then to his breast: Nothing (quoth he) from these parts comes hither. By which speech he made known that his heart was sound, merry, and able to endure pain, though his feet were, as he saw, miserably swollen, and afflicted with the gout.  
A Prince of the Empire visited Charles the fifth, Emperor of famous memory, and finding him much tormented with the gout, used such words as he thought might most mitigate his pains; and above other questions, was most importunate in ask, Why his Majesty applied no remedies, having so many excellent Physicians about him: To whom the Emperor answered: In a disease of this nature, Patience is the best remedy. It is this that keeps the tongue, hands, and thoughts, yea and the mind itself in their duties.   

Sect. II.  
THere are many speeches and documents of Patience, whereof some few we will set down in this place, out of Tertullian, a writer (albeit he were of afric) very learned.  

1. Patience in bearing injuries.  
IT is the admonition of our Lord: If a man strike thee on one check, turn also the other; thy patience will assuage the wickedness of thy adversary. Thou givest him a greater blow by bearing it patiently, then by revenging it; for he shall receive sufficient punishment from him, for whose sake thou endurest it. When bitterness shall break forth by way of railing, or detraction, observe what is said, and if it be against thee, be glad of it.   

2. Patience in forbearing to revenge.  
THE chiefest provocation to impatience is the desire of revenge, which is set a work either to preserve a man's reputation, or to satisfy his malice. But glory and reputation, is no other than a vain opinion, and malice always hateful in the sight of our Lord; especially in this case, when being provoked by the malice of another, he assumes superiority to himsel●e in taking revenge. For what difference is there between him that offereth, and him that revengeth an injury, but only this, that the one is an offender in the first place, and the other after? Both of them are guilty of sin before our Lord, who forbids us all wickedness and condemns it: for absolutely we are commanded not to render evil for evil.  
What honour shall we offer up to our Lord, if we arrogate to ourselves our own revenge? How can we believe him to be a judge if not a revenger? He that acteth his own revenge, taketh aw●y God's honour, who ought to be the only judge. What have I to do, then, with revenging mine own injury, seeing I can use no moderation therein, through impatience of mygrief? And if I have patience, I shall find myself not grieved, & if not grieved, I shall never desire to be revenged; nothing undertaken with impatience, can be performed without violence; whatsoever is performed with violence, prooveth either sinful, ruinous or headlong; And to conclude briefly, all sin whatsoever it be, is to be ascribed to impatience.   

3. Patience in the loss of goods.  
PAtience in losses, is an exercise in giving. He will never stick to give, who fears not to lose: otherwise how should a man who hath two coats be content to give one of them to  the naked, unless he be such an one as can find in his heart to offer his cloak to one that hath before taken his coat? How shall we be able to procure ourselves friends from our wicked M●m●mon, if we be so far in love with it, that we cannot endure to lose it? we shall even lose ourselves in the loss thereof.  
It is the property of Gentiles to be impatient in all their losses, and to prefer their money before their souls; but we to show how different we are from them, ought not to lay down our soul for our money, but our money for our soul, either by giving it willingly, or losing it patiently. Let me lose the whole world, so I may gain Patience. For whom but the patiented alone did our Lord call happy?   

4. Patience in enduring other afflictions.  
IT becomes us to rejoice and give thanks to Almighty God, when he vouchsafeth to chastise us. I, saith he, chastise those who I love. O most happy is that servant whom our Lord goeth about serviously to correct, and with whom he vouchsafeth to be angry: happy whom he deceives not with fair entreaties, and too gentle admonitions; patience is beautiful and comely in all sexes and ages. The patiented man fulfilles the law of Christ. We ought not therefore to continue so much as one day without Patience: Patience never commits evil. Love sustains, endures all things, for this cause alone, for that it is patiented; Upon all occasions therefore we are bound to inure ourselves to Patience.   

5. The habit and garment of Patience.  
Patience hath a mild and serene countenance, a smooth brow, not contracted with frowns, or knit with wrinkles of anger or grief: she hath cheerful and large kickshaws, and eyes submissive looking downward, not basely dejected with discontent o● misfortune: a mouth in comely manner sealed up with silence: a cou●oue in her cheeks such as may testify security and innocence: a frequent bending of her head towards her adversary, and a threatening kind of smile; as for her apparel, that which is about her breast is white and close to her body, as one not puffed up with pride, perturbation, or discontent. For upon her throne sits a mild and gently spirit, not encompassed with storms, clouds, or whirlwinds, but clear and neat, simple, open and without guile; which spirit, appeared thrice to Elias. For where God is, there likewise is Patience his dearly beloved daughter.   

6. The praises or attributes of Patience.  
GOD Is a sufficient umpire for Patience. If thou lay open an injury before h●m, he is a revenger: If thou acquaint him with thy loss and damage, he will restore it: If thou manifest thy grief and sickness, he will be thy Physician: nay, if thou be'st even dead, he will revive thee. How great are the privileges of Patience, to which God himself becomes a debtor? And with good reason: For she upholds and maintains all his decrees, and concurres with his commandments. She strengtheneth faith, establisheth peace, assisteth charity, instructeth humility, expecteth repentance, assigneth time for confession, governeth the flesh, preserveth the spirit, restraineth the tongue, withholdeth the hand, repels temptations, drives away scandals, accomplisheth martyrdoms, comforts the po●re, qualifies the rich, wracks not the infirm, consumes not the strong, delights the faithful, invites the meek, commends the servant to the master, and the master to God, adorneth the wife, and approveth the husband: is beloved of children, praised of young men, and honoured of old.  
Let us therefore love the patience of God, the patience of Christ; let us repay that which he hath laid out for us; let us offer the patience of our spirit, the patience of our flesh, we who believe in the resurrection of the flesh and the spirit. Thus Tertullian of Patience.    

Sect. III.  
THeodoretus recounts that the devil threatened most cruelly to beat James the anchorite, who, being wholly armed with Patience, answered with a cheerful look and mild countenance, such as Patience is wont to put on: beat me, and spare me not, if God permit thee; most willingly will I receive blows, knowing they come from our Lord, not from thee: & if thou be'st not permitted, thou shalt have no power to str●ke me, nor so much as to touch me, though thou fret and chafe never so much, how mad so ever thou be'st. Let every one of us freely say the like to all those whom he takes for his enemies. If God hath given you power, go on, beat me, tear me with your teeth, heap all the injuries you can upon me, in vain were it for me to resist you: but if you have no power, gape you never so much, whet your teeth never so much, you shall not by't, nor so much as touch me.  
That most blessed Bishop, Gregory the great, did not only write singular documents of Patience, but also by example confirmed his doctrine: both taught and practised it. For to Mauritius the Emperor, by whom he was diversely injured, he returned this answer in writing: for so much as daily I offend my God, I verily hope that these incessant afflictions which I continually suffer, will stand another day between me and his terrible judgement; and I believe, most excellent Prince, you go as fat beyond me in pleasing that great Lord, as you are rigorous in correcting me, who am so ill a servant of his  
O my God What patience, what a submission was this? He said most truly indeed: Patience is a remedy for all griefs. What Saint was ever crowned without Patience?  
It is a saying amongst Grammarians, There is no general rule without some exception; yet this rule of Patience is without exception. Therefore St. Paul prescribed it so strictly: Be patiented, quoth he, to all, with all humility & patience. Patience is to be exercised without exception, in all things, in all places, at all times, and to all kind of persons: for without patience there can be no perfect virtue. Contrariwise impatience is the mother of all vice; from whence, as it were from a fountain, are derived many streams of heinous sins and offences. The impatient man never condescendeth unto any, the patiented never resisteth or impugneth. The natural properties of impatience may be found in the Devil himself. Impatience is the parent of absurd and sottish madness. For what can be more foolish, what a greater sign of madness, then for a man willingly to double his own evil, and reject the reward promised to him that is Patiented?  
An impatient man, for the loss of a farthing, throws a whole purse of money away: take but one care of corn from him and he will fire the whole sheaf. Such a one lived in the court of the Emperor Rodolphus the second: a noble man of his privy chamber, who bringing a crystal glass full of water, in the morning, to wash the Emperor's face, by chance let fall the cover unawares, and with it dashed the whole glass itself against the ground, saying: let the devil take the horse too, since he hath the saddle; thus he cast away four hundred crowns at one blow, for at so much the crystal glass was valued. Thus a light loss is many times doubled with a far greater: thus small inconveniences are through impatience augmented with great damages.  
It is the saying of Solomon. He that is impatient shall sustain damage. The more repugnance a man hath in suffering, the more grievously he feels that which he suffers; like wild beasts, which, whilst they strive and struggle, pull the snare the closer; like poor birds, more entangled with lime-twiggs, whilst for fear they flutter and seek to get out. There is no yoke so straight, but hurts him less that is willingly led, than it doth another who strives against it. Therefore a wise man endeavours to be patiented in all things; a fool knows neither how to do, nor suffer; very well saith Solomon: he that is patiented is governed with much wisdom: the impatient man shall work folly.  
Therefore Saint Gregory said: every 
Greg▪ hom. 35. in Eva●.  one seemeth to be so much the less learned, as he is discovered to have less patience; so it is directly, for every one the more foolish and simple he is, the more he exceeds in impatience; which Solomon likewise expressly affirms: that the learning of a man is known by his patience; but fools and impatient men are mad and rage against themselves, overthrew the table, clatter the pots, tear their hair, strike their breasts and thighs, and sometimes knock their heads against a post; as Augustus Cesar knocking his head against a wall, exclaimed: Restore my legions again, Var●s, restore them: Thus every man's indignation lights heaviest on himself.   

Sect. IU.  
HEnce comes it, that we are exasperated many times for trivial and base things: the negligence or slackness of a boy; or a fire not kindled in due season, sets us quite off the hooks; a table negligently covered, moves us forthwith to choler, and provokes us to impatience: we quarrel with the pen we writ with, the horse we ride on, and the  we wear. From whence (think you) arise these and such like speeches▪ What devil brought this man hither? What unlucky hell hound hath laid upon us this heavy burden? Whence comes this troublesome and intolerable villain? O how I am wearied with this labour, which is to such small purpose! O how these wicked men trample upon me! and why do I not abandon them, and fly as fare as I can from this troublesome work? Thus we miserably wrestle and wrangle with our labours and crosses.  
Very fitly here, as Balaams' Ass said to him, may our labours that vex us, our crosses whereon we are crucified, speak to us, as Moses and Aaron did to the people: What, I pray you, are we? neither is your murmuring against us, but against our Lord. Every cross may truly say; What have I done to you, that you should so stomach the matter? have patience towards me, and I will render all: give way a little (I beseech you) to patience, s●ffer yourself for a while to be in misery, and another day you shall be rewarded with an hundred fold.  
But too many, sayest thou, and too grievous calamities infest us at one time. Is it so indeed (my masters?) can we expect commendations for our patience, by suffering so little, or nothing at all? It is learnedly said of S. Gregory, and to the purpose: Think, I beseech you, what shall become of 
Greg to. 4. l. 9 Epist. 39 post initium. mihi p 344.  patience, if you have nothing to suffer? I shall never repute any one an Abel, that hath not a Cain. For good men, if they be exempted from evil, can not be perfectly good, because they are not purified and refined. The very company and conversation of evil men purgeth the good.  
Wherefore this daily must be inculcated: Have patience, I beseech you, have patience, I pray, even for Christ's sake, be patiented. Patience is a salve for every sore. And as we must always call upon sluggish and slothful persons: Go to, make haste, away, dispatch, be quick: So we, impatient creatures, must still be put in mind: Go to, patiently, Christian brother, patiently: bear this, or that, or the other thing, and all things patiently.  
Here we had need to have the young man at our elbow, to admonish us, who every day saluted Philip King of Macedon, with these words, Thou art a man. Let the same youth, every hour, or even every minute, call upon us: Gently and patiently I beseech you. Whatsoever vexeth or oppresseth us, is to be endured patiently.   

Sect. V.  
WE many times forget ourselves, we remember not that we are in banishment, where all miseries whatsoever should be born with patience.  
Ah! (Christians) why are we in such eager quest after delights? we have lost paradise, from thence we have been long since exiled. It is true, we take our journey that way again, towards Paradise we bend our course, but we are not yet arrived. He that thinks this journey passable without patience, is like him who goes in the rain without cloak or hat, or without a sword and target amongst his enemies.  
The patiented man is armed on all sides, cap a p●; and, which is the most glorious kind of victory, overcomes all his enemies, not by striking, but by suffering. The patiented man walks through coals, as through roses.  
Isaias fortified with this strength of patience, calls upon our Lord whilst he is cut in pieces: Stephen begged pardon for his enemies that stoned him: the Apostles are scourged, beheaded, crucified, and yet triumph with Christ on the cross. Patience hath a perfect work.  
Patience, as Saint Cyprian saith, overcomes 
Cyprian. tract de Patient. serm. 1. initio.  temptations, bears persecutions, and accomplisheth martyrdoms. It is she alone which firmly strengtheneth the foundations of our faith. Patience, by the testimony of Tertullian, is beautiful in all sexes, in all ages. Patience is the guardian of all virtues. Patience is an impenetrable breastplate. Saint Augustine gives her this 
Aug. in ps.. 42. circa med. Plin. l. 21. nat. hist. cap. 11. initio. ubi haec Herba et●am Nict●gretum. &, Echonomychon app●llatur.  commendation: that all patience is sweet and acceptable unto God. Pliny saith there is a certain herb called Nyctilopa because it shines a far off in the night, being of a fiery colour, and having thorns instead of leaves: The Parthian kings make use thereof, when they take their vows. Behold an excellent symbol of patience. Patience is on all sides rather guarded with thorns, then beset with leaves: she is of the colour of fire, and in time of affliction sends forth her native splendour, never more illustrious than when she is for Christ's sake most disastrous.  
The only remedy for all evils in the School of Patience, is to suffer 
Seneca lib. 3. del●a cap. 16 Tho. de Kemp. J●●it. Christi l. 2. ca 3. sine.  and give way to necessities. It is the saying of an excellent writer: he that knoweth best how to suffer, shall hare most peace. This is the man that masters himself, becomes Lord of the world, the friend of Christ, and heir to the kingdom of Heaven. If thou 
E● lib. 3. cap. 35. initio.  guard not every side with the shield of Patience, thou shalt not be long unwounded.    

CHAP. II. That afflictions are to be born cheerfully.  
PHARAOH King of Egypt was afflicted with di●e●s calamities, because he contumaciously withstood the will of God, and would not dismiss the people of Israel. But after the loss and slaughter of so many men and beasts, he, of his own accord, forced the Jews to departed: arise, quoth he, and go forth from my people, you and the children of Israel: go sacrifice to the Lord as you say. And the Egyptians urged the people to go forth out of the land quickly; the Israelites were as glad and willing to go, as they to urge them, and with a cheerful countenance took their leave, for indeed they brought with them away the best commodities of all Egypt.  
Whosoever have profited in the School of Patience, most willingly and cheerfully take their leave of Egypt, bid the world adieu, and all the delights thereof, and are contented to suffer adversity. And this is a further and higher degree of suffering calamity, to wit cheerfully. Wherefore in this chapter we will declare, that all adversity is to be borne not only Patiently, but even cheerfully.  

Sect. I.  
IT is an old saying among the Germans: he that stoutly draws his sword, hath gotten half the victory. And doubtless a good heart in a difficult business helpeth much, therefore the greater a man's miseries are, with so much the more courage let him say: shrink not at storms, but rather with more courage, venture on: Fie; tears are vain, it is not they can wash away these harms; but a cheerful mind, erected and confident is God, triumphs over all miseries; What will it avail thee to punish thyself with grief? To be out of heart, is willingly to yield the victory; none but cowards mourn and pine away to death; he seldom overcomes, who despairs of victory before the battle.  
Be assured, no man will ever style thee Doctor in the School of Patience, if thou want a merry and cheerful heart. Here doubtless if any where, it is expected a man should boldly enterprise, and bravely charge his enemy. Go to therefore, and bear that cheerfully which m●st be borne. Sing with the kingly Psalmist; I will receive the cup of salvation, and call upon the name of the Lord. A sad & dejected mind is a bar & hindrance to all joy and triumphs. Very well said Nicetas Chroniates: what may not alacrity do, and a good heart in a cross and disastrous business?  
Behold Christ our Lord! who when joy was proposed, sustained the cross, contemning confusion. Our Saviour obtained a double reward both for himself and us: for himself, the glory of his humane body, and dominion over the world: for us, grace and salvation both of soul and body; with this reward, as a joy proposed, he so qualified and tempered all his torments, that being to undergo a most bitter and ignominious death, he made show of admirable joy and exultation. Therefore contemning all confusion, he said, with a desire have I desired to eat this pasche with you before I suffer. Alas a bloody paschel yet he desired it: and, as if he had gone to a most delicious banquet, hastened joyfully & cheerfully to Jerusalem; like a giant he exulted to run his race; What race I beseech you? surely, from pilate's house to Golgotha; and therefore being on his way forbade all weeping.  
For being in very deed to suffer a most cruel death, he offered himself, not only as a sacrifice, with a free and liberal heart, with a cheerful and serene countenance; but even from the first moment that he took flesh in the womb of his mother, he had most clearly present before his eyes, the cross, and all the passages of his passion. 
Note this well.  Thus Christ, during the whole time he continued in humane flesh, beheld still, as it were with his eyes, his stripes at the pillar, and his nailing on the cross. So that I may well say, Christ was tormented upon the Cross not only three hours, but even three and thirty years and more; and yet, having joy proposed, he endured all this patiently.   

Sect. II.  
AND so did the Disciples of our Lord: for though they had their fill of stripes and ignominies, yet they thirsted after stripes and ignominies for their Lord's sake. For they went rejoicing, for that they were accounted worthy to suffer contumely for the name of Jesus. The Bishops and high Priests of the Jews seriously consult amongst themselves: What shall we do with these men? The more cruelly they are afflicted with whips and imprisonment, the more ardently they preach this crucified man: they contemn our threats: they go to our prisons with alacri●y, and take stripes with infinite contentment: what shall▪ we do with them? Saint chrysostom 
Chrystom. 5. hom 54. ad Antio pop. mihi p. 367.  saith. The Apostles were scourged, & rejoiced; were cast in prison, and rendered thanks; were stoned, and preached. This is the joy that I likewise would have.  
And this is to suffer cheerfully for our Lord, to repute ignominy an honour; miseries, the truest pleasures and contentments. And if you suffer any thing (saith Saint Peter) for justice, you are blessed. Esteem it all joy, saith Saint James, when you fall into divers temptations. Blessed is the man who suffers temptation. Was it only S. Peter and S. James that said this? Christ himself saith: Blessed are you when men shall speak evil of you, and persecute you, accusing you falsely for my sake: rejoice and exult, because your reward is great in heaven. But some are so effeminate, that they will not hearken to this Philosophy.  
Henry Suso, a holy religious man, spoke with great confidence to God in this manner: This (quoth he) O Lord! is that which troubles some so much, and therefore they say thou hast so few friends in the world, because thou handlest them so roughly, and hence it comes that so many fall from thee. What answer makest thou to this, my Lord? But in very deed, that man well experienced in divine matters, knew calamities to be benefits of so high a price, and worthy of so cheerful an acceptance, that he doubted not to say: That one hundred years of prayer to God daily upon our knees, would not be sufficient worthily to beg so much as one only cross. Why then should we not rejoice, when God vonchsafes this favour by fatherly chastisement? How joyful was S. Paul when he uttered these words? I am replenished with consolation, I exceedingly abound with joy in all our tribulation. And if I be immolated upon the sacrifice of your faith, I rejoice and congratulate you all, and do you rejoice for the same, and congratulate me. Heaps of snow (saith Saint chrysostom.) daily fell upon him, and he is as it were in paradise. Saint Stephen's face shone like an Angels; the cause whereof Milarius Arelatensis assigning, saith: This proceeded from the abundant joy and comfort, and from a certain glory he had shining in his heart: For Saint Stephen doubtless felt that which Saint James spoke of: Esteem it (my brothers) all joy that may be, when you fall into sundry temptations.   

Sect. III.  
ZAchary prophesying of these men, said, They shall be as the valiant Champions of Ephtaim, and their heart shall be made cheerful with wine. So Josue, of the tribe of Ephraim, out of hope of gaining the land of Promise, a most pleasant and fruitful country, boldly exposed himself to all perils and dangers. Whence (I pray you) proceeds this strength, this courage of mind? Their heart shall be cheered up, as it were, with wine. Wine, the symbol of eternal felicity, makes them so courageous against all adversity. For they shall be inebriated with the plenty of thy house. Now we rejoice, but as it were with wine: for we have not as yet possession of beatitude. Comforting ourselves only with hope, thither with all our forces we hasten. This caused the Christian Martyrs to be so resolute and fearless, insomuch as even laughing for joy, they advanced to crosses, wheels, fires and gibbets; their hearts were cheered with this wine, Saint Augustine saith of them: Doing and suffering such things, they were most infinitely glad and joyful. It was a pleasure to them to give themselves and their lives for him who had suffered much more for them: and the inexplicable reward they expected, d●d wonderfully inflame them.  
Let us therefore cheerfully, I beseech you, O Christians! let us cheerfully run to this goal of suffering patiently. The cross is not extraordinary high whereon we are to be extended, no rack to rend or wound our bodies, no red hot gridiron to lie upon, no huge massy stones to crush us, or to be imbrued with our blood, no frying pans to scorch us alive. We have no other crosses but daily miseries, and those exceeding gentle and tolerable: why shrink we at them? The more labour, the greater shall be our reward; the more painful the combat, the nobler the victory. Therefore on cheerfully.  
The Germans in times past were wont to encourage their Minstrels at weddings after this manner: Come on Piper, blow up lustily The greater our miseries are, the more let us encourage ourselves; Come on Stephen, John; Come on Paul, cheer up: praise God even for this, that it is his pleasure to send us misery. Take heed no bitterness possess thy tongue or mind. A merry heart makes a flourishing old age; a sad and lumpish spirit dries the very marrow of the bones. He that bears miseries with grief and dolour, doth as if he dashed against the walls a fair lute or harp, which he should rather sing to, or play upon; which Saint Augustine most truly confirmed, saying, If thou be'st dejected in tribulations, thou hast broken thy harp. For doubtless through grief of mind the spirit is dejected, saith the Hebrew Wiseman; If thou shakebag despair, being tired out in the day of distress, thy strength shall be weakened. Then the lute and harp are broken, and the music marred.  
Behold Paul of Tarsus, How far was he from breaking his harp? Nay, hear how skilfully he played upon it. I rejoice (quoth he) in my sufferings. The same example Saint Peter invites us to imitate. Rejoice (saith he) when you communicate with Christ in his sufferings.  
That Angelical Messenger from heaven, entering Tobies house, said: Joy be always unto thee Toby: Where is thy harp? Why singest thou not to God? Why drivest thou not thy grief away with gladness? Toby answers, What joy can I have, sigh I am despoiled of my goods, deprived of my sight, and destitute of my friends? But the heavenly young man replied; Be notwithstanding always joyful. Then Toby answers: All joy is banished from so sorrowful a house. The Angel assures no grief can be where God's favour (the fountain of all joy) resides. Toby replies, that they who are miserable indeed can hardly suppress their grief. But the Angel said again: Thou shalt shortly be cured by the hand of God, be of good courage.  
Wherefore, (O my Toby! and thou my Christian brother) be joyful always, even amongst tears. St. chrysostom testifieth that no armour is stronger, or more of proof, then to rejoice in God. Let us rejoice, saith he, when we are afflicted with adversity; for this is the way to expiate our sins.   

Sect. IU.  
YEt we condemn not all sadness, nor blame that which worketh repentance, and thereby sure salvation. Christ at the same time when he had said; My soul is sorrowful even to death; uttered likewise: Arise, let us go. And thereupon, stoutly advancing himself forward, encountered his enemies. Joy and tears are no ill conjunctions, both are compatible in one place. Let thy mouth (whilst the tears trickle down thy cheeks) sing and rejoice; let thy mind be resolute and joyful, whilst thy face looks pale and wan. Let us be, as Saint Paul saith, sorrowful, as it were, and yet always rejoicing in all things; let us show ourselves, as the Ministers of God, in much patience. Sorrowful, as it were: for all good men's sorrow, as Saint Anselme observeth, is quickly at an end, it is but as a dream or shadow. Let us then persevere constantly, for dreams pass away, and shadows vanish.  
Wild bullaces and green grapes may perhaps set our teeth on edge, but offend not our stomaches: such are our miseries: they p●nch and trouble us, but, unless thou wilt thyself, they deprive thee not of true comfort Mark the fencers, you shall seldom see them come into the lists without some loss of blood; Yet will they leap and caper amidst their wounds, and oftentimes the more blood is shed upon the stage, the more laughter is caused.  
We are also upon the stage, there cannot be a greater shame then to fall a blubbering there. Let us then learn to behold manfully our own wounds bleed, without weeping. He that wholly resigns himself to the will and providence of God, reaps thereby perpetual contentment, even amongst the conflicts of most grievous misfortunes. This man like an old soldier beholds boldly his own blood with an undaunted spirit; what matter is it to rejoice when thou hast all the world at will? Every impatient man is able to do this; he will confess unto thee, O Lord, so long as thou dealest well with him; but if he be not satisfied he will murmur.  
It is the advice of Saint James the great; Is any of you contristated? Let him pray: Is he wellcontent in mind? Let him sing Psalms let him fly aloft, sing cheerfully praise unto God, as those three Hebrew children did, to whom the flames were no other than dewy roses.   

Sect. V.  
LEwis of Granada reporteth certain things of a religious man well worthy our imitation; this holy man seeing himself on all sides environed with tribulations, said: The happiness I expect is so infinite, that in comparison of that, all torments, all affliction, seem a sport and pleasure to me. The true and solid joy of a Christian, is to have it in his power to want all joy.  
Stephen Bishop of Autun explicateth that place of Deuteronomy (they shall suck, as it were milk, the 
Vixit hic author anno 950. scripta ●jus extant tom. 6. bibliotheca S. S. P. P. editions secunda.  inundation of the sea) after this manner: The inundation of the sea is the abundance of tribulation, which may be said to be sucked when it is reputed sweet by just men. Milk is the nourishment of little children, and tribulation the food of the Elect. He certainly sucked this inundation of the sea, who said: But we likewise rejoice in tribulations.  
This is the property of holy men, the more dejected they lie beaten down here on earth, the higher they are raised in mind, and fly towards heaven. Scarcely shall you find any of the kings better than Ezechias, and yet hardly any of them more afflicted; notwithstanding he got the upper hand of all his calamities, still making way towards God with an erected and magnanimous spirit.  
It is reported that Wenceslaus king of Bohemia (when his army was put to flight, and he himself taken prisoner) being asked, what he thought of his own estate, answered: Never better: whilst I relied upon humane forces, my cogitations were more seldom upon God; but now that I am deprived of all these, I place my hope only in God, and admit almost no other thought but only of his divine assistance, who never forsakes those that trust in him. Behold, as I said before, how good men the more calamity they sustain, the more they are advanced in divine affairs.  
The Roman wise man often inculcates this question: What is the principal thing to be required in humane casualties? And maketh this answer: to be able cheerfully to bear adversity: To suffer whatsoever shall happen, with such magnanimity as if it had happened according to thine own liking; For surely (presupposing that all comes from the decree of God) it is no less than thou oughtest to bear: To weep, groan, and complain, is to revolt and rebel against the divine ordinance: What is the foundation of all? A mind stout and resolute against all calamity; against all excess and superfluity, not only an opposition, but even a hatred: What is the chiefest virtue? To elevate thy thoughts above all casual things, to be mindful of humane condition, to consider if thou be'st fortunate that state will not long continue: if otherwise, that thou are not indeed unfortunate, unless thou repute thyself to be such.  
Therefore, O you Christians! we must bear joyfully, and cheerfully what adversity soever comes from that supreme hand; not any way repining, or as if we did it by compulsion, for God loveth a cheerful giver. We must make ourselves proficients, and not dwell always in the lowest form: we should never think ourselves to have profited so much, but that we may sing somewhat a higher note. He is not to be accounted the prime scholar in the School of Patience, who only bears that patiently which is to be borne, but he likewise that bears it cheerfully and willingly, this scholar deserves the best, ●or at lest none of the worst rewards: God loves a cheerful giver.    

CHAP. III. That afflictions are to be borne constantly.  
THere is a sport amongst children to lash a top with a scourge. The manner of it is thus; when the top tired as it were, with long standing gins to stagger and reel, as if it would instantly fall, the boy fetcheth it up again with his scourge, and sets it a going, and when it gins afterward to falter, he fetcheth it about again and again with his scourge, making it sleep, and not suffering it to die under his hands. This sport God plays with the world: God handleth us men like tops; many are ready instantly to perish, when behold God is at their backs, and lasheth them up again with his scourge; he strikes to confirm them, and wounds, to cure them; he pulls them down to see them up again: he loads them with evils in this transitory world, that he may heap all benefits upon them in the eternal. We are balls, we are tops: it is God that strikes the ball, and whips the top: and this he doth with so many blows, with so many stripes, that we may not only bear our cross patiently and cheerfully, but likewise constantly. And this is the third manner of carrying our cross, to wit constantly. Which constancy and what kind thereof is necessary in adversity, we will now declare.  

Sect. I.  
IT was an old saying of the Ancients, To keep still the same countenance, is proper to Socrates. Which speech we may somewhat alter, saying: To retain still one and the same mind, is peculiar to a Christian. And this for the most part, is the greatest complaint in the School of Patience, that we begin many things well, but end them otherwise. It is an ill end, when we finish our works before they come to an end. What, I pray, may we think of him, who with infinite forwardness takes upon his shoulders the cross of Christ, but finding it more burdensome than he took it to be, leans it against his neighbour's house, and confessing himself to faint under his burden, requests him to hire a Porter to carry it for him. This man took up his cross amongst others, but he held not out to the end. So shall you see now and then poor decrepit people take up a burden of sticks in the forest to carry home to the fire; but increasing it (as commonly they do by the way) leave it afterward in the plain field: So we at last, having spent all our patience, break into these complaints: What man living, say we, is able to endure such infinite, such intolerable labours? Is there any heart in the world that will not break with these miseries▪ What man (albeit he were of brass) can subsist amongst so many misfortunes? These calamities are too too long, and even endless. Thus we faint, languish, and in the end fall without recovery.  
Who persevereth to the end, O you good men!) who persevereth to the end, shall be saved. The constancy of Christ our Lord, how much and how diversely was it tried on the cross? If he be the King of the Jews, say they, if the Son of God, let him descend now from the cross, and we will believe in him. But, because he was the Son of God (as most elegantly answereth Saint chrysostom) therefore he descended not from the cross: whereas surely it had been as easy for him to have descended from the cross, as it was to rise out of the Sepulchre. But to the end he might instruct us in patience (saith Saint Augustine) he deferred his power. The children of God are constant, and end no, before they have pronounced, Consummatum est.  
They are permitted indeed to pray in these very words: Father, let this cup pass from me; but this must still be added: Nevertheless, not my will, but thine be done. This bitter cup, (O my God if it be the blessed will) I purpose to drink up even to the utmost dregs.  
It is the Goldsmith's Art to know, how long the gold is to be tried in the fire: he takes it not out of the furnace, before it be throughly purged. So, doubtless, it belongs not to us to know the times or moments which our Father hath reserved in his own power. We are gold, and God the Goldsmith, who will take us out of the fire when it shall seem good to his divine Majesty.  
And behold the obstinate constancy of many men in vile and transitory matters. How often shall you hear them utter these or the like speeches? I slack not, or give over what I have once begun, I mean to go thorow-stitch, I will get the upper hand in whatsoever I undertake; either a man or a mouse, I will either die or go away with the victory, I will take no rest till I bring this about. Such patterns we may daily see of constancy.  
How comes it therefore to pass, that our constancy in the School of Patience slacketh and fainteth so suddenly, so easily? You shall find some will say: I can endure this no longer. Say rather: I will endure it no longer. For surely, you could if you would. But as horse's ●ire in a long journey: so if miseries and afflictions continue long, our patience is jaded: yea, which is more shameful, sometimes we yield to afflictions before they come ●eer us, desist and fall off from our enterprises, daily we altar our judgement, and resolve of quite contrary courses, spending our lives in nought but diversity of purposes.  
For which cause Seneca prudently 
Seneca de ●tio Sapient. cap. 1. & v. 20.  adviseth us; Look to this (quoth he) above all things, that thou be constant in thy resolutions. It importeth more to stic● to thy purposes, then to purpose that which is honest. But 〈◊〉 men make but a sport of their life: o● Judgements are not only erroneous, but also light and variable: we wave● to and fro, resolving one while one thing, another while another; rejecting what we desired, and desiring again what we rejected: between liking and disliking we keep level-coil. No man propounds to himself what he would have, or if he do, he fleets from it before it be effected: and so far is he from only changing it, that ●e doth but leave it, and take it again, entertaining that which before he had condemned and forsaken. Persist then in what thou hast begun, and persevere with patience. Knowest thou the saying of Ecclesiasticus; A fool is changeable as the Moon. Such a Lunatic is grievously diseased.   

Sect. II.  
GOD loves constancy in every good man. And, I beseech you, let us but think, where, and what we are. In this life we pass our novice-ship: for we are novices, and this world, (the middle region between heaven and hell) is the place assigned to do it in. As we now behave ourselves uprightly and constantly, or otherwise, so shall we have allotted us an eternal habitation, either in heaven or hell. God here takes a trial of our constancy, and defers our reward, that he may render it afterward with interest.  
With good reason doth Saint Augustine wonder, why God, who was so intimate with Jacob the Patriarch, would conceal from him so long, that his son Joseph was yet alive. The good old man pined away with grief, deeming his son Joseph torn in pieces, and devoured by wild beasts. Yet did not God so much as with one word mitigate his grief What meant he by this? Surely to try the constancy of Jacob. And therefore he doubled his grief, when he bereft him also of his dearly beloved son Benjamin. With how many experiments (I pray) did God try the constancy of Joseph? He was at the age of seventeen sold by his brothers; ten years he passed in service, where daily his wanton Mistress solicited his chastity; but so constantly did he withstand her adulterous desires, that neither threats, tears, nor entreaties could vanquish h●m; he persisted unmoveable in his purposed chastity. Afterward this most modest young man was cast into prison amongst malefactors, where he spent one year with the King's Butler and Baker. After their delivery, he lived yet two years longer in that prison, with marvellous constancy, patience, and integrity. For referring himself with all innocence to Almighty God, he neither sought to defend, nor clear himself by declaring how the whole matter had passed; but constantly endured the necessity of his imprisonment, comforting himself with this one only hope, that Almighty God (whose most vigilant provicence he had often notably expetienced) was without all doubt infinitely more able to release him when his blessed pleasure was, than they to hold him in prison; which evidently appeared afterward: for having lain three years in prison, he was brought forth and presented to King Pharaoh, who made him Viceroy over all Egypt. He was then thirty years of age, after which time (in that eminent degree, next to the Kings own person) he governed Egypt fourscore years. For such is the usual manner of God, far to exceed men's merits with his rewards, and infinitely to surpass their labours with recompenses.  
Behold the ample honour and dignity of constant patience: Whosoever therefore thou art, persevere faithful even to death, and thou shalt receive the crown of life.  
Let us contemplate and consider the whole frame of Nature: What avails it a man to learn superficially any Art or Science, if he attain not to such perfection that he may show himself a skilful Artist therein? Why strivest thou to run a race, if thou stayest before thou comest to the end? Why frequentest thou the School of Patience, if thou meanest not to be constant in learning? He trifles away his time here, who wastes many d●yes, weeks, or months under the government of patience, and at last breaks forth into impatience, saying; I have been scholar long enough, I wax weary of these stolen and trivial school-points; hence forward I will be mine own man, and resume my liberty. Let all such scholars get them from this School, they lose their time, they ●either know, nor profit any thing, though they learn never so much. In vain they begin who persevere not till the end. They want constancy. And what avails it thee to begin, if thou wilt not persevere? All Gods works are perfect. King Solomon merited most commendation, not for that he began to build the Temple, but because he covered it with a roof, and finished it. Solomon built the Temple, and accomplished the work.  
Christ, the most patiented Master in this School, makes small account of those scholars who are infinitely industrious at the beginning, observe the laws and institutions for a time, give some hope of their proficience; but by degrees fall off, neglect the School, give themselves wholly over to sloth; and at last, know no more then old impatience which they brought with them at the first. Avaunt you loiterers, pack hence unconstant creatures. He gains not here any repute of learning, who hath not carried himself with such applause, that justly he may be said, Curs●m consumm●sse.  
Consummatum est, is the lesson with which this School is first opened, and finally closed; he that learns not this, hath played the truant in the School of Patience. The Angel in the Apocalypse, warneth us to hold what we have, that no man may take our crown from us. This Saint Basil declareth in an elegant Oration, where he extols the constancy of the forty Martyrs, who in the time of Licinius the Emperor, at Sebaste, a City of Armenia, were compelled to stand naked without doors in a frozen pit, and in the sharp and rough winter season, there to be starved to death. These words and mutual encouragements were heard amongst them all: Let us fight like Champions, and run this race we have undertaken; at the end thereof we shall be crowned. This voice was ratified by celestial visions. For one of the soldiers 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 marvel, and say within himself: Here are forty persons, but where is the fortieth crown? Whilst he was thus revolving this in his mind, one of that blessed number, too indulgent to his own life, and not able to endure the torments, stepped into a warm bath adjoining. Alas, nice and tender Martyr! What dost 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 eternal; and all this, because he lost his constancy. But the rest, even to the last gasp, 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; eternal joy insue● after our momentary sorrows. We expect that life (saith Toby) 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 Cynic 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 Philosophy? Ridiculous men (answered he;) Would you have me to stack and trifle in the end of my r●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 mind? What greater folly then to faint when we come near▪ to the mark? It It is almost within our reach, and d● we falter in our course?  O passi graviora! Dabit Deus his quoque finem. 
Virg. Aen.  
But much more wisely than Diogenes did St. Francis of Assisium, as it is told of him, who coming near to the last conflict of death, after he had many years before died most religiously to himself: Let us begin, O my brothers! (quoth he) to serve our Lord God, for hitherto we have 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 ourselves. In whatsoever we suffer, let us confess ourselves 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 sign of small patience, and a faint and languishing constancy, to believe ourselves to be innocent, and undeservedly punished.  
Certainly the brothers of Joseph, the Egyptian Vice Roy, were not spies as they were taken to be; th●y had faithfully paid for the wheat laid to their charge; neither were they guilty of stealing the cup. Nevertheless, they stood not upon their innocence: 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 guiltless, and innocent of this foul imputation that is cast upon us, by this suspicion and false accusation, proceeding either from malice, or error. 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 profess yourself innocent? Call to mind, I beseech you, that some thirty or forty years ago, you committed a grievous sin, for which as yet you have never been punished. Lo●! now your creditor presents himself, 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. IU.  
IRene the Empress, as Paul the Deacon recounts, being by her own 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 clear and cloudy weather, and like the Heliotropium or sun-flower, still to have a man's eye 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 thief) for that from the chair of the cross he preached and published his own wickedness: And we indeed suffer justly; whereas the other thief by his shameless suit for liberty, did as it were deny his own guiltiness.  
When the enemy was at the very gates of Bethulia, and a pitiful howling of all sorts of people heard throughout the whole city, Judith that most chaste widow stepped out amidst the thickest of them, to raise their hopes, and wipe away their tears. Let us not, quoth she, be our own 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 he sends them for our utter destruction and confusion.  
When therefore we are afflicted or punished, let us not impute the fault to others, but ourselves, and confess our punishment much milder than we have deserved at God's hands, who according to his custom never equally the punishment with the fault. Hence was it that Job so prudently wished that God would vouchsafe to speak with thee, that thou mightest understand, how much less is exacted of thee, than thy in quity deserveth; Thou art forgetful of thy manifold sins, but so is not God, Q● patience est red●it●r, Who requires less than thou owest; Whosoever therefore is in misery let him daily say: I have sinned and doubtless am justly punished; I have well deserved to suffer this; I am put to less, than my iniquity deserves; this is too gentle a correction, I have deservest infinitely more. And this is that first help of constancy which I spoke off, to wit, the accusing of a man's self.  
The other is, The consideration of the will and providence of God. All whatsoever we suffer, is by the will of God. He from all eternity not only foresaw; but also was willing that every one should fall into those miseries which he now falls into; Let us therefore separate the fault from the punishment, the sin from the affliction, and say, God, who is most just, though he be not the author of any sin, yet of all affliction, and punishments he is the principal; and as Divines say, the positive effective cause. It is not by the will, but by the permission of Almighty God, that men commit sins which are oftentimes the causes of many miseries and punishments; But after sin committed, it is his will, because he is just, that punishment should follow.  
It is therefore from God, and by his will and providence that all calamities and miseries are fallen upon us. It is the pleasure of God, mark advisedly what I say, that we should be oppressed with those miseries wherewith we are oppressed: whosoever therefore thou art, thou must willingly suffer these things; & for this cause as Seneca admonisheth, for that you may rest assured they come from the order and decree of God; This most loving father breeds his children up severely.  
We see sometimes boys play in the streets without the least fear of the rod: but some honest man comes on the sudden unlooked for, and taking one of them by the ear, leads him away from his fellows. No man sees this done, but presently concludes that man undoubtedly to be the boy's father, and that he leads away his son, making no account what becomes of the rest. So oftentimes while we sport, while we trifle, while we play the wantoness, we are led away by our good and careful Father: he interrupts our pastimes with afflictions, he pulls and ●ugs us by ●he ear: he, I say, one well known unto us, no stranger, but our loving and kind Father. For (this a thousand times we must inculcate) whomsoever our Lord loveth, he chastiseth, and scourgeth every child he takes unto him. If you live without discipline, you have just cause to fear, that you are rather imputative then lawful children.   

Sect. V.  
THere are certain kinds of wine in Spain, which are harsh and unpleasant to be drunk in their own country; but being transported into another, become very sweet and savoury. So our good God conveyeth us over the sea of affliction, to the end we may lay aside all sharpness and acerbity, and acquire the sweet odour of patience. All this is done by the providence of God. Thus much have I said concerning the means to make harsh and distasteful wine sweet; this further I will add.  
Hieronymus Cardanus, (a man of 
Cardan. l. 1. 3. the subtle. mihi, pag. 282.  much reading) affirms, it is ordinarily experienced, that the sweetness of wine is preserved by stopping the hogshead with pitch, both within and without: for then being filled with sweet wine, not racked from the lees, and sunk for the space of a month in the bottom of a river, it is defended by the heat of the pitch, & coldness of the water, so that for a whole year it retains it strength and sweetness.  
Even thus God dealeth with us: he sinks us into the waters of calamity, lest we should degenerate into ill manners, and become vinegar. Doubtless that King was sunk in this river, who cried out: Deliver me from those which hate me, & from the depths of waters. But so soon as he was drawn forth of these waters, he congratulates his delivery after this manner: He hath sent from the highest heaven, and taken and assumed me out of many waters.  
That which Ludovicus Blosius spoke, was so to the purpose, that it seemeth worthy to be witten in great capital letters of gold. These are the words of that most holy writer: God (saith he) washes some of his special friends, whom his goodness hath determined to adorn with singular gifts, and highly to transform, not softly and tenderly, but douses them over head and ca●s in the sea of bitterness.  
Note this (O my Christian brother!) note this: thou must not look to be washed in rose-water; but to be plunged in the salt and bitter sea of tribulation. This is the Bath thy sweet and loving Father hath prepared for thee from all eternity.  
All therefore, as well adversity as prosperity, must be taken as from the hand of God, and so thou must constantly persevere to the end. How many Psalms did King David compose with this inscription: Psalm●●●●que in finem? That is to say; A Psalm to be sung from the very first verse to the last. We have not undertaken to sing in the School of Patience, a Player's ●ig, or nuptial Song, but a sad funeral throne; which without doubt, we sing not well, unless we sing it to the end. We shall never want somewhat to suffer.  
It is a most true saying: One temptation, or tribulation, is no sooner gone, but another comes: and so we 
Thomas de Kempis l. 2. c. 13. num. 8. & lib 3. c. 20 n. 3.  shall have always somewhat to suffer: Yea, even before one conflict be ended, another comes unlooked for. We must therefore sing our Threnes in such manner as we may still go on singing The Song of Patience must be sung even to the end.  
A reward is promised to those that begin, but given only to those that persevere unto the end. Judas Iscariot began very well, but ended much otherwise: his beginning was commended, but his end condemned. Many are ready to begin well, but few end so. The virtue of a good work (by the opinion of Saint Gregory) is perseverance, which is only crowned. In vain is any work done, if it be given over before the end of our life.  
Saint Bernard using many speeches to inflame and incite us hereunto; faith, That absolutely without perseverance no Champion can get the conquest, nor Conquerous the prize. Perseverance is the true soul and quintessence of strength, the consummation of virtue, and the sister of patience. Without perseverance your obedience shall obtain no reward, your Almsdeeds no increase of grace, nor your fortitude any commendation. The Devil's chiefest drift is always to prevent perseverance, which alone amongst all other virtues he knows is to be crowned.  
It is the end doubtless, not the fight that crownes us. Commend a man's prosperous voyage by sea; but see him first in a safe harbour. It avails but little to take the cross upon your shoulders, if you carry it not out to the end. Woe be to those who have lost their sufferance. Ah! on courageously, O you Christians! and constantly, lest the old saying be verified in us: Thou hast begun better than ended, and thy end hath dishonoured thy beginning.  
Saint Paul taking his leave of those that wept at Miletum for his departure, made this open profession: Tribulations and imprisonments are prepared for me at Jerusalem: But none of all these I stand in fear of, I esteem myself much above my life, so that I may consummate my course. Let us sing after him the same song, every one for himself: Let heaven cost me never so much hatred, persecution, vexation; let my God load me with whatsoever calamities he pleaseth, I am ready to do and suffer all, so I may consummate my course, and say at the end, Consummatum est. I am well assured, the fruit will correspond to the labour, abundant, infinite, eternal.    

CHAP. IU. That afflictions are to be born▪ with thanksgiving.  
PHIDIAS, an excellent Artisan, most rare for his quality in making Statues, could frame them of clay, wax, mortar, marble, wood, brass, Ivory, silver, gold; in a word, of any matter or metal whatsoever: scarcely was there any piece of wood, whereof he could not counterfeit the God Merc●ry. Seneca saith of him; Phidias skill was not to make Statues only of Ivory: he made them likewise of brass: If you had put him to make them of marble, or base meterials, he made them as artificially as he could possibly. And surely, if a rough unpolished piece of wood, could have spoken, it would have given infinite thanks to this master, vouchsafing, with his skilful hand, to free it from deformity. After the same manner God, that all knowing workman, polisheth man by miseries and afflictions, till he reform him, and mould him a new again. With good reason therefore should this deformed trunk render humble thanks to his Phidias, who otherwise had never been transformed into so goodly a Statue, ha● he not lost man● a chip, and been roughly and sharply treated by the axe.  
We have said, That all adversity should be patiently, cheerfully and constantly endured. To this we add; fourth manner of taking it, to wit, with thanksgiving, or thankfully. Now it remains to declare, why thanks are to be given for calamities, which otherwise are deemed ungrateful benefits.  

Sect. I.  
THe ancient Germans were wont to instruct their children by precepts, delivered by certain signs and tokens; amongst others this was one: If at any time thou baitest by the way in thine inn, part not thence till thou hast spit thrice: meaning hereby, that when they were travellers they should take heed they left none of their furniture behind them. Moreover, they commanded them not to point at the stars with their finger; not for that it is an offence to point at the stars; but because they thought that curious frequent aspect was hurtful to their eyes. This likewise was a prudent admonition of theirs: If any thing hurt or vex thee, say, Deo gratias, God be thanked; or, Rependat hoc Deus, God requite this. A golden precept certainly, and agreeable to this our present purpose. Whatsoever burns thee, what adversity soever happens to thee, what man soever injures or troubles thee, be sure to render him as ample thanks, as if he had given thee a liberal reward.  
In like manner, sober and discreet parents now a days teach their children to kiss the rod, wherewith they have been beaten. So shall you see the most towardly scholars in the school give thanks to their Masters after they have corrected them: as if they should say; My most reverend Master, I take it not ill at your hands to be chastised, I have deserved it; and I am the rather joyed and comforted that my Master hath such regard over me, and that he hath not as yet laid aside all hope and care of me: And why should I think much, or find myself aggrieved? It is the Master's part to correct his scholars when they offend, that so they may be the more wary in time to come. O this is a disposition as excellent as rare, to receive stripes and render thanks! Yet it beseems us all to do so; In all patience and longanimity, with joy and thanksgiving to God our Father, who hath made us worthy to take part in the lot of Saints. And this doubtless is to participate, this is to have our lot amongst Saints: To suffer much, and render thanks that God vouchsafeth us so great an honour.  
The divine eloquence of Saint 
Chrys. tem. 5. hom. 18. initio, c●jus inscripti●, Quod maximum luc●um in tribula tionibus est gratiarum actio. mihi. p. 165.  chrysostom wonderfully laboured forcibly to persuade all Christians to this. Hear himself speak: This (quoth he) is the will of God, that we should always give thanks; this is the sign of a soul well instructed. Hast thou suffered evil? It is no evil, unless thou wilt: Do but thank God for it, and thou turnest the evil into good. Say as Job did: The Name of God be blessed for ever. And what, I pray, hast thou suffered in this nature? Thou hast perhaps been visited with sickness? This is no news, our bodies are mortal, and born to suffer. Thou art pinched with want of money: Admit thou hast plenty; What certainty hast thou? It may as easily be lost as gotten: Thy enemies calumniate and seek to supplant thee: This is no injury to us that suffer it, but to them that do it. The sin is his that commits, not that suffers evil.  
What evil soever (therefore) oppresseth thee, give God thanks, and thou turnest the evil into good. And as the same Saint Chryspstome admonished: Let us not repine, be vexed, or troubled in temptations. Job by giving thanks, when he was stripped of all his goods, wounded more the devil, then when he distributed them amongst the poor; For a far greater matter it is to bear the loss of all with a courageous and thankful mind, then amidst store of wealth to give alms, as appeared in this just man.  
But suppose a sudden fire should consume all thy treasure, and burn thy house to the ground, then call to mind those calamities that fell on Job: give thanks to our Lord, who could, but did not save and prevent all this, and thy reward shall be as great, as if thou hadst distributed it with thine own hands amongst the poor; Again reiterating the same: Thou shalt, saith he, have a reward equal to him who gives all his goods to the poor, if thou give thanks for the loss of them: and whereas thou 
Idem ●o. 4 in 1. ad Thess. cap. 3. ●um. 3. post med.  might'st have gone to soothsayers & wizards, thou art content rather to lose, then by this means to recover them.  
But perchance thou livest in poverty, hunger, want, and infinite other miseries and dangers? Remember Lazarus, environed with extreme poverty, innumerable troubles, forsaken and abandoned by all, and this after he had led so good and virtuous a life. Call to mind the Apostles that lived in hunger, thirst and nakedness; the Prophets and just men; you shall not find that any of them lived in riches or jollity, but in want, scarcity and tribulation. Recollect all this with thyself, and render humble thanks to our Lord, that makes thee partaker of the same poverty; that he is so far from hating thee, that he vouchsafes to love thee: for, sure, he would not have suffered them to endure so much, had he not exceedingly loved them. Nothing can be more acceptable in the fight of God, then : This is the greatest sacrifice, a perfect oblation. Therefore Saint Paul saith, give thanks in all, for this is the will of God.  
The Hebrew youths condemned to the furnace in Babylon, rendered thanks to God in the midst of the flames, as if they had been at a delicious banquet. That dark and hideous prison seemed to them a pleasant summer bower and rich Palace: that pitchy vapour like the sweet and purest dew of Heaven, the flames as gorgeous robes to  them and their gyves and fetters like golden chains and bracelets.   

Sect. II.  
AND for as much as this we speak off, to wit, that thanks are to be given to God even in adversity, is a matter of so great importance, it will be expedient to confirm it with most ample testimonies. Saint chrysostom pursuing this subject which he had undertaken, shows his singular eloquence therein, and indeed himself to be chrysostom; that is, a golden mouthed orator, inculcating daily this one thing, as well beseemed him It is therefore most convenient, quoth he, both for rich and poor, as well for sick as sound, for those that suffer adversity as for others that live in prosperity; For what marvel is it for a man to render thanks to God while all things go according to his liking; but when he is tosled and tempest beaten, and in manifest danger of shipwreck, then is his patience and equanimity most put to the proof? And this was that which made Job so victorious, and stopped the mouth of his shameless adversary the devil, making it most evident that whilst he was in prosperity he rendered thanks to God, not so much for his temporal wealth, as for the great love he bore to his divine Majesty.  
This is the most apparent sign and testimony of a grateful mind, and the truest proof of wisdom, when a man even in adversity gives thanks and glorifies God for all things; not only for his benefits, but even for his punishments, for this deserves a far greater reward: By rendering thanks to God in prosperity thou payest only a due debt: but by being thankful for adversity, thou makest God a debtor to thee; for who receives a benefit, and returns thanks, dischargeth a duty to his benefactor: but he that requiteth injuries with good turns, makes a debt due to himself. Hence infer, that God when he punisheth, aught as much to be praised, as when he exempteth from punishment; Both of them are arguments alike of his care and providence, both of his goodness: as much ought he to be praised for exiling Adam out of Paradise, as for placing him there. It is not for Heaven alone we should be thankful, but even for hell itself, which he made to threaten and deter us from sin.  
Wherefore, as we do not only commend and comply with our Physician when he feeds and nourishes us, but also when he punisheth us with spare diet; not only when he gives us leave to walk abroad and take the air, but likewise when he confines us to a close chamber; not only when he anoints and foments, but even when he cuts and burns us to the bone, seeing these contrary courses tend all to one end; so ought we to praise God for all things, and so much the more, because the one is God, the other but a man. Events amongst them happen oftentimes contrary to their expectation, but the works of God never without supreme wisdom and providence. Let us then not only thank God when he grants our petitions, but even when we suffer the repulse; For God in denying is no less our father then in granting our request, and knows we ourselves are utterly ignorant what is fit for us to ask.  
Then whether we obtain our desires, or not, we must be thankful. Gratitude is a great pleasure, great riches, and unexhausted good, an armour of proof; It will mitigate a man's tribulation, to accompany it with thanksgiving. Virtue doubtless of herself may be subject to many deceits and illusions: where mercy aboundeth, envy will never be wanting. But the strongest shield and surest defence against all these incursions, is to give God thanks, and glorify him in all. Hast thou lost thy money? Be but thankful and thou gainest thy own soul, and greater riches thereby, as having had an ampler pledge of God's favour and good will.  
Saint Augustine is of the same opinion, Good and bad men, saith he, are like two vessels, the one replenished with precious spices, the other with stench and rottenness, which being fanned with the self same fan, the one wherein the spices are, breathes forth a grateful odour, the other an odious and intolerable favour. So good and bad men are both vexed and troubled alike, but by the deep discussion of God's judgement a great difference is made between the one & the other.  
Good men, so soon as any tribulation gins to seize on them, like sanctified vessels, render thanks to God for this chastisement he vouchsafes them: but the proud, covetous and luxurious, blaspheme and murmur against him, saying; O God What evil have we done, that we suffer this at thy hands? Hence it often happens, that these miserable wretches entangled in the love of this transitory life, are not able to enjoy it; but (which is worse) are compelled to lose the everlasting; where neither grief nor sorrow are to be found: and not being able to avoid present evils, for their sins, fall into eternal torments.  
Therefore Saint Gregory saith: They which fear stripes are to be admonished, that (if they desire not to be truly miserable indeed) they should rather fear eternal punishment.  
The Histories of the ancient Father's report; That there was amongst them a certain man, who without any fault of his became odious, and incurred all men's displeasure: none would admit him into their society, or so muth as salute him; he could neither borrow book nor bread; and in the evening, when he had ended his studies, was never invited to any of their chambers. Notwithstanding all this, (for which he is much to be commended) he rendered thanks to God. Upon a time it happened, that this very man coming home from harvest, found no manner of victuals to eat. What should he do in this case? It was in vain to hope for any at his fellows hands: Should he then beg it at Gods? He did so indeed, and from thence was furnished. For not long after, a stranger, with a camel loaden with bread, knocked at the gates. When this holy man perceived the excessive bounty of God's providence towards him, he wept, saying; Am I then my good God (said he) am I unworthy to suffer a little penury for thy sake? But from that time forward, all his fellows shown themselves respective towards him, and, as the same Author saith, were reconciled to him.   

Sect. III.  
TObias that excellent old man, so approved for his patience, found himself nothing aggrieved, nor any way repined against God for the sad disaster of his blindness; but persisted, notwithstanding,  in his fear and reverence, giving him humble thanks all the days of his life. This is a pattern we should endeavour all we can to imitate. When we are despised, laughed to scorn, and made odious; when we are cast headlong into many miseries, let us render thanks to God: Whereby, moved through his infinite goodness, he will either (as it hath been often experienced) assuage the rage of our enemies, or largely recompense, by some other means, this evil, how great soever it be.  
This is the opinion of Saint Paul, who exhorts us to give thanks in all things; which Saint Hierome considering, saith; The Jews and idolaters know how to render thanks for benefits, but the Christians alone for calamities and afflictions. Wherefore let us still say, according to the Apostle, in all dangers and miseries, Blessed be God. This is the duty of a Christian.  
Of which subject, th● third book of the Imitation of Christ, in the fiftieth chapter, discourseth so notably, that I think it were expedient for all that are afflicted, grieved, or by any means whatsoever molested, to read every day this chapter, or at least some part of it. Out of which, we bring this for our purpose: I render thanks to thee, my Lord God, for that thou hast not spared to afflict me with adversity, but hast scourged me with sharp stripes, inflicting punishment, and distressing me both inwardly and outwardly. Thy discipline is upon me, and thy rod itself will comfort me.  
A Prelate of great note recounts, that a certain man very remarkable for learning, required of a certain religious Virgin a compendious way to lead a holy life; which she comprehended in ten documents, whereof this was the fift; That how great soever were the affliction a man suffered, he should render thanks, think himself unworthy of it, and desire to have a greater, and even doubled: which she doubtless herself daily practised. And what, I pray, should hinder us from imitating a thing so well worthy imitation.  
What we have said, may well be demonstrated by example. A poor miserable man hath coughed all night, counted every stroke of the clock; without taking any sleep or rest, till even his very heart strings are broken. It were a brave & bold resolution for this man to say; Give me, my Lord God, a more vehement cough, to vex me more, for my sins have deserved it.  
A man tormented with the headache, gripping of the stomach, the stone, the gout; and yet having these words still in his mouth: Double, good Lord, my pain, so thou double my patience. Which, or where is this man, and we will commend him?  
Let me see a man openly jeered and laughed to scorn by three or four mock-king companions, and yet say: O my Christ! how many times hast thou been laughed to scorn for me? Set more upon me, to deride and affront me▪ for I have surely deserved it. Is it possible to find any one pray in this manner? Some certainly there are, but concealed, who secretly solace themselves with patience. There are likewise some, who will pray after this manner: My dear God it is not one affliction alone I suffer, I am molested with many: but I beseech thee (my Lord) send me greater, augment my miseries: for I am well assured thou wilt withal increase my patience. For the present I yield thee humble thanks for these I suffer, and think myself unworthy to suffer for thee, my God.  
Have we ever prayed thus in our lives? or shall we pray so hereafter? O Christians! many times after we have said these or the like prayers, we flatter ourselves with a supposed kind of sanctity; But, alas! how fare are we as yet from true patience? we play the men, nay the giants, in our own conceits, whilst we exercise these devotions; but no man here can rightly judge, none rightly commend, but God himself, the only searcher of hearts, who amongst all other musical instruments, chief commendeth two, the Taber and the Organs; Tynipanu● contributati spiritus, Organum laudis, & gratiarum actionis. The Taber of an afflicted spirit, and the Organ of praise and thanksgiving. The mournful stroke of the Taber is Ah! ah! how painful!, how grievous is this? But forsake me not, O my God! O most mild and patiented Jesus! give me patience. This Taber, doubtless, is excellently played upon, and goes beyond the rarest music. The Organ of praise quavers most sweetly. That blessed Saint James, surnamed Intercisus, being in his martyrdom cut in pieces, was a most skilful Organist. For every joint they cut in sunder, he was heard to say, Deo gratias.  
He had here in Job for his Master, who as often as any new disaster was reported, gave to God a new Deo gratias. One brings him word, that his Oxen and Asses were driven away by the Sabeans, Job answered, Blessed be the name of the Lord. Another gives him to understand his flocks of sheep were consumed with fire from heaven; again Job answered: Blessed be the name of the Lord. A third man tells him, the Chaldeans had set upon his Camels, and driven them away; Job still perseveres: Blessed be the name of the Lord. Finally, one brings him the doleful news of his children's destruction, all slain and buried under the ruins of his house; Job answers as before: Blessed be the name of the Lord: as it hath pleased the Lord, so is it done. Behold an Organ of praise, behold a most rare and skilful Organist, whom God himself commends, saying: Hast thou not observed my servant Job, that there is none like him on earth?   

Sect. IU.  
IT was the manner of the Persians, saith S●obeus, when the King commanded any man, were he never so innocent, to be called, and openly scourged, that the party so punished, should render most ample thanks to the King, that he vouchsafed so graciously to remember him. Is it such a matter to be thus in the memory of a King? Have we even stripes in such reverence, when they are laid on at the King's command? why submit we not ourselves in like manner to our most mighty and most merciful God? Why fall we not prostrate, and adore with humble thanks, those stripes which are no less than the price of heaven? This surely all the holiest men have done before us.  
Saint Laurence lying on his couch of burning coals, was broiled by degrees, with a slack and lingering fire; which being done, he rendered thanks. Well mayest thou so (most glorious Martyr) for thou wast a viand provided for the table of the high and mighty King of heaven.  
Saint Theodore, in the time of Maximian the Emperor, when his sides were torn and pierced thorough, being almost breathless, did notwithstanding, tune his Organ, and sang: I will bless the Lord for ever.  
Many Saints, treated no better than dogs, have notwithstanding, like faithful loving Spaniels, the more they 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 God's sake ranked himself amongst brute beasts? I am, said he, made a brute beast in thy sight, and I am always with thee.  
Rufinus Aquileiensis recounts, that 
Rufin l. 4. num. 157. & Pelagius l●bel. 1 num. 10.  a good old man amongst the ancient Monks, cheered up a scholar of his, that was sick, after this manner; Courage my child, let thy corporal infirmity never trouble thee. It is the part of a good religious man, to render God most humble thanks in his sickness. If thou be'st Iron, this fire will scour off thy rust; if gold, refine thee. If it be the will of God to afflict thy body, what doth it avail 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 adversity, is better than six thousand in prosperity. Questionless, it is a high point of spiritual prudence, to be thankful to God in adversity.  
There is great difference between meats that are spitted, and laid to the fire: for if a lean, dry Capon, or Chickens are to be roasted, the Cook must of necessity oftentimes pour upon them melted butter; and yet notwithstanding all this, it will be but a poor dry dish of meat to send to the table; but if it be an excellent ghost, a crammed Pullet, a fat Capon, a piece of stall fed Beef, a well liking Pig, or a special fat Turkey; these will be so fare from needing any other basting then that they bring with them, that they will leave behind them a great quantity of dripping. And these are choice meats indeed, fit to be served in to a King's 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 mind, nor sense, nor devotion, nor fervour, if you lay them to the fire of affliction; O what a poor piece of roast-meat shall you find them! well may consolation, as butter, be poured upon them, but it avails them little, they mourn and lament past recovery. They want the fatness of a good spirit, baste them never so much, you cannot help them; no comfort can you give them will ever persuade 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 show forth the fatness of their devotion; their mind 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 baste themselves with their own fatness. These, doubtless, are dressed and prepared for that great and royal 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 yields a better savour than boiled: so thanksgiving is by those, who are daily roasted as it were, with the fire of grief and tribulation, far more precious and acceptable unto God, then theirs who combat only 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 solemn feast of thanksgiving: for he erected an Altar, selected out of the herds of , and flocks of birds, the choicest victimes, and offered an holocaust. Odora●usqu● est Dominus odorem suavitatia: And the Lord smelled an odour of sweetness.  
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 sensual pleasures, he laboured about building of the Ark: though he escaped death, it cost him much more trouble, then if he had died an hu●dred times. For, to say nothing else of the tediousness of the Ark, which was no less 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 fell into a new misery: he perceived himself laughed to scorn by his own son, insomuch that he was even forced with his own 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, Noah's constant patience and thanksgiving, amidst adversity, and in requital rewarded him with fare 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 oftener 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 commonly hot and earnest suppliants, till we have obtained our petition; but remiss, and cold, when it is granted.  
The contrary course is wont, and aught to be observed in this School of ours; for when the Scholars of Patience see a cup brim full of bitterness, they pray indeed with Christ, Father, let this Cup pass 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 mind and voice; after this manner: I render thee, O my God infinite and immortal 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 child 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 omni●●.  ungrateful 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 bless & praise God, not only in prosperity, but also in adversity. For if through thy patience thou appease God, by yielding him thanks in adversity, thou shalt both recover that which is lost, with great interest, and besides that, everlasting joy and happiness.  
And be assured of this, that with good reason thanks are to be given to our Father for his chastisements, seeing his stripes are far better than our enemy's kisses. The words of our Father are well known: I chastise them whom I love, I scourge all my children. Wilt thou be a child? Come and receive chastisement. What answer here should children make to so excellent a Father? Saint Augustine teacheth them to answer thus: Thou art no less my father when thou chastisest me, than when thou makest much of me: the one thou dost to encourage lest I faint, the other to save me, lest I perish. Saint Augustine addeth this instruction to the same purpose, saying; 
Aug. tom. 8. in Psal. 98. ● prope finem, mihi p. 454.  Exalt and praise our Lord God. Again, Let us exalt him, because he is good. For if he revenge not, but forsake us, we perish.  
Praise then his mercy in prosperity, and his justice in adversity. What a strange child art thou? When thy father goeth about to reform thee, thou art displeased: he would not correct thee, if thou didst not displease him: and wert thou so far in his displeasure, that he hated thee, he would never go about to reform thee. Render therefore thanks to him that corrects thee, that thou mayest receive an inheritance from God who reforms thee. When he afflicts one in this world, it is to admonish, not to condemn him. He bears patiently with sinners, not exercising his anger, but expecting their repentance.  
But do we not often give thanks for a poor trifle, which we would as willingly be without, only because we hope to receive some better gift another time? For he that is grateful for the first, deserves to have it seconded. For this cause therefore, he that hath but even the least policy or prudence in him, will strive to be grateful, even for an ungrateful benefit: for he will reason thus with himself: He certainly that gave this gift, did it out of a good disposition towards me, and should I not take this thankfully, it were the way to deprive me of all future benefits. This even reason itself teacheth us: But that which is a light above reason, tells us: That God in this world scatters only copper and leaden money amongst us; he bestows crowns, but such as are thorny and bloody; which doubtless he doth to this end, that he may ere long give golden Crowns beset with precious gems.  
Why therefore do we not, as best beseems us, give thanks to this most loving Father for this lead and thorns, which shortly shall be turned to gold and precious jewels? Let us accept this lead, embrace these thorns, rendering no less thanks for them, then if they were the greatest wealth and treasure. These are most true pledges and pawns for the gold and precious pearls which he will give us. He that shall be humbled, shall be in glory, and he that shall incline his eyes, shall be saved.    

CHAP. V That afflictions are to be entered upon with Premeditation.  
THere are two torturers, Fear, and Grief, which vex & torment this life of ours. The one, or the other is always upon our back. In troubles and adversity, Grief plays his part: In health and prosperity, Fear of losing that which gives us so great contentment, confounds us. This is the express opinion of Saint Augustine: 
Aug. 10. tom de verbis Dom. serm. 41. post. init. mihi p. 62.  All this life, to those that understand it, is a tribulation; for there are two tortures, which though not both at once, yet by turns, torment the mind: their names are Fear, and Grief. When all goes well with thee, thou fearest; when ill, thou grievest.  
Seeing therefore we are well assured that one of these officers will always seize on us, we must carefully premeditate how to carry ourselves towards them. And this is the fift means which avails much to the skilful bearing of afflictions, to wit, if we enter upon them with Premeditation: we will therefore declare how adversity is to be thought on before hand.  

Sect. I.  
ECclesiasticus carefully admonisheth: Son when thou comest to the service of God, see thou stand in justice and fear, and prepare thy soul against temptation; prepare it with watching and prayer; prepare it by withdrawing thyself from all occasions, for he that toucheth pitch shall be defiled therewith; prepare thy heart by strengthening it against all the incursions of thy adversaries. For rest assured of this, that so soon as thou beginnest to live well, and honour God piously and chastely, storms on every side will break in against thee; Thine enemies, take this from me, will not be idle.  
See therefore thou prepare thyself, and know this, that the whole world is full of snares to catch fools in. And lest the blandishments of this world should deceive us, Saint chrysostom 
Chrysost. tom. 5 hom●l. cum Sa●toninus & Aurelianus acts of sent in ex●●um etc. mihi pag 117. & s●q.  gives us an exact type and figure thereof, saying, that nothing is stable in humane affairs, nothing without alteration, but the life of man is like a mad outrageous sea, full of daily shipwrecks; shipwrecks, I say, as strange and new, as perilous. And finally that we may be cautious and circumspect, and consider in what place we stand, this golden Orator saith further, that all places are full of troubles and tumults, nothing but rocks, precipices, intricate turn and wind. All the world is full of terrors, dangers, horrors, suspicions and vexations: every corner full of counterfeits and cozening companions; innumerable wolves every where in sheep skins, so that now a days a man may live more safely amongst enemies, then with such counterfeit friends; They that yesterday fawned, flattered and kissed your hands, are suddenly become, the day following, wolves and tigers; and of just men, sharper accusers than all the world besides could produce against you.  
Wherefore prepare thy soul to temptation, keep thy station, set a watch before the doreof thy heart; thou livest amidst thine enemies. In a calm expect a tempest, in health sickness, in riches poverty, and in prosperity calamity; By this means the patience of Job was much helped; for the fear, quoth he, that I feared, happened unto me, and what I feared came to pass. Whatsoever is looked for long, lights more favourable at last; and the stroke of any evil thought on before, falls more gently.  
Name laevi●● ledi● quicquid praevidimu● an●e.  
Et praevisa minu● tela ferire solent.  
The threatening shaft, though it be keen.  
Wounds not so deep, when 'tis foreseen.  
The wise man therefore is wont to look for future evils, and what some men by long▪ suffering make light and familiar, he alleviates by daily thinking thereon; we hear sometimes these speeches of fond and improvident people: I never imagined this fortune was reserved for me: a wise man knows and considers all that may befall him: whatsoever comes to pass, he says, 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. Think on exiles, torments, wars, shipwrecks, diseases. Set before your eyes the whole state of humane condition: let us anticipate and foresee (if we desire not to be oppressed on the sudden, or daunted at any thing as strange and unusual) not only what doth often, but even what for the most part may happen unto us.  
It is the mind that makes a man's life either happy or miserable; An evil man converts all into evil, even those enterprises which at first were most hopeful: an upright and sincere man, corrects sinister fortune, qualifies sharp and disastrous accidents, by a moderate and skilful bearing them. Choose therefore whether thou wilt take thy observation from others, or thyself, without partiality, and thou shalt both find & confess, that nothing how dear soever and desired by ●s, i● any way profitable, unless we arm ourselves as well against the uncertainty of casualties, as the circumstances and events that may ensue thereby; yea unless we often and that without repining or complaint, accustom ourselves to say in all damages and losses whatsoever: Deo aliter visum est: It hath pleased God to dispose otherwise.  
To a mind thus composed, nothing shall fall out amiss, and so surely it may be composed, if it consider but before hand how far the various success of things in this world may extend itself. If he dispose himself to enjoy wife, children and his whole patrimony, not as if he had a perpetuity thereof, but with this resolution, not to repute himself any whit the more miserable should he be deprived of them.  
Plutarch reports that Ulysseses, after he had spent twenty years in warfare, returned to his country, and sitting with his wife Penelope, while she wept and was drowned in tears, he shed none himself, nor was sensible of any passion; so well was his mind established before hand and fortified against her tears: but when he saw his dog was dead, he could not forbear weeping; It was certainly this sudden and unexpected chance that caused those tears; 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 wonder & 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 endeavour 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 mischief 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 endued with equanimity, and without complaint yield all duties to mortality: when winter comes, we must be cold: when summer, hot, when unseasonable and unwholesome weather impairs health, we must be sick: Here we are set upon by one beast, there by another, yea even by man himself, 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 help or alter: thus much only we may do: make a firm resolution to bear these accidents stoutly and courageously.  
We must address and compose our minds to this necessity of suffering, we must follow and obey, and suppose all that is done aught necessarily to be 
Except sin.  done. Your best way is to suffer what you can not mend nor change, and without murmuring walk along with God, from whose ordinance all things proceed. He is an ill soldier who follows his Captain sighing and groaning. Let us therefore follow our God cheerfully and courageously, speaking thus unto him: O my Father! lead me whither thou wilt: behold, without the least shrinking or delay, I present myself: vouchsafe, dear 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 unmindful 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 governor? It may come to thy turn to serve; Hast thou wealth at will? For all this thou mayest come to beg▪ Art thou strong and healthy? One only fever, or a far less matter may cost thee thy life: Hast thou children? In one day thou mayest lose them all; Hast thou friends? One hour, nay, one moment may deprive thee both of them, and all things else.  
Prepare then thy mind to these temptations, that when death shall take away thy children or friends, thou mayest say with that Spartan woman; I knew they were mortal whom I had brought forth: when thy money shall be wasted: I knew it would not always be mine, the use thereof was only mine: when thine honour vanisheth: I was well assured, no honour was eternal in this world.  
You shall find some will cast up a world of present businesses and affairs, as a bulwark between them and future considerations. These whilst they do little or nothing, would have you think they work wonders: If you persuade them to retirement and spiritual recollection: their answer is, I am not at leisure: If to hear a sermon, I am not at leisure; If to confess their sins, I am not at leisures; If to set before their eyes the dreadful judgements of God, I am not at leisure; If to think of hell fire which is everlasting, here I have no time for it; If to contemplate heavenly joys, now my occasions will not suffer me; If to provide for death, I was never less at leisure in all my life. And for my part, I think they will scarce be at leisure 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 mu●h as dream of a tempest.  
But when a sudden thunderbolt falls upon them, an unexpected calamity oppresseth them, then shall you see them pitifully daunted, diffident and distrustful of all helps, and uncapable of any consolation. This, my dear hearts, this mischief you should have foreseen before, and then you should have been less damnified thereby.   

Sect. III.  
THey say if a wolf chance to see a man first, he strikes him presently dumb: and the like befalls a wolf if he be first seen by a man, which Cardanus supposeth to come to pass by reason of the sudden fear, which takes away the voice, or brings a kind of hoarseness. Even so if an unlucky chance like a wolf first behold a man, poor soul, he is presently struck dumb, and loseth both hope and courage; whereas if he would first behold the mischief, he might mitigate and lessen it. Seneca speaks very fitly to the purpose: in such variety, saith he, of accidents turning and winding up and down, if thou do not repute whatsoever future accidents, as if they were come to pass, thou givest adversity the upper hand of thee, which another by foreseeing dissipates and defeats.  
It is too late after dangers, to instruct the mind to Patience in dangers. I never thought this would have happened, I never supposed this would have come to pass: And why not, I beseech you? What honour or dignity is there not waited upon with extreme contempt, with a thousand disgraces? What kingdom is there in the world which is not reserved for ruin, or contempt, to be trampled upon by some Lord or other, as also by his base executioner? Neither is the time long before this comes to pass, there is but the distance of one minute of an hour many times, between a kingdom transferred from one King to another; know then by this, that all estates are casual and uncertain; and whatsoever happens unto others, may befall thee likewise.  
It was the saying of Socrates: that as mariners, that sail in calm and quiet weather, go provided of instruments to serve them in a tempest: so those that are wise make provision in prosperity for adversity. This if a man would seriously consider, and behold other men's miseries (whereof he hath an infinite number daily before his eyes) as if they had a way altogether as open to him, he would long before the blow comes, set a guard upon himself.  
It is an ordinary saying, forewarned, forearmed; and labours foreseen, as Saint Gregory saith, are undergone with more ease. Saint Hierom was altogether of the same mind; because this miserable life, quoth he, is altered and perplexed every day with interchangeable events, let a just man prepare his mind as well for adversity, as prosperity; that whatsoever happens he may bear it with a free and resolute mind; And I pray, my Christian brother, think not thyself called to the School of Patience to be laid upon a soft couch, or to be cockered with sundry delights; thou art deceived; my dearst, thou art deceived; Thou camest to this School, to wrestle, to fight, to be tried, and to be exercised with many incommodities. See than thou prepare thy mind to temptation.  
But the best preparation in this respect is, to treat often with God in prayer. Hither in all calamities must you have your recourse, here must you breathe forth all your sighs, hither must you chief address yourselves to have help from heaven. The Apostles pointed out even with their finger, whither they would have you to hasten in all your distresses. For whilst they were amidst the boisterous storms of the sea, they cried out to Christ, Save us, O Lord! our God, our power, our refuge, our helper in all tribulations which do exceedingly assault us.  
Here Saint Augustine gives this interpretation: There are some refuges, (saith he) that yield no succour, a man shall find himself rather disenabled then strengthened by them. For example: Thou strest to some great man in the world, to make him thy potent friend; thou seemest now to have gotten a secure refuge (a weak one God knows) for whereas thou hadst not any reason so much to fear or doubt thy cause, now thou art as fearful of him to whom thou fledst for refuge. For many in flying to these men, fall together with them to whom they have betaken themselves, and so are the sooner discovered, who would never have been sought for, had they not shrouded themselves under their protection. We have no such refuge, but ours is power itself; in flying thither, we are safe and sure from all dangers.  
This made King David sa● with a mighty spirit: We will not fear therefore, though the earth be troubled, and mountaiens transferred into the heart of the sea. If God stand on our side, albeit mountains dash one against another, and fall headlong into the sea, heaven and earth go together, hell itself gape wide open, and the whole frame of the world be dissolved: all this ruin cannot affright us, we will not fear.  
The Sea-urchin, and the Cuttle▪ fish, when they perceive a tempest at hand, mistrusting their own strength, and fearing lest by the violence of the waves, they should be dashed against the rocks, lay fast hold of a rock, till the violence of the storm be past. And what is more turbulent than this life? what more tempestuous? One storm begets another: the clouds oftentimes are even riveted in the skies.  
In such outrageous tempests both of sea and winds, let us learn of these poor fishes, to cleave fast to God, that sure and impregnable rock, that every one may answer for himself: It is good for me to adhere to God; from whom no violence of calamities, no not whole armies of Devils, nor all the power of hell shall draw me. For thou art my foundation and my refuge. Thou art my patience, O Lord! thou my hope, O Lord! from my youth. Let us (my God) deal it thus between us. I, whatsoever I shall do or suffer, will never shrink from thy cross; give me, I most humbly beseech thee, sufficient patience to bear it constantly unto the end: for I am well assured, thou sendest● us adversity to exercise our patience, and to enkindle thereby a greater confidence in thee. Place me therefore, my Lord, near to thee, and let the power of any whatsoever fight against me. I fear not now any crosses whatsoever, no enemies can terrify me, because thou art my patience.   

Sect. IU.  
PRemeditation (then) is a shield of Adamant against all adversity. It is no great wound that all the mischiefs in the world can give us, if against these (as Saint Gregory saith) we be guatded by the shield of Providence. A wise man is not exempted from humane casualties, but from their errors: for all things happen unto him as he imagined, not as he would. And this is the reason why nothing is said to happen to a wise man unexpected: for he providently foresee● in his mind whatsoever impediments may fall out. Wherefore you shall often hear him say: I will take that voyage if some accident do not cross me: I will gea such an office, if I be not prevented▪ such a business will fall out according to my desire, if no obstacle interpose itself; to morrow I will be your guest, if by occasions I be no● diverted; within these two or three days, if I be in health. I mean to exercise myself in wrestling; the next year (if God spare one life) I purpose to build. In fine, on this always he reflects, that something may interpose itself between him and his purposes.  
Zeno the Philosopher (armed wi●h this resolution) when he heard his whole estate was drowned in the sea, answered: Fortune, I applaud thee, now thou bidst me fall more close to my Philosophy.  
It was most wisely and learnedly said of Epictetus: Never attempt any thing, before thou hast considered as well things precedent as subsequent; otherwise thou shalt set upon it rashly, and unadvisedly, as one that hath not duly considered the sequel thereof; and so when afterward any difficulty or troubles occur, thou wilt basely give it over. Thou desirest (thou sayest) to win the Olympian prize. Consider then all circumstances, as well present as future: and having so done, if thou findest any advantage, undertake the enterprise. Thou▪ must be precisely careful of thy diet: eat no more than will suffice nature, abstain from dainy far, exercise thy body forcibly at certain hours, accustom it to heat and cold: in any case drink no water, nor wine but springly: to be short, thou must put thyself into the hands of some Fencer, to be thy Physician for a time. And after all this, make account to be cut and mangled in the conflict, to hazard the straining of a hand, or putting a leg out of joint; besides, thou must be almost choked with dust, sound basted and bruised; sometimes overcome, and foiled in the end.  
After all these things considered, undertake the combat, if thou wilt: but if thou carry not thyself with this circumspection, take heed thou play not as boys use to do, sometimes the Wrestler, sometimes the Fencer; one while a Soldier, another while a Tragedian: finally, every thing they see, or wonder at. After this manner thou mayst be to day a Wrestler, to morrow a Fencer, the next day a Philosopher, than an Orator, and indeed nothing in conclusion: but, like an Ape, thou imitatest whatsoever thou seest, pleased now with one thing, now with another; yet still out of love with that to which thou art accustomed. And all this, because thou undertakest nothing considerately, nothing clearly sifted or examined; but rashly, out of the impulsion of a vain and weak desire.  
Thou must watch, thou must labour: certain vain affections of thine must be vanquished, thou must forsake and leave thy kindred and acquaintance: suffer thyself to be contemned and derided by every boy thou meetest: to 
Epist. l. 3. dissert. cap. 15. distinctu l●ci●.  be put to the worst in point of Magistracy, honour, judgement, and all things else. After all these considerations, come and spare not: if by these means thou desirest to vindicate to thyself tranquillity, liberty, and constanty of mind.  
Diogenes being asked, What he had learned in Philosophy, answered readily: To foresee adversity; and, when it comes, to bear it patiently. Diogenes had good reason to say so, and Anaxagoras made good proof of it, being apprehended at Athens, received two messages, both heavy and doleful: The one declared, That death was denounced against him; to which Anaxagoras answered thus: Nature hath long since decreed the same, both against me, and those that condemn me. The other gave him to understand, That his children were dead. His answer was: I was always sure my children were not immortal. These were deadly wounding darts, yet could not wound Anaxagoras, because they were foreseen.  
This is Christian Philosophy: That Christ sending his Apostles into the theatre of the world, said: Behold, I send you as sheep in the midst of wolves. If they have persecuted me, you also will they persecute: They will betray you in their counsels, and scourge you in their Synagogues; you shall be carried before Kings and Precedents for my sake. The hour no● comes, that every one that shall kill you, will think he doth God good service: but this I have said to you, that when the hour shall come, you may remember that I told you of it.  
This the Master hath foretell, that the Disciples might consider of it before hand, as one that is to take a journey, thinks of those things which are wont to happen to a man in that case: to wit, foul and tempestuous weather, rough and broken ways, poor, beggarly, and sharking Inns, rude and troublesome companions, scarcity of money, uncertain weather, wind, rain, weariness, and many such inconveniences, which doubtless would not seem to the traveller▪ so insupportable, if he could truly say: I foresaw all these things. Contrariwise, the words of those that lament for want of providence, are: I never expected this chance: who would have thought this? I hoped for much better: you shall never hear a wise man make these complaints.  
I have heard a goodly story of an Abbot, whose custom was, before he received any novice into his house, to carry him to the top of a tower, and bid him view as fare as he could with his eyes, and think, that if there were as many crosses as could stand between him and the utmost of his prospect, yet would they not be so many, as he must expect to bear. Know this, my son, quoth he, and look for it before hand: Thou shalt evermore have thy will crossed in all things. When thou wouldst pray, thou shalt labour; when labour, pray; when thou hast a mind to sleep, thou shalt be enforced to watch; when thou desirest to watch, thou shalt be commanded to go to bed: when thou hast a desire to speak, thou shalt be enjoined silence; when to be silent, thou shalt be commanded to speak. I must deal plainly with thee, thou art often like to hear thyself ●ll spoken of: innumerable faults will be laid to thy charge, besides the daily affliction of thy body. When thou shalt think thyself to have done well, to have sung thy part skilfully, thou shalt sooner be dispraised and controlled, then commended and applauded. Accusations many times, (and those not always true) shall be brought against thee: No appeal, not so much as to the Court of Chancery, will be admitted: all the amends and right thou wilt get, will be thy patience. It may be, thou shalt endure all this, fifty or sixty years, perhaps all thy life. But in case thou meanest not to mortify thy will, nor to endeavour daily to overcome thyself, get thee gone, my son, get thee gone, thou wilt find no entertainment there, nor in any other the like place whatsoever.  
A most sincere speech surely and a wise. And can any admonition be more properly inculcated to the scholars of this sacred school then this? Foresee the infinite adversity you are like to endure: Do you think yourselves able, or at least, willing to bear it? If so, well; if not, get ye gone, pack ye hence; this School is no place for effeminate persons, drones, sluggards, or loiterers: men that seek their ease, and shun labour, come not here, or if you do, you shall quickly be excluded; here are no such slothful creatures, Labour and Patience are chief commanders.   

Sect. V.  
LET every one foresee the future chances and miseries which are incident to his state, that he may say with Anaxagoras, I knew this, I foresaw that, whatsoever happens is no news to me; Perhaps you will say, I have lost my money, which had I not done, who knows whether I should not have lost myself? I never possessed money but with a conceit I should lose it: and would to God with it I had lost my avarice.  
But I am poor, poverty I know is no fault: it behoves me therefore to take heed there be none in the poor man himself.  
But I have lost my eyesight, a great part of innocency consists in blindness.  
But I am deprived of my friend, I will seek another, and there, where I am sure to find one; the firmest and the choicest friends are in heaven, there I may choose both whom, and as many as I will myself.  
But envy will oppress me: and who, I pray, is free from this annoyance, if an unfortunate man, be not, whom few are wont to envy? but I have lost the favour of my country: I knew it always to be unconstant, apt to waste and vanish in a moment, sooner than snow against the sun.  
But I am cast down by sickness, this is no wonder, no prodigy, for a man to besicke who must resolve to die once.  
Armed with these and such like cogitations of future chances, we are restrained from furious frenzies in adversity.  
Carneades a Philosopher of great wisdom and judgement, was of opinion that all grief and discontent in hard and difficult affairs, proceed from this, that the tempest rusheth upon us unexpected and unprovided for it; So as an improvident cook i● troubled at nothing more than when an unexpected company of strangers suddenly, comes upon him, having neither fire, meat, fruit, herbs, nor such like necessaries in a readiness: then shall you see him run about the kitchen, stamp, stare, and scrarch his head, quarrel with all he meets, stir and scatter the fire all about, throw the pots, skellets, and platters up and down, thunder out oaths and execrations against the guests, and amidst these mad furies, make ready their supper, to whom he wisheth plague, famine, and destruction in this choleric ruffle. But much less would this Cook have been shaken with this sudden tempest, had he but fore-seen and provided for it before hand: we may, and it is in our power to mitigate such like storms, by foreseeing them, especially by referring them and all things else, to the will and providence of God.  
Felicitas, the mother of seven children, a woman highly commended by Saint Augustine, being a prisoner, and sharply travelling in childbed, could not withhold herself from striking and crying out: One of the Jaylours' men hearing her cry out in that manner, bitterly scoffing, said: O woman! if thou be'st not able silently to bear these pains, what wilt thou do when thou shalt be burned, cut, mangled, and torn in pieces? Know what thou sufferest now, is but in jest, than we shall fall to plain earnest. Her answer to this was most prudent and Christian like. Rest satisfied, my friend; now I suffer only for myself, but then Christ will suffer in me. And as she said, so it came to pass: for when she was afterward thrown to the wild beasts, she neither shrieked nor cried, nor so much as fetched a sigh. A man would rather have thought she had been taken out to dance, with so cheerful a countenance did she welcome death: And all because thou (my Lord) wast her patience.  
Just after this manner must we fight, if we look to get the victory. So soon as any tempest of adversity gins to rise, forthwith let us fly, with all our heart, to God, and wholly submit ourselves to his divine will; yea, even drench and ingulfe ourselves therein, be sorry, with all our hearts, that we have sinned and offended him, humbly beg his divine assistance, and firmly purpose never to departed from him in adversity, trusting in him, and committing all things else to his providence. This augments our patience, this is that which makes us bold and fearless.  
Vitruvius recounts, that Aristippus, when he was, by the violence of the sea, cast upon the Isle of Rhodes, in a torn and weatherbeaten ship, found, after he had a while curiously looked about, certain Mathematical figures drawn with a compass upon the shore; whereupon, turning to his companions, Be of good comfort, my friends, quoth he, there is yet some hope: for we may see here have been men.  
Whensoever we turn ourselves to God in prayer, we read in him the characters of his immense power, and our own beatitude, written and engraved there. Let us therefore hope well and be confident, even after shipwreck: let neither loss of money, fame, nor any thing else grieve us, having heaven itself promised us.  
What a poor thing is it to grieve at the loss of a few farthings, being to receive a kingdom? why fear we to die, being to be transferred to immortality? After all tempests and shipwracks, our good God will bring us to a safe and sure haven if (my dear Christian brother) thou do but offer thyself, how poor and miserable soever to his divine goodness.  
The Acaronites being infested with mice, made images of those creatures in gold, and offered them to God; and found thereby a remedy of that mischief. The Israelites likewise, stung by Serpents, were cured by the brazen Serpent: so it goes with us; the very same weapon that inflicts the wound heals it; calamity whilst it oppresseth us, erects us to God-ward, (supposing the fault be not in ourselves) if we prepare our soul to temptation. For God is clement and merciful, and will remit our sins in the day of tribulation; he is the protector of all that seek for him in truth.    

CHAP. VI That all afflictions are to be suffered with conformity and resignation to the will of God.  
THey say, an Egg swims in brine, but sinks in sweet fresh water. David King of Jerusalem, amongst so many public and private calamities, amidst the funerals and slaughters of his friend's, involved in so many miseries and desolations swam always, as it were, in most salt and brinish waters, with a brave and heroic spirit. A man according to the heart of God, who conformed and fashioned himself most exactly to his divine will and providence in all things. But contrariwise his son Solomon was like an Egg drowned in the sweet and fresh pools of pleasures and delights. It was not for that Solomon knew not the will of God, but because he conformed not himself unto it.  
In our third part we have set down five means by which all kinds of adversities are to be endured. 1. patientently. 2. cheerfully. 3. constantly. 4. with thanksgiving. 5. with premeditation. the 6. and last, but the most profitable and necessary, is this which follows, to wit, with conformation of our will to Gods. And albeit I have already treated of this conformity to the will of God in my five books entitled Helitropium, yet I will here in as brief a manner as I can confirm it, seeing it is so necessary for the instruction of patience, but will not make any repetition of that which hath been said before.  
No will either of men or Angels could ever be termed good, or well directed, unless 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 less 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 praiseworthy, which is not conformed to the will of God.  
That most blessed King David often commendeth those that are of an upright heart: Show, 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, saith he, are upright of heart, who in this life follow the will of God. It is the will of God thou shouldest sometimes be sick, sometimes well. If when thou art in health the will of God be sweet and pleasing unto thee, and if sick, harsh and distasteful, 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 strait, thine crooked. Thou must rectify thy will according to his, not wrest his to thine; and thus doing thou shalt have an upright heart. Do all! things succeed according to thy hearts desire? Bless God who comforts thee: Sufferest thou in this world? Bless God who corrects and tries thee. And by this means thou shalt be upright of heart, saying I will bless God in all times; for he only is thought to have an upright heart, who wills always that which God wills.  
This one document in this respect goes beyond all other precepts; this is the sum and principal effect of all admonitions; the abstract and epitome of holy Scripture: the compendium of all virtues: the chiefest solace in whatsoever griefs; the highest pitch of divine love: the only thing that entitles the disciples of the cross to Paradise, and advanceth men to the seats of Angels: This one lesson, namely, for man to conform 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 School of Patience, may in a manner give up school, and of a scholar become a master and teacher of others.  
This certainly King David might by good right challenge 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 proofs, but then chief, when flying from his son Absalon, he willed the Priests to return with the ark, and said: If I shall find favour in the eyes of my Lord, he will bring me bacl, and show it me again, 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 kingdom 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 sign 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 bacl; Let my Lord do what seems good in his own sight, I am prepared.  

Sect. II.  
O Christians! if we could but once sufficiently apprehend this, if we would but deeply 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 oppress us, nor mortal 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 wrack; But we should stand: Cities and Kingdoms might fall to ruin; 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 , 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 lamb goes towards the butcher to be slaughtered; before he made this prayer, he was all appalled, 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 ourselves into the arms 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 courageous he vanquishes all enemies, so invincible and inexpugnable, he gets the upper hand and overcomes whatsoever he encounters. And therefore the more devoted and ready a man is to accomplish the will of God, the more powerful and able he is to do or suffer whatsoever he undertakes. There is no calamity, no grief can draw other words from him then these: As it hath pleased our Lord, so is it come to pass, so let it come to pass; for from him is my patience; which Saint Augustine excellently well expresseth, saying; what patience could ever hold out so many scandals, were it not for hope of that which as yet we see not, but expect with patience? My pains and griefs now approach, my rest and quietness are likewise at hand: my tribulation now assails 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 goldsmith's forge? content yourself, you shall shortly see it shine in a jewel or golden carcanet: let it a God's name pass the forge, that, when it is purified, it may come to light. In the forge there is fuel, gold and fire, which the goldsmith blows: the coals 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 fuel, just men the gold, tribulation the fire, and God the Goldsmith. Wherefore as the Goldsmith pleaseth to dispose of me I am content: my part is to suffer, and his to purify: let the fuel 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 entire and perfect concordance of the will of man with the will of God: whereof that religious writer spoke most truly: There is not, saith he, any sacrifice greater or more acceptable to God, then for a man in all tribulation to conform himself to God's blessed will and pleasure.  
Oftentimes did God, as one would have thought, show himself mutable and unconstant towards Abraham, as if he would do one while one thing, another while another, and cross and command contrary to his own commandments; which he did, doubtless, to this end, to increase in so faithful a servant, this conformity of his will with his Lords. Mark advisedly the mind of Abraham: How often soever God varied his commands, were the labours never so troublesome, that he enjoined him, the trials and exercises never so bitter that he put upon him, Abraham was still ready at every turn, every the least beck and sign of God's will, to will or nill the same with God.   

Sect. III.  
We may observe a great difference between the Scholars of Patience: Some you shall see come to the School bareheaded, and without a hat, barefoot and bare-leged, and without a cloak, after the manner of poor people; others without any use of feet at all, rather creeping then going to this School: Another sort of them that come indeed on their feet, and in apparel decent enough, but without either paper, pen, ink, or books, quite destitute of means to learn: Others accommodated well enough with these accomplishments, but not so much as a penny in their purse to pay their master. Others have pay sufficient to entertain their master, but want wit themselves to entertain learning. Finally, there are some great men's sons, who come on horseback, or in coach to the School of Patience, with much ease, and very commodiously.  
Those of the first sort come to this School, without either hat, shoes, or cloak, as being yet impatient, having not so much as learned to bear adversity patiently: they cannot so much as dissemble or hid their impatience; men without hat or cloak; too apparently unperfect.  
The other sort creep miserably to this School, some patience indeed they have learned, which would prove none at all, were it not perforce; and fear, or money persuades them to that patience which they make show of. These, doubtless, suffer nothing with a cheerful heart.  
The third sort come indeed to the School of Patience, but utterly destitute of all Scholastic furniture, like Scholars that come at all adventures, and ex tempore they will sit, perhaps, an hour or two and hearken attentively; but soon will they wax weary, unconstant, and in fine forsake the School: they have a wand'ring mind, indocible, and constantly not capable of any thing.  
Now some there are that come better prepared to hear their master, but without stipend to consider him for his pains. The due entertainment and salary which Scholars in the School of Patience should give to their master, is, Thanksgiving in adversity: this many of them, through dulness of wit, apprehend not; or if they do, regard not. Notwithstanding these bear the show of constant proficients, and capable enough of other School-disciplines; but to render thanks to God for stripes and afflictions, this surely they have not yet learned; and consequently are much hindered by poverty, from paying deuce to their master.  
But, perhaps, others there are, that want not so much pay▪ for their masters, as wit themselves; insomuch that they suffer grief and adversity without all premeditation. This argues a great defect of wit, not to foresee those things which may and are wont to befall every man, and to use those poor silly words: I would never have thought it.  
Finally, others are carried on horseback, or in wagons, both to and from the School of Patience; men highly enriched with divine favours, and who resign themselves wholly to Gods will in all things; but especially in adversity; which, doubtless, works this effect in them, not so much to render them not sensible of the cross, as to bear it with facility, having always a most attentive eye upon the will of God. These do not only patiently, cheerfully, constantly, but even with thanksgiving, and not without premeditation; and, which is the chiefest matter of all, with great conformity of their will to Gods, bear all adversity whatsoever. All things go well with these men, even when they go worst▪ for they are carried safe and sure in the chariot of divine providence. Every one of these have in their mouths these words: The Lord ruleth m●, and nothing shall be wanting to me. The Lord is careful of me. All things correspond to these men's wishes; all things sort to their wills, and even before they will it; seeing the main scope of their wills is, To will that which God wills. Are they sick, or ill at ease? they know that this is part of Gods will. Do they undergo labours, fears, endammagements? They know th●se things usually come to pass, and are rather decretal, then accidental. Do they behold the heavy departure of some of their friends? the immature death of other some of them? They acknowledge life, death, & whatsoever passeth in the course of our life, to be the will of God. Thus they assent to God in all things, they follow God: not upon necessity, nor by compulsion; but willingly, and with all their hearts. They never entertain any thing (how bitter soever it be) with sad or sour looks: whatsoever tribute is exacted from them in this life, they yield it willingly.  
For all things which we fear or groan under in this world, are but tributes of this life, whereof we must neither hope nor f●● for immunity. To conclude, these people, who are so observing of the divine will, do like a skilful harper, who straineth, setteth up and letteth down the strings of his harp, till he brings them at last to perfect concordance: So whosoever desires to make his will consonant to Gods, must never cease to incite, urge, instruct and correct his own, till it be perfectly subjected to the will of God.  
According to that expostulation which the Kingly Psalmist used in singular manner with himself: shall not my soul be subject to God? for of him is my salvation. As it hath pleased our Lord, so is it done: as it shall be the will in heaven, so be it done. Shall not therefore my soul be subject unto God? The Hebrew hath it: Shall not my soul be silent to God? As if he should have said: In all things that befall me, I am most religiously silent, I utter not a word, resting most content with God's blessed will and decree. To God it belongeth to command and govern, to me to obey: Thus I go upon sure grounds. But if I find my will refractory, than I fall to ask that, which that most faithful servant of God did: Behold, my loving Father, I am in thy hands, under the rod of thy correction, I submit myself; strike this back, this stubborn neck of mine, make my crookedness pliant to thy will, vouchsafe 
Thomas de Kemp. ●mit. Christi l. 3. C. 50.  me above all things to seek always after thy will and good pleasure.   

Sect. IU.  
NEither ought this conformity of man's will to Gods, seem hard to any one. What have we more in our power then to will or nill? And what is more familiar, or less troublesome to a man, then to grant or deny?  
Alexander King of Macedon undertook the study of Geometry, having a great desire to know how big the circuit of the whole earth was, whereof then he possessed but the least part. The precepts which were given him were subtle, and not to be learned without diligent attention, a thing not so easy for a military man, whose cogitations, for the most part, were wand'ring beyond seas. This scholar therefore wiled his master to teach him only some easy observations. His master's answer was, that these precepts were to every man the same, and of like difficulty to all.  
I may in a manner say the same, concerning the conformity of man's will with Gods: these are to all men one and the same, to Will or Nill aught seem to every one of like facility: We are all indifferently both poor and rich of equal ability, without any labour or cost of ours, to Will or Nill infinite things: yea, every day we infinitely Will or Nill. But to Will or Nill many things, is no commendation to us, unless both the one and the other be conformable to the will of God: this is virtue, this is praiseworthy indeed.  
Palladius and Ruffinus recount a wonderful story: Paphnutius persuaded himself he had so profited in the way of our Lord, that out of a sincere and pious curiosity, he besought God to declare unto him whether any man in the world were equal to him in piety of life. The divine goodness condescended to his request, and commanded an Angel to signify unto him, that there was a poor Piper in a village not fare off, who was altogether his equal in sanctity. Paphnutius stood amazed at this message, and musing much with himself: Is it so indeed (thought he) hast thou endeavoured so many years with so little profit, that thou art only equalled now with a poor minstrel? And forthwith he undertook, with all the industry he might, to find out this man, and seriously enquired of him, what course of life he led, and what virtues he most practised? The poor man smiling at so curious a question, began plainly to confess the truth: In times past, said he, I was a thief and robber on the high way, now a Piper. For my virtues, good man, it is in vain to ask of them; I have none, and therefore can give you no account of their names. Paphnutius persisted still to urge, wishing him at least to tell, whether he had at any time done any good or notable act. Alas, sir! quoth he, it is lost labour to sift into my conscience; you shall find it utterly barren and fruitless. I have been a slave to lust and drunkenness: yet this one thing I remember, that once we took a religious woman, to whom my fellows would have offered violence, had not I delivered her, and conducted her safe to the next town: Another act of mine likewise comes to my mind, seeing you press me so far, and are pleased to hear, what perhaps is not fitting for me to utter.  
Some few years since, I found a fair comely young woman wand'ring in the woods, bitterly weeping; and ask the cause of her tears: Question me not, said she, who am the most unfortunate woman living: but if you can help me to any service, dispose of me at your pleasure; my poor distressed husband, bound for a huge unpayable debt of another man's, lies in prison almost at the point of death: neither have I any hope of his liberty; Three sons of late I had, which now, alas! I can no longer call mine, the creditors having seized upon them to serve as slaves in lieu of the debt; I myself, sought after to be used in the same manner, have fled hither almost consumed with hunger and misery, destitute of all counsel, help or comfort. At this doleful relation, I, said the minstrel, being ready to commiserate persons so unmercifully handled, supposing it to be the blessed will and pleasure of God to give so good an occasion and object of charity, brought this poor woman almost famished to my house, where when I had refreshed her with meat, relying on the great goodness of God, I brought her back to the city from whence she came, & with a sum of money redeemed and set at liberty both her husband and children.  
Now, reverend Sir, ask me no more questions, I beseech you, I have given you already a list of all my virtues; I could much sooner have given you one of my vices.  
But I, said Paphnutius, fetching a deep sigh, have understood that thou art nothing inferior to me, who inhabit the desert, & afflict my body with rigour & austerity; seeing therefore thou art so much in God's favour, that scarcely any of his servants are in more, and seeing a zealous will and desire only to be holy, is the prime source and wellspring of all sanctity, have a care, I beseech thee, of thyself; do but once seriously will and desire it, and it is as good as effected; this only is to be done, deny thyself, take up thy cross, and follow Christ; At this the minstrel, as if he had clearly heard these words spoken and commanded by God himself, throwing away his pipe, which he had then in his hand, performed it presently, and followed Paphnutius.  
Here may I with just cause exclaim. Take heed; O you scholars! who persuade yourselves you have profited so much in the School of Patience; take heed, I say, lest these very punies go beyond you. It is the custom now and then in Schools, to call a petty out of the lowest form, to tell some blockish scholar of the highest, wherein he hath grossly erred; we may almost see the like in this. Thiefs and pipers, scholars of the lowest class, oftentimes shame those who are high, proud, and impatient.  
This man bears away the prize, that wills all as God wills, and nills as he nills. This doubtless is the most learned, the most patiented, the most singular of all the rest, who hath his will most resigned and united to God; He carries all clearly before him, who resigns his will wholly to the will of God. Do but say, I will, and the palm of Patience is thine.   

Sect. V.  
BUt this mischievous word why, troubles many in the School of Patience; why doth God this, why that? Why punisheth he innocents', and dismisseth guilty persons? Why permits he so many, and such wicked enormities? Why will he have all done according to his will and pleasure? This was the question the serpent asked the mother of mankind in Paradise: why hath God given you this commandment, that you should not eat of all the trees of Paradise?  
That, why, proceeding from the serpent, must be utterly banished from the School 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 mountain, and spare the thief? Because perhaps God expects as yet the thiefs conversion, and therefore strikes the mountain that fears not, to convert that man who is capable of fear; thou dost 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 always and in all places is ready for a good end; but how canst thou possibly know what punishment is reserved, for that wicked person, unless he repent him? How much rather would they (who at the day of Judgement shall hear these dreadful words, go ye 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 shipwreck, or by a fever? we can neither say the one is an i'll death, nor the other a good; But whether he die by one or other, inquire 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 express 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 h● this, why that, and, he should not have done thus, he hath done amiss 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 Smith's forge, you would not, doubtless, presume to find fault with his bellows, his hammers or anvil; 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 unskilful man to reprehend all he sees; you shall have another more skilful than 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; Questionless 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 embrace 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? Marry, to settle upon thee an inheritance, to which thou art no● to succeed by dispossessing thy Father, but by possessing thy Father himself for an inheritance. This is the hope for which thou art instructed, and dost 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 l●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 rejoice? Acknowledge thy father's cherishing. Art thou in tribulation? Acknowledge thy Father's 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 darkness 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 mere vacuity; yea, there was nothing else besides the most mighty and most merciful 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 o● 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, doubtless, 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 goodness; he as carefully directs the least things, as the greatest; he as provident every moment directs every man in particular, as all men in general; 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 itself, dissenting from the supreme will of God.  
No one, be he man or Angel, can ever alter or hinder what God hath registered from all eternity, what he hath determined to do or permit. He hath numbered 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 thyself? 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 wouldst have had, in the whole course thereof, to have happened otherwise. Observe withal, that even this thing was by God brought most exactly to his own Idea; that is to say, to what hath pleased him from all eternity, so hath it succeeded, so shall it hence forward succeed. Not so much as one jot, or one tittle, hath passed, nor shall pass in time to come, till all be performed according to this Idea of God.  
The sacred will of God shall stand most steadfast and inviolable. And tell me, I pray thee, what availed it thee then, to vex, grieve, and perplex thyself in vain, and to trouble others so much? What wilt thou get now by tossing or turmoiling? Let me persuade thee not to stumble again at the same stone; put on a mind of resignation, submit thyself freely and entirely to the will of God; mount up into this Chariot of God's providence; fear nothing, it is impossible to miscarry: without God's will and permission, the least thought, the least finger, the poorest more in the world is not able to stir against thee.  
And as well for what is past, as for what is to come, let my persuasion take place: Consider, I beseech thee, what small interest thy will or power hath in any of them: So little, that thou canst seldom foresee what will happen hereafter. Tell me, what kind of Summer shall we have next year? If a dry and barren one, dearth, plague and famine will ensue. What then will it avail thee to foresee or grieve at this? The like may be said of all things else. In very deed thou canst neither obtain what is good, nor foresee or shun what is evil, unless it be the will of God; refigne therefore thy will to his.  
It is in vain to vex and trouble thyself; to strive or struggle; it is lost labour to plot or build, unless the will of God concur thereunto: Thou shalt not prevail, thou shalt not profit, unless thou will that which God wills.  
Be sure therefore to perform this; submit thyself in all things to the will and pleasure of God. And I most earnestly crave this one thing, that thou wouldst every day serioufly weigh and consider in thy mind, as most certain, That God from all eternity hath prepared for thee this cross, and determined to lay it upon thee, together, with all the circumstances of place, time and persons; and that he hath, according to his infinite wisdom and goodness, squared and proportioned it agreeable to thy forces. It remains now only, that thou shouldest be willing to make benefit thereby; and this assuredly will be very great, if thou wilt but resign and accommodate thy will to Gods will.  
Wherefore, upon every such occasion, discourse thus: This, doubtless, comes from God, and therefore is for the best. This injury, this disease, this poverty, this trouble or misery, is directly from God, and therefore can import no evil unto me, unless my will dissent from Gods will. But take heed thou never utter such kind of words as these: Were it but this or that cross, it would never grieve me. A poor and idle complaint. This cross or that cross, how terrible soever unto thee, embrace, and for this cause only, that it is the will of God to exercise thee with this and that, and with no other. See therefore thy will be one and the same with Gods: or if thou wilt follow thy own, be sure to perish.   

Sect. VII.  
AS for that pernicious Serpents, Why, as why doth God oftentimes show himself so benign to those that are estranged from him; and, for the most part, so severe to his servants? etc. We must exactly know this, that it is the most just and upright w●ll of God; by adversity questionless many thousands of men are corrected & reform, but scarcely any one by prosperity. Felicity is the stepmother of virtue, she flatters her favourites, that she may have the more advantage to hurt them.  
There are some that seem happy to themselves, but 'tis only in their own opinion, which being false, ad ● little to their felicity, but much to their misery. For to be ignorant of a man's own misery, is the height of infelicity. Pompey the great deemed himself happy. But if we seriously consider the matter, he was never so indeed, no no● even then, when he was in a flourishing estate esteemed most happy. His end made proof thereof, being forced to yield up his head and life to the executioners sword.  
Polycrates, King of the Samites, was thought in his time the very darling of Fortune, he had never any adversity in his life; heavens, sea and land, all favoured him. All his enterprises had a facile and happy success: whatsoever he hoped for, he reaped the fruit thereof; it was no more but wish and have, his will and power were all one. Fortune but once frowned upon Polycrates, when he had a short pang of grief; and (forsooth) to appease the Goddess Nemesis, lest he of all men should be said to be altogether exempt from misfortunes, he threw a ring of great value, and much esteemed by him, into the sea. Nevertheless, this he soon after recovered, it being found in the belly of a Fish which had devoured it. Notwithstanding, at length, he ended all his felicity upon a high cross, whereon he was put to death. For by Orontes, one of the Noble men belonging to King Darius, he was fastened upon a cross on the top of mount Mycalis, where he was made a miserable, but an eminent spectacle of false and deceitful felicity.  
But these, sayest thou, are profane stories. Behold then, Aman tottering aloft in the air, near allied to Polycrates, enshrined in a monument not much unlike, and altogether as high. Aman had long abounded in wealth, was most h●ppy in a wife, and a flourishing off spring; friends he had many, and King Ahashuerus himself the principal: Aman had all the world at will. But what, I pray you? The Epilogue of all this so great felicity was knit up on a gibbet. This was the fabric which Aman had built for himself, whether he would or no: So the corn falls with too much rankness: So the boughs of trees, over-burdened with fruit, are broken: So the greatest calm at sea, foreshews the fiercest storm. The same may be said of men's lives and manners.  
men's minds with wealth, ease, and dainty fare, run riot. The Moon ever waneth, when she is come once to the full: and the further from the Sun, the fuller she i●; the more you feed and pamper your horse, the less tractable will he be to his rider: So man, for the most part, the more he is in prosperity, the further he is from his God.  
Hence was it that God in times past complained of his people: I satiated them, and they became adulterers: They were pampered and fattened, and foully transgressed my words. Where felicity reigns, there virtue commonly is exiled.  
Saint Ambrose, Bishop of Milan, as Paulinus recounteth, visited a certain rich man upon the way as he traveled; who, when he had entertained and refreshed him, as well with pleasant discourse, as good cheer, he made a long relation of his own course of life, alleging, that he had never had any cross, or adversity, that all things had succeeded, not only answerable, but even beyond his expectation, before he desired them; yea more than he could desire, so that he never knew what belonged to calamity. Saint Ambrose was much astonished▪ at this, and forthwith, as if some▪ sudden occasion had called him away, took his leave of that fortunate man and his house both at an instant. The reason he gave to his followers, of this his speedy departure, was this; That he feared the rest of his entertainment would be but bad, in a house so extremely happy, and with a man who all his life time had never tasted adversity. Wherefore he thought it expedient to fly thence in all haste, lest they together with such an host should be involved in the same ruin. Saint Ambrose had not gone far from thence, before the house with a sudden and unexpected downfall, overwhelmed and buried all the inhabitants.  
How much better is it then to dwell with them, who are in this world tossed and turmoiled with storms, to acquire thereby rest and happiness, where ruin and destruction are not to be feared? Here we lead a life continually infested with temptations, always exposed to great and mafold dangers, and till we depart out of this world, are never secure; but this (whether it be known or unknown to those who dream of having their felicity here) exempts them not from being altogether as miserable. There can be no true felicity subject to error and peril. He is only happy, who resigning himself wholly to the will of God, sits aloft in the chariot of divine providence.  
Sir Thomas Moor, a most illustrious example of patience, submitted entirely his will to the will of God, after this manner: At his return from an Embassage wherein he was employed beyond seas, and attending the King far ●●om his own house, in the month ●● August, word was brought him from his wife, by his sons-in-lawe letters, that part of his house, and all his barns full of corn, were by the negligence or some neighbour, burned to the ground. Sir Thomas wrote back thus to his wife in a most Angelical manner:  
Much health and safety (Lady Aloysia;) I understand that our, and some of our neighbour's barns are burned: the loss, doubtless, of so plentiful a provision of corn (but that it is the will of God) were much to be lamented. But seeing it hath so pleased God, we ought surely to take this punishment as from his hand, not only patiently, but even willingly. Whatsoever we have lost, we have received from our Lord. And seeing it hath pleased him to take it from us again, our Lords will be done. Let us not murmur, or repine at this accident, but 
〈◊〉 h●c, Christian● lector, n●●●, no●●▪  take it in good part, and render great thanks to God as well in adversity as prosperity. And if we consider the matter as we should, this loss is a greater benefit from God, than whatsoever gain: for how much it importeth to our salvation, it is better known to God than ourselves.  
I beseech you therefore, not to be dismayed, but take with you all your family to the Church, & give most humble thanks to God, as well for that he hath given us, and now taken from us, as for that which he hath left us. God can with great facility, when he pleaseth, increase that which remaineth; and if it seem good to him to take more from us, as it shall please our Lord, so let it be done.  
Moreover let enquiry be made what damage our neighbours have sustained, and wish them not to be contristated therewith; for I will never suffer any neighbour of mine to be endamaged by any loss or mischance that may happen to my domestical estate, though I should forgo all my household furniture, even to the value of a spoon.  
I pray thee, my dear Aloysia, rejoice with all my children and family in our Lord. All these commodities, and we ourselves are in the hands of God, let us depend wholly on his will, & ●● loss shall ever prejudice us. Farewell, from the Court at Woodstock this 13. of Sept. An. 1529.  
O my God what a sincere resignation was this to thy will? what a letter was this of a true upright hearted man? Here we may see a father of a family, a great proficient in the School of Patience: here was a man, here was a man indeed, who was able, through an entire conformity to the will of God, so sweetly to bear a loss of such importance. Behold here an Ostrich, that could devour and digest iron; His barns were fited, but not his mind. This patience, preserved and firmly fortified.  
And see how the infinite liberality of God repaired this loss, as he did the calamities of Job, with manifold increase. In the month of September this sorrowful news was brought to Saint Thomas More, and in October next ensuing he was declared high Chancellor of England; and not only that dignity was conferred upon him, but a new addition also was made to his revenues; whereby he might both re-edify his old barns, and build new if he pleased. This is the usual manner of God; He bringeth men down even as low as hell, and reduceth them again.  
To this Lord Chancellor of England, I annex a Prince of Spain, Francis Borgia, the third General of the Society of Jesus. This Borgia took his journey towards Septimanca, where the Society had a noviceship, and being benighted in the way, a cold piercing wind, a huge driving snow, and the darkness of the night intercepted his passage.  
At last through snow and darkness, very late in the night, he came to the place; yet was he not here free from the sharpness of the weather; for when he was now at the College gates, all the Colledgiates being in bed, and fast in their first sleep, he knocked again and again, and many times, and no man made answer, insomuch that they seemed all rather dead then asleep, and which was another inconvenience, the house itself was far distant from the gates; all this wh●le the wind blew bitterly, and pierced this weary traveller: hunger afflicted him, snow covered this good father and made him all white, af●er long attendance, at last th● novices awaked and opened the gates: when he was let in so far was he from reprehending or blaming them, or showing an austere countenance, or giving sharp words, that he seemed rather full of chieerfulness, and to take comfort therein; the brothers of the society on the other side stood all abashed at their sleepiness and negligence, humbly begging pardon of the good father, that they had suffered him in so bitter a cold night to stand so long at the gates; but Borgia, albeit he were almost starved to death, answered with a clear and smiling countenance you have no reason, my dear children, to grieve a● what happened to me; for my meditation whilst I stood so attending was this, That even as a great Prince would be delighted to see a bear, a lion, or some such like beast hunted in the chase or baited at a stake, so my God solaceth himself to see me, no better than 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 rejoice when he extends his favour towards us, although he please to put upon us a sharper trial 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 add the most renowned Princess Lady Magdalena Neoburgica, that the examples the newer they be, may the more effectually move us. This Princess worthy of all praise and happy memory, whom I purpose elsewhere to commend more at large, was sister to Maximilian, that most famous elector, and wife to William Neoburgicus, the most honourable Duke of Wolfangium, she died in the year 1628. upon the five and twenty day of September. This most choice and singular Lady, I say, constantly exercised herself in all virtuous actions, but above all, her principal endeavour was most exactly to join her will with Gods will. All adverse chances, whereof many happened daily, she cheerfully accepted from the hand of God, as special favours; she was invincible in suffering courageously all sinister actions whatsoever for God's sake. In which Art, by continual practice, she had at last so enured her mind, that in the four last years of her life, wherein she happily endeavoured to attain to perfection in this virtue, it was oftentimes found in a little note-boke of hers, that she conformed her will with Gods, more than an hundred times in a day.  
Questionless, 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 Stoics, 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 enjoy the flesh. The Stoic, Mine to enjoy my spirit and soul. The Apostle said; But my chiefest good is to adhere to God. The Epicure errs, the Stoic is deceived, the Christian, who adheres to God and the divine will, can neither err nor be deceived. For then the soul may be said to live well, when it neither liveth according to the fl●sh, nor according to itself, 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 embrace this one only will of God, being most assuredly the best, and the holiest; Why should we not rather conform ourselves 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 patiented indeed, who in all his sufferings, repeats this one saying; I will only the will of God. God knows what is expedient, both publicly 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 rejoice 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 entreat thee (gentle Reader) to read, or if thou hast already, to read over again, what I have set down in my Book, entitled 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 prodro●o, the second Chapter, Sect. 28. and in the third Chapter, Sect. 47. and 49. where I have carefully set forth this conformity of man's will with Gods? Moreover I teach in the fift book of my Heliotropium, the third Chapter, by what means we should in adversity elevate our minds to God, and with firm and assured confidence establish it in him; all which might seem superfluous here to repeat again.  
But to conclude this matter in a word. If you do not either apprehend this doctrine (O Christians!) or, which I fear more truly, may be said, you will not conceive it, you do but vainly trifle out your time in the School of Patience; you will always fall short of him you undertake to imitate you do nothing; your profit will be none at all; always learning, and never arriving to the knowledge of that verity you seek to learn.  
Conform then (to speak in plain terms) resign, I say, your will to Gods will, or else you shall be shut forth of this school, as non-proficients and indocible scholars, without any hope for the time. But if you once possess yourselves perfectly of this document, you shall be for ever happy, even amongst the greatest afflictions. They are the words of the eternal truth: If any one be willing to perform 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 EPILOGUE, Or Recapitulation of all that hath been said.  
WHAT I have said of the conformity of man's 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 mild therefore and patiented, as thou dost 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 reformed, nor so much as corrected. He knows well hereafter how to judge them. But that man is not mild nor patiented, who will contradict the goodness of of our Lord, his patience, his power, or the justice of the judge.  
Who then are called the upright of heart? Marry they who will that which God wills. God spareth sinners, thou wouldst have him destroy them. Thou hast therefore a crooked heart, a depraved will, seeing thou wouldst one thing and God another. It is Gods will to suffer evil men to live, but thou wouldst not have it so. Almighty God is patiented and beareth with sinners; thou wouldst not tolerate them. But, as I said before, thou willest one thing, and God another. Convert thy heart, and direct it unto God, because our Lord doth compassionate those that are infirm. He sees in his mystical body (his Church) some infirm persons, who at the first apply themselves wholly to their own will: but finding the will of God to be otherwise, they convert themselves and their heart to entertain his will, and to follow it.  
Seek not therefore to wrest and draw the will of God to thine, but contrariwise correct thine according to the will of God. The will of God is a square and rule not to be altered. As long as there is a strait and direct rule, thou must have recourse to ●e, thereby to correct thy crookedness.  
But what would men have? It is not enough for them to have their own will crooked, they would also make the will of God crooked, according to their own heart, that God might do their will, whereas they should do Gods will. Thus fare Saint Augustine.  
What shall I say (O you mortals!) do you not yet conceive this doctrine of conforming your will to the will of God? which the ancient fathers, which the holy Scriptures so often inculcate. Do we yet run so confidently of our own heads, or stand so peremprorily upon our own opinions, that we dare repine at that which God wills, or will that which God will not? What we suffer, God will have us suffer; there is nothing more certain than this, and this he willeth for our good, as a singular favour. These favours (sayest thou) I am nothing ambitious of. O thou, whom I can scarcely call man, but rather a beast, ignorant and uncapable of what belongs to heaven! look I beseech thee, how many even of the Noblity every where, ambitiously seek after labours, so that they may thereby gain riches and honours. And they hold it a singular favour to obtain that they seek after. And dost thou who art to pass through short and easy labours, to the great festival of overlasting delights in heaven, stand pushing and resisting with thy refractory horns like a wild Bull or Stag at bay? Give ●are to a wonderful story, most certainly avowed and approved by infallible testimony, which Leontius Neopolio●. Bishop of Cyprus relateth in this manner.  
A certain Citizen, whom Leontius calleth Philochristus, gave a good large sum of gold to John, Patriarch of Alexandria, as an alms to the poor, and affirmed it was all the gold he had, and therefore besought this holy father, that he would be pleased to recommend to God in his prayers a son of his who was absent, and upon condition he might return safe, he should think thi● gold very well bestowed.  
But to testify how serious his petition was, he oftentimes with bended knee submissively made obeisance to the Patriarch, thinking thereby he should sooner obtain his suit. This child of his, whom he so earnestly commended, was his only son not above fifteen years of age, whose return he expected in a ship from Africa. The Patriarch accepted the gold, and withal his suit, wondering at a mind so noble and generous, that could despise and set so light so great a sum of money. Wherefore he wished him all good fortune, and a● Leontius saith, prayed much for him whilst he himself was present, and so dismissed him. Afterward he ceased not to offer up his prayers for him, who had so earnestly begged them; for going forthwith into the Church, and laying the gold under the altar, he celebrated Divine service; & according to his promise prayed to God, with all the fervour he could, that he would vouchsafe to restore unto him his son and ship in saftey; some thirty days after he had thus prayed, this liberal citizen's son died, and the ship fraught with merchandise was cast away; three days after the sorrowful news was brought, that his son was dead, the ship with all the merchandise lost, and some few men escaped with the empty boat that belonged to the ship.  
Consider here the extreme and excessive grief of this poor distressed father: he had parted with his gold, lost his son, and the ship which he expected: behold the reward of his piety and good disposition; grief without measure, and not capable of any comfort. How well might then the Kingly Prophets saying be applied to this most woeful and afflicted parent: If our Lord had not succoured him, his soul had even dwelled in hell. The loss of such a ship, one would have thought, had been sufficient to have daunted his manlike spirit, besides the untimely death of his son; two wounds, alas! so deadly, that the least of them might have brought him to utter desolation.  
When this relation was made to John the Patriarch, the good Prelate's grief was little less than his whom the heavy disaster did most concern; whereupon knowing not well what to do, nor whither to turn him, he most earnestly besought God Almighty to yield this sorrowful father some comfort, he thought not fit to send for him overwhelmed with grief, but sent one that was discreet to say thus unto him as in his name, Good Sir, be not dejected; do not in any wise tax God for want of mercy: take courage, elevate your eyes to heaven, and behold there everlasting joys and delights: our momentary and light tribulation works in us an eternal weight of glory; whatsoever is done on earth is by the most just judgement of God; nor is there any disaster or chastisement so great, that redounds not to our good, if we overcome it by suffering patiently. God our most provident Father not only foresaw, but also determined from all eternity what was most expedient for us; We, like silly infants, not knowing what is good or bad, often desire and seek after those things which are most hurtful for us; Be therefore confident in God, in whose hand are thy ship and son.  
This doubtless was a pious and well grounded consolation: yet scarcely could these words penetrate a heart so deadly wounded; wherefore all humane comfort failing, the help of God was ready to assist. For the next night John the Patriarch seemed to appear to this afflicted citizen in his sleep, and to utter these words: What troubles thee, my brother, and why dost thou pine away thus with grief? didst thou not desire me to petition God for thy sons safe return? Behold he is safe for all eternity; & know this for certain, if he had lived, and returned safe to thee he had been everlastingly damned; as for thy ship know thus much, hadst thou not obtained mercy by so liberal an alms, she with all the passengers in her had been sunk, and thy brother like wise been buried in the sea, who for thy comfort yet survives. Arise then and render thanks to God, for that thy son is saved, and thy brother restored to theo alive.  
Philochristus, waking out of his dream, found himself much more lightsome than before, and almost cleared of all his grief; he ran forthwith to the Patriarch, and threw himself at his fear, declaring the vision that had appeared to him that night, and how much he had been comforted by those words; for which, quoth he, I yield most humble thanks ●o God, who for my own good hath exercised me, and shown himself no less a Father in these his chastisements, than heretofore in his comforts and rewards. Straightways the Patriarch broke forth into these words: Glory be to thee O most benign and most merciful God Who despisest not the prayers of thy servants; and turning to the citizen: ascribe not this, said he, to my prayers, but to the goodness of God, and thy faith.  
Let us then learn, O you men of small faith! to trust in God, and not to be daunted in adversity or affliction; Let us learn to suffer adversity not only Patiently, but likewise Cheerfully, and with thanksgiving, Why fear we? Why hang we bacl? All is in vain; Let us rest assured, and look for it before hand, that we must suffer much; Let us prepare our mind for things of this nature, and let Patience be accompanied with constancy; Let us absolutely conform our will in all things, great or small, to the will of God.  
Pope Pius the first, enduring, with invincible Patience, most grievous and deadly pains of the stone, was heard often to pray thus: Increase, O Lord, my pain, so thou give me more patience; Let us imitate him, and albeit our minds and bodies be on all sides afflicted, let us confidently say: Increase, my Lord Jesus, my pain, but increase it so, that therewith thou be pleased to give increase of Patience.  
Much after the same manner did Saint Francis Xaverius, that famous Preacher to the Indians and Japonians; a man so infinitely desirous of suffering, that even amidst greatest dangers and difficulties, he was wont most earnestly to beg of God, not to be delivered out of those miseries, unless for his glory he might be reserved for greater. And when he was at Rome in the Infirmary, & knew before hand he was to undergo for Christ's sake, manifold labours, want, hunger, thirst, cold, heat, persecutions, perils, treacheries both by sea and land, with an ardent spirit he exclaimed: Yet more, my Lord, yet more. For so great was his confidence in God, that he certainly believed, he who had given him that desire, would also give him strength to suffer all. Hence proceeded those courageous words: Yet more (my good Lord) yet more, let me suffer for thy sake.  
Let us also (O you Christians!) let us, I beseech you, attempt something worthy of heaven; and when we shall be in whatsoever miseries, let us, with this blessed man cry out: Yet more, my Lord Jesus, yet more: Increase our pains: for we are confident thou wilt increase our patience.  
But I end this whole discourse of Patience with that blessed Martyr Melitho; who, albeit he were the youngest of those forty brave Christian Soldiers, gave, notwithstanding, a notable testimony of his manly courage and constancy. His mother, a most resolute Christian woman, of a masculine spirit, seeing her son with his thighs broken, and even gasping for life, animated him most courageously after this manner: Hold out yet, my child, a little longer, lo! Christ stands ready at the door, to secure and reward thee: yet, my son, a little longer. He did so, and all inflamed with his mother's encouragement, gave up the ghost.  
Our good mother Patience, calls upon us after the same manner: Suffer (my son) a little, Christ your helper is at hand, and your reward even almost in sight: your pain and grief will end in a moment: your eternal beatitude is even now nigh at hand, which will continue with you for ever. Behold, an infinite company of blessed souls. All these by a little time well spent, have gained immortality: By patiented suffering, and by dying, they have obtained an endless life.  
Why do we therefore refuse and fear to suffer? By patience the mind is brought to contemn all afflictions and miseries whatsoever. If thou wilt not suffer, thou refusest to be crowned. This life (saith Saint chrysostom) 
Chrysost tom. 5. hom 5. & hom. 62. post initium,  is not to be led without misery; but the more our tribulations are increased, the more shall our rewards be amplified.  
Heaven is bought with labour and pains. It is an old saying, Labour goes before meat. So Suidas reports, 
Suldas, v. 1. mihi pag. 87.  that the Soldiers of Cyrus never came to dinner without sweat; which, as a sauce, made them to relish their meat the better, and kept their bodies in health. And would we have that heavenly feast drop into our mouths, amidst pleasure and idleness?  
And now, to the end we may learn to be better acquainted with that immortal life, let us first inform ourselves well of this mortal life. Why propose we pleasing and delightful things to ourselves? We are in exile, we live in a wilderness. There is no living here without innumerable inconveniences: if thou bearest them ill, they are great burdens: if well, great comforts.  
As there is no immortal man (saith Saint chrysostom) to be found 
Chrys. tom 5. hom. 67. med. mih●, p. 363. &▪ priu●. 361.  in this world, so none without grief and misery. But he adds for our comfort: When we are oppressed with adversity, let us rejoice. No generous Champion looks for baths in the lists, or for a table furnished with wine and dainty meats. This were effeminate, not Champion like. He fights with toil and anguish under the hot scorching Sun, besmeared with sweat and dust.  
This is our time of fight and combat: and therefore a time for griefs, and bloody wounds. A Soldier is to be known in the battle, a skilful Pilot in a tempest, a swift Footman in the race, and a stout Champion in the lists.  
Let us think our whole life no other than a combat, there is no rest nor ease to be looked for; neither let us 
Idem ●●d. ●om. hom. 62  ever hold ourselves, in respect of tribulation, ill dealt with: for she must be our teacher. Not in tribulation, but in sin only is the eyill. It is no sin to suffer, but to do evil.  
Nay, as the same S. chrysostom 
Chrys. tom. 4. in cap. 1 ad Philip. hom. 4 mihi, pag. 1031.  most expressly affirmeth: To suffer for Christ is a free offering, and indeed more worthy admiration, then to raise the dead, or work miracles: for there I am a debtor to Christ, here I have Christ a debtor to me. Moreover, a Christian in this respect should differ from an Infidel, by suffering all things courageously; mounting, as it were, with wings, above the reach of humane disasters. A faithful man is placed upon a Rock, and therefore inexpugnable, what waves soever shall beat against him.  
Saint Paul declaring this as a great gift, and a singular favour, saith: To you it is given, not only to believe in Christ; but also to suffer for him. For, according to Saint Gregory, Christ hath not promised to his elect in this world, the joy of delectation, but the bitterness of tribulation, that by means of this bitter potion, as by Physic, they may recover their eternal health.  
But what needs any further testimony? They are the very words of our Lord, the Oracle of eternal truth: He that takes not up his cross and follows me, is not worthy of me. Here is no sparing of any, no exception, or prerogative; no privilege. He is unworthy of Christ, who casts away his cross, and will not follow Christ. Thy cross, be it never so heavy, must be patiently taken up. The dearest friends of Christ, even his mother, yea Christ himself lived under the same law.  
In times past Judith, that widow full of all sincere candour and integrity, publicly commended patience with a most elegant oration, saying: But they who have not accepted of temptations, with the fear of our Lord, but have discovered their impatience, and the scorn & reproach of their murmur against God, are utterly banished: Let us therefore with humility expect his consolation, because our fathers have been tempted, that trial might be made of them, whether they did truly worship their God. As your father Abraham was tempted; and after he had been by many tribulations tried, was made the friend of God▪ So Isaac, so Jacob, so Moses: And all the faithful people who pleased God, passed through many tribulations.  
Why strive or struggle we any longer? Thus all have passed: All, all, whosoever they were, that pleased God. Not one is ever to be accounted faithful, or approved, who is not marked with this brand of Patience and Affliction.  
This Oracle of Judith, hath, and always shall stand most assuredly true and inviolable. All the faithful that at any time have pleased God, have passed through many▪ tribulations. This is to suffer for Christ, this to reign with Christ. This is the King's high way to heaven, narrow indeed, and rough, but secure. Let us suffer and endure but a little; secure shortly will come, doubt ye not, if you do but stand to it in the battle; and reward, if you overcome.   
FINIS.  
Patientiae scriptae,  
Initium sit exercendae.   

Imprimatur.  
Tho. Wykes. R. P. Episc. Lond. Capell. domest.