IMPRIMATUR,  
C. Alston, R. P. D. Hen. Episc. Lond. à Sacris. Dec. 19 1692.   

A Practical Discourse OF PATIENCE. EXCELLENCY USEFULNESS and REWARDS thereof. By a Divine of the Church of England.  
LONDON: Printed for Samuel Lowndes over against Exeter Exchange in the Strand. 1693.   

THE PREFACE.  
FOR Satisfaction to those, to whom Custom makes a Preface a Debt, the Author is willing to let us know, that this Treatise of Patience was the Argument of several Letters written to a Person of great Honour and Religion to support her under one of the heaviest Strokes that God's hand could lay upon her in this World, except he had wounded her Spirit with so deep a Sense of his Displeasure against her, by reason of her Sins, as not to be assuaged, and made his Arrows stick so fast there, as not to be drawn out.  
And tho' what she then found in some measure useful to the mitigating her Anguish under so sharp a Trial and the staying her Mind from sinking under so terrible a Blow, she judged might be beneficial to others in some circumstances of Sorrow like hers, or any other sort of Trouble the World is full of, either to calm and soften the Violence of their Passions, or to uphold their Minds from extreme Dejection, or raise them up again; and thereupon desired it might be communicated for their benefit as far as publishing it would serve that end; yet the Author at that time modestly declined the complying with that Request, upon this Consideration among others, that though she was a Person in herself of a very accurate Judgement, yet she might pass too favourable, and consequently a partial one on it with regard to him who sent it; and that she probably might commend the Prescriptions contained in it; not because they had any extraordinary Virtue in them to give her any ease, or to help towards working a Cure upon her afflicted Spirit, but from being pleased with the charitable Intentions of him who dictated them to her in that Distress; as some Medicines prove many times effectual to the relief of a Patient, not so much from having a Force adequate to the Distemper, as from the sick Persons good Opinion of the Physician, who directed them. Since that time till almost this present, this Tract hath been laid aside neglected among several other Papers, both of different, and agreeable Subjects to it: When the Author resumed and reviewed it, to try what assistance he could draw from the Considerations therein offered to another, to buoy up his own Mind under a less sort of Calamity befallen him (as that Word is often applied to signify the diminution of ones Condition) and to enable him to bear the Adversity, as in the Phrase of the World any sort of Suffering is styled.  
And finding some Advantage of that kind to himself from perusing his own Meditations, he began thence to entertain an Opinion, (and hopes it may not be too kind and fond a one) That perhaps they might be in the same sort beneficial to others. And indeed the Shipwrecks which befall Mankind on this Sea, which is the Scene of their Commerce and Management of Affairs, are so frequent, as render innumerable Persons so miserable, at least as to stand in need of being relieved by good Counsel; the accidents so many, various and sudden by which they are thrown down from their Station, when they have imagined themselves most strongly rooted, and by the Fall so bruised and crushed, that make it a seasonable Charity to endeavour to bind up their Wounds, to pour in some Oil to mollify their eagerness, and to administer some Wine to revive and refresh their Spirits. And last of all, there are multitudes of others, whose Virtue being too sluggish, weak and drooping to uphold and maintain itself against any violent shock, may make it necessary to have it excited, quickened and animated by such Hortatory Discourses, and confirmed by the Heroic Behaviour of those, whose Examples are here represented.  
If God shall be pleased by the influence of his blessed Spirit to prosper the Advices here laid down, the Reasons, with Motives and Encouragements, by which they are enforced, so as they may work any part of the  good effects on any person who shall have the mind or opportunity to peruse them, he who makes them Public will have the abundant Satisfaction of having attained the end he propounded in doing so, and the pleasure of having those good Wishes he sends them accompanied with into the World answered and completed, and may God have all the Glory.   

THE CONTENTS.  

S. 1. THe Vicissitudes of the World, and the various Calamities of Humane Life, make a Discourse on this Argument useful. Page 1  
S. 2. The Designation of the Method. p. 3  
S. 3. A Definition of Patience, what it is. p. 5  
S. 4. Arguments representing the necessity and benefit of exercising this Virtue. p. 8  
Arg. 1. § 1. Impatience being the Original of all Evil, will let us see this. p. 9  
Arg. 2. § 2. Patience the Principle of all Obedience, and so of all Virtue. p. 13. Of Charity in forgiving. ib. And Charity in dispensing Alms, p. 14. Of Mortification, and of the Confessing of Jesus Christ. p. 15  
Arg. 3. § 3. No Calamity so heavy but may be born with Patience, p. 16. And (2) so born it becomes lighter. p. 26  
Arg 4. § 4. Sustained by Patience it turns to good account, whereas Impatience renders imaginary Evils, real ones, and augments the real. p. 29  
Arg. 5. § 5. The Danger of Prosperity, if not born with moderation, and the difficulty of bearing it so helps mightily towards the bearing of Adversity with Patience. p. 41  
Arg. 6. § 6. Afflictions are sent by God, and therefore to be born with Patience, p. 45. For, (1) He may justly send them by virtue of his Supreme Dominion, p. 55. (2) Tho' he may do this, yet he always sends them in Wisdom. (3) In Goodness to us. p. 69  
Arg. 7 § 7. Patience is necessary to Perseverance, and so consequently to Salvation, because there is no Salvation without Perseverance. p. 74  
S. 5. Examples produced to engage us unto the practice of this Virtue by the force of imitation. § 1. (1) The Example of God's Patience alleged to stir us up to the exercise of it, when so doing we imitate him. p. 84 § 2. (2) The Example of Christ. p. 90 § 3. (3) The Example of Job. p. 107 (4) Examples of others might be superadded, even of Heathens as well as Christians. p. 116  
S. 6. The Practice of it urged from the Consideration of the Example of God's Saints. p. 121  
S. 7. Directions for establishing our Mind in Patience, by considering, (Dir. 1. § 1.) The inevitableness of Afflictions and Calamities. p. 128 § 2. That we have reduced ourselves to the suffering them as a punishment for our Sins. p. 139  
N. 1. And first it is set forth, that they are Punishments which our Sins have merited. p. 140  
N. 2. That albeit they are merited, yet they are less than we have merited. p. 149  
N. 3. As God may, so he will punish us farther, if we are impatient under his Correction, even for this Sin of Impatience. p. 152  
§ 3. By considering their Necessity in regard of our Christian Calling.  
N. 1. Their Necessity (1) from God's Ordination. p. 155  
N. 2. From a voluntary Obligation we have brought ourselves under to suffer. p. 159  
N. 3. From the Connexion there is between enduring them, and receiving the Reward we hope and contend for. p. 161  
Dir. 2. § 4. By considering that they are sent not altogether in Justice to punish us, but (1) in Clemency to reform, and so to prevent the inflicting of more terrible Punishments. p. 165 (2.) As Paternal Corrections, and so as marks of Paternal Affection. p. 171  
Dir. 3. § 5. By considering that God in a proper and convenient Season will ease or deliver us out of all our Afflictions. p. 181  
Dir. 4. § 6 We should weigh with ourselves the important advantages of Patience, both in regard to the present and future Life. p. 188  
N. 1. And first, we should consider the Advantages in order to a future Life, of bearing with Patience the ills which are done us by Men, because God will avenge us. p. 189  
N. 2. 2. Because he will amply reward us with the Joys of Heaven, which in an infinite proportion transcend the Sufferings of this Life. This Consideration made the Confessors and Martyrs of old meet and bear their Sufferings with so much Alacrity as they did. p. 196  
N. 3. Memb. 1. The same Consideration of the Reward will make us bear patiently the Evils which are the common incidents of Humanity. p. 215  
As first, Diseases which are of God's infliction. p. 216  
M. 2. 2. Death. The worst kinds of it, and in any place or time. p. 222  
M. 3. 3. The Death of our Friends, which usually causeth a Sorrow of all others the most afflicting. p. 231  
S. 7. § 7. Dir. 5. To read frequently the Holy Scriptures, and to meditate on the Precepts and Examples of Patience set forth there. p. 247  
S. 7. § 8. Dir. 6. To pray to God to set home all, both Precepts and Examples of Patience on our Hearts, and infuse the Grace of Patience, and the Joys and Comforts of his Holy Spirit into them. p. 251  
A Collect for Patience. p. 260    

ERRATA.  
PAge 29. Marg. for illustrated read sustained. Ib. for whereby read whereas. p. 129. del. Marg. 1. in respect of our Humanity.   

A Practical Discourse OF PATIENCE.  
SINCE there is nothing permanent 
The Discourse on the Argument useful amidst the Vicissitudes of the worldly Calamities of Humane Life.  and durable in this World, no, not itself; but the Earth, while it is laid upon Foundations so sure that it cannot be moved, shall yet melt away like Wax at the Second and Glorious Appearance of our Lord, when he shall return to judge the World: The Heavens likewise, and those Faithful Witnesses the Sun and Moon, shall not keep their Courses for ever, [nor have some Planets, if Varro's Observation be true, kept the same Figure, Greatness and Motion they had] but shall at that day pass away like thin Mists before the Meridian Heat.  
Since many of the less parts of the Earth moulder and decay beforehand, goodly Territories have been swallowed up by Inundations or Earthquakes, and the fairest Cities have by the hand of Time been laid as low in the ground as the Quarries whence their Stones were first dug: Stately and magnificent Piles of Building have been buried so deep under their own Ruins, as the most Curious with all their Inquisition, have not been able to discover the place of their Interment.  
Since the mightiest and strongest built Empires have had their Declension, Wane and Period as well as their Birth, Rise and Growth; and those which now are, shall have the same Fate.  
Since every day shows the brittleness and variableness of our Constitution, and scarce a larger portion of Time passeth over our Heads, which makes not a considerable Change in our Condition; and not the smallest alteration of this kind, either befalling befalling ourselves, or things, or persons, for which we have an Affection, if we are Sufferers thereby, but makes an Impression of Sorrow and Trouble on us; and these are apt to over-swell their Banks, and grow immoderate, unless repressed or restrained; and they are best rebated and assuaged by a patiented bearing all the Evils which befall us, and an Equanimity, which is the Consequent or Indication of this, in every state and circumstance of our Lives. I cannot think but it may be useful to Mankind in general, and in part seasonable to several afflicted Members of that great Community, to recommend to them the exercise of this Virtue of Patience for that purpose.  
§ 2. This will be best done, if in a 
The Designation of the Method.  Discourse on this Argument I begin with declaring the Nature of the Virtue, and instructing them what Patience is. (2.) Then proceed to the producing such Arguments which may convince them, that the practice of it, even upon such occasions, which are so sharp, as they may seem at most to justify, or at least to excuse inordinate Passion, is most reasonable. (3.) Next to the propounding such Examples as may induce them by the Imitation of them to the Exercise of it, (4.) And conclude in prescribing some Directions for the easier attaining to, or the better discharge of it.  
But before I set my hands to work upon the Materials I have marked out, or by the Model I have drawn, it's but just to premise an humble Confession to my own Reproach, of my unfitness to Treat of this Subject, imitating herein that Father, who arrested himself at the 
Tertul. c. 1. de Pat. p. 159. ad Rig. confiteor ad Dominum Deum, satis temerè me, etc.  very entrance of his Discourse upon this Theme to do so.  
As he therefore, so I likewise acknowledge, that I may appear too impudent in the Eyes of the Allseeing God, and too presumptuous in the Opinion of my Fellow-Creatures, who know me to adventure upon recommending the Virtue of Patience to others, who find it too hard a Task for my own Weakness to practice; whereas it is highly convenient, if not in some measure necessary, that they who undertake the Recommendation of a Virtue to others, should first be Masters of it themselves.  
For it's a shame that any one's Words and Actions; a greater, that the Doctrine of an Instructor, and his Conversation, should be at variance with each other. And yet I am ready to 
Idem ibid. Itaque velut solatium erit disputare super eo quo frui non datur, etc.  think, by way of Apology or Extenuation of my Confidence to add what he did; Yet as Men in Fevers are apt to talk with pleasure of that temperature of Health they want; so I, restless as I am under a burning Calenture of Passion, may be allowed to speak with some agreeable Gusto of the Virtue I am destitute of, but yet desire and thirst after it as much as they do for cooling Juleps.  
§ 3. This being premised, I enter 
The Definition of Patience.  upon declaring what this Patience is, which should Sovereignly preside o'er, and manage the Motions of the Inferior Soul, especially those of the Irascible Faculty.  
Lactantius hath defined it to be the 
Lactant. Instit. l. 5. c. 22.  bearing all the Injuries and Despites which may be done us, and all the sinister Accidents which may befall us with an Evenness of Mind. 
| Lips. de Const. l. 1. c. 4.  Another, following the Decrees of the Stoics, calls it a ready or willing suffering of Evils without any manner of Complaint.  
From whence we may collect, that we then possess our Souls in Patience, which is what we are commanded by our Saviour to do 
* Luk. 21. 19 , or that Patience hath then its perfect work, which is what the Apostle exhorts us to let it have 
† Ja. 1. 3. ; when the several Vicissitudes and Changes without, cause no Alterations within, when we continue the same through all the various Scenes we pass, or amidst all the Revolutions which turn over our Heads.  
When we keep the same footing, though all about us be moved and out of course; stand firm though the Earth tremble, Reel to and fro like a Drunkard, 
Isa. 24. 20.  or be removed like a Cottage, in the Prophet's Elegancy; or though the Sea make a noise and rage horribly, and 
Psal. 46.  the hills be carried into the midst of it, in the Psalmists; are like Gold unchanged either in the Furnace of Affliction, or in the Sunshine of Prosperity; are the same in foul and tempestuous Wether, as in serene and calm; in the violent Commotions of State, as in its most sedate Tranquillity: When we can with the same Temper receive a Disappointment and Success, a Defeat and Victory, the Death of Children as their Birth, the safe arrival of a Ship in Harbour that is freighted with our Wealth, or the Account of its being foundered at Sea or taken; the Devastation of our Houses and Goods, or their Preservation; the Consumption of our Herds and Flocks by a Murrain, or any other Casualty, or their prosperous increase; Banishment and Imprisonment of our Persons, as the enjoyment of our Country and Liberty; the Sentence of Death or the Grant of Life.  
This in many Particulars, was that equal Behaviour for which Job was renowned, and in which he is propounded to us for an Example. And such a Carriage is the fullest Evidence imaginable of our possessing our Souls in the most perfect measure of Patience; to which, whether we can attain or not, we ought to aspire and contend for it. And something like this was that frame of Mind which the Heathen Writers would have us believe the froward Xantippe could not choose but admire and extol in her Husband Socrates, while she beheld in him the same unalter'd Visage at his returning home as at his going abroad; which might very well be, if as the Orator 
Cice. Tuscul. 3.  represents it, There was no change in his Mind to make any in the Air of his Countenance: But that which kept his Mind even and unvariable, was his Patience which had the guard of it.  
These Descriptions may possibly be of too large a Circuit to be adapted and appropriated to this single Virtue of Patience only, since they seem likewise to involve and comprehend the Notions of Moderation, Constancy and Firmness of Mind. If therefore we would accurately distinguish and separate this Virtue of Patience from these which have such a Neighbourhood and near relation with it, and limit and bond it within its just terms, we may define it, forasmuch as it's proper Object is Adversity, to be a suffering Affliction without Perturbation; or a bearing the Evils which may be intentionally done us, or without the designed Malice of our Enemies may in the course of our Lives befall us, with an evenness of Mind. 
Arguments to show the necessity of Patience under Afflictions, or represent the Advantages of it.   
§ 4. The Arguments which may serve to evince that we ought to have our Souls thus armed and fortified against the strokes of Adversity; or that upon such an occasion we ought to support ourselves with the Exercise of this Virtue, are many; whereof the first that I shall produce shall be framed by way of Remonstrance of the Inconveniences and Mischiefs proceeding from the contrary Vice of Impatience, such as will sufficiently recommend this to our Practice: As an ill Face represented together with a good one, sets off the Beauties and Graces of this to Advantage.  
This was the Original Sin of Lucifer, 
Arg. 1. Impatience being the Original of all our ills, let's us understand the Benefits of Patience.  that bright Son of the Morning, and of those Troops of Angels that associated with him. It was his Impatience to endure a Superior, though that Superior was his God; and theirs, to abide in those Stations his Wisdom placed them in, though they were eminent ones, which caused him and them to rebel; as that wicked and unsuccessful Attempt occasioned his and their being deposed and thrown down from the highest Region of Light into the lowest Abyss of Darkness.  
And as this Impiety has first brought on his own, so it instigated him to compass Mankind's Misery. His peevish regretting his own calamitous Fall, and an envious disgust he took at Man's Felicity while innocent, and at his ample Power, who had the whole lower World subject to him, and all things in it put under his Feet, set him forthwith upon contriving, and hurried him impetuously on to work the ruin of so noble a Creature. For could he have endured without Grief and repining to have beheld him in that Orb of Greatness and Happiness, he had never endeavoured the degrading him from the one, or despoiling him of the other. His Malice took its Rise from his Impatience to see that Excellency in another of which he himself was deprived, and his Impatience increased and enraged his Malice.  
And it was this Distemper which disposed our first Progenitors to receive that fatal Wound which Satan had by that Temptation prepared to give their Felicity, and ours in them. For had our common Mother but with Patience resisted his Onset, and opposed the Importunity of his Enticements; had she but persevered in her Obedience to her Maker's Command, she had remained safe and secure; or had she been afterwards qualified with this Virtue, she had not derived the Contagion of Sin and Misery upon our great Father.  
But restless until she had shown him the goodly forbidden Fruit, and disburdened herself of all the fair Story the glozing Serpent told her of its Virtue, and unladed it in his Ears, she drew him in also into the same Condemnation.  
Cain's Murder of his Brother proceeded from his Impatience, which could not bear God's Acceptance of Abel's Sacrifice before his own.  
Esau's Loss of his Birthright, and in that of the Privilege of being Priest to the most High God, came from the Impatience of an incensed Appetite, not otherwise to be pacified than with a Mess of his Younger Brothers Pottage, though this Satisfaction was not to be procured on easier and cheaper Terms than the parting with the Blessing.  
The general and ordinary Sin which provoked God to destroy the Israelites in the Wilderness, with divers Plagues, and sundry kinds of Death, was their murmuring against him, and his Conduct of them by the hands of Moses and Aaron, at every Stage and almost every step of their Journey. And what was this, but the Expression of their Impatience.  
Their Infidelity and Distrust in particular, while distressed for want of Water at Rephidim, they did not only 
Exod. 17. 1, 2, 3.  mutiny against these Leaders for having brought them out of the Land of Egypt to kill them, their Children and Cattle with Drought, but withal questioned his Providence,— Is the 
47.  Lord among us or not? was the effect of their Impatience.  
Their making a Calf at Horeb must 
Exod. 32.  be attributed to the same Cause, which would not suffer them to attend Moses his coming down from the Mount with directions from God concerning his Worship, and the manner of it.  
A Defection from God now, which is generally committed when Men are pressed on every side, and are brought to a kind of despairing of Relief, what is it but a want of Patience, and of holding the Confidence of our Hope fast unto the end? And hath not the using of unlawful means to bring us out of Dangers and Troubles when they beset us the same Original, the not patiently waiting upon the Lord to make good his Promises, and give us deliverance out of them all in his due season?  
And as Impatience was and is the 
S. 4. § 3. Arg. 2. Patience the Principle of all Virtue.  Fountain and Source of Evil, or rather Evil itself, is but the Impatience of Good: so is Patience on the other side of all Virtue, and every good Action is but the instance of our Patience and Obedience. He who is ready to suffer 
Of Obedience.  patiently, or does submit to God's Disposal of him and all his Concerns, the Inflictions and Chastisements laid on him by the Divine Hand, will never dispute his Commands, but stands prepared to comport with every signification of his Will; while on the other side, he that repines at his Condition, frets and chafes himself at what befalls him contrary to his Mind, will always think the Yoke of Christ too heavy and cumbersome for him to wear, his Cross too troublesome for him to take up and carry, his Discipline too rigid to be observed.  
An Instance or two will make the Dependence of other Virtues upon this of Patience, or the requisiteness of this towards the Exercise of them plain.  
That Charity which consists in forgiving 
Of Charity in forgiving.  Offences cannot be without it; for it's very unlikely we should forgive Offences, yea, though repeated Seventy and Seven times over, to the Person who thus incessantly injures us; nay, I may say it is impossible, unless we first inure ourselves to bear them patiently; for if we are provoked by them to Anger, that unless immediately allayed, is apt to swell into Rancour, and that if not cured or suppressed, to break out into Revenge.  
Nor can that other sort of Charity, 
Of Charity in dispensing Alms.  which supplies the wants of the needy, be any more without it: For he who cannot bear the least blasting of his Estate when God blows upon it, the smallest Diminution when it is the Divine Pleasure to impair it, will hardly have the generous Courage to put his hand to the heap of Wealth he hath amassed together, and take such Sums thence which will serve towards the liberal and plentiful relief of the Indigent. He who hath not the Heart to bear lancing by a Chirurgeon when it is for his Health, will never venture to run a Sword through his own Bowels, and so boldly dare to die.  
We cannot chastise our Bodies with 
Of Mortification.  Watch and Fast, (and yet there are Offices that by our Christian Religion ought many times to be practised in order to the keeping under our Bodies, and subduing the Flesh to the Spirit) nor be instant in Prayer, casting ourselves thereat upon our Knees, or our Faces to the Ground, (which yet the Son of God out of a profound Reverence of his Father's awful Greatness did in his Supplications in the Garden, recommending by that Example of his to us the haughty Sons of Adam, the humblest Gesture in the performance of that Duty) unless we have the Patience to endure Hunger, want of Sleep, hard lying, or the like; for by the use of these we must be prepared to go through all the Rigours and Austerities of a severe Discipline, in which every Combatant who would get the Mastery of his Lusts, and strive lawfully, so as to gain the Crown of Life, aught more or less to exercise himself.  
I'll add farther, It's unlikely we should 
Of Confession.  confess Jesus Christ before Men (which yet we are bound to do) when upon that account we shall in all likelihood run the danger of Imprisonment, Torture, Banishment) or that we should lay down our Lives for his Names sake, (which yet in Preparation and Resolution of Mind we ought daily to do) if we cannot endure the Melancholy of a Recess, a Confinement, the being restrained or barred from Company, the Aches of a slight Wound, the Pains of a Disease that is neither acute nor mortal.  
(3.) No Evils are so great, or can 
S. 4. § 3. Arg. 3. n. 1. No Calamity so heavy, but may be born with Patience.  our Condition be rendered so calamitous by them, but that the one and other may be born with Patience; and so the feesibleness of the Duty is a Persuasive to the performance of it.  
As no Happiness is absolutely perfect here below; for either those goods in which we place them do not spring up at the same time and flourish together, or they are not all enjoyed by one Person: 
V Boeth. de Consolat. l. 2. Pro. 4.  This Man who flows in Riches, being of a mean Blood; that Nobly descended, but having his Birth obscured by Poverty: A Third dieth rich, and of a noble Extraction too, but wanting an Heir to convey his Estate and Honours to: A Fourth having Children to leave them to, but whose Crimes blot their Escutcheons, and are the Disgraces of their Father's House, as well as their Grief] so there is no Extreme of complete Misery: Poverty may have that Health annexed to it, which rich Men want; or that leisure which Men in Place, and therefore in Business, have not; and the Man whose Rise is ignoble, may be illustrious by his Virtue and Abilities; (as Cicero, who was an Arpinate, was the greatest Master of the Roman Eloquence, and one of her ablest Statesmen) may by his praiseworthy Deeds be his own Herald, and may reflect a Light upon his obscure Ancestors. He who is destitute of all worldly Goods and Friends may have God for his Portion, and Guide and Guardian; and on whom the Angry World frowns, he may lift up the Light of his Countenance. As Nature hath made nothing of so rank and poisonous a quality, which is not useful to some good purpose, (some of the most Soverein Medicines being extracted out of Poisons reckoned the most mortal) even so by Wisdom such is its Alchemy, and such is the Subjection of all Humane Affairs and Accidents to its Skill, Good may be drawn out of Evil, Advantage and Profit from Disasters, and Comfort from Calamities.  
No Man's Misery, I may safely affirm, was ever so violent and lasting, as not to afford him some Intervals of Rest: Nor did ever any suffer under so acute and continued a Pain, as not to have some respite and Breathing-time. The Waters of Marah, the bitter Waters of Sorrow never flowed in so fast or so high upon any Souls, but that some time or other the Tide turned, and they ebbed as fast back again, and sank full as low.  
No one's Life was e'er overcast with such a Blackness and Sadness, but that Light and Gladnefs broke through the Clouds, and for a Season at least dispelled all his thick Melancholy. As Solinus reports, there is scarce a day so gloomy in the Isle of Rhodes, [and Seneca says the same of the City of Syracuse] in which the Sun is not at some time or other clearly visible in that Horizon.  
There is in every Man's Age a time for Laughter as well as for Sorrow, a time for clapping the Hands as well as for wring them together; a time for taking up the Harp, the Lute, the Viol, and singing to them with the Voice of Melody, as well as for laying aside these Instruments of Music, and uttering the Voice of Lamentation and Mourning, or the doleful Accents of Sighs and Groans. The most adverse part of our Lives is commonly sweetened with some Temperament of Prosperity: And God in his Infinite goodness hath thought fit to make such an alternation of Misery and Happiness, and Happiness and Misery in Humane state, hath so set Day against Night, and Night against Day; Summer against Winter, and Winter against Summer; the Calm against a Tempest, and the Tempest against a Calm; Serene against Cloudy, and Cloudy against Serene Wether; that we should neither be melted into Softness by having too much Sunshine, nor be broken in pieces by being tossed in a long or violent a Storm; that neither ways we should be unmanned; that the feeling the stroke of Adversity, and lying under it, might the better commend the sweetness of Prosperity to our enjoyment; and the interweaving or intermixing the Pleasures of this, might make the hardship of that more tolerable; or to show his own loving kindness and mercy in cherishing us with the one, as well as his Severity in disciplining us with the other.  
This was the Literal Sense of that Figurative Representation mentioned by Plutarch and Max. Tyrius, with some small Variation of one from the other, that there were in Jupiter's Palace two Casques which he pierced and drew of as he saw occasion, the one of good, the other of bad Fate; or the one of acceptable, the other of displeasing Presents.  
This is what the observing Preacher hath declared, That 

Eccles. 7. 14.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Lat. Ut non inveniat homo contra eum justas querimonias.  
Vetablus ita explicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à nostro interprete redditum.   God hath set the Day of Prosperity against the Day of Adversity, the one against the other, that Man should find nothing after him. i e. No just Cause to complain of the inequality of his Proceeding, nothing to blame or tax in his Conduct.  
And the Son of Sirach in these terms; that the Works of the Lord are two and two, and he hath one against another; Good against Evil, and 
Eccles. 19 33. 14, 15.  Life against Death.  
This is likewise the Sense of that mystical Saying of Zophar, That the 
Job 11. 6. La providenza Divina hadue face, di rigore e di clemenza; temperato é vorrato secundo lanecessita de figluoli di Dio in questa vita Diod. in loc.  Secrets of God's Wisdom are double, i. e. His Providence hath a double Aspect, a favourable and an angry one on Humane Affairs, which he changeth according to the different Exigency which is in them.  
It is the Note of Theophrastus, which may be very applicable to this matter, that the Frame and Constitution of the Universe is nothing else but a Combination of Centuries, of Good and Evil in Equal Proportions; or rather, with some odds, and the Predominancy of Evil.  
And it is the Observation of the Judicious Philip Comines, that God hath 
Coming. l. 5. c. 10.  created nothing in this World, neither Man nor Beast, without an Enemy to hold him in fears.  
Heraclitus his Principle contained 
V Petrarcha. praef. ad 2 l. de remedutriusque fort latè exequente in hoc Heracliti principium.  as much as this, if not more, That all things were made and are kept up by Contention. The Winds and Element conflict with one another, and so do the Seasons; and the issue of this War is Alternative.  
The just Reflection which Job made 
Job 2. 10.  in his Misery on this Alternation, that he who then so sorely handled him, was the same God who e'er while had so obligingly caressed him, disposed him to sustain the heavy load of it with Patience; and supplied him with a ready and very reasonable Answer to return his Wife, when she urged his Cursing God for Afflicting him. Thou speakest as one of the foolish Women speaketh, Shall we receive good at the hands of God, and shall we not receive evil? As much as if he had said, (St. Basil being allowed to be your Paraphrast) 
S. Basil. Orat. 13.  Call to remembrance the good things thou once enjoyedst, and weigh them against the Evil thou now sufferest; consider thy former Affluence, and let that be Balance to thy present Wants; set thy former Joys against thy present Sadness; compare the disturbed and mudded Puddle thou drinkest of now with the clear running Streams, whose Waters refreshed thee heretofore; and thence learn this Lesson, That the course of this Life is like that of a River, some part whereof is glided by already, some is now flowing by; some is still to run into the great Abyss of Eternity, as that empties and looseth itself in the Ocean; that thou art not to expect it should keep the same even tenor in all its parts, be all of a piece, all alike, clear and shining; no more than thou canst look that a River should every where and at all times preserve the same gentle Flow, or the same Silver or Crystalline Colour: No; it is only the Divine Life, which hath no Succession of parts, no Intervals to divide it, that continues at one and the same stay of perpetual and immutable Happiness.  
But if it were possible that in some one Persons Life there should be no such Interval of Joy to divide, no such Parenthesis to break off his Grief, and that he could not support himself with any reasonable Confidence, That as God 
Hos. 6. 1.  had torn him, he would heal him; as he had smitten him, so he would bind him up; yet he might comfort himself with this Consideration, that it could not be of very long durance, and that would in some degree lighten the Burden when it sat closest to him.  
It cannot be longer lived than himself, whose Age extended ro the farthest, is but a Span long, and Death the end of that Span, which with that must put an end to his Misery also. The Psalmist comforts himself with this; and that God would set him at rest at the end of this Span, if not before it; And now Lord what wait I 
Psal. 39 5.  for? my hope is in thee. For that is the Port where all ride safe, even they who have been tossed most in a tempestuous Sea.  
The Grave is the place where the weary are at rest, the Prisoners hear not the voice of the Oppressor, the Servant is free from his Master; where all composed to stillness, sleep quietly on Beds of Dust, secure from Violence, and undisturbed with waking Pains and Cares. There he that died in the bitterness 
Job 3. 18, 19, 20.  of his Soul, and never eat with pleasure, shall alike lie down in the dust with him who died in his full strength, 
Job 21. 22, 23, 24.  being at ease and quiet.  
But if Death be not the end of Humane Life, as by our Christian Faith we are persuaded it is not; if it be not the wearied Pilgrims utmost Stage, yet it's the way which without any further toil leads him to Happiness; the very Gate which opens upon it; his Friendly Guide, which conducts him to Mansions of Immortal Glory; his kind Benefactor, which gives him actual possession of them; instates and settles him in them: So that if weeping endure for a night, (the short night of our sojourning here; a Night overcast with Darkness rather than a Day; the Shadow of Death rather than the Light of Life) yet Joy cometh in the Morning; the Morning of our Souls Birthday, in which, discharged from the Sepulchre of their Bodies, they begin first truly to live; or in the Morning of the Resurrection, in which our Bodies shall spring up again, like the tender Herb impregnated by the Morning Dew, and quickened with a vital warmth from its Mother Earth, and flourish in a never-fading Verdure. Add besides, that as no Temptation can befall us, but what is common to Men, and that it's less than Childishness to lament with a Woe and Alas, when we suffer the common Incidents of Mortality, and that Death which cannot be at a long Distance from any, will put a Period to them; so God who is faithful, will not suffer 
1 Cor. 10. 13.  us to be tempted above what we are able, but will with the temptation provide a way to escape it, or one to bear it.  
But let the weight of Misery be 
So born, it becomes lighter.  what it will, it's Burden as great as is imaginable, yet they are made lighter and our Condition under them easier, by supporting them with Patience, which is a farther encouragement to the doing this: I might say, comparing it with the new load Impatience adds, and the uneasiness that creates, it altars the nature of suffering, changes Pain, and Torment into Pleasure, Affliction, into Recreation, Judgement into Kindness and Mercy.  
For it's not the Stroke, while we are smitten by God, or lie under his correcting hand, so much as our froward Carriage, that causeth the smart. This makes the Stripes look angry and inflamed; this envenoms, festers and rancours them; as the wounded Deer, the more he stirs, the more the Arrow which pierced his sides galls him.  
The Burden, the Yoke, the Cross, the utmost harshness and sharpness with which God disciplines us here born with an even quiet mind, become light, soft and gentle.  
Very use and custom in suffering have 
Cic. 3. Tuscul.  power enough not only to qualify, but to alter the nature of it, and render it well nigh grateful; whence we may rationally conclude, that a patiented Submission to the wise and gracious Will of the Imposer may be able to work the same; yea, a stronger Effect, and introduce a nobler degree of change.  
For thus it hath been observed, that Slaves who have sighed deeply when they were first condemned to the Galleys, have sometime after sung, while being chained they tugged at their Bank of Oars; that Men who were afraid at first to put out to Sea in a Calm, have by frequenting it learned to laugh in Storms; that such unfortunate Wretches, who sentenced to work in the Mines, have been fain to be driven and goaded on as it were to their laborious Task (so reluctant was their Nature to the Service at first) have within some compass of time after wrought in them with as much cheerfulness, as if they had been the absolute Lords and Masters of all the rich Oar they digged up; that such miserable Slaves, who doomed to the Fencing School, have hung back as if they had been going to the Slaughter-house to have been butchered immediately; after a little inuring themselves to the bloody Combats there exhibited, have not so much as cried, Oh! when fight a Prize they themselves have been mortally wounded; or so much as changed Colour, or shrunk in their Neck, when felled to the Ground, their Antagonist's Weapon was at their Throat.  
The Noble Spartan Youths, when according to their Country's severe Discipline instituted to harden them, they were scourged at the Altar till the Blood streamed out, yea, sometimes till they died under their Stripes, were so far from roaring out, that they fetched not a Groan.  
And now shall not Persons of mature Age and Judgement behave themselves as decently in the point of enduring Pain, as raw Boys or green Youths? Or shall not Reason sway us as powerfully in this as Usage did them? Or shall not Religion and Grace work as effectually in us as ever Reason or Custom did or can?  
Besides Time itself abates the strongest Calamity, tames the most stubborn and obstinate Grief: And is it fit we should be beholden to Time to do that for us, which we might do ourselves, i. e. to put an end to our Sorrow? Shall we stay for that to do this without our Wills, which we ought to do of our own accord? Why should we not rather by wise Considerations snatch the Glory of this from Time, and out of Prudence surcease from that which length of days will oblige us to?  
Certainly if such be the prevailing Force of Custom or Time as to alleviate Afflictions, a quiet bearing them upon a just Estimate of their Nature, that they are never intrinsically Evil, and often operative of Good, may be reasonably concluded to be more powerful to effect this, or even to change their Quality, especially when besides it's own Virtue completely adequate to this Service, it shall have the the Assistance of Time to produce it.  
(4.) The Advantages accrueing from 
S. 4. § 4. Arg. 4. Illustrated by Patience turn to good Account, whereby Impatience renders imaginary ones real, and augments real ones.  possessing our Souls in Patience may be another Argument to induce us to do so. For the Evils we suffer are either not real, or more in Imagination than Truth, But whether true, or whether they lie in Opinion merely, they may always by bearing them patiently, which is the making the right use of them, turn to good Account. This Virtue is the best Defensative against the Lashes of a malignant Tongue, or the rude Blows of the hand of Violence when it is lifted up to strike, or the foot of Pride to spurn at us, that they do us no mischief. This covers us against all the Engines and Instruments of Malice, or renders us invulnerable from them; and that not by working a Stoical Apathy in us, by bereaving us of our Senses, eradicating our Affections, despoiling us of Humanity, stupifying us into Stocks, hardening us into Stones or Adamants, leaving us in the mean time only the Figure of Men; but by introducing an imperturbation of Mind when we have the greatest Provocations to disquiet us, and are the most sensible of them.  
Fortified with this, all the poisoned Arrows of Slander and Reproach which are directed, all the Weapons of Destruction which are leveled against us, will be no more able to hurt us, than Darts thrown against a Brazen Wall; nay, like them they will recoil back upon the injurious Contrivers of them, and wound them; the Shafts of Adversity will be so far from piercing this Coat of Mail, that it will repel them back with greater Force than they came; by it we are not only made impregnable against Disasters, but more than Conquerors over them.  
Whereas Impatience under Wrongs 
Tertul. ibid. Jo. Bona manud. ad Coelum. c. 7. § 5.  and Indignities makes us quit the Field to the Assailants who offer them; put the Victory into those Enemy's hands, and give them the opportunity to triumph and insult over us. For without peradventure they intended by them to discompose and molest, to vex and fret us, and we unwisely by Impatience concur with and gratify them in their design, fairly suffer, or rather assist them to get their Ends by disturbing ourselves.  
While the not taking notice of their Injuries would be a sufficient revenging ourselves upon them; for they propounded to themselves in doing them the grieving of us; which if they see they cannot affect, they will torment themselves with Anguish for the miscarriage of their Design.  
The poisonous Tongue of the Slanderer, instead of blackening and cankring, may brighten and polish our Reputation, if we will not heed his Calumnies.  
Aristippus understood this well, when he made no other Reply to one who had railed bitterly upon him, and thought to provoke him, but this, It's in your power to speak ill of me, but in mine to bear it quietly. And Socrates, who meeting Aristophanes that had exposed and ridiculed him as much as he could upon the Stage, instead of being incensed at him for this ill use, asked him only, If he had occasion to use him again to any such like purpose of Buffonery?  
Other Ills likewise, as we term them, may turn to our Advantage, and upon that consideration ought to be supported with Patience.  
Diseases which impair our Health for the present, may secure and confirm it for the future. The loss of Riches, which if they consist in Gold and Silver, we ought to consider as the same kind of Earth we tread under our feet, hatched merely to a higher degree of fineness by a greater heat of the Sun, and purified over and over in the Furnace; if in Stones we call precious, we ought to look upon as of the same Nature with those which pave our Streets, only more brightened by a favourable Sun, and afterwards polished by Art) 
Philostr. Vi. Apollon.  may be the occasion of gaining us the true Treasure of Wisdom. Crates on this account threw away his Wealth as an encumbrance, with which his Mind could not be so free, as otherwise it would, for Study and Contemplation. And Aristippus is said to have done 
Horat. l. 2. Ser. 3.  something like it, merely for Dispatch. And one of the Sages of Antiquity termed that Tempest and Shipwreck a happy one, by which he was cast upon so sound a shore as the Study of Philosophy. Troubles and Crosses afford us the occasion for the Exercise of our Virtues; yea, inaugurate and consecrate them such. Without Dangers there would be no proof of a Soldiers Courage, or a General's Conduct and Presence of Mind; unless the Sea was rocky and shelvy, and sometimes boisterous withal, the Skill of the Pilot was not to be seen; except the Course was long, the Racers Swiftness was not to be discerned; nor can Greatness nor Bravery of Spirit be showed, where there are no Calamities to contest with and surmount; without Difficulties to Master, Faith would be no such commendable Grace; and unless there were appearances enough to stagger us, Hope would lose its Reputation; were there no Injuries to provoke our Anger, there would be no place for Meekness; or none big enough to incense us to revenge, there would be no room for Charity to bestow her Pardon: In short, were there no Temptations to combat, there would be no Warfare for a Christian to engage in here, he could not be called a Soldier without an Abuse, nor would there be any triumphing for him hereafter; there would be no Martyrs, nor Crowns for them, without Persecution, and the enduring it. The Trial of our Faith by Fire, is that it may be found unto Peace, and Honour, and Glory, at the appearance of our Lord Jesus Christ, 1 Pet. 1. 7.  
Besides, as our Virtues become conspicuous by being exercised, so are they rendered purer for it, as Gold is for being tried in the Furnace. (For there are some Spots which slain them, as are not to be got out but by the Fire of Affliction) and grow stronger and more confirmed, as Trees settle and take the deeper Root for being shaken by the Wind; and the more fragrant, as Gums and Spices do, for being beat and pounded.  
To this purpose is the Remark of one of Plato's School on Jupiter's Exercising 
Max. Tyr. Diss. 2.  Ulysses with all manner of dangers from Greeks and Barbarians, a Palamede and an Ajax, the unhospitable Thracians and massy Cyclops, the Enchantments of Circe and the Fury of Tempests, with wand'ring and Poverty, that his Design in all this was to make and approve him good.  
The like is observed by him of Engaging Hercules in so many Labours and Hazards against wild Beasts, Monsters of Men, Tyrants, and the like, it was to make him a perfect Hero; and that without such Adventures, some such Difficulties to cope with, Virtue would be cramped and disabled. Aelian 
Ael. l. 11. c. 9 & 43. Var. Hist.  makes the Remarks, That the most renowned Worthies which the Grecian History hath furnished the World with, were extremely poor: And I dare say, the most illustrious for Piety in Sacred History have been the most eminent in Sufferings.  
Though it be not in our power to dispose of ourselves and Affairs as pleaseth our Humour best; and it's well the goodness of God hath put it out of our Power, because the choice we might make for ourselves might be extremely pernicious; yet it's within our power, aided by his Grace, to steer through the most disagreeable Condition with Patience  
As he who plays at Tables: (For to this Game Plato, and others from him, have compared the Life of Men) cannot throw what Cast he will; but yet he may, if he hath skill, manage the most unlucky one, so as it shall be to the least Disadvantage of his Game. If it be not within our Sphere to prevent Misfortunes, as we foolishly miscall all sinister Accidents, charging them upon Fortune, yet it's our own fault if we are miserable under them.  
But the bearing any Calumny impatiently and frowardly, which we had not the power (if we had the foresight) to prevent, as it's the greatest Gratification we can make our Enemies, who were the occasion of bringing it upon us; because their Malice intended it for a Vexation to us, but could not effect their Design without our contributing our own pernicious Aid, and disordering ourselves thereat, so it increases the Sharpness of it, and makes our Misery only the more intolerable; as Birds that unfortunately light upon twigs daubed with Birdlime, the more they flutter, the more the viscous matter spreads itself o'er their Wings, and the less serviceable they render them for that Flight they would be at.  
Afflictions are ofttimes designed by God as Preparatives to a great measure of Happiness and high degree of Glory in this World; but shall most certainly, if sustained with Patience and an entire Resignation of ourselves to God's Will, for a Reward be Crowned with both those in the World to come; and therefore upon this Reflection we ought thus to support ourselves under them. Thus as to the 
Gen. 39 ●. 1, 2, 3, 4  first case; Joseph's Dungeon made the way for his Ascent to the highest step of Honour next the Throne. The Egyptian Bondage opened the Door for the Israelites glorious Deliverance; the Red Sea and Wilderness were the Passage which led them into a Country flowing with Wine and Oil, Milk and Honey. Daniel's Captivity, and Mordecai's 
Esth. 10. 2.  Contempt withal, were the occasions, if not the means, of their Advancement to the Supreme Ministry of their Master's Affairs.  
The low Estate of the Virgin Mary, and her yet lower Opinion of herself, were dispositions which fitted her for the subsequent Honour of being the Mother of her own and our common Saviour 
* Iren. l. 3. adv. haer. c. 30. . St. John's Solitude and Sequestration from the World in Patmos, prepared him for conversing with God, and receiving from him by Revelation an account of the future Estate of the Church.  
And so in Secular History Marius his Prison-door opened upon his Consulship. And J. Caesar's being taken by Pirates was preparitory to his Sovereign Command.  
As to the Second, that it shall be so, we may securely depend on the truth of God's Promises, which are to this purpose, That a Seedtime of Tears shall be followed with a plenteous Harvest of Exultation. They that sow in 
Psal. 126. 5. & 6.  tears shall reap in joy. He that goeth forth and weepeth, and beareth precious seed, shall doubtless come again with rejoicing, bringing his Sheaves with him.  
That Desolation and Destitution of Comforts now, shall then be recompensed with pure and chaste Delights. Christ came to appoint to them that 
Isa. 61. 3.  mourn in Zion. What? even to give them Beauty for Ashes, Joy for Mourning, the Garment of Praise for the Spirit of Heaviness, i. e. Decking and Ornaments for the Ashes they cast upon their Heads, or rolled themselves in, Odours and Perfumes for the ill Smells which usually accompany neglectful Sadness; Robes of Estate, or the Attire of high Festivals for sordid Raiment. This hath been thought by some to have been one Spiritual meaning, of God's Promise to his Afflicted People by some Prophet; (for the Spirit 
Isa. 60. 7.  spoke not only in variety of Tongues by the Apostles, but of Sense likewise by those whom he inspired.) For Brass I will bring Gold, and for Iron Silver, and for Wood Brass, and for stones Iron; that weeping now shall be converted into Laughter then, and Mourning exchanged with Joy. Blessed are 
Luke 6. 21  ye that weep now, for ye shall laugh Blessed are they that mourn, for they 
Mat. 5. 24.  shall be comforted. Ye shall be sorrowful, 
John 16. 20, 22.  but your Sorrow shall be turned into Joy; turned into an indefectible, unalienable one; so the following Words imply, and your joy no man taketh from you. And this Property, that it is not liable to Violence, makes it clean of another Condition from any sort of enjoyment here.  
For our Treasure may be taken away by Thiefs and Robbers, our Estate and good Name by False Witnesses, our Life and Honour may be forfeited, our Lands and Goods confiscated, our Power may have a mighty Declension or Full Period, our Glory a Wane or Ebb, or else a total Eclipse, our Strength and Beauty be a Prey to Diseases, or else most certainly to Time to consume. But no Hand, no Tongue, no Power, 
V S. Chrysost. hom. 16 in't. Jo. T. 2. p. 620. ed. Savil.  no Fraud, no, nor devouring Time can rob or spoil us of this Joy when we shall be once possessed of it.  
That Paved Work of Sapphire-stone on which God set his feet when he showed himself to Moses, Nadab and 
Exod. 24. 11.  Abihu in the Mount, or Sapphire brick, as Lyra and Arias have conceived it 
Lyra reddit opus Lateris Sapphirini, Arias opus lateris Sapphir.  to be, hath been thought to have had this mystical Signification, That God should reward such who are harassed here by Afflictions, as the Israelites were in Egypt by making of Bricks, with Saphires of Glory hereafter. I might add here, Afflictions are not so much the ordinary Road, as the only one which leads to Happiness, but that I reserve it for a distinct and peculiar Consideration.  
(5.) The very Consideration of the 
S. 4. n. 5. The danger of Prosperity not born with Moderation, and the difficulty of bearing it so, will help toward the patiented enduring Adversity.  danger of Prosperity, if it be not born with Moderation, and the great Difficulty and almost Impossibility of so bearing it, will wonderfully contribute towards the supporting ourselves under Adversity with Patience.  
It's a Glorious and Heroic Act of Virtue to combat the Temptations of a happy Estate, as St. Augustine hath very well observed; and it's a rare and a well nigh singular Happiness not to be overcome by them.  
It's hard to flow in Pleasures and Delights, and not to have our Minds softened by them, or melted into Luxury; to have Honours heaped upon us, and not to have our Brains turned round with them; to abound in Wealth, and not Idolise it; this is as hard, as to sail in a Cockboat with a Sheet aluff, and not be over-set. It's scarce possible to be at ease, and not to grow fowl in our Minds with Vice, as well as in our Bodies by an abundance of Humours which will gather there. Idleness and fullness of Bread engendered in Sodom 
Ezech. 16. 49.  Pride, and that other Sin which is called by her Name. This is as little possible, as it is for Wine to stand in the same Vessel that was filled from the Press without being racked off, and not to have Lees, or not to taste of the Cask, if it was never transvasated. Moab, saith God 
Jer. 48. 11.  by the Prophet, denouncing her Transportation into Captivity, hath been at ease from his youth up, and he hath settled upon his Lees, and hath not been emptied from Vessel to Vessel, neither hath he gone into Captivity. Therefore his taste remained in him, and his scent is not changed.  
Petrarch writing to Azo, an unfortunate but brave Prince of Parma, both for his Consolation and Instruction, after he had contested the Opinion of Aristotle, That its harder to bear sad and lamentable Accidents, than to abstain from Delights and Pleasures. And that of Seneca to Lucilius, That it's a greater thing to wade through Difficulties, than to moderate one's self in Success and Prosperity, alleges for an Argument against them, the Paucity of those who have put the Bridle on their Passions, and governed themselves with Evenness when they have been afflicted. I have seen many, said he, who have born Losses, Poverty, Banishment, Imprisonment, Torments, Death, and Diseases worse than Death with Constancy; but I never yet saw any who in Wealth, and Honour, and Power kept the same equal Mind.  
Prosperity usually makes us in the first place unmindful of God, and the ungrateful Rebels against him. Jeshurun 
Deut. 32. 13, 14, 15.  (Israel) fed with honey out of the rock, butter of Kine and milk of Sheep, the fat of Lambs and Rams of the best and largest breed of Bashan, the fat of the kidneys of Wheat, and the pure blood of the Grape, waxed fat, and kiked against God, forsook him who made him, and lightly regarded the rock of his Salvation. A part of the same People, viz. Judah, 
Jer. 5. 27, 28.  when they were became great, and waxed rich, when they were fat and shined, passed over the great Offices of Justice; judged not the Cause of the Fatherless, nor the right of the Widow. Nabuchadnezzar in his height forgot himself, and the hand of that Almighty Power which exalted him. Is not this great Babylon that I have 
Dan. 4. 31.  built for the house of my Kingdom, by the might of my Power, and for the honour of my Majesty? Nor did he recover a sound Mind, and a right sense of himself and things below, till he had been tried in Affliction, till he had been turned a grazing with the Beasts of the Field.  
It intoxicate and makes us drunk; and when it hath thus bereft us of our Reason, we degenerate into Fools, and with the Confidence of Fools, say, Our Hill is so strong, that it shall never be moved at any time, when by and by its overturned or swallowed up by an Earthquake. Hannibal wisely observed 
Liv. Dic. 3 l. 30.  in the Carthaginian Senate, That Men seldom had good Fortune and a good Understanding together. And his Observation was no doubt grounded upon this Reason, That men's Understandings are almost naturally (however generally) corrupted with Success. The wise Man from his manifold Experience 
Prov. 1. 23.  hath predicted, that Destruction will be the inevitable Consequence of Prosperity, when it happens to be the lot of Men who have not the Dexterity to make right use of it, and few there are that have it. The Prosperity of Fools shall slay them.  
It smiles in our Faces, and gives us Promises and Assurances of her Constancy, and then treacherously deserts us, and takes our Enemy's part; blows fair for us, and immediately chaps about to a quite contrary point; lulls us asleep in a state of Security, as Dalilah did Samson on her Lap, and then as she, after she had awakened him, delivered him up into the hands of his cruel Enemies the Philistines; so this, when she hath enervated us; rendered us so feeble, that we cannot stand against the lightest Fillip, gives us over to some of the rudest Shocks of Adversity.  
For Men dandled in the Arms of good Fortune, and constantly nourished with its Milk from their Infancy, as they are therefore the nearer to some great Alteration, and if wise, aught to apprehend themselves to be in that danger, so are they the most unable to away with the smallest change of Diet, or to bear the least degree of Calamity.  
Had Felicity but this Inconvenience alone, that it lets a Person see but one half part of the World, and that the falsest, viz. Flatterers, and hides from his Knowledge the most valuable, or rather that which can never be valued enough, a true Friend; (for Troubles, and well-nigh only those open our Eyes, and afford us a true Light to discern between a mere Pretender to that Title, and one that is really such; and the Sincerity of Friendship, and its Fineness, like that of Metals in Fire, is best tried in the Furnace of Adversity) yet this were enough to make us afraid of it, as the occasion of of marvellous Mischiefs.  
This is such an excellent part of Knowledge, that Philosophy appearing to Boetius, endeavoured to hold up his 
Both. de Consolàt. l. 2. pro. 8.  Spirit, ready to sink under the weight of his Misfortunes with this Consideration: At what rate, said she to him, expostulating and arguing the case, would you have purchased this piece of Knowledge when you stood whole and entire, which you have gained by being broken and ruined? Cease therefore your Grief, and silence your Complaints for your Losses, who by means of them have found the richest Treasure, that of knowing your Friends. Had Job found his such, he would not have deplored his Calamity at the rate he did; but this was the aggravation of it, that his Friends were deceitful; as Brooks caused by Winter Rains or Snow, which in warm Wether vanish, and are consumed 
Job 6. 15, 16, 17.  out of their places.  
But besides this Disadvantage of keeping us in an ignorance of our true Friends, (over and above all those already mentioned) Prosperity is a sort of Divine Judgement, leading on to, or making the way for the final Ruin of Persons and Nations. God denounceth it against his sinful People as 
Hos. 4. 16. Lyra & Sanct. in loc.  preparatory to their Destruction. For Israel's sliding back as a backsliding Heifer. He threatens by the Prophet to feed them as a Lamb in a large place, i. e. As Sheep are turned into rich Pastures to fat them for Slaughter either in the Shambles, or at the Altar; so the Lord meant to send them an Affluence of all things according to their Heart's desire, as a Forerunner of the Devouring Sword which should consume them, or by which they should fall unpitied and unregarded Sacrifices.  
Heathens by mere natural Instinct have been apprehensive of the danger of too much good Fortune, as they called it. Theramenes having escaped 
Plut. de Consol. ad Apol.  the danger of being crushed to pieces by the Fall of a House in which he was, while his Companions were destroyed under the Ruins of it, upon the first recollection with himself, cried out amidst the Congratulation of his Friends for his Preservation, O Fortune! for what and what dreadful season dost thou intent to reserve me? As if he had then foreboded his Fatal End, and that he was delayed only to be condemned to die in greater Torments.  
Philip of Macedon having received in one day the good News of the Birth of a Son, of a Victory his Army under Parmenio had gained over his Enemies the Dardanians, and of his Chariots having won the Prize in the Isthmian Games, immediately fell to his Supplication, and prayed thus, O my good Genius, send me some moderate misfortune to counterbalance, or at least to weigh down the Scale a little, which these Successes have raised too high. As if he had then feared, and his Fears had made him prognosticate, that without some such Check or Allay to his Happiness, his falling miserably as he did by the revengeful Sword of Pausanias, to whom he had refused Justice, could not be prevented. As it is one of the hardest Lessons to be learned, to deport one's self well in Prosperity; so it is the most dangerous Estate, if we do not govern ourselves by that Instruction.  
See we a Man crowned with Success in his impious Undertake, we are to compute, that God's Anger for this burns the hotter and fiercer against him, and collect thence, that he hath provoked and incensed him to that degree, as that he will not vouchsafe the favour of punishing him; or that he will punish him to the highest degree, and of all others the most to be dreaded, by suffering him to prosper in his villainous Courses.  
Ephraim is joined to Idols, let him alone, 
Hos. 4. 17.  was a Resolution taken up, or a Sentence passed by God in his severe Displeasure. 
Ezek. 16. 42.  And so was that other against Judah, I will make my fury towards thee to rest, and my Jealousy shall departed from thee, and I will be quiet, and will be no more angry.  
Upon this St. Augustine's Advice is 
Aug. in Psal. 7.  founded, That we should gratulate no Man's Temporal Prosperity, that feels none of God's Vengeance in this Life; because it's a sign that God's Wrath is the greater, and he hath irritated him to that height as to permit this; that he should never be corrected by any of his Scourges.  
That Saying of St. Gregory, That 
S. Greg. hom. 12. on Ezech.  we are to regard such Sinners as the most miserable, whom we behold left alone, and abandoned as it were to their Crimes without a Rod to admonish them. As likewise that of St. Bernard 
S. Bernard Ser. 42. in Cant.  is worth minding, God is most angry when he is not angry at all. Let favour (saith he) be showed to the wicked, 
Isa. 26. 10.  yet will he not learn righteousness. I would not have this mercy shown me, this pity is beyond all anger.  
Tertullian having reported from 
Joh. 16. 20 Tertul. c. 13. de Idololat.  St. John those Words of our Saviour to his Disciples, Ye shall weep and lament, but the world shall rejoice, makes this Collection thence, That if we rejoice with the World now, it's to be feared we shall weep with it hereafter; and adviseth us upon the prospect of this, to entertain our present Misery contentedly, and be willing to mourn while the World rejoiceth, that we may rejoice when that mourns; because if we rejoice together now, we shall mourn together hereafter. S. Hierom 
S. Hierom. ad Heliodor.  saith, It's a fondness to expect to rejoice here, and reign hereafter; and that it's impossible to reconcile the enjoyment of the good things of this Life, and another together. On the other hand, Affliction is the most signal Expression of Kindness that God makes to those who are his; the most effectual Remedy he applies to cure a Disease in his Beloved, when it is grown almost desperate, to heal the wickedness of a Favourite People or Nation when it is become great and strong.  
How pathetically kind is that Speech of his toward his own People the Jews. Therefore thus saith the Lord, I will melt them and try them, 
Jer. 9 7.  (i. e. in the Furnace of Affliction) for what shall I do for the Daughter of my people? What can I do more than refine my People that no Dross or Rust stick to them; and for this purpose to purge out these, what can I do other than use the Fire of Tribulation?  
And how eloquent is that complaint he makes by the same Prophet, that he had used that extreme Remedy, used his Art in that kind; but all in vain. The Bellows are burnt, the Lead is consumed 
Jer. 6. 29.  of the Fire, the Founder melteth in vain, for the wicked are not plucked away. As if he should say, I have tried my Skill, and employed my Pains; spent all the Instruments and Metals fit for refining you, and yet your Naughtiness remains; that is not consumed or wasted. His ceasing to use this Remedy of trying or exercising by Afflictions is a sign he despairs of curing that Person or Nation whom he thus forbears. Why should you be stricken any 
Isa. 1. 5.  more? Ye will revolt more and more, which are the Words directed by God to the Jews, implies as much.  
It's the Note of St. Basil, that when 
St. Basil. in loc. Esai T. 2. p. 27. ad Paris.  Men sin so, that they are in a recoverable state, God threatens to visit their sins with a Rod, and their Iniquities with Scourges; but when they are incurable, he expostulates thus, Why should ye be smitten any more, who have felt all strokes, and despised them? After these Scourges, you are to expect nothing but Destruction, which awaits you.  
They are Words of one despairing to make any Reformation, which God useth by Ezechiel, (Ez. 16. 42.) For I will make my fury towards thee to rest, and my Jealousy shall departed from thee, and I will be quiet, and will be no more angry. There is nothing remains, after these Essays have been fruitless, and thereupon God declines to put any thing more of this kind in practice, but an utter Destruction of a Person or Nation. God lets the Inhabitants of Jerusalem know as much by the Prophet Ezekiel, Because I have 
Ezek. 24. 13.  purged thee, saith he, (i. e. laboured to purge thee by lesser Calamities) and thou wast not purged; thou shalt not be purged from thy wickeness any more, till I have caused my fury to rest upon thee. i e. There shall be no more Purgatives used, but for a punishment of thy Wickedness I will send an utter Destruction upon thee.  
Since therefore on the one hand a continual flow of Happiness is so dangerous and formidable an Evil, as that ordinarily if it be not prudently stemmed, it carries Men into an Abyss of Destruction; and on the other side, there is so much kindness of Intention on God's part in sending of Adversity, it being designed by him to purify and refine us; we cannot do less, if we cannot or will not do more, than bear the stroke of its Hammer, endure the heat of its Fire quietly and patiently, since breaking and melting us are the Methods the great Refiner useth to make us brighter than Gold or Silver, which have been Seven times purified in the Fire.  
(6.) The Consideration that Afflictions 
S. 4. § 6. Afflictions sent by God. Isa. 45. 7.  are directed and sent by God, (who by virtue of his absolute Sovereignty can do what pleaseth him both in Heaven and in Earth, is uncontrollable, whether he Forms Light or Darkness, makes Peace or creates Evil; challengeth this illimited Power of bringing a Calamity upon a People or single Persons as his peculiar. Shall there be any Evil in a City (any of this sort) and the Lord hath not done it? Who in Justice may lay Afflictions upon us, doth, because we have deserved them, and greater than he lays upon any part of Mankind here; and because he hath transcendently greater Rewards to bestow upon us in Recompense; who in his most comprehensive Knowledge sees what is most convenient for us, and in his Infinite Wisdom will be sure to dispense what is so) may be of greater Force than any of the former Reasons alleged to persuade us to bear them with Patience, and to convince us that we ought so to do.  
And First, Did we on the account of 
Which he may do, (n. 1.) First, by virtue of his Supreme Dominion, and that justly.  Losses of any kind (of Goods, Honour, Friends, Relations) meditate upon God's Supreme Dominion, (which though it be arbitrary, determined by no Law but that of his own good pleasure, yet is always just and righteous) and that this entitles him to a Propriety in whatever we possess: So that by virtue of it he doth but take back what at first he lent us; to which, if we will join that other Consideration, that in his Wisdom and Goodness he doth perhaps but recall and seize back again into his own hands those things which he saw we might abuse to our own hurt, if we were trusted any longer with them, we should not be so sensibly afflicted, as we are apt to be, when deprived of them, how much soever they were set by and valued by us, when we were Possessors of them: However we should not reflect upon ourselves as Losers, and bewail the parting with them as a Damage, but look upon our Case as that of Restitution, a mere refunding back of what was at first but lent us, not given.  
Epictetus adviseth us to have this Opinion in the matter of Deprivation 
Epictet. Enuhyrid. c. 5.  or Loss, and when we are parted from any thing we possess, to call it as we ought properly, a surrendering of it.  
Is thy Child deceased? Say, I returned him back to Providence. Is thy Land taken from thee? (though it be by the Ministry of Violence or Fraud) say, I have given it back again, or he hath resumed it.  
Seneca endeavours by propounding 
Sen. ad Polyb. c. 3.  the same Consideration to comfort the grieved and troubled mind of Polybius, upon the Death of his Brother, Let that Justice ('tis his Council to him) which hath hitherto directed thy Actions, assist thee in making thy Reflections on this occasion: Recollect with thyself, that thou hadst no injury done thee in being dissevered from thy Brother; and that it was a great Courtesy thou enjoyedst him so long as thou didst. He must be very unequitable, who will not leave his Benefactor to dispose of his Benefaction according to his own mind, and upon his own terms; very covetous too withal, who reckons not upon the gain he made by the Fruition of it, but computes merely the loss he sustains by the want of it; and over and above ingrateful, in whose apprehension the putting an end to a Pleasure, seems a doing of an Injustice. Providence lent thee thy Brother only, gave thee no Propriety in him, but reserving this to himself, and following the Motions of his own , which is the Law and Rule of his Conduct, and that a right one, without regarding whether thy Appetite was sated or not with the use thou hadst of him for so long a time as thou hadst it, it redemanded this Loan of thee, when he saw good. If any man grudges to repay a Sum of Money lent freely and without any Interest, when it is required, is he not deservedly reputed an unjust and odd fort of Man? And if thou repinest at this, art not thou alike so.  
And Cicero before him made use of 
Cic. de Consol. p. 141. ed. Elzevir.  it to buoy up his own mind from being overwhelmed with Grief for the Death of his Daughter, or depressed with Fear at the Thoughts of his own.  
The great God of Nature hath lent us our Life, as some generous Creditors do, gratuitously, without assigning any set Day for the re-payment of it; if he than redemands what was lent upon that condition to be restored when he should require it, why is he accused or complained of as if he dealt hardly? Why do we not rather give him thanks, which is more seemly, that when he could have made an earlier Claim of his own, he deferred to do with respect to our Conveniency, than complain, as we do, causelessly and injuriously, for making any Demand at all?  
Job being very well satisfied in this point, that all the abundance he enjoyed before was merely a Loan from God's Bounty, and his reduction to Penury by being bereft of all this through Plunder, and Fire, and Winds, was but a restoring back the Loan to whom in Justice it was owing, the Thought thereof armed him with a Resolution equally full of Bravery, Content and Thankfulness. The Lord 
Job 1. 21.  hath given, and the Lord hath taken away, blessed be the Nun of the Lord.  
Did we too in the case of Diseases and Pains, either tedious through length, or very troublesome through their Acuteness, or of Deformity, or any other reckoned Ignominy, consider that by virtue of his Sovereignty he may inflict them, and yet be no more unjust in doing this, than we are able to resist his Power when he doth so; as a Potter may deal with the Vessels his hands fashioned as he pleaseth, dash them in pieces, or apply them to the most ignoble uses he thinks fit, we should not in any of these Conditions vex and fret ourselves, but with quietness and evenness submit to his Pleasure concerning us. Any murmuring 
Salviac. de Gubernat. l. 4. p. 67. ed. Baluz.  against God when we are smitten by him, whose Dominion over us is natural, is but a manifestation of our Iniquity and Injustice, who take the liberty, and think we may lawfully do so, of striking our Servants, over whom our Dominion is but acquired, and may be precarious, because their Subjection to us may be but purely voluntary; and that ofttimes out of Capricio and Humour, not for any Fault committed by them, but merely to show our Power; and many times when their Faults have occasioned this Treatment, immoderately, and beyond what the Nature and Quality of them merited; whereas he never acts imperiously and arbitrarily, never lays any Chastisement upon us, but it's with relation either to some perpetrated Crime, and in some proportion to it; or if it be not formally as a Punishment, yet it's with some kind and gracious Intention, with some wise Design of reforming and bettering us by it.  
Bear then the Afflictions we ought 
S. 4. § 6. n. 2. Which he doth do in Wisdom.  in the Second place, which God sends, because his Wisdom knows them to be convenient for us. It's he sends them, to whom Man is better known, and more dear too than he is to himself; the Reflection on which made the Roman 
Juven. Sat. 10.  Satirist advise Mankind not to trouble the Deity with Petitions of their own framing; as for instance, in ask Wives or Children, because they might be Thorns in their Sides while they lived, or else would certainly pierce them through with Sorrow when they should die; but to permit that alwise Being to judge what was fittest for Persons in their several Conditions and Circumstances, and accordingly to make a suitable Designation for them; because he would be sure to give them what was sittest, though it was not the most pleasing to their Imagination, or the most agreeable to their vitiated Appetite.  
So before him Socrates, adjudged by the Heathen Oracles, and reputed by that Age in which he lived the wisest of his time, on this consideration committed himself and his Affairs to the Divine Providence, contenting himself with ask God's Blessing in general, without descending to mention any particular kind.  
And he counselled his young Alcibiades to regulate his Prayers according to this Practice of his; to make his Supplications for good things in gross, without any distinct instancing in the particular kinds he would have. His Reason for this touched not only his Scholar, but reached all Mankind; and shows that they are therefore all concerned to observe the Direction: For because of the hideous Darkness which benights our Understerstandings, we may ask things pernicious to our state, and so better have never moved for them, or never had them granted us. For example, We may ask Riches for ourselves, which have undone so many thousands who have thirsted for them, and laboured after them to cool that furious heat of Covetousness; Honours, which have broke so many men's Sleep and Brains in aspiring after them; Kingdoms, which have brought so many lawful Princes as well as usurping Tyrants to woeful Tragical Ends; Wives, who have not more enriched or ennobled more Families with their plentiful Fortunes or high Alliances, than they have ruined and disgraced with their expensive Luxury and wicked Practices; whereas he who could easily give, would in his Wisdom choose to bestow that, which if not so acceptable, would be always most profitable for us.  
Plato in that Book where he brings in Socrates thus instructing his Pupil Alcibiades, commends that Form of Devotion in Homer, wherein they desire him whom they took to be the great Sovereign of the World, to give them those things which were good for them, whether they had prayed for them or not, and to keep off all hurtful ones, though they might have asked them.  
And the Lacedaemonian way of Supplication was of Affinity to this, who whether in their Public or Private Litanies were never observed to Petition their Gods for more, than that they would do those things which were good, and superadd the Grant of those which were of fair esteem.  
The Counsel of Arian, how we 
Arian. l. 2. c. 8. p. 186. Ed. Cant.  should deport ourselves in this Affair, is very Divine, I had well nigh added, Christian, viz. That we should address our Prayers to God, who hath the Conduct and Guidance of the Universe with the same indifferency, as a Traveller applies himself to ask the way of those he thinks can direct him, not caring on which hand it lies, much less, vainly wishing that it might be on this hand, rather than on that; but desiring only to be showed the best and nearest Road that leads to the place for which he designs; so we should ask of him to dispense what may most conduce to our Happiness without being desirous, least of all solicitous, that it may be this or that, rather than some other thing.  
And his Rebuke of those who behave themselves otherwise, is no less sharp than his former Direction was excellent; of those who implore God's pity to relieve them, and redress their present afflicted condition; either changing it, or delivering them out of it.— Vile Wretches, saith he, what would you be at? Would you have any thing besides what's best for you? Would you by your own impudent desires have your Counsellor corrupted, and your Judge perverted to do you harm?  
This was the meaning of that Advice 
Iambl. vit. Pythag.  of Pythagoras, (for jamblichus reports it was his) or Democritus (for 
Sen. Ep. 90.  Seneca ascribes it to him) to follow the Deity, i. e. To have no impatient Desires of our own, but quietly to resign and commit ourselves to his Conduct through the whole course of our Life. Cleanthes it should seem by his 
Ap. Arian. l. 3. c. ult.  Prayer, was thus ready to follow his Guidance, which was this: Led me, O God, whethersoever thy Providence hath appointed, and I'll cheerfully follow. So Arian kept his Will in Subordination 
Id. ibid.  to the Divine, if he speaks of himself, and doth not under his own Person instruct us how we should submit ours to us. I have ranked, said he, my Will under God's. If it be his Pleasure that I should be parched up with a burning Fever, it's my desire likewise so to be. Would he have me affect this or enjoy that? I will do so. Would he not have me? Neither will I. Would he have me die? I am content, and will prepare myself for it. Seneca professed as much for himself: 
Ep. 90.  I do not only obey God's Disposal of me, said he, but approve of it. I follow him not out of Necessity, but Choice; I comply with the Advice, That what pleased God should please us; and it is the best thing we can put in practice to follow him, who order all things wisely without murmuring.  
The Consideration of God's Wisdom which furnishes him with an exact knowledge of the Diseases of our Souls, and the proper Cures for them, should make us perfectly comply with the Methods he takes, or the Course of Physic he prescribes; quietly to submit to, and patiently to undergo the use and application of the Remedies he directs for the restoring them to their Health; as Persons in Bodily Distempers or Infirmities give themselves up into the hands of a skilful Physician or Chirurgeon, whose Art and Experience makes them much better acquainted with the Nature and Cure of their several Maladies than they themselves, and submit upon the Confidence of this to all their Operations and ways of Practice, to their Corrosives, Incisions and Caustics, as well as to their Demulsions and Infusions, to their bitter, as well as sweet, to their mild as well as sharp Potions.  
Upon this account it is that St. Augustine 
Ser. 53. de verb. Dom.  directs us, when we ask any Temporal Blessings of God, to qualify our Requests with this Condition, That if they may be profitable to us, he would grant; if prejudicial, he would deny them; because the Physician knows much better than the Patients themselves what is convenient for them.  
And St. Hierome assigns this Reason, why God doth not immediately give us those things which we ask according to his Will, because his Wisdom sees it is not a proper Season for us to have them, and therefore not for him to bestow them. As a Physician refuseth his Patient under a Calenture a cooling Julep he calls for, not for that he judgeth its unserviceable to allay the scorching Heats of his Distemper, but because the time he calls for it is not so proper for the Administration of it. He delays granting them, because he knows this delay will inflame our Desires, and render our Prayers more fervent. And he also gives this as a Reason, 
Pref. in Abac.  why though Daniel's Prayers were heard, from the Angels being sent to tell him so, yet the accomplishment was delayed, that he might continue in that holy Duty. He keeps us the longer at Bay, to try our Patience, our Hope, our Faith, and to purge out all the terrene matter which may adhere to them; as Metals are kept the longer in the Fire, that they may be the better refined when they come out of it. He knows Afflictions are instructive and reforming, while Prosperity is apt to corrupt the best Constitution of Mind, and therefore sends them. The Psalmist found them so, and upon this account makes these Acknowledgements, It is good for me that I have been afflicted, 
Psal. 119. 71, 75.  that I might learn thy Statute. Thou of very faithfulness hast caused me to be corrected.  
The Divine Wisdom knows, that if we always sailed with a full prosperous Gale of Wind, and had Tide and Stream to our Wishes, we should not be sensible enough of our Happiness, or sensible only to undervalue it; that if he fed us all along with Manna or Quails we should surfeit of the Delicious Food and nauseate it: And therefore he order matters with such a Variety, as that we should sometimes labour and row against a stiff Wind and a strong Tide; we should be sometimes dieted with corpse Food, both for the Correction of those peccant Humours pampering is apt to breed, and to give us the truer relish for Dainties when he shall afford them us again; which as usually in goodness he doth when he hath prepared our Palates for the right taste of them; as out of the same Principle he turns the Tide and Wind, that we should not be tired out, and quite despirited by too hard Labour and Toil.  
And he magnifies it in us who are so disciplined as a Happiness, Blessed is 
Psal. 94. 11  the man whom thou chastnest, and teachest out of thy Law.  
But, (3.) As God directed by his 
S. 4. § 6. n. 3. Which he doth likewise in goodness.  Infinite Wisdom knows what's best and most convenient, so prompted by his Immense Goodness, he will dispense nothing to us but what is so, and therefore we ought to rest satisfied, that when Afflictions are the Portion he dispenseth to us, he hath a kind Design in this, though we, through the Mist we are in here, either of Prejudice against any thing that is troublesome to the Flesh, or of Ignorance of the excellent ends of doing so, (whether it be for the extirpation of what is noxious in us, or for the Approbation, Illustration and Consummation of our Virtues; or in order to prepare us for nobler Rewards and higher Degrees of Glory hereafter) cannot discover the true Intention of his Love. The very Captivity of those who under Jeojakim's Reign were carried away into Babylon, was for their good, as God acquaints Jeremiah: 
Jer. 24. 5.  For Jerusalem was to be rebuilt, and repeopled by their Descendants, whereas those who remained were reserved for greater Calamities under Zedekiah.  
Having therefore a firm Belief, as we ought to have, that God is essentially and immutably good in himself; and that thereupon this overflowing Fountain of Goodness is beneficially good to all besides and without himself; we can do no other than conclude, that whatever such an one doth, who is thus Entitatively and Communicatively good, must of necessity be really good too; and that it's our Mistake and Error when we think or call it ill.  
Thus persuaded, we ought to interpret all kindly, and receive all affectionately, which through the Divine Providence befalls us, though it seem very harsh to Sense. This is the 
S. Hierom Ep. ad Paulam.  excellent Direction which St. Hierome, comforting the Lady Paula upon the Death of her Daughter Blaesilla, gives her, and which he vows he was ready to embrace and follow himself. If I am a Husband, and bereft of my loving Consort, I become a Widower; if a Wife, and by the Death of my dearest Husband I am brought to the desolate Estate of a Widow; I will bewail my Condition, but however bear it, because the Calamity is of God's appointment: If I am a tender Parent, and my only Child is snatched from me in the Bud of fair Hopes, as hard as this my Portion is, I will support it, because he who gave him took him away; his hand cropped the Flower who caused it to shoot. If I am struck with Blindness, I'll procure a Friend to read to me, and so relieve my Melancholy; if through Age or Accident I become deaf, I will entertain myself under the Affliction with the Thought that I shall not be pestered with idle and vain, or what is worse, with Filthy Communication; and that I shall have the more leisure for Meditation, Contemplation of the Divine Perfections, and conversing with my God. Shall Poverty, Hunger, Cold, Nakedness, Diseases come upon me? I will wait till my appointed Change shall come, and in the mean time look upon that as a short, or no Inconvenience which shall determine and conclude in so happy an end as Death.  
His Justice in the most proper Act 
Chald. Paraphras. in 30. Psal. 104.  of it, punishing, cannot be divided from his Mercy. When he sent the Flood as he sat upon the Seat of Judgement to take Vengeance of the Wicked, so he sat upon the Seat of Mercy to deliver Noah and his Family.  
The weighing of God's Omnipotence, Wisdom, Goodness, singly and apart by themselves, would each of them supply us with a convincing Reason, that we ought quietly to submit to the Rod of God when he lays it upon our backs, and patiently receive the Correction he inflicts; much more efficacious than must the putting of all these Arguments into the Scale together be to satisfy us of the reasonableness of doing so: For what other Remedy, I will not say, what better can we devise to oppose against Calamities sent by Omnipotence, than patiently to bear them; as we do the Rigours of Winter Frosts, or the extreme Heats of the Summer, or any other Inclemency of the Season or Wether?  
Or what can we do wiser, than to acquiesce in the Choice which Infinite Wisdom hath made for us, and take the Lot it hath assigned us? Or what can we do more reasonably, than contentedly to abide in the Station where boundless Goodness hath placed us? Without question we can do nothing better, wiser, reasonablener, than thus to deport ourselves: For Omnipotence is not to be controlled, much less can our Weakness make any Resistance to it. Infinite Wisdom cannot be mistaken in its Ends or Measures, nor can infinite Goodness do an unkind Act. His All-sufficiency makes him the full Possessor of all good things. His Almightiness able to bestow them; and his Perfection, which knows no Bounds, willing to impart and communicate them.  
And then, why should we absolutely imagine that he who hath them to give, and hath likewise Power and Ability, Will and Inclinations to do so, should not bestow them on us? Can a Heathen Philosopher upon his Principles and Belief argue thus; our Opinion then must be false, if we conceive otherwise, and our Practice which follows so blind a Guide must needs be extremely wrong.  
But if we have right Thoughts of God in this point, and yet in the mean while that we believe he dispenseth what is best for us, we under that very Dispensation behave ourselves frowardly, we must be at an odd Strife with ourselves, our Actions contradicting our Judgement, which should direct and govern them; and our Judgement condemning our Actions, whose Approbation they should have.  
(7.) As Afflictions, which are the 
S. 4. § 7. Arg. 7. Patience necessary to Perseverance, and so to Salvation, because no Perseverance without it.  proper Objects for the Exercise of Patience, are made the necessary Condition of a Christian Life. (He that will live Godly in Christ Jesus, shall suffer Persecution; hewn and sawed as Stones are for the material Temple, before we can be fit Spiritual Temples for God to dwell in) and necessary as the means to Salvation, (made the Road which leads to it; Through much Tribulation 
Acts 14. 22  we must enter into the Kingdom of Heaven. We must pass through the Vale of Tears, before we come to those Regions of Joy; through the Vale of the Shadow of Death, before we can arrive at Immortality there; must be trod or threashed as Corn was wont to before it was laid up in the Granary, before we are fit to be gathered into the Lord's Floor; Sacrificed first, at least to Public Scorn and Hatred, if not offered upon the Service of our Faith, before we can be qualifyed as Priests to minister before God in the 
Tim. 2. 2, 12.  Heavenly Temples; suffer with our Master here, before we reign as Kings with him; carry his Cross as the Standard of his Warfare; before we can in Triumph bear Palms in our hands. And there is no question to be made, but some of the Twenty Four 
Rev. 4. 10. 6. 9 20. 4.  Elders whom St. John in one Vision saw standing about the Throne of God, were such who in another Vision were represented to him to have had their Blood shed for the Word of God and the Testimony they held, to have been slain for the Word of Jesus) so the efficacy of them to reach that end for which they are designed, and are necessarily subservient, depends solely on supporting them with Patience and Constancy. This Virtue is the Hinge, upon the Practice or Omission of which turns our whole Future Estate of eternal Happiness or Misery: For the first is suspended upon our Perseverance in doing well and suffering ill, and our Perseverance in either or both these Estates is maintained by Patience.  
The Apostle declares our continuing firmly settled in the Faith we have been planted into, and immovable from the Anchor of that Christian Hope we have once cast, to be the Dispositions which capacitate us for receiving the Benefits made by the Blood of Christ; the Qualifications which fit us to be restored to the good Graces of of his Father, and made whole in the Court of Heaven. You, saith he, writing to the Colossians, who were sometimes 
Col. 1. 21, 22, 23.  alienated, and Enemies in your mind by wicked works, yet now hath he reconciled in the body of his Flesh through death to present you holy, and unblamable, and unreprovable in his sight. But all this is upon Terms, viz. If you continue in the Faith grounded and settled, and be not moved away from the hope of the Gospel which you have heard.  
In the same Apostles Judgement it 
Gal. 6. 9  must be Indefatigableness, which must bring us in, and give us the enjoyment of that Harvest of Glory we look for; We shall reap, saith he, in due season, if we faint not; reap the Fruits, the delicious Fruits of all our Labour and Toils; gather in all that rich increase and store which our Hopes in the fair Blome or tender Blade presaged us, if so be we will but wait till the Season of Reaping, Harvest, or that of gathering ripe Fruits, Autumn, i. e. till the last Day of the World, if we shall survive to that time, when we shall all 
Mat. 13. 39, 40.  stand before the Judgment-seat of Christ to receive in our Bodies according to what we have done in them; and the Wheat shall be gathered into the Garner, and the Tares shall be gathered by 
Mat. 3. 12.  the Angels whom God shall employ as Reapers, and cast into the Fire; the Chaff and Refuse shall be burnt up with unquenchable Fire; or till the last moment of our Lives, when we like ripe Corn, shall be cut down by the Fatal Sickle, and our Bodies shall be gathered to those of our Fathers in the Grave, as that is carried into the Barn; at what time our Souls which cannot be touched by Death, shall have a particular Award or Doom by themselves.  
They only who defend themselves, and keep their Integrity to the last, against all the rude Shocks of Temptations without capitulating with them, or surrendering themselves up to them; shall be made partakers of that Bliss, of whose Incorruptibleness, Life; and of whose great Dignity, a Crown is made the Emblem by God's Spirit. Blessed is the man, saith that Spirit by 
Jam. 1. 12.  the mouth of St. James, who endureth Temptation; for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him.  
They only who shall preserve their Loyalty untainted to the extreme Gasp, against all the Blandishments and Allurements spread in the way to corrupt it (which is probably a nobler sort of Defiance, and a difficulter piece of Resistance than the former) shall be crowned. St. John was commanded to give this conditional Assurance or Encouragement to the Angel of the Church of Smyrna. Be thou faithful 
Rev. 2. 9  unto the end, and I will give thee a Crown of Life.  
On the other hand, we find the endless Misery which is pressed by God's insupportable Displeasure, by the aggravation of his Anger, by that being doubled and redoubled till it be kindled into a fearful Fiery Indignation, is definitively denounced, shall be the inevitable Portion of them who retire on their way to another World, or in their Journey thither relapse into their former abandoned vicious courses, or retreat in the Warfare they have engaged in, or revolt to the side of those Enemies they have once forsaken and renounced. The just shall live by 
Heb. 10. 38  Faith; but if he draw back, my Soul shall have no pleasure in him. For if 
Heb. 10. 26, 27.  we sin after we have received the knowledge of the truth, there remaineth no more Sacrifice for Sins; but a certain fearful looking for of Judgement and fiery Indignation which shall devour the Adversaries.  
But now that Perseverance which is required as a Condition on our parts, that we may be admitted unto, and instated in the forementioned happiness, or secured against this Misery, depends upon our Patience in our active or suffering Estate; for our Hope would quickly flag or sink, if it were not cherished or sustained by this Virtue, and we should grow faint and weary, not merely with labour and hardship, but with length of Expectation, if this did not keep us in Breath and Vigour; our Loyalty and Fidelity be soon shaken, if not supported by it; and disheartened through the roughness and dangerousness of the way of Piety, we should be ready to turn back, or out of it, if this did not keep up our Spirits, and maintain in us a firm resolution of proceeding on in our Journey, notwithstanding all the Discouragements of the Road; soon be caught and entangled in the pollutions of the World, did not this fortify us with a true Gallantry of opposing all Temptations, whether charming or terrifying one's, to hold out against all their Solicitations, and endure all the Hardships they may create us, rather than hearken to and comply with them. It is upon this ground therefore that this single Virtue, as being the support and consummation of all others, is made the complete Character of an upright Man how, and such an one who shall have the recompense of his Integrity in Blessedness hereafter. He is such an one, who having heard the Word, keeps it, and brings forth with Patience. That the Promise of Happiness is made to this Virtue in particular, the Reward annexed to it, or to it in conjunction with Perseverance: He will render to those who by patiented 
Rom. 7, 8, 9  continuance in well doing seek and look for Honour, and Glory, and Immortality, eternal Life.  
He who endureth, (or patiently suffers, or is patiented) to the end [for 
Mark 13. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from that Verb, whose Participle we have there rendered, who endureth, is derived from that Noun which we have elsewhere translated Patience] shall be saved. And its inseparable Connection with the Reward is asserted: For ye 
Heb. 10. 36 12. 1.  have need of Patience after ye have done the Will of God, that ye may receive the Promise; the Benefit of it, or the Reward held forth in it.  
Or its being absolutely requisite towards the successful finishing of the Course we are appointed here to run, towards the gaining the Prize which hangs at the Goal. Wherefore— Let us run with patience the race that is set before us.  
And again, that Apostasy which shall be punished with the insupportable Effects of the Divine Wrath is the immediate and necessary Consequent of Impatience, which makes Men affect Change and Variety, whatever be the Inconvenience or Mischief ensuing upon it; or grow weary of contesting with the Difficulties of the Journey, or restless under the Pains they endure, and incites them to seek a present Relief, though the course they take be never so dangerous; and at the long run it infinitely increaseth their Torments. If such than be the intimate Conjunction between this Virtue of Patience and that of Perseverance, if they are so closely and indivisibly combined, that the last is not to be found without the first; and the Recompense of our Warfare, our Race of all the Labour we take, of all the Pain we undergo, lies at the foot of Perseverance; or what's the same, of our patiented continuance, and that alone can take it up: There is nothing can more plainly or more strongly evict the necessity of arming ourselves with Patience than this; unless we reckon there is no necessity of being happy hereafter; or we can, after such a Remonstrance of the Case, and its State, choose to be miserable.  
And now, if any of these Arguments fetched from Reason and Religion, or all of them together, have convinced us, that it is our Wisdom as well as Duty under all Events, to possess our Souls in Patience, to be the absolute Masters of all their Motions, then like Men convinced we should yield, and no longer perversely dispute, i. e. Not act contrarily to that we are satisfied is our Obligation: But our Practice should be conformable to our Judgement in the Point; and our Deportment on all occasions requiring the special Exercise of this Virtue of Patience should be answerable to the Persuasion we have of its Importance.  
For Piety and Philosophy which are genuine, are useful also, and consist not in believing or knowing what is right and fit, but in doing accordingly.  
Now forasmuch as after Conviction 
S. 5 3d. General Examples to induce us to the practice of Patience by the force of imitation.  by Arguments of our Obligation, to practise this Virtue, and that its a part of Prudence to do so; Examples may be of singular use to excite us to set about it. [For Examples, according to their difference of being good or bad, are powerful Inducements to engage us either to embrace Virtue, or follow after Vice. And as they are set by Persons of a more illustrious Eminence than others, so they are of more force to incline us the one way or the other.] I shall therefore for my own and others Advantage and Proficiency in this Virtue propound some of this kind for our Imitation; that looking on them we may be both inflamed with an Emulation to follow them, and facilitated to exercise that Grace which appears so amiable while we contemplate it in them.  
The first I shall offer for this purpose 
§ 1. That of God, produced to stir us up to the exercise of that Virtue which is an imitation of him.  shall be incomparably the greatest, that of God himself: For though the infinite Excellency of his Nature makes him proportionably, i, e. infinitely happy; and it's the Privilege of Infinite Happiness to be secure against all Disasters, which are the ordinary Lot and Portion of Humane Life, because Men are weak-sighted, and cannot foresee them far enough off to decline them; or are weak-built, and cannot shelter themselves against them; as also the Subject in which the Exercise of Patience is most requisite, and she appears most illustrious) yet is he pleased to show himself 
Exo. 34. 6.  a Pattern of Patience in another way to Mankind, and to fill up that glorious Name, which among other Titles he proclaimed of himself of being gracious and long-suffering, bearing with them while they go on in Wickedness, and thereby provoke his Wrath; the only thing that is offensive to his Nature, and opposite to his declared Will; though armed with Power, he is every Moment able to execute his Anger, and once for all take 
Psal. 7. 12  Vengeance on them. For God is a righteous Judge, strong and patiented, and God is provoked every day. Patient, though strong, and Patient, even while continually provoked; or reading that place as the latest Translation of our Bibles hath rendered it; God judgeth the 
Rom. 2. 4.  righteous; God is angry with the wicked 
4. 13.  every day, yet still he is patiented and long-suffering; though he is sensible of their Offences as soon as done, yet he adjourns their Punishment to a further day of Wrath: For it follows, If he 
Wisd. 5. 13.  turn not, he will whet his Sword, i. e. He shall sharpen his severe Wrath for a Sword, as it is elegantly both expressed and explained by the Author of Wisdom. And albeit after the forecited Text it be immediately subjoined, He hath bend his Bow, he hath made it ready, as if he had already done it; yet that only denotes he is in a prepared Posture ever to do himself right on the Wicked; he hath prepared for him the 
4. 14.  Instruments of Death, however he suspends or delays the actual Infliction of Punishment; or it's a piece of Prophetic Language usual in Scripture, denoting by the past time the certainty of what he will do in the future.  
Such a Pattern of long-suffering hath God showed himself to Sinners, that many have taken the occasion thence to persuade themselves and others, there was no such being as a Deity, because they saw no marks of his Displeasure sent on those who provoked and deserved to feel it most: Nay, those very Wretches themselves who are of this number, have drawn a Motive from their own Impunity; because his Mercy spares them, and his tenderness withholds his hand from striking, but encourage themselves to proceed in their wicked Courses; Because 
Eccl. 8. 11.  Sentence against an evil work is not executed speedily, therefore the hearts of the sons of men is fully set in them to do evil, and to conclude against the belief of his Existence.  
And indeed, if the Conclusion could have been rightly inferred from their escaping his Anger, the Confidence they took to sin was very agreeable to it.  
Such an one was Selius in the Poet, 
Martial. l. 4. Epig. 21  who affirmed Heaven was an empty space, uninhabited by any Divine Being, and proved it by himself, who flourished while he maintained this Tenet against it. So the Syracusan Tyrant Dionysius made use of his prosperous Voyage in failing back from Locri, after he had robbed the Temple of Proserpina there, to Syracuse, for the deriding and exposing the Opinion, that there were any Gods. And the Cynic Diogenes pronounced boldly, 
Cic. de Nat. Deor. l. 3.  That the long and fortunate Life of Harpalus, who was a Pirate in those days, was a standing Evidence against them and their being.  
But he hath not thought it enough to set himself for a Pattern of long-suffering under all the Insults and Affronts done to his Majesty, Power, Justice and Holiness by ungodly Men; but he hath likewise set himself an Example of Goodness and Beneficence to the insolent and injurious; so he manifests himself to be, in causing the Sun, Moon and Stars to dispense their Light and Heat, and to shed abroad all their kind, benign Influences for their Use and Service as well as of others, while he exactly divides and apportionates his healthful, fruitful Seasons to both alike; while with the same equal Favour he watereth the Hills from his Chambers; sendeth the Springs to run 
Psal. 65. 13  among them, and these augmented into Rivers, to enrich as well as beautify with their long course the subjacent Plains; commands the Clouds to drop Fatness on both, spreads the Pastures over with Flocks, covers the Valleys so thick with Corn or Grass, as that they shout for joy, and laugh and sing; 
Psal. 63. 13  causeth the Trees bearing Fruit to hang down their Heads loaded and surcharged with abundance, for the Profit and 
Exo. 34. 6. Joh. 2. 17.  Pleasure of both. In short, he makes the whole Course and Frame of Nature to serve and pay Tribute to each with a like respect. Thus he is not only long-suffering, but abundant in goodness; not only slow to Anger, but of great kindness.  
And now if God patiently endures the daily, the hourly, the constant Indignities of all us Offenders; yea, even of the haughtiest Sinners, such who proudly call in question his Being, or peremptorily deny or saucily flout at it; while he could do himself Justice every moment in our Destruction, choosing rather to expect, as well as 
Rom. 2. 4.  designing that this forbearance should lead us to Repentance, than utterly to slay us; if, over and above this, he is several ways kind and indulgent to us and them, we have the strongest Inducements that Example can afford, or indeed the strictest Obligations that Justice can lay upon us, so to behave ourselves towards him as he deals with us; and as he patiently bears with our Sins, while he might immediately send abroad his Judgements, and strike us dead in the Commission of them; so likewise we should patiently bear the Chastisements he lays upon us by way of just Punishment for them, but intermixed with kind intentions of amending and reforming us by them; since besides, if we should be froward, it's still he alone who laid the Rod on our backs, who can take it off; he only who imposed the Burden, who can remove it.  
The next Example which I shall produce, 
S. 5. § 2. The Example of Christ.  shall be that of his beloved Son and our dear Lord and Master Jesus Christ, who nine Months waited with Patience the forming of a Body in the Virgin's Womb; which he was to put on, that he might be in a capacity by the assumption of our Nature to make satissaction in it for us, and perform the whole Work of our Redemption, who after his coming thence into the World clothed with that, waited several Revolutions of the Sun, and thirteen times as many Courses of the Moon, 
Luk. 20. 54  till it gradually increased, and he grew up in it to a just Stature and Age; and after he was so grown, he was content to lie obscure in his reputed Father's House, unregarded, working, as 'tis thought, at his mean Trade, before he entered upon that Employment, for the Execution of which he was commissioned by his Heavenly Father to go upon Earth: And then, when by maturity of Age, being about Thirty Years old, he was fit for the Discharge of it, he was content to be admitted to his Office by the Ministry of a Servant, to receive the Ceremony of Initiation, Baptism, from his hands; who ought rather to have been instated into his place of a Harbinger by our Saviour; conscious of which unaptness at first he modestly refused to perform it— John forbade him— saying, 
Mat. 3. 14.  I have need to be baptised of thee; and comest thou to me? Till the Master's Humility, which would receive no Denial, overcame the Servants, and made him obedient to take the Honour which was designed him.— Jesus answering, 
4. 15.  said unto him, Suffer it to be so now— Then he suffered him.  
When after this Rite of Consecration he was to be further prepared for the actual Execution of his Charge by entering the Lists with the Devil; He managed the Combat with Words only, and he who could have repelled the bold Assailant with his Power, was content to foil him with reasoning out of Scripture.  
This being over, when he appeared in Public, discharging his Function, and doing the Work he came to do, scil. his Father's Will; he submitted to circumstances, which made his Condition not higher than that of a Servant.  
In this sense he was under the form 
Mat. 20. 17, 18. Phil. 2. 7.  of a Servant, and as one that ministered. And during the whole time of his Negotiation, whether three or four, or more years, he deported himself with much Sweetness and Patience.  
When his Disciples in a Storm betrayed their great Fears, and their little Faith, and unseasonably awaked him out of Sleep to represent their imminent Danger as they thought, and tax his Supine Security as it were, and neglect of them. Master, carest thou 
Mat. 8. 26.  not that we perish? Disturbed thus, he only gently rebukes their Timerousness and Infidelity— Why are ye fearful, 
Luke 8. 25. Mark 4. 38, 39  O ye of little Faith? Or, where is your Faith? Instead of severely chiding them for the same Fault, their being surprised by a needless Fear at his appearance to them, or cast down by it, and sunk lower in their Courage than the lowest Depth of those Waters on which he walked, mistaking him for a Spirit, he raiseth them out of that Consternation by speaking comfortably to them, Be of good cheer, it 
Mat. 24. 27  is I, be not afraid. He rebuked with all Meekness the Drowsiness of his three Disciples, who were his greatest Intimates, and which seems thereupon to have had a mixture of Unkindness as well as Humane Weakness, especially after he had entreated them to watch with him, and that but for an hour, and at a time too when he was environed from without by the most apparent formidable Dangers, and he was seized within by the strongest 
Matth. 26. 37, 38, 39, 40.  Agonies and Convulsions of Sorrow, What, could ye not watch one hour? And instead of aggravating this, that they could not deny themselves a little Slumber for his sake, who was ready to lay down his Life for theirs: Nay, 
44.  upon the very instant of doing so, he finds out a favourable Excuse for this, which another would have taxed for odious Ingratitude, The Spirit indeed is willing, but the Flesh is weak. And thus he gently reproved St. Peter, whose Fears arose as the Wind did; and that which made him venture on the Waters at first, sinking, began to sink his Person, O thou of little Faith, why dost thou doubt?  
When the Pharisees, his causeless and malicious Enemies, secretly accused him in their Hearts of Blasphemy, for having said unto the sick of the Palsy, Thy Sins be forgiven thee; as they were cut to the Heart with Envy, to see him restore that Paralytic to firm Strength, he only mildly reproved them for their uncharitable Impeachment and wicked calumniating him. Wherefore do you think evil in your 
Mat. 9 2, 3.  hearts?  
And if he seems to departed from this Sweetness elsewhere, and to sharpen his Reproofs against them with cutting language, Ye fools, and blind; ye blind guides. 
Mat. 23.  He useth this Acrimony out of very Tenderness and Campassion; it was to rouse them out of that senseless Stupidity which their wilful Prejudices against him had caused, notwithstanding the many Signs and Wonders he had wrought before them to convince them of the Authority of his Mission, and the Truth of his Doctrine.  
All the time that he executed his Prophetic Office among his own People 
Heb. 12. 3.  the Jews to whom he was sent, he endured with much Long suffering the Contradiction of Sinners against himself, 
Joh. 1. 11.  (for his own received him not) and attended the Correction of their crooked and perverse Nature, the Reformation of their corrupted Manners.  
This good Shepherd sent to seek after the lost Sheep of the House of Israel, who had gone astray from his Father's Folds, and the wholesome and pleasant Pastures of his Providing, into a barren Feeding, a very Wilderness of Thorns and Briars, who had, swerving from his most excellent Rules and Divine Instructions, turned aside to the observation of vain and humane Inventions, followed the Imaginations of their own darkened and misguided Hearts, made and continued this Inquest to recover them with unwearied Patience.  
And when he found them, he did not only lead them back, as a tender Shepherd doth his Sheep which are 
Isa. 40. Luke 13.  with young, but gathered them with his Arms, laid them upon his Shoulders, carried them in his own Bosom, as he doth his new yeaned Lambs, and cherished them there.  
He patiently sustained to eat and converse with his and his Father's Enemies, Sinners, particularly with that Person whom he knew to be disposed by his Covetousness to betray him; and when opportunity should serve for the gratifying that Lust, would certainly do so; entrusted this capital Enemy, though ware of his Perfidiousness, not only with the Bag which held his small Treasure, but with dispencing the great Mysteries of the Gospel; advanced him to the highest Dignity in his Kingdom, the Church, that of Apostleship; and at last, refused him not his Lips, though his Kiss was treacherous, and the Signal agreed on for the executing the cursed Conspiracy he had entered into with the Priests to deliver him into their hands, took his perfidious arresting him with a Gentleness near to Kindness itself, as his demanding of him the occasion and end of his coming with an armed Force, and the Compellation with which 
Mat. 26. 50. & 55.  he ushered it in,— Friend, wherefore art thou come? sufficiently declare. And if before he was apprehended he prayed thrice with all earnestness in the Garden, that that Cup might pass from him; though I cannot say with Origen in one place, that it was, that he might have a more bitter Cup, that he might suffer a more cruel Death; yet it was not out of Cowardice, and a desire to decline Death, but proceeded from tenderness: (As the same Origen elsewhere) That his Death might not aggravate God's Judgements upon the Jewish Nation, or upon a View, that while it was propitiatory for Mankind, it was yet the Award of God's Justice against him as their Surety, undertaking to satisfy for their Sins.  
Betrayed thus by his Disciple, and apprehended and led away in Triumph by his insolent Foes, as a Thief, or some such Malefactor, seized after a Pursuit, and carried before Justice, with Swords and Staves; first to Annas a Man in no Dignity at that time, except the Relation of being Father-in-law to Caiaphas 
Joh. 18. 19  the High Priest for that year, then to Caiaphas: He, the great Prophet, whom God had promised to raise up to his People like unto Moses, submitted to be examined concerning his Doctrine before the little Scribes and Readers of the Law; yea, he who was Truth itself, and gave the Law to Moses, and spoke by the Prophets, submitted to be accused before these Depravers and Corrupters of the Writings of both by their false Glosses as an Impostor; patiently heard the vile Charge that was given against him of being a Blasphemer, without so much as opening his Mouth to vindicate his injured Innocency by a Reply. What Patience in Union with Humility was this, to stand mute to such an Impeachment, which he could so easily have avoided, and not to say one Word in his Defence, when he could readily have made such a Justification of himself, as should have dissipated all the black Calumnies of his Adversaries, and quite silenced and confounded them? Here he whom the Father appointed Heir of all things, i. e. Constituted Lord, and gave the Dominion of them into his Hands; who was the Wisdom of the same Father, and knew what was in the Hearts of Men, without ask them their Thoughts, suffered himself to be struck by the domineering Servants of the Jewish Council, and then mocked by their saucy Malapertness, Prophecy who smote thee? while he 
Luke 24. 64, 65.  could not only have told his Abusers, but have fmote them with Blindness, or with Death, and rescued himself out of their Hands, he stood dumb, in his Mouth were no Reproofs of these insolences: When he was reviled, he reviled not again; and like one destitute of Power to help himself, returned not Violence and Outrage with Force back again.  
Carried from the High Priests Hall 
Luke 23. 7, 9, 11.  before the Roman Precedent, and sent from him to Herod, he bore all the contumelious Despite with which the proud usurping Prince and his rude Guards treated him, in Silence, the highest sign that his Spirit was not provoked or exasperated by their usage of him.  
Remanded back again by him to Pilate, he suffered the insulting Carriage and upbraiding Language of that haughty Judge, telling him, That in his hands were the Issues of his Life or Death; and that he could by his Decretory Sentence determine the Event either way as he pleased, with such a Moderation, as barely to answer him, Thou couldst have no power at all against me, 
Joh 19 11  except it were given thee from above.  
With the same quiet Temper and Peaceableness of Mind he received the Sentence of his Condemnation; that Sentence, which besides its Injustice in the pronouncing of it, was aggravated by its being grounded on the Subornation of false Witnesses, and their disagreement too, and its taking place when a Robber, a Murderer, and a Rebel was pardoned. And so he bore all the parts of Scorn and Pain prolusory to the Infliction of it; his being bound, scourged, spit upon, smote, reproachfully derided with the Mock-Emblems of Pageant Kingship, a Crown of Thorns, a Reeden Sceptre, a counterfeit scarlet Robe, no better than some Common Soldiers Red Coat of a mean Dye, the false and taunting Acclamations of Long live the King of the Jews. The scoffing of the bended Knee before him; his carrying the burdensome Cross some part of the way between the Judgment-Hall and Mount-Calvary, till probably his Enemies seeing him ready to sink under it, constrained Simon of Cyrene to bear it the 
Joh. 19 17  residue of the Stage, even to the fatal one, the place of Execution.  
Nailed to the Cross, and there hanging a sad Spectacle worthy of all Commiseration, and fit to move it and Sorrow besides in any, whose Breasts were warmed and softened with the least Humanity; the Priests nevertheless, the Elders, the Scribes, the Soldiers who 
Luk. 23. 39, 40.  had the Guard of him, the Multitude who stood by to gaze on him, the Thiefs who suffered with him, at least one of them, i. e. Men of all Conditions and Qualities, as if they had put off their Nature, and with it all Tenderness, opended their Quivers, their Throats; bend their Tongues, and shot their poisonous Arrows, even sharp, bitter and reproachful words against him; This Fellow, this Blasphemer, this Deceiver. Reviled and taunted him; Thou that destroyest the Temple, and buildest it in three days, save thyself; if thou be the Son of God, come down from the Cross. He saved others, himself he cannot save. If 
Mat. 27. 40. & 42.  he be the King of Israel, let him come down now from the Cross, and we will believe him. He trusted in God, let him deliver him if he will have him. Thus reviled, he reviled not again: When he 
1 Pet. 2. 23.  suffered this, he threatened not, but committed himself to him who judgeth righteously.  
And yet he did not barely receive and endure these contumelious Indignities with an undisturbed Evenness; he returned their Insolence and Scorn, and the Malice which provoked them to do them with the greatest Token of Affection, the most fervent Charity of his Prayer, Father, forgive them; for they know not what they do. Which Act (certainly not to be moved with Injuries, and to recompense them thus) was a greater Miracle than any he wrought.  
Amidst the sharp Pains of the Cross which entered into his Soul, as the Iron did into his Body, the Nails into his Flesh, his Mind was as serene and calm as if he had been altogether impassable, and insensible of them. He made no Complaints of the Iniquity and Cruelty of his Enemies, nor of his Father's Severity in permitting them to use him so.  
For his Expostulation with his Father about this was with all Sedateness, Filial Reverence and Submission to his Pleasure, My God, my God, why 
Mat. 17. Mark 15.  hast thou forsaken me?  
All that he besides added amidst his Sufferings was, I thirst, (which too 
Joh. 19 20.  was mentioned without repining) the commending the Care of his disconsolate Mother to his beloved Disciple, and 
V 26, 27.  him to her innocent Affections; his comforting the penitent Thief, This day 
Luk. 23. 46  shalt thou be with me in Paradise; his declaring the great Work he came into the World to do, (his Father's Will, which was our Redemption) to be completed; It is finished; his resigning 
Joh. 19 30  his Spirit into his Father's hands, from whom he received it, when he had prepared and fashioned a Body for him, with all humble Obeisance, Father, 
Luk. 23 46  into thy hands I commend my Spirit; with which form of Surrendry, bowing down his Head, he gave up 
Joh. 19 31.  the Ghost.  
Thus he comforted his Disciples by his Example in bearing his Cross, and bearing it in this wise, to incline them to take it up; and confirmed them in the resolution of Martyrdom, as well as exhorted them to it.  
And as he thus manifested his Patience in enduring in his Life Poverty, and all the Inconveniences and the Hardships with the Contempt, which are the Attendants of that low Condition, and at his Death all Pains, and the more cruel Insults of malicious envenomed Foes; so in the days of his Flesh he expressed 
Joh. 19 31  another sort of Patience; expecting with much long-suffering the Repentance of his People, the Jews, being extremely desirous to gather them under the Shadow of his Wings; as a Hen gathereth her Chickens in order to save them from his Father's Wrath, and their deserved Destruction; and this, even after, and notwithstanding they had killed the Prophets, and stoned the Messengers that were sent unto them to foretell and prepare them for this Advent of his designed to heal them.  
Likewise, after he was taken up 
Acts 2. Acts 4.  from among them who had Crucify'd him the Lord of Life, and murdered him their Prince and Saviour, and received up into Heaven, and exalted by his Father to the Right Hand of his Power and Majesty, he gave a signal Proof of this in waiting Forty Years for their Repentance and Conversion, before he sent the Roman Armies to take Vengeance of them for his own innocent Blood, and that of his Saints poured out like Water round about Jerusalem, and for the rest of their enormous Impieties. And even now at this time, in this state of Exaltation, while he sets crowned with Honour and Glory on the Right Hand of the Throne of his Father; he in mercy still stretcheth out his healing Wings over them, earnestly desiring they would accept of Covert under them, coming to him by Faith, and looking for Salvation in his Name, and his alone; in mercy he defers and prorogues the time of his returning back to his last and eternal Judgement, out of a special Tenderness and Compassion to them, as well as a general one to Mankind, willing that none should perish, but willing that all, even the most obstinate and obdurate, should through the Obedience of Faith, and softened by Repentance, come to everlasting Life.  
But because it may be pleaded in Bar, or pretended in excuse for not imitating the Example of our great Lord and Master, that the Shine of his Virtues, even breaking through the dark  of his Flesh, is so strong and bright, as they dazzle our weak Eyes, and we cannot look upon them with a steadfastness fit for the copying them; that they are too sublime and excellent to be transcribed by Men subject to, and encompassed with Frailties and Infirmities; nay, made up of them as much as of Flesh and Blood; though he dwelled among us to set us a Pattern, as much as to instruct us, and suffered to leave us an Example, as well as to lay down a Price for our Redemption. (And although St. Peter thought not his Wife too weak to imitate it in some measure, when seeing her carried to suffer Death, he encouraged her to it, by reminding her of his Example.) I shall therefore in the third place propound the Example of one who had no Advantage of a Nature superior to ours to support him under a burden and weight of Afflictions, almost immense and insupportable, and aid him in his Passage o'er a dangerous, or direct him in his steerage, through a boisterous Sea of Troubles.  
You have heard of the Person and his Deportment, as St. James tells them to whom he immediately sent his Epistle, and you mediately, it being wrote for your, and all succeeding Believers Instruction, as well as theirs,— Ye have heard of the patience of Job.  
This Person is conceived by some to 
S 5. § 3. The Example of Job.  have been brought by God himself upon the Stage, a Stage of Misery and Calamities, that his patiented Behaviour 
V S. Chrys. T. 5. or 27. p. 168. & T. 6. or 10. p. 107. ed. Savil.  on it might stand an Example for all Posterity to imitate in any the like occasion; showed publicly to the World as the ablest and skilfullest Master of Defence in that kind, and with design to instruct Mankind how, if they should be put upon entering the Lists with Adversity, they should combat it; how appointed they should come, and how they should manage this Defensive Weapon of Patience.  
It is Tertullian's Conceit, that God set 
Tertul. de Pat. c. 14. p. 167. ed. Rigal.  him up, raised or erected him to remain an illustrious Trophy of Conquest over the Devil, whom he repulsed in all the Assaults he made on him, foiled and vanquished in all his Attempts, tho' he had been sufficiently battered and bruised by the rude Shocks of Afflictions he had sustained, before he set upon him; and like a Trophy hung about with Flags and Pennons, and Banners taken from a discomfited Enemy, he abides to this present time, and so shall continue to all succeeding Ages, a conspicuous and venerable Monument of the Achievements of Patience, and of the glorious Victory that Saint obtained by it.  
The Book, which contains a Narrative 
Auctor Commentarior in Job laudatus ab Origene apud Salian. Annal. ad A. M. 2398. Lu. Holsten. l. 1. not in Porphyr.  of his Troubles, and his Carriage under them, was, as it is conjectured by most, penned by himself with the Truth and Exactness of a faithful Historian, and an upright Man, in the Arabic or Syriack Language, and afterwards translated into Hebrew by Moses the great Captain of God's People at what time he led them through 
Abenezra Comment. in 1 e. Job. Pocock. Praefat. in Miche.  the Wilderness, to the intent that they might conserve in their Memories, and revolve in their Thoughts so great a Courage and Patience as that of Job's, who opposed his naked Breast without any covert, except that of these two Virtues, (or rather one single one) against all the Weapons the Devils Skill or Malice could forge for the wounding him with, and making an Impression on him, contrary to his Duty.  
Or if it was digested into that Method we have it in now under the Babylonish 
Rich. Simon. Castigat. ad Is. Vossium, p. 52.  Captivity, as it is the Surmise of a great Man, still the design was the same that that People of the Jews having so memorable an Example before them as his, might by the Assistance of it be supported to bear all the Calamities of that Exile and Thraldom which then oppressed them.  
What Moses the Servant of God in that Version, or any other in the Collection of the History and Distribution of it into its present Order intended principally for the Benefit of that Nation under either of those Circumstances, is left upon Record for our Instruction, and that we might in any cases of the like Nature accommodate it to our own Use, That since we cannot live in the World without meeting with Troubles and Crosses of some kind or other, which are apt through our Weakness and Unpreparedness to create us Disturbance and Vexation, we should in order to the preventing their working of this Mischief, oft consider with ourselves the Example of Job's Deportment, under greater and more numerous Calamities than have, or ever are in any probability like to befall us.  
This Man, after he had received the News of the utter Devastation and Ruin of his Estate, the largest and fairest of any Person in the East; the Destruction of his Family, which if not Royal, and he himself a King, as the Seventy Interpreters (or rather the Supplement to their Interpretation, to be found at the end of Job) make him to be, was at least an Illustrious House among the Edomites; he being reckoned by some the third in Descent from Esau a Prince; by others the Second; or at least of a very ancient Race, and a great and noble Extraction, 
Aristeus laudatus ab Euseb. Praep. Evang. l. 9 c. 25.  if he was the Granchild of Sem, or issued from the Loins of Nachor, Abraham's Brother, as others have thought.  
After his being sorely wounded in his own Person, as well as he had been before in his Family and Estate, and having endured the Assaults of Thirty several Diseases, if Pineda's Computation be allowed, which were continued without Intermission; they relieving one another, as Soldiers do their Guards, once in Four and Twenty Hours, and making their Onset by turns, as is the Imagination of Aristeas; and in this manner making their 
Pineda & Aristeas ap eum laudatus ex Euseb. Praepar.  Attacks, and plying their Batteries incessantly for Seven Years together; which is the Opinion of St. Basil, St. Chrysostom, and St. Cyril of Alexandria. 
S. Basil. S. Chrysost. & S. Cyril. laudati à Salian. ad A. M. 2398. Idem, Cyryllus memoratus ab Anastasio in quaestion. in S. Scrip. q. 31. To. 1. Biblioth. Pat. Tertul. de Pat. c. 14. p. 168. ed Rig.  Diseases, whose loathsome Smell was such, at least of some of them, as to provoke his Friends, that they might get rid of their offensive Stench to lay him without Doors upon a Dunghill: Diseases, whose Ulcers putrifying his Flesh, turned it into a Pasture of Worms while it was on this side the Grave, as Tertullian, followed herein by his Disciple St. Cyprian and St. Basil, writes, drawing their Conjecture, it's probable, from his own Words, 
| Job. 17. 1 Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  My Breath is corrupt, my days are extinct, the Graves are ready for me; i. e. Nothing is wanting to make me dead in all Men's Opinions, but a Grave for my Burial, which yet I cannot obtain, as the Latin and Seventy in their rendering the place, illustrate it. After, I say, his being thus harassed, spent and worn out, he did not not yet behave himself unseemly, nor speak unadvisedly with his Lips; nor show any Signs of Discomposure by Words or Actions. He then only broke out into something, having the resemblance of a Passion, when his Wife (the Instrument of the Devil employed to disorder him, as he had before with Success used Eve to overthrow Adam in his Innocency) reduced by his Poverty to a want of Bread, and yet [oppressed with another Passion within, as well as that external Necessity] ashamed to do it, as St. Basil, St. Chrysostom, and Olympiodorus have judged, suggested to him that wicked Counsel, that reflecting both on his own and her deplorable Condition, he would curse God who dealt it; and having done so, voluntarily put an end to his own Life and Misery together; or execrating God, he would incense him to kill him.  
Then indeed his Patience, which had stood impregnable against all the former Assaults, unshaken against all the recited Storms and Tempests of Adversity, which beat upon him, moved him to an Indignation of her Advice, and that instigated him to give her a sharp Rebuke for it, Thou speakest as 
Job 2. 10.  one of the foolish Women speak.  
Then indeed he said unto her, Thou 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70.  speakest, looking upon her, as the Seventy make the Addition to the Hebrew Text, looking upon her sternly, and with Eyes full of Wrath, as St. Basil, 
Ibid.  with a Countenance and Brow bend in Anger, as St. Chrysostom descants 
Caten. in Job.  upon the Supplement of the Seventy's Translation, which upon so just an occasion, so commendable a Contest as the Vindication of God's Honour and the Equity of his Deal, is not to be called Anger, but Zeal for his Holiness; as on the other side, tamely to have born his Wife's Advice of declaiming or railing rather upon God, and inveighing against the Proceed of his Providence, had not been so much Patience in him as Stupidity.  
Thus signally eminent was the Patience of Job amidst the severest Trials of it, and so admirable the Example he hath left us of this Virtue.  
To this I might add the Examples of other Saints of God, either directly commemorated, or only glanced at in Scripture, Who had trials of mockings 
Heb. 11. 36, 37, 38.  and scourges, moreover of Bonds and Imprisonments; were stoned, were sawn asunder, were tempted, were slain with the Sword; wandered about in Seeep-skins, in Goatskins, being destitute, afflicted, tormented, wandered in Deserts and in Mountains, or were forced to hid themselves in Dens and Caves of the Earth; such were Joseph and David, Zacharias the Son of Barachias, Elias and the Prophets under the impious and cruel Reign of Ahab; Isaias, Jeremiah, the Mother and her 7 Sons under the 
2 Mach. 7.  Persecution of the Church by Antiochus Epiphanes; and mentioning them I might endeavour to inflame you, shall I say, with an emulation of their Patience in sustaining all their Troubles and Torments, or to render you sedate under all your Sufferings as they were under theirs; and take occasion thence to inculcate St. James' Advice, which is the most natural Inference which can be drawn from them, or to urge and press it home upon you from the force of such illustrious Precedents; Take, my Brethren, the Prophets, who 
Jam. 5. 10.  have spoken in the Name of the Lord, for an example of Suffering Affliction and Patience.  
But forasmuch as the single Example of this renowned Hero virtually contains the Efficacy of all which can be alleged: For he grappled with all sorts of Adversity, loss of Children, Goods, Houses; endured all kinds of Misery, Diseases, Pains, Revile, I will content myself with having produced his, and the recommending it to you, to ponder in your Thoughts, and transcribe in your Practice the memorable Instances of his Patience; Ye have 
Jam. 5. 11  heard of the Patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy. Be ye also patiented, establish your Hearts, for the coming of the Lord draweth nigh. It's his Example alone which St. Basil in a Treatise on this Argument 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thinks fit to propound to our view: He counsels us to look upon this Champion, to compute the several Conflicts in which he was engaged and got the Mastery, to reckon all the Darts the Tempter threw at him while he remained invulnerable against all, or received no mortal Wound, that we may be enabled to do the like; to put on the same Coat of Mail, that his Darts may no more pierce us than they did him. Or in St. Cyprian's Language, to observe the Darts he threw back again upon this Enemy of his, and with which he galled him sore, notwithstanding his Spiritual Nature, i. e. the Expressions of Patience he made, and the Praises and Thanks he returned to God under all his Afflictions; that we in the like Combats may learn to fight as he did.  
But besides, the Example of this Upright Man before the Law, (for he was elder than Moses, by whose means God published that; tho' he was not the Grandchild of Sem, as some have thought, but rather a Descendent from Nachor, Abraham's Brother; or, what's more probable, from Esau, being the Fourth or Fifth by his Line from Abraham, whereas Moses was the Sixth) 
V & comp. Gen 36. 17. 33. 1 Chr. 1. 43, 44. 1 Chron. 5. 1, 2, 3.  and of the Prophets and Holy Men under it, whom I have designedly pretermitted, or but just pointed at and named, without giving you a particular Enumeration of their Sufferings, or a Description of their Behaviour. I might set before your Eyes the Apostles and Doctors, the Martyrs and Confessors of the Christian Church, whose Life was a constant Exercise, and their Death the noblest, as well as the last Act of this Virtue, and the most convincing Demonstration that they had been all along before trained up in the practice of it; were not the going about to enumerate, though the most Illustrious only of them, the undertaking a Task to compile a Voluminous History; and if Time itself should not fail me in the pursuit of such a Design, yet your Patience, which I would procure by them, might very well be tired out in perusing them.  
I will therefore withdraw my hand from any such Attempt; only I cannot forbear to place in a transient Light before you, the Picture of this Virtue drawn from one of that Sex, whose Weakness we are too apt to reproach, and whom we are ready to censure as the most unfit for suffering or enduring what God inflicts with any Bravery. It is of Melania, for the Truth of whose History St. Jerome who relates it, because 
S. Hierom. Epist. ad Paulam.  it might look as incredible, appeals to Christ as a Witness; she having lost two of her Sons, even while her Husband's Body was warm with the remains of that Vital Heat the Spirit which had deserted it had left behind, instead of dropping one single Tear, or being any ways moved at this, threw herself at the Feet of her Saviour, and with a smiling Countenance, as if she held him, thus addressed herself to him, I can now Lord serve thee with more ease and readiness, since thou hast freed me from so great a Burden and Encumbrance as that of a Wife or Mother.  
I might likewise turn aside into profane History, and choose out some excellent Persons from among the very Heathens, and set them in your view, that you might copy this Virtue even from them, (if you should despair imitating the Copies of Martyrs and Confessors, or the Saints of the first and best Ages of Christianity) such as were Zeno Eleates, Anaxarchus, Theodorus, who with an immovable Constancy of Mind endured all the Tortures the Tyrants Phalaris, Nicocreon, Hieronymus could inflict; of Posidonius and 
Cic. l. 3. Yusc. & de Consol. Val. Max. l. c. 3. etc.  Zeno the Stoic, who amidst the Torments of Diseases as painful as glowing Bulls, or Racks or Wheels, cried not out so much as Oh! of Anaxagoras, Pericles, Dion of Syracuse, Xenophon, Horatius Pulvillus, etc. all as free from Amazement or Trouble when the news of the Death of their Children was brought them; or as unconcerned in Passion, as Men are now a-days at the relation of Passages which happened a Thousand Years before they were born.  
But I forbear, as loath to disgrace and shame myself and Fellow-Christians, who cannot look back on, or remember them without Blushes and Confusion, to observe ourselves with all the Advantages of more excellent Instructions, and the encouragement of Nobler Rewards, surpassed and outdone by them who had no better Assistances to further them in the attainment of this Virtue than Nature and Reason, the one weak and depraved, the other dim and blear-eyed; nor any other Incentives to excite them, no other Motives to animate them thereto, than what a thirst after Glory kindled, or a desire to excel others inspired.  
And yet if the very hinting of them doth reproach us, they may at the same time raise in our minds a noble Scorn, a generous Disdain to be outstripped in this Virtue by Infidels, and thence provoke us to an earnest and diligent Contention to overtake them in that Path they have trod before, or rather (because this is too little) to go beyond them, and leave them as much behind us in the degrees of Acquirement, as the eldest of them hath us in time; that so our Heaviness, our Slowness may not be a Blot on our Names; or what ought more to be regarded, on that of our Christianity, that we be not a Scandal to the holy Discipline we profess, or derive any Disreputation upon the Institutor of it, the Lord Jesus.  
Indeed it hath been thought by one of as deep and as acute a Speculation as 
Tertul. c 5. ad Marty. p. 158.  any of the Christian Fathers, that the inflaming us with Emulation was one of the primary Reasons why God admitted such memorable Examples of Virtue among Pagans, as the Secondary was from the great Mixture that was in them of Vanity, being principled from an Ambition of Glory, and infected with an Itch of it, to confound us before his Throne of Judicature hereafter, if we should not show as much Patience and Constancy in suffering now in order to be saved as they did then to be damned.  
Since therefore Examples taken from Men have a more powerful Influence on Persons than bare Precepts; more 
§ 6. The Duty of Patience urged from the consideration of the Example of God's Saints.  on their Understandings, as enlightening them with the Knowledge of their meaning, (which by reason of the Words they are expressed in, may be obscure, or not so very clear; to which purpose St. Isiodore hath affirmed, that the Actions of God's Saints are the best Expositions of his Scripture, and that which is almost taken for a Rule in Courts, That the Law is to be interpreted by Practice and Custom) as convincing them of the feasibleness of the things enjoined by them to be done, or the possibility of suffering what's appointed by them, whereas these barely order them one way or other, without showing the practicableness of either; as also a more powerful Influence on their Memories, making deep Impressions there, whereas those leave no Images behind them any more than Ships cutting the Water with their Keels, or Birds parting the Air with their Wings do any Traces in the Elements; or if they leave any Signatures, they are almost as soon effaced, as Sounds lose themselves or die; and more upon the Affections too in moving them, as being let in by the quickest Sense, Sight; or by the quicker and nimbler Faculty, the Imagination, whereas those enter by the slowest and dullest Sense, that of hearing.  
Farther, since among Examples, those of Sufferings generally affect us more than those of Actions, the Reason of which proceeds from our Humanity, which is tender and compassionate, I shall make use of this Topick to recommend this Virtue to your Esteem and Practice, as St. James did the Example of the Prophets, Take my 
Jam. 1. 10.  Brethren the Prophets for an example of suffering Affliction and Patience. And while I exhort you to the exercise of Patience, enforce the Exhortation from this Head of Argument, Example; which being the Method the Apostle hath taken on this Subject, pressing the Duty after an Enumeration of many illustrious Instances of it, I cannot better do it than in his Words. Therefore 
Heb. 12. 1. & 24.  since we also are encompassed with such a cloud of Witnesses, let us, laying aside every weight, and the sin which doth so easily beset us, with Patience run the Race that is set before us, looking unto Jesus the Author and Finisher of our Faith, who for the Joy that was set before him, endured the Cross, despised the Shame, and is set down at the Throne of God.  
Let us run the race of our natural Life, how uneasy and painful soever that may be through Infirmities and Diseases; how tedious and uncomfortable soever that may be made by ill Accidents and Circumstances; for an interchangeableness at least, of Diseases and Health; of Calamity and Felicity, is a necessary part of our humane condition, and Life was given us upon these terms, and we hold it upon them, to bear these Incidents of it with Patience, and not be disturbed with what we cannot by any Care or Provision prevent; nor with any Diligence and Application remove; and the way such as it is, was laid and chalked out for us by God's own Providence.  
Let us run the race of our Christian Life, how rough, how full of Hardships, how surrounded with Terrors and Dangers soever it may be, considering it as set before us by God with an Obligation to run it; that without running it there is no possibility of obtaining the glorious Prize for which it was instituted. For Running is pre-supposed as the fundamental Article and Condition to all others that are to be performed for the obtaining it, and are propounded for an Encouragement to run; and without running it with Patience, there can be no more carrying it away; for it hangs upon the Goal, and is to be taken thence by such only who run as far as that, which is not to be done without Patience; forasmuch as not supported by her Assistance, we shall grow faint and weary before we reach thither.  
Ye have need of Patience, that after ye have done the Will of God, ye might 
Heb. 10. 36  receive the Promise, saith the same Apostle; i. e. This Virtue is necessary even after having done the Will of God in some measure, after having run the way of his Commandments for some time, that ye may keep on the same constant Course, and hold it out to the last, to the end ye may be made capable of receiving the glorious Rewards which he hath promised to bestow on such, who not contenting themselves in the performances of his Pleasure for a Spurt or Season, continue in well-doing unto the end.  
Certainly would we but take so much time as would serve to look round about us, and view that Army with Banners, which from the Jewish and Christian Church encompass us; that Cloud of Witnesses which from these two Coasts overshadow us; them especially who have run the very same Race that is now before us with Patience, and for having done so, enjoy now a delightful Rest from all their Labours, never to be disturbed any more; are in the actual Possession of an indefeasible and inalienable Happiness; or as would serve to look upwards to Jesus the Author and Finisher of our Faith, the Institutor and Rewarder of it; and contemplate him, who for having despised the Torment and Scandal of the Cross, esteemed its Disgrace a Glory, and its Pains a Pleasure, with respect to his Father's Will and Appointment, that he should suffer this; and regard to the Glory he designed him for a Reward of his humble and patiented Obedience, is seated on the right hand of the Throne of Majesty in the highest Heavens, we should through such a Contemplation be animated to run and finish ours with Patience, yea moreover, with Cheerfulness.  
Let us therefore, my Fellow Christian Soldiers, bravely on after the Captain of our Salvation, wherever he by his great Example leads the way, not turning our Backs through Cowardice, or lagging behind through Sluggishness; forasmuch as on one hand it is a Reproach and a Crime too for Soldiers not to follow their Leaders; and on the other, having mastered the Toil of a short March o'er this Spot of Earth, arrive we shall at Heaven, a Seat whose Mansions (for there are many) shall yield us everlasting Refreshments.  
Let us follow such who engaged in the same Warfare for which we have enroled our Names, have gone before us treading in the steps of their, and our great General; let us, as they did, I mean the Martyrs and Confessors of the several Ages of the Church, keep close to, and fight under his Imperial Banner, the Cross; who for having by the Exploits they did, and Hardships they suffered, acquitted themselves bravely, as good Soldiers of Jesus Christ, are now with him their Victorious Chieftane, celebrating one endless Triumph of Glory in Jerusalem which is above, the City of the Living God.  
Indeed having Arguments to convince us of the necessity and reasonableness of this Duty; having such Motives of Pleasure and Advantage to encourage us to the exercise of it; having Examples on all hands, of the Patriarches and Prophets before our Saviour's taking Flesh, and dwelling among us; of himself in the days of his Flesh and Humiliation; and of his Disciples, and all other holy Persons who have succeeded since the time that he was taken up into Heaven, and received into Glory even until now, to excite us to the Practice of it; it is almost impossible, if we will attend to them, but that we should emulate them; and upon meeting with the same occasions as they did, imitate them in the same virtue too; and either living possess our Souls in Patience as they did; or dying, after their Example, so resign them.  
That we may therefore do so upon all Emergencies which require it, it will be needful to have all in readiness beforehand, i. e. The Precedents before our Eyes, and the Consideration well fixed in our Memories; both I mean, must be the continual, or at least the frequent Subject of our Meditations.  
The Advice then that I would give 
§ 7. Directions for the establishing our Mind in Patience.  you in this matter, and which I am willing myself, by God's Assistance, to take and follow, for preventing the Disquietude and Vexation which Afflictions usually cause when they fall upon us, is, That we prepare ourselves against that time and them with antecedent Considerations, as Mithridates for many years of his Life fortified himself against the Danger and Force of Poison by an habitual course of Antidotes.  
And the first Consideration we should 
§ 1. The inevitableness of Afflictions and Calamities.  be furnished with, is, That Troubles and Calamities are the ordinary and inevitable Incidents of Humane Life, God having in his Infinite Wisdom thought good to order it so, as there should be no enjoyment of Life without suffering Afflictions.  
Great Travel is created for every 
1. In respect of our Humanity. Eccl. 9 40. 1, 2, 3.  man, and a heavy yoke is upon the Sons of Adam, from the day that they go out from their Mother's womb, till the day that they return to the Mother of all things; from him that sitteth on the Throne of Glory to him that is humbled in Earth and Ashes; from him that weareth Purple, and a Crown unto him that is clothed with a Linen Frock, is the Observation which the wise Son of Sirach made of Humane Condition; or rather, was but repeated from the wisest Man of the East, who abundantly experienced in his own particular what he affirmed of Mankind in general, Man that is born of Woman is of few 
Job 14. 1.  days, and full of misery. Crowded with Misery, as the Chests or Bags of the covetous Men are with Money; full of Anger, as the Seventy translate it; or Commotion, as Junius renders it; i. e. of the occasions of these Passions, as the crammed Stomach of the Cormorant is of Meat.  
We may all take up the Confession of Jacob before Pharaoh, that the 
Gen. 47. 9  days of the years of our Pilgrimage are not only few, as they are, and have been since the great Reduction and Abbreviation of our Age after the Flood; but those few Evil likewise, as they have always been from Adam's Fall.  
It should seem by the Remark of Sirach, which consists indeed in Ninety Enumerations of the two extreme degrees of Mankind only, but by construction must comprehend the intermediate one's, which mentions only the first and last Stages of his Life, but by parity of Reason must be intended to the interjacent ones, That no Person of what Condition soever, no, not the highest by the favour of his place and station, is for any time, no, not for that which is scarce a part of time, is no space of it, a Moment, exempted or privileged from sore Trouble. And indeed if 
Cic de Consolat. in hanc mentem.  Man is as much by Nature subjected to Trouble as the Spark is fitted by it to ascend, it is impossible that any Order of Mankind, their Rank not raising them above their Nature, should be secured and protected against it.  
Man when he is born, comes into the World not so much a Lord and Governor of it, as a Slave subject to all Miseries and Inconveniencies, is what Cicero observes. 
Id. ibid.   
And as if by a Prophetic Spirit he foresaw this should be his case, he enters upon the first Scene of Life with Tears and Cries, lamenting as it were and complaining of his sad Condition. The Son of Syrach hath well enough expressed this first step he and all Mankind make into this Region of Life. The first voice I uttered was crying, as 
Wisd. 7. 3, 4, etc.  all others do; for there is no King had any other beginning of Birth: For all men have one entrance into life, and the like going out of it.  
It was the Contemplation of Theophrastus, 
Cic. ibid.  That the World was a large Theatre filled by the Divine Mind, and for the manifestation of his Wisdom and Greatness beautified with many resplendent Ornaments; that in the midst of it he placed Mankind to struggle with Adversity, Sorrow, Poverty, Diseases, Pain, and the like innumerable sad Contingences, while he in the mean time looks upon them to behold how they behave themselves, and use that Courage they received from him to be employed occasionally in such Combats.  
No doubt there is to be made, but such a settled Opinion as this Philosopher conceived of God's bringing us into the World for this very end, to enter the Lists with Adversity, and his being a Spectator of the Fight, is of sufficient Force to make us behave ourselves gallantly. And what then will not the Assurance we have from Divine Truth, that it is not only a Consequent, but one of the Ends God propounds in sending us into the World, to be tried and exercised by them; and that while we are so, he looks down on the Action, do of this kind?  
The Cyrenian Philosopher finding by common Experience that Foresight of Trouble mightily impaired and broke its Force; and an expectation of it beforehand fortified Men to bear it when it came; whereas unlooked-for 
Cic. l. 3. Tuscu.  Accidents of that nature, and such as surprised them without any forethought, were apt to sink and overwhelm them, as sudden Storms and Hurricanes are to over-set the Vessels they find at Sea, wisely advised them to premeditate upon all Events, at least the usual Issues of Humane Affairs, the common and ordinary Contingencies of Life as the most excellent and Divine part of Wisdom; but withal, to suppose nothing impossible to fall out, or wonder at it when it did. And tho' the Epicureans opposed this, as if that Evil might never happen, and it made Men uneasy before their time, and the Affliction it caused when it did come upon us was enough. I think their Opposition and Exceptions were causeless.  
Cicero, when he mentions this, superadds the like Counsels of Demopho in Terence, and commends it; which was, that Men in the most flourishing Spring or Summer of their Condition ought especially to consider with themselves, how they should be able to bear a sharp nipping Winter of Adversity. A person returning homeward from high Journey, should revolve in his mind the Casualties which might happen there in his Absence, the Losses he might suffer in his Estate, the miscarriages of his Children, their or his Wife's Sickness or Death, the Sentence of Banishment which may be awarded against him, and force him abroad again, to the end nothing might be strange and surprising, and to reckon what he found otherwise than according to this Expectation he had raised, for Gain and Acquest.  
The Advice though coming from a Comedian and the Roman Stage, may be of great use for the Conduct of our Lives; and thence we may learn not only to esteem Misfortunes and Calamities as the familiar Companions of Humane Condition as belonging to its Retinue; but frequently take a prospect of them in our Thoughts, consider them beforehand as such, that when they actually lighten upon us, we may be Masters of ourselves and our Faculties, possess our Minds in all Sedateness, neither be disturbed by Sorrow, nor provoked by Anger, nor dejected by Pusillanimity.  
The Poet makes the Personage in whom he intended to give us the perfect Idea of an Hero to consider all the Dangers and Difficulties he was to run through, before he could be settled and erect a Kingdom in Italy, and to return this Answer to the Cumaean Sibyl, acquainting him with this part of his Future Fate, That no Toil could be new to him, nor Danger in any Shape or Dress be affrightful or discouraging; for he had figured to himself all the kinds of them, and taken a view of them in his mind.  
To this purpose in easy we should think of hard Times, in the Flow of Plenty and Riches muse of Poverty and Want; amidst the Smiles and Blandishments of Fortune, as we term the going well of things on our part, to apprehend her Frowns and Severity.  
Hannibal, the better to incline Scipio 
Liv. l. 30. p. 545. ed. Elzevir.  to hearken to the Proposals of a Peace amidst the Current of his good Success, offered this to his Consideration, That a Man whom Fortune had never hitherto deserted or deceived, aught in Wisdom to think of its uncertainty, and the Chances which may be, and not look back only on what had happened, but forward also on what might.  
In Prosperity we should arm ourselves against the stroke of Adversity; as the Roman Soldiers used in time of 
Veget. de re milit. l. 1. c. 8.  Peace to carry Baskets of Earth and Pallisadoes, as if they had been to encamp against an Enemy, to march once every Month Ten Miles a day in their Arms, as if they had been to fight; and to leap on and off their Wooden Horses, as if they had been engaged in Battle; in short, to practise all the Arts, and endure all the Toils of War, that they might be the more expert to manage live Horses, and order themselves in a real Fight, and the better enured to bear all its true Fatigues and hardships; or as those whom that State entertained for Mariners to serve on board their Fleet in the time of the first Punic War, learned to ply their Oars while their Galleys were a building in their Docks, or equipping in their Harbours.  
While we are encompassed with a multitude of Friends, we should consider that either they may forsake us upon some Distaste or Disaster; or if their Constancy be so immovable, as they will not abandon us, yet they may be taken from us, because they are but Earth animated with a little warm Breath for a time, and were born to die either before or after us; and that it's no more for what is mortal sometime or other to die, than it is that a brittle Cup or Glass should be broken in using at one time or other. And so we are to prepare ourselves for receiving the loss of other things, by thinking upon their Nature, that they are in themselves corruptible and amissible, and that the Sum of every man's Life, however it may seem distinguished by variety of Accidents, upon a just Calculation, will be found to be the same at the foot of the Account; the frail Creatures who should perish themselves received Goods which should perish.  
And that it's unreasonable to expect to be exempted from the common share of Misfortunes, absurd to look to be privileged above the rest of Mankind; at the best, a groundless assuming to ourselves to be the peculiar Favourites of God, and that the Dew of Heaven was to fall upon our Fleeces, while all about us was dry, that neither our Garments or our Hairs should be singed, or the smell of Fire pass upon us, while we walked in the Flames, though they should consume others.  
Seeing therefore the Contemplation of the inevitableness of Calamity of one kind or other, not to be prevented by any Art or Care, prepares us against the time it makes its Assaults, and puts us into a posture to receive it; weakens and abates its force when it actually makes the Impression; and moderates our Passions so, that they do not aid nor join with it to disturb us; and that the attending in our Thoughts to God's being a Spectator from on high how we behave ourselves, is what will give us new Life and Courage in the Contest. (For it was this Thought, 
Minut. Foel. Dialog.  as Caecilius hath observed, which raised the Christians Courage above the Threats of their Enemies, their Liberty above the Power of Kings and Princes, their Pleasure above the Punishments and Torments they endured, made them insult over their Judges as they condemned them, contemn the Grimness and Horror of their Executioner's Face and Dress, and the affrightful Horror with which their Death was set out, which all instructed them to gain what they contended for, the Crown of Martyrdom.) It would be no less advantageous than commendable piece of Prudence to make the one the frequent Subject of our Meditations; and to set the other before our Thoughts as an Observer of our Deportment, in order to be a Rewarder of it as a Judge hereafter.  
(2.) Consider we ought that we 
S. 7. § 2. Consid. That we have reduced ourselves to the necessity of suffering Troubles as a Punishment for our sins  have reduced ourselves to the necessity of Afflictions as the just and deserved Punishment for the manifold Offences we have committed against the Majesty of God; and we are to look on these as the occasion and procuring Cause of those. For, as it is well observed by Eliphaz, Affliction cometh not out of the Dust, neither doth Trouble 
Job 5. 6.  spring out of the ground; i. e. Their Original is not fortuitous, as that of Mushrooms or Weeds, or the like things, (which shoot out of the Earth all of a sudden in a night, or a Thunder Shewer, or things without any Order and Method) seems to be: Nor yet have they a natural Cause, as Plants propagated from their proper Seeds committed to the Ground, and formed and actuated by its seminal Virtue have; but a moral and meritorious one, which is our sins.  
The Transgression of our first Parents gave the first Rise to Trouble, brought it with itself as a Companion or Attendant into the World, or drew it after its self as its proper Reward.  
Then by way of equal Recompense for having eat of that Fruit God forbade them, he condemned Man to eat for ever after of the Fruit of the Ground in the Sweat of his Brow; and the Woman to bring forth hers 
Job 5. 6. Gen. 3. 16, 17, 18, 19  (for Children are the Fruits of the Womb) in Pangs and Sorrow.  
Their Disobedience administered to 
N. 1. They are Punishments which our sins have merited.  their Affliction, and God doomed them to Labour and Pain, as fit Chastisements for their Luxury, in tasting that Food which lay under a particular Interdict of his, and used these as suitable means for the avenging himself, and vindicating his Honour, which they had insolently affronted by going directly against his express Command.  
Immediately upon this, as the Earth by God's Curse upon it for Man's sake brought forth Briars and Thorns to molest him, which is what the Scripture affirms; and prickles began to grow up with the Rosetree to scratch their Hands if they would gather them, which is what St. Basil and St. Ambrose 
S. Basil. in Hexaem. Hom. 13. S Ambros. Hexaem. l. 5. c. 11.  have delivered upon this Point: So Sorrow and Trouble, and Care and Pain began to disquet and vex, to prick and tear their Minds. This was the first Nativity of them; and ever since Sin hath continued to be the fruitful Parent of them; and Men cease not to bring them upon their own Heads, 
Wisd. 1. 12  by the Error of their ways, and the Works of their own Hands. Our ways 
Jer. 4. 18.  and our do procure them unto us; as God tells Israel of her Calamities; Fools (such are all the Workers of Wickedness, and such are we all) because of their Transgression, and because of their Iniquities are afflicted. 
Ps. 107. 17.   
Since therefore God was provoked at first by Man's Impieties and Iniquities to treat him so roughly; and the daily renewing of those provokes him now to repeat the same usage; we ought in all reason to bear the Calamity we have brought upon ourselves by our sins, especially since we have not been only cautioned against every one of them by a direct or virtual, but plain Prohibition of them, but had express notice of those very dismal Consequences being entailed upon them.  
For it's very inequal to complain of 
V S. Ambrose, ut supr.  God, and murmur against him for having made ourselves miserable; to speak hardly of him for the Troubles we have raised, and the Difficulties we have created to ourselves. The Prophet's Expostulation about it implies the Absurdities of such a Behaviour,— Why doth the living man complain 
Lam. 3. 39  for the punishment of his sins? Nor is his arguing and thus debating the case with Man a sharper Remonstrance against the Iniquity of a froward Carriage under Afflictions, than the Church's Resolution under hard and pressing Circumstances, as it is declared by another Prophet, to take a flat contrary Course, and quietly submit under her distressed Condition, a plain Note and Direction how we ought to demean ourselves,— I will bear, 
Mich. 9 3.  saith Jerusalem, the Church there, the indignation of the Lord, because I have sinned against him. I will bear the stroke of the Lord, as the Arabic and Syriack Translations have rendered it, viz. My Desolation is my own, and my Captivity and Bondage in a Foreign Land; forasmuch as my Offences have merited his Anger, and it was but Justice and Congruity that I should behold the manifestation of it in all these Tokens, or feel it in all these effects upon me.  
Eli's Resolution to submit patiently to God's Pleasure, the signification of which was brought him in that terrible Denunciation Samuel had command to deliver him; That he would judge 
1 Sam. 2. 13. & 18.  his House for ever for the Iniquity he knew of; as he declared it in the Answer he made thereupon, It is the Lord, let him do what seemeth him good, was not formed merely upon a Consideration, that by his Power he was able to do all this, and there was no resisting or opposing that, but was the result of an inward Conviction, that such a proceedure would be just; being conscious that his Sons had made themselves vile, and as much as in them lay, the Offerings of the Lord, and their holy Order, by their Rapine, and Violence, and Uncleanness; and he had not refrained or checked them for this, by interposing his Paternal and Sacerdotal Authority as he ought: And the Judgement of that Faculty forced him to conclude thereupon, That they for the Villainy they had committed, and he for his tame Connivance at it, had deserved to suffer all that was contained in the threatening Message.  
Hezekiah's Reply to the Prophet Isaiah, when he had discharged himself of what he had in Commission and Instruction from God to acquaint him with, sc. The uncomfortable prediction, 
2 Kings 20. 19  That his Imperial City and Palace should be sacked and pillaged, his Royal Treasury and Wardrobe plundered and emptied; his Posterity and Offspring made Prisoners of War, and carried away Captive by the Armies of Babylon into a strange Country, where, in the mean Quality of Slaves, they should be forced to serve Imperious Lords in the vilest Offices. Good [Gracious] is the Word of the Lord which thou hast spoken. And he said, Is it not good, if Peace and Truth be in my days? was a magnifying God's Clemency in the Affair, and so was more than a bare and pure acknowledgement of his Justice in so dealing.  
And the very Consideration that the Sentence, which though in what it concerned his Posterity it was extremely just, was yet qualified with abundance of Mercy, as it respected his own Person, stayed up his Spirits under the dismal Prospect of so much Misery which was to involve his Children and People, his Family and Kingdom, as it were with a Cordial Refreshment. He comforted himself with this, That Peace and Truth should be in his days.  
The 6th. Of those Brethren in the History of the Maccabees, who were the Renowned Martyrs the Jewish Church hath to boast of, looked upon those exquisite Torments that Antiochus and the Ministers of his Cruelty had devised for his and their Vexation, and to bring them to a renouncing and abjuring their Religion, as the ill usage which their transgressing the Law of the most holy God had procured him to permit in Punishment for it, as the due and deserved Reward of their sins, and making this Reflection, he heartened himself cheerfully to embrace the Death, and its Preparatives, which were before his eyes.  
Be not deceived, said he, addressing 
2 Mach. 7. 18.  himself to both Tormentors and Spectators, for we suffer those things for ourselves, having sinned against God, and therefore marvellous things are done by him unto us.  
The Byzantine History reports of Mauritius their Emperor, that beholding the barbarous Murder committed before his Face on Four of his Sons by the Traitor and Usurper Phocas, amidst the dire Spectacles he acknowledged the Divine Justice, repeating often that of the Psalmist, Righteous art thou, O Lord, 
Psal. 119. 37.  and just are thy Judgements; and with this Meditation prepared himself for his own Assassination, and with those Words in his Mouth for the last finishing stroke of it.  
And now had we, when afflicted, this firm Persuasion, that the Judgements of the Lord are true, and that he of very faithfulness hath caused us to be corrected, that it is but the Reward of our own Demerits, that our sins have made the Provision of all the Evil we feel; and demanded the Infliction of what we suffer from God's Justice as a reasonable Punishment for what we have done amiss, or if we were so persuaded, did our Thoughts sometimes dwell with this Truth, as theirs did, whose Behaviour I have recommended to be our Example to imitate, or our Reproach to shame us, our Courage to meet Adversity and Troubles, in whatsoever Shape they presented themselves and our Constancy in supporting them would be inferior to none of theirs.  
Origen in the Treatise he wrote to 
Orig. Exhort. ad Martyr. p. 184.  encourage Christians to undergo Martyrdom when offered them, which it always is, when it cannot be declined without sinning against God, makes use of this instance of the young Maccabees to provoke us to it, unless we will be shamed by Children, and appear to have less Manhood than they, who enduring not only the Torments that were inflicted on their own Persons, but the Indignities likewise each one of their Brethren, while they were constrained to behold them, gave the noblest Proof and the most illustrious Mark of the Prowess of Piety.  
But I am not now animating you or myself to Martyrdom, or to put on a Constancy proper for that Estate: And yet we ought to be always Martyrs in purpose of Resolution; if I had said desire, I had not been mistaken; and it being the greatest Honour a Christian is possibly capable of in this World, to die for his Master, I should think there would be no need of Exhortations and Arguments to persuade such an one to suffer that with Patience, which he ought to embrace, in some sense to run upon, with cheerfulness; my Business in this place is to incline you and myself to receive the ordinary Incidents of humane Life, how vexatious and troublesome they usually prove through the Indisposition or Depravation of our Minds, with Patience; and that upon a right sense and due Conviction, that we have deserved them as Punishments for our sins. But this Consideration which I use for the introducing such a Temper into our Minds may be yet farther urged, and pressed closer home for this purpose, That Afflictions are not Punishments absolutely; (and yet if they were so, and adequate to our sins, we have no reason to be disturbed for being punished, but to be angry with ourselves and our own Folly, who have deserved to be so) but Punishments less than our Deserts, and so we ought rather to be thankful for the Abatement of our Correction, than froward because we are corrected at all. Ezra, while he had deplored the Calamities that 
Ezra 9 13  were come upon his Country and Nation, acknowledged before God, that he had punished them less than their Iniquities deserved.  
They are sent in mercy as well as 
2. Albeit they are Punishments, yet they are less than we have deserved. Psa. 25. 10. Neh. 9 31.  executed in Truth. All his ways have both these. The Levites on a solemn Day of Humiliation before God, recognize this, that God while he was just in the Subversion of the Jewish State, yet did not utterly consume them, because he was a gracious and merciful God.  
Jeremiah reflecting on the Desolation 
Lam. 3. 22.  of that People, confessed it was mitigated with Clemency. It is of the Lords Mercies that we are not consumed, because his Compassions fail not. They are all inflicted in kindness, as well as deserved by Justice. I know, 
Psa. 119. 75  O Lord, that thy Judgements are right, [Righteousness] and that thou of very faithfulness hast afflicted me, was the Psalmists Acknowledgement. The Rod he corrects us with is like that of Jonathan's dipped in Honey; and while he smites, he tenderly compassionates us: And if at the same time that he wounds he doth not heal, nor bind up as soon as he breaks, yet he hath all the soft Bowels of a good Samaritane, and is ready to do all those Offices, as soon as we repent and turn to him.  
The Cup of Gall he gives us to drink is tempered and mixed, and he remembers Mercy while in Justice he writes bitter things against us. His grieving us is with unwillingness, for we are the Causes of it, and that is in compassion to us. 
Lam. 3. 32.   
These two Considerations will make us to do what we ought, and St. Peter 
1 Pet. 5. 6.  exhorts us to Humble ourselves under the mighty hand of God. And if we have not these Reflections, our Carriage will be froward and proud; we shall speak contumeliously of God, and insolently demand, Who is the Lord, that we should quietly submit to his afflicting hand? Or gently kiss the Rod of Iron with which he bruiseth or breaks us in pieces? That we should reverence and adore him while he condemns and executes us?  
For that we are inclined thus to vent our Passions against the Deity, and usually do so while we suffer from him, if our low Opinion of our own Vileness, and so consequently of our suffering worthily what we do, and less than what we have merited, restrains us not within the Bounds of Modesty and Decency, common Experience is able to inform us. And indeed this was long ago taken notice of by a Philosopher 
Arian. l. 1. c. 22. p. 141. ed. Cantab.  of great esteem, to be the humour of Mankind, and his Observation hath left us this account of it and them, That upon any great Misfortunes or Calamity they straight conclude Jupiter hath no kindness for them. And then advancing farther upon that Mistake and wrong Inference, cry out, What have we to do with him? For either he cannot help us out of our Miseries; or if he can, he will not, which is worse: And this proceeding from this careless neglect, they at last arrive at a downright Defiance of him, declaiming against building of Temples and rearing Altars to him; and take upon them to maintain, That they have no more reason to worship him than Fevers which molest them, or Ghosts which haunt them.  
Thus those in the Revelation on whom the Angels emptied some of the Vials of God's Judgements, blasphemed the God of Heaven, because of their Pains 
Rev. 16. 11  and of their Soars.  
But if it were possible to bear the Ills of this Life patiently, without a profound and humble Sense of our own baseness, such as renders us worthy to suffer them, and more; yet as this false Gallantry would be but the Counterfeit of this Virtue, not it; so it would not hold out to the last, but would flinch and recoil sometime or other, or betray its self by its wincing in private, or by its open Vanity.  
That Philosopher, who unconcerned had boar all the Contumelies and Reproaches which a Person, who had a mind to try his Patience, could devise to heap upon him, when he told his provoking Adversary, Now, Sir, I hope you are satiisfied I am a Philosopher: Received this sharp Retort from him, I had indeed, had you been silent.  
We are farther to consider, That as 
N. 3. That God may and will punish us farther for our Impatience.  our Punishments are less than we have deserved, and that God may in Justice equal them to the proportion and measure of our sins, and by his Omnipotence can do so; so the not submitting quietly to his hand when it is light in comparison of our Merits, will probably provoke his Anger to aggravate the Inflictions, and to create a Punishment on purpose for the Chastisement of a new Sin, our Impatience. As Masters and Parents are oft stirred up by the Obstinacy and Frowardness of their Servants or Childron to correct them more severely than at first they designed.  
And indeed, if we were not awed through this Consideration, instead of a meek and humble Deportment of ourselves, instead of an even and sedate Temper, we should be ready in high Discontent and Fury to cast about with ourselves, whether we might not some way or other, in despite of him, wind ourselves out of our Afflictions.  
The Prophet Elisha seeing no end of h●● Troubles, but like Waves one rolling upon the back of another, and upon a sudden apprehension of the Danger he was in of being seized by the King himself, was through Inconsideration of this transported so far, as to renounce any longer depending or confiding in God, Behold this Evil is of the Lord! 
2 King. 6. 32.  What shall I wait for the Lord any longer?  
And if a Prophet of so great Sanctity was thus violently carried away unto a discarding God as it were, at least from being the God of his hope, it will be no Marvel if some, nay, if multitudes are so ill-disposed, as the infamous Person in the Poet was, That when they cannot incline Heaven to ease them, they will seek for a Relief from Hell, knock at its Gates, and try the Power and Mercy of Devils either to deliver them out of their Troubles, or rebate them.  
When they have suffered their Minds to be perplexed with an anxious Solicitude of knowing the Event of any Affair they have taken in hand, or of some important Design set on foot in the World, or the end of some present Trouble they lie under; to satisfy this, they will be apt to consult Wizards and Soothsayers, as Saul did the Witch of Endor to be resolved of 
1 Sam. 28. à 7. ad 20.  the Fortune of a Battle. Or as Ahaziah enquired of the Devil of Ekron, Beelzebub, whether he should recover of his Fall.  
So when they are assaulted by a Disease, whose continued and importunate Pains makes them restless, prone they will be to resort to Physicians as the sole or prime Agents for removing them without so much as looking up to him, or at least without imploring his Benediction, in whose hands are the Issues of Life and Death, who woundeth and healeth, who bringeth down to the Grave, and raiseth up again; 
2 Chron. 16. 12.  as that which hath the principal Virtue and Efficacy in all Cures, and makes their Prescriptions successful; which was Asa's Fault.  
But more than all this, besides the considering 
S. 7. § 3. Consid. 3. The necessity of Afflictions in regard of our Christian Calling. And that (1.) from God's Ordination.  Afflictions as the inevitable Lot of our Condition as Men; and this unavoidableness brought upon us by our sins, as Malefactors by their Crimes bring the Punishments they suffer upon their own Heads; we who are called by the Name of Christ are to regard the necessity of meeting with them doubled and trebled upon us from our Calling, from the end and design of it on God's Part, and the Obligation arising from it on our own.  
The Divine Wisdom hath appointed 
N. 1. 2 Tim. 3. 12.  that all who would live Godly in Christ Jesus should suffer Persecution; Persecution of one sort or other, of the Tongue or the Sword, from Enemies or from Crosses; it hath made this way, 
Act. 19 23. Mat. 7. 13.  as it is eminently called, always rough, by reason of its Precepts and Restraints very irksome and repugnant to Flesh and Blood; and in every part of it straight and narrow, allowing no liberty to do the least Evil, though the most grateful and acceptable to our Inclinations or Temper; though the most profitable and advantageous, and such as shall be compensated with a public Good; and sometimes extremely dangerous to those who take it, and dare own they do so, and will not be put out of it.  
And he hath made it thus, and appointed the taking up of the Cross as a Condition of our Profession, or of living up to it for the Trial of our Obedience, which could not be experimented, if every thing he required was suitable to our own Minds, and the recommendation of it likewise, which would be very insignificant, and not thankworthy, if the way of his Commandments was all on a Carpet, strewed with Roses, and those without any Prickles, or all as soft as down; yea, hardly deserve that Name, if it were not to be exercised and manifested in some Instances of Difficulty and Peril. And indeed this last hath been deemed so necessary to our Christianity, that the very Blood which flowed from the opened Pores of our Saviour's natural Body in his Agony, hath been interpreted a Signification and Representation 
S. Prosper Sentent. ex August.  of the Blood which should flow from all the parts of his Mystical Body, the Church.  
And now what is that Man, who expects God should make a way to Heaven free from such Hardships for his use only. He is too tender to be a Christian, who thinks to go easily to Heaven, or too much a Fool in esteeming that Pleasure, which the World miscalls so.  
However it is certain, that we are bound by all the Ties and Force of Gratitude to lay down our Lives for him in return of his Love, who laid down his Life for us; and in consequence of that Example of his, without 
1 Joh. 3. 16 4. 11.  any particular Precept so to do: For if we ought to lay down our Lives for the Brethren, reflecting that he laid down his Life for us; much more strongly must we be ebliged by the Example of so great Love, to lay down our Lives for him.  
And this Obligation reaches to two Cases more peculiarly; either (1.) When the parting with our Lives is the only convincing Argument we can offer in Proof of the Truth and Sincerity of our own Faith. Or, (2.) When such an Oblation is necessary for the Service of our Brethren's Faith; absolutely or highly requisite to sustain their staggering Faith that it sink not, or to preserve their languishing one, that it doth not finally fail.  
Upon such occasions as these we are to do what St. Paul did, fill up what 
Col. 1. 24.  is behind of the Afflictions of Christ in our Flesh, (even by suffering in it) for his Body's sake, which is the Church; not as if there was any thing deficient in his personal Sufferings to render his Satisfaction and Reconciliation through it complete, and we could supply it; but that we might help to fill up that measure of Sufferings which his mystical Body of the Church, (with which he is one Person) was appointed by the Father to undergo by way of Service, Probation, Confirmation or Example.  
We ourselves have agreed to carry 
N. 2. From a voluntary Obligation of ourselves.  Christ's Yoke, how heavy soever he should make it; have entered into Obligations of suffering all the Hardships of this Warfare, even of resisting unto Blood: We did so when we took him to be our Master, when we listed ourselves to be the Soldiers of Christ, and so are under a necessity of fulfilling them. We engaged then to fight manfully under his Cross, even unto Death; for what else can the continuing his Faithful Soldiers unto our Lives end imply? We submitted to the Condition propounded by him, of taking up his Cross and bearing it after him, and following him in the way that he went before, and promised Performance.  
We vowed and devoted ourselves, as to all other Sufferings, so to Martyrdom especially: And as by virtue of that Dedication we ought constantly to be Martyrs in resolution, while we have not the occasion of consummating that Vow, and making an actual Oblation of our Blood, as the Blood of the slain Victims was poured out upon the Altar, and so offered to to him; or of giving up our Bodies to be burnt, as their Flesh was consumed in the Fire; so when we have the occasion presented to us, we are bound to comply with it; and at that time if we do, we shall be accepted as Martyrs by him, and rewarded with their Crowns.  
Upon both of these Accounts than it remains, that we ourselves knowing (as having been therewith acquainted beforehand by our great Lord and Master) that 
1 Thess 3 3  we are appointed unto Afflictions, ought not to be thereat moved; and having besides submitted ourselves to be ordered, we are not to reckon the Fiery Trial which is to try us, strange, or be 
1 Pei. 4. 12  surprised when we are put upon it, or that kind of Question actually administered to us, as if some strange thing happened unto us.  
And if Premonitions and Advice beforehand will leave no room for a Surprisal with Wonder or Amazement; nor our own Engagements to suffer, any place for Fear to seize us when Afflictions do actually fall upon us; certainly they will take from us all manner of Excuse or Colour of Justification, if we are impatient under them; but most infallibly deprive us of the Honour of Martyrdom and its Reward, whatever be the fair opportunity which invites us to embrace it: For Impatience in suffering looks to have so much Aversion on one hand, and Constraint on the other, as is not consistent with Martyrdom, which must be a  Offering, and a cheerful one, at least not so with that Charity, which must commend the Oblation of ourselves to God's acceptance. The Sufferings of Man, though they be unto Death, and even for the Cause of Religion, can never be an Offering of a sweet Savour, acceptable to God, any more than a Beast that was haled and dragged to the Altar, was ever reckoned of old to make an acceptable Sacrifice to an Idol.  
But besides looking back and considering 
§. 7. § 4. Consid. 4. In regard of obtaining the reward we hope for from our Calling.  the Necessity of suffering Afflictions from God's Appointment, and the Annexion of them to our Christian Calling; and from our own Engagement to do so, when we entered upon it; we may, yea, aught to look forward, and so doing we shall descry the conditional Necessity there is of this, if we would obtain the end of our Hope; the strict and inseparable Connexion there is between suffering now, and being exalted to the highest Honours and Dignities, enjoying the most perfect and unmixed Happiness hereafter.  
For it is determined, that through much tribulation we must enter into the 
Acts 14. 22  Kingdom of Heaven; that we must suffer with our Maker, before we can reign 
2 Tim. 2. 12.  with him; be planted into the likeness of his Death (and we know how painful and how scandalous that was) before we can be into the likeness of his glorious Resurrection; we must run, we 
Rom. 6. 1 Co. 9 25. 2 Tim. 2. 5 Luk. 13. 24  must strive, we must fight before we can be capable of being Crowned; go through much Tribulation, before we can enter into Joy: As they who were arrayed in White Robes, the Habit 
Rev. 14. 4.  and Emblem of Festivity and Triumph, did.  
This is the Order, and but a reasonable one, and such as is observed in all humane Institutions, that the Performance of the Exercise should precede the dispensing of the Reward.  
And after the observance of this, he hath bound himself by his Word, by his Solemn Promise, by his Oath, to make us that Recompense mentioned; which in great Condescension to us, and for our encouragement to suffer for so great an one, he hath put his making us a Retribution, though we can never deserve it by our Sufferings, so altogether improportionable to it upon natural Equity as it were. It is a righteous 
2 Thess. 1. 6, 7.  thing with God, saith the Apostle writing to the Thessalonians, to recompense to you who are troubled, Rest. He seems to make it the same Degree of Righteousness to deal so with him, as to deal so with them, as to recompense Tribulation to those who troubled them. I have fought a good fight, 
2 Tim. 4. 7, 8.  saith the same Apostle, meaning according to the acceptance of the Appointer, not the strict Laws of the Combat, I have finished my course, I have kept the Faith. Henceforth there is laid up for me a Crown of Righteousness, which the righteous Judge shall give me at that day; and not unto me only, but unto all those that love his appearing.  
Indeed, was the Acquest of that Kingdom, that Sovereignty, that Crown, and the obtaining that Rest free from all Disquiet and Turmoil, (to which all Crowns here are absolute Strangers, and so much the greater Strangers, as they are greater in the Compass) to be made without suffering any Labour or Pains, or running any Danger, without one drop of Sweat or Blood; the easiness of gaining them was enough to sink them so low in our Esteem, as to make them despicable, and so consequently to deprive us of them; when from being lessened and slighted in our Thoughts, they would come to be judged not worth contending for, or indeed looking after. For it is the Fate of all things which are easily procurable, to be undervalved, let their intrinsic Worth be what it will, or as great as can be; while on the other hand, that which is vile in itself, and of no Benefit but what fond and false Opinion supposeth, if it be far fetched, and dear bought, with Travel and Hazard, is usually prized at a great and excessive rate.  
If then we are ambitious of Reigning, aspire after Kingdoms, and Crowns, and Sceptres, which may be had without Injustice to any, though not without Violence to ourselves; are desirous of Happiness, or pant after a place of Rest, and would have these Passions satisfied by an agreeable Gratification; we must fight the good fight of Afflictions, and sustain, endure the Fight, as becometh good Soldiers with Patience; because the obtaining of those, and thereby our everlasting Content depends upon this.  
We are to carry our Consideration 
S. 7. § 4. We are to consider them not only as sent from Divine Justice, but by his Clemency to reform us, and prevent the inflicting more terrible ones.  yet higher, than looking upon them as the necessary Attendants and Consequences of Humane Life, of our Christian Calling, and as Terms that we submitted unto when we entered upon it, and view them under another Light, regarding them what they ofttimes are, as the Result and Indications of Divine Favour, rather than the Effects and Tokens of his Displeasure, that they are sent to assist us to come to a right knowledge of ourselves, for the vigorous Confirmation of our Virtues, which would languish and decay were they not raised and quickened by such Contests, for the Approbation of them by himself after such a Trial, and the Recommendation of them as Examples to the imitation of others.  
A Heathen Philosopher saw the necessity of some such Persuasion as this towards the patiented supporting of Evil Accidents, when he adviseth Men in those cases to make these or the like Reflections, and cautions us when we see good Men haled to Prison, or shipped for Transportation, their Powers small, and their Fortune's scanty, or perhaps to have neither of those at all, or perhaps fastened to a sick and painful Bed altogether, against imagining that their ill circumstances proceed from God's Anger, or are the Marks of it; because, as he with great Sobriety of Reason, and perhaps with a better of Religion than many Christians, argues, That Goodness 
V Sen. c. 2. de Provide. Arian. l. 3. c. 24. p. 343 ad. Cant.  in the Deity which restrains him from hating the worst, will not allow him to abhor and detest the best of Men; or how can his Providence leave the most considerable neglected or unregarded, when his Care condescends to watch over the least and meanest of his most numerous Family.  
We are to look upon Afflictions as sent by him rather to reform us, and make us better for the time to come, than to punish us for what's passed and done amiss; or if sent to punish us with a Retrospect to Crimes committed, yet as sent in part only for that end and purpose, being sent part likewise in loving kindness to prevent his being necessitated to commissionate more heavy and dreadful Punishments if we should go on in sin.  
For the Sufferings of this Life are intended as Warnings to make us break off the course of our Sins, and to turn unto him as the only way we can take to escape eternal Torments. Blessed is 
Psal. 94. 12  the man, saith the Psalmist, whom thou chastnest, and teachest him out of thy Law, that thou mayst give him rest from the days of adversity, that he may not perish with the World.  
We are to believe he makes use of Adversity and Troubles, and bodily Diseases and Pains, as Chirurgeons do of their Incision Knives, their Saws, their Lances, their Caustics, not as delighted with the Cruelty of mangling, lopping, wounding, searing, burning; but because they find a necessity of taking those Methods for the saving of their Patient's Life: So that what seems Cruelty to his Person, proceeds from a tender regard to the Preservation of it: For while a corrupted or gangreened 
Bas. T. 4. Hom. 7.  Limb is thus handled, it's in pity to the rest of the Body, which by this means is saved from the Contagion and spreading Infection of that part, and consequently from perishing thereby. Or as Physicians prescribe a Dose of Aloes, Rhubarb, Scammony, Gentian, or some such disagreeable Drugs to be taken in Pills or Potions; not that they love to chagrine their Patients, but kindly design to recover them out of a disorderly habit of Body to a right state of Health by those Salutary, although disaffecting Receipts.  
The Reflection of Tertullian on the dangerousness of his Condition, if God should not use such a Medicinal course with him as that of Afflictions is, made him say, He should suspect and be afraid of such an Indulgence of the Lord, as not a real kindness, and which obliged St. Austin to caution us against congratulating a who Man prospers in his wicked ways; whom God vouchsafes not to check by some severe Animadversion; because instead of favouring such an one, the Lord is incensed to such a degree against him, that he will not let him suffer; that is, he will not correct him with the Scourge of Adversity.  
This put St. Bernard upon praying, 
S. Bern. hom. 42. in Cant.  That God would take some severe and sharp Method with him here, for his Cure now, and Safety hereafter; Cut me, slash me, sear and burn me, O my God, here, was a Petition in his Devotions, that I may not be torn and racked through with Whips and Scorpions, or broil amidst scorching and unquenchable Flames of Brimstone hereafter.  
To this purpose the good Emperor Mauritius, upon a Monk's carrying a naked Sword through the Streets of his chief City of Constantinople, and predicting thereupon his sudden and lamentable end, That he should perish by the Sword, which had left on his Spirits an Impression as deep as if it were a Prophecy which came by Inspiration, or a Message sent immediately from Heaven, directed forthwith Supplications to be made by the Church on his behalf, That God would be pleased to require from him the Punishment of his Sins in this World, and not defer the Execution of it to another.  
The Authors who relate this Passage 
Cedron. Niceph. l. 8. c. 35, 36, 37, 38. P. Diacon. l. 17. Simocatta l. 8. c. 11.  add further, that the great Judge of Mankind, Jesus Christ, appearing to him in a Vision seated on the Throne of Judicature, and demanding of him where he would choose to receive the deserved Recompense of his Offences, the Wages of his Iniquity, whether in this present or the future state of Life, he returned for Answer immediately this Request. O Lord, Just Judge, but yet affectionate Lover of Mankind, inflict the Punishment I have incurred on me now, lay on me what I have deserved here, and respite not my Execution to hereafter.  
Did we consider alike as he did, that the Sufferings we are so ready to complain of were in prevention of more terrible ones, were Medicinal, not Penal Corrections; for Amendment, not Executions upon Condemnation, we should not desire to have the Rod taken off from our Back, for fear lest we should be barred of our Inheritance in the Kingdom of Heaven.  
Were we conversant with such Meditations as these, that God feedeth his own People which prayeth with the 
Psal. 80. 5, 6.  Bread of Tears, and gives them plenteousness of Tears to drink, Diets them with the Bread of Wormwood and Water of Gall; that Afflictions are the Signs by which he discriminates his Favourites from his ordinary Servants, his beloved Children from the 
As Paternal Corrections, and so as marks of Paternal Affection.  rest, from the common general Mass of Mankind, of which he is the common Parent, that they are the Testimonies of his tender Paternal Affection to them, and he sendeth them induced by Charity, not moved in Anger, as Tokens and Pledges of his Love: (For whom the Lord loveth he chasteneth, 
Heb. 12. 6.  and scourgeth every Son whom he receiveth.) And had we, when exercised by them, sufficient reason to esteem them such to us, the Proofs of our Adoption, and our being highly favoured by our Heavenly Father; certainly there would be no need of an Exhortation to press us to bear them with a quiet Spirit, it being the natural Consequence of our Filial Relation, or the Obligation arising thence to demean ourselves so.  
I am sure the Apostle to the Hebrews deduceth this as a matter of Duty from that; Furthermore, we have 
Heb. 12. 9  had Fathers of our Flesh; which corrected us, and we gave them reverence: Shall we not much rather be in subjection to the Father of Spirits, and live?  
Nay, the Reason on this side for a patiented Subjection to the Father of Spirits when corrected by him, is of much more Weight and Force, than on the other side for paying Reverence to our Father's according to the Flesh, when we are so dealt with by them; or the Argument concludes more strongly for the payment of this Duty to him than them. For they, as the Apostle urgeth it further, for a few days chasteneth us after their pleasure; but he for our profit, that we might be made partakers of his Holiness.  
Certainly, if the Law of Nature, as dark as it was, yet afforded Light enough to teach us in our Youth, when we were not arrived at the due Exercise of Reason, to love, if as weak as it was, it had power enough to constrain us to revere our Parents according to the Flesh, though they corrected us, and their Corrections many times proceeded from a froward and ill Humour; from a Capricio and Whimsy taking them in the Crown; though the Infliction of them was not conducted by Prudence, or moderated by Clemency, nor desiged for our Temporal Good, our Reformation; the Law of Grace, the Light of the Gospel must at least be as efficacious, (not to say more, which I might justly) if we do not wilfully oppose the one, or obscure the other, especially when our Age hath ripened our Judgement to discern Consequences, to restrain or quell all Insurrections of boisterous Passions, and keep us in quiet subjection to the Father of our Spirits, when guided by his own Infinite Goodness and Wisdom, he exerciseth his Paternal Authority in correcting us; and doth this less than our Merits require, and always having an Eye in it to our Advantage, our Spiritual and Eternal Warfare; yea, farther than keeping us in quiet Subjection, they would have Power enough to oblige us to be thankful to him; that he should vouchsafe to be angry with us, and reprove us, and use the Discipline of his Rod, when other gentler Methods for our Amendment had failed; that he should condescend, after in vain he had showed us Line upon Line, and Precept upon Precept, to instruct us with his Chastisements; we should esteem it an Honour and an Happiness to be taught by him; though his teaching might be as rough, as that of gideon's was to the wayward Elders of Succeth, 
Judg. 8. 16  with Thorns and Briars; and considering this, to break out with Job in a Rapture, What is man? Or what 
Job 17. 17, 18.  are we, that thou shouldst magnify us, and set thy heart upon us? And that thou shouldst visit us every Morning, and try us every Moment? Or pronounce with the greatest Satisfaction concerning ourselves? What was Eliphaz his Judgement of a man under God's Chastisement, Behold, how happy are 
Job 3. 17.  we whom God correcteth!  
Were our Thoughts employed in making this Reflection on our Afflictions and Sufferings, that they are the Instruments subscribed as it were by God's own hand, certifying his having elected and predestinated us to Glory; as that passage of our Lord to Ananias concerning Paul strongly implies, when having acquainted him in a Vision, that he was a chosen Vessel of his, he presently subjoins, For I will show 
Acts 19 15, 16.  him how great things he must suffer for my Names sake; the force of the Reason couched in it lying thus, either that the Divine Determination was first fixed upon obliging him to suffer, before it was on glorifying him; or his suffering for his Name was a Demonstrative Proof of his being Elected by him to Glory: That they are the Testimonials Signed and Sealed by the holy Spirit of our present Adoption; and the Bonds he delivers to us in assurance of our future Glorification, according as this place of the Apostle imports, The Spirit witnesseth with our 
Rom. 8.  Spirit, that we are the Children of God; and if Children, than Heirs of God, and joint Heirs with Christ. If we also suffer with him, that we may be also glorified with him together— That they are the evident Tokens God affords us, to assure us of our Salvation. So St. Paul calls them, and would have the Philippians esteem them, because it 
Phil. 28. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was given them in the behalf of his Name, not only to believe on him, but also to suffer for his sake: That they are the Marks which the good Shepherd and Bishop of our Souls sets upon the Sheep of his Flock, those which belong to his Fold; whereof those Sufferings which are unto Blood resemble those Letters in Red-Oaker; the rest, though never so black and gloomy, yet while they are on this side Martyrdom, those in Tarr; with which for Cognizance and distinction-sake from others, great Sheep-masters are wont to brand their own Sheep. So St. Paul esteemed his, when he said, I bear about me the marks of the Lord 
Gal. 6. 17.  Jesus: For by those marks he meant no other than the Scars of the old Wounds he received when he was battered and bruised with Stones, than the Prints of the Irons and Chains he had wore in his several Imprisonments, than the Furrows those Scourges he had felt for preaching in his Name had made, and left behind them in his Flesh, there would be no necessity of pressing us to carry about those Authentic Testimonials, to have those Assurances of our Sonship and Inheritance to show, to wear these honourable Badges of our great Master, or the same Livery he did on Earth; mere Patience in sustaining them would be too mean and poor a Virtue, we should exult and leap for joy, in having received such satisfactory Testimonies of our being favoured of God, such undeniable and incontestable Proofs and Characters of being his Children.  
Our Saviour enjoined this Deportment to his Disciples when they should be persecuted for his Cause, and Men upon that account should revile them, and separate them from their Company, should reproach and cast out their Names as Evil for his sake,— Rejoice 
Luke 6. 22, 23.  and leap for joy in that day; for great is your Reward in Heaven. And his Apostle St. James encourageth us by his Exhortation to the same,— My 
1 Jam. 3.  Brethren, count it all joy when ye fall into divers Temptations: And by the Reason he subjoins, the Beatitude of such a state, provided it be antecedently supported with Patience; for otherwise they are no distinctive Cognizance; nay, they serve only to procure our present Misery, and to charge us with misery hereafter. Blessed is 
4 12.  that man that endureth temptation; for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him.  
So doth St. Peter; Forasmuch as by suffering for Christ, we have not only a fellowship in his Sufferings, (suffer with him,) but are honoured to suffer what he did; and while we do so, the same Spirit of God and of Glory resteth upon us which did on him, whom God glorified amidst his Sufferings by the Darkness which overspread the Heavens, and the Convulsions that shook the Earth, by opening the Graves, and renting the Veil of the Temple; Proofs which convinced the Centurion he was the Son of God: And besides all this, when his Glory shall be revealed, we shall appear in the same Glory, and our Joy then shall be full; the confident hope of all which to come to us in Reversion, is enough to heighten and increase our present Joy.  
Therefore rejoice, inasmuch as ye are 
1 Pet. 4. 13, 14.  partakers of Christ's Sufferings; that when his Glory shall be revealed, ye may be also glad with exceeding joy. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of Glory and of God resteth upon you. The Apostles, filled with such Considerations as these, acted according to those Rules, they gave for the behaviour of all other Christians. After being beaten by an Order of the Council for preaching Jesus, they departed from their Presence, rejoicing that they were counted 
Acts 5. 4.  worthy to suffer for his name's sake. This was their constant Frame of Spirit, while their outward appearance was quite contrary,— as Sorrowful; but always rejoicing.  
St. Paul did not only rejoice upon 
2 Cor. 6. 10  the prospect of the Reward, in the hope of the glory of God, but gloried (which is a Proceeding farther) in Tribulations; because by a train of consequences 
Rom. 5. 23, 24, 25  they wrought an assurance that the love of God was shed abroad in his Heart by the Holy Ghost. He entertained and recreated his Mind with these. He took pleasure in Infirmities, 
2 Cor. 12 10.  in Reproaches, in Necessities, in Persecutions, in Distresses for Christ's sake.  
The Jews converted to Christianity had learned these Instructions so well, and followed their Example so close, that they took joyfully the spoiling of 
Heb. 10. 34  their Goods. And St. Paul prayed, that his Colossians might reach this degree of Perfection, as to join Joy with their Patience, that they might be strengthened with all might, according 
Col. 1. 11.  to his glorious power, unto all patience and long suffering with joyfulness.  
And those in the succeeding Ages of the Church came near this Point, who could thankfully adore God in their Tribulations, (for none can give Thanks for that which is grievous as such, and affords no occasion for Pleasure or rejoicing on any account) and they who did so, made it appear by such Considerations as the forementioned, that they were Signs and Proofs of God's Favour and Affection.  
So St. chrysostom protested he would 
S. Chrysost. ep 11. add Clymp.  never cease ascribing Glory to God for all Events and Incidents, and in that Protestation particularly respected his Deprivation and Banishment. Philagrius practised this, rendering Thanks to God for his Sickness, and the Benefit he received by it, though the first was involuntary and against his Will. And so did St. Hierom, that God counted 
S. Hierom. ep. ad Asellam.  him worthy to be hated of the World. For though only such Tribulations which are sustained for the Cause of God, are the primary marks of his Favour; yet the suffering any Injustice, while it's endured with a generous and brave Courage, and Thanks are returned to him, by whose sole permission the Injury could be done, is a Secondary mark, and the Person thus suffering in God's Esteem and Acceptance, is scarce a less Confessor and Martyr, than one who suffers upon his account, Such a one Job was in his extreme Poverty, to which he was reduced by the Plunder of the Sabeans and Chaldeans, and a Fire from Heaven, and in his Solitary Condition, when a Wind from the Wilderness bereft him of his Children; while he magnified God for bringing this want and deprivation upon him, Naked came I out of my mother's womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away; blessed be the Name of the Lord.  
(5.) We are to support ourselves 
S. 7. § 5. God in a convenient season will lessen our Troubles, and so ease us, or deliver us out of them.  with this Confidence, for which God gives us ground every where in his Word, that in a Season which is meet and proper for him to appear in, and the most convenient for us to receive Relief, will either abate our Troubles, mitigate our Sorrow, and so ease us this way, or put a Period to our Afflictions once for all, by delivering us out of them.  
Are we in Dangers? Then we ought to exercise as Generous and Noble a Confidence, that either he will deliver us out of them, or preserve us amidst them, as Job did; Though he slay me, 
Job 13. 11  yet will I trust in him. Or as the Psalmist did, The Lord is my light and 
Psal. 27. 1.  salvation, whom then shall I fear? Or as he elsewhere, In God have I put my trust, I will not fear Flesh, I will not fear what man can do unto me. Are we poor? We ought to rely on him 
Psal. 56. 4. Psal. 2. 31. Heb. 13. 5.  for Relief and Sustenance; that having such a Shepherd we shall lack nothing; that according to his Promise, He will never leave nor forsake us; which is that the Apostle arms us with against Covetousness.  
While we are afflicted by him, we should have this Assurance, that when Afflictions have had that end for which God appointed them, he will put an end to them: As the Courage of a gallant Man increases as Difficulties grow upon him, so ought our Trust in God; and so it will, if we are Belivers indeed, rise in degree, as his Corrections are multiplied upon us.  
When we are assaulted with Temptations, we ought to rely upon his Providence which is engaged, That no Temptation shall happen to us but what is ordinary, and so requires but an ordinary Force to oppose it; nothing but what is common to Men shall befall us; and upon the Fidelity of his Word, which he hath passed, that he will not suffer us to be tempted above our strength, above what we are able; and moreover, that he will with 
2 Cor. 12. 8  the Temptation make a way to escape, that we may be able to bear it; that his Grace, as he told St. Paul when he besought him thrice, that he would 
1 Cor. 10. 13.  remove the Messenger of Satan which buffeted him, take out the Thorn in his Flesh, will be sufficient for us.  
When we have reason to believe that God is angry with us, by laying Trouble upon our Loins, we are to hope, that he will neither suffer his whole Displeasure, his whole Tempest to arise, nor all his Waves to go over our Heads; nor yet be angry with us for ever, suffer his Wrath to burn like Fire for evermore: That the All-merciful will attemperate his Judgements with Mercy, the All-mindful will not forget to be gracious, nor shut up his lovingkindness in displeasure; the Omnipotent will not absent himself for ever by withholding the Light of his Countenance, or withdrawing his gracious Influences.  
Under Sorrow and Dejection of Spirit we ought to rely waiting on him, 
Isa. 26. 20.  that his Indignation will soon be overpassed; that if he hath forsaken us for a Moment, (it is no more, however our Computation may extend it into a farther length) he will return, and with great Mercies gather us.  
We ought to expostulate with our Souls, as the Psalmist did with his, Why art thou so cast down, O my Soul; 
Psal. 42. 11  and why art thou so disquieted within me? And then raise them by hope that we shall have occasion, and resolve with the same Confidence as he did to magnify him. Hope thou in God; for I shall yet praise him, who is the Health of my Countenance and my God. This is what St. Hierom writing to Eustochium prescribed her 
S. Hierom. Ep. 22. ad Eustochium  for the checking of her Sorrow or Heaviness to argue and debate the case with herself in his words, why art thou so bad?  
The Jewish Church had experience of his soon turning away his Anger, and thereupon changing her Note, her Lamentation into Thanksgiving, or a Resolution of doing so. I will praise thee, though thou wast angry with me. Thine anger is turned away, and thou comfortest me.  
Rely on him we ought, that though he hath smitten and made us sore, he will bind us up, and pour Wine and 
Isa. 30. 6. Psal. 147. 3 Jer. 31. 13. & 24. Isa. 61. 3. Psal. 23. 9●  Oil into our Wounds; that he will bind them up, and heal us if we are ; will turn our Mourning into Joy, and comfort us; satiate our weary, and replenish our sorrowful Souls; give Beauty for Ashes, and the Oil of Joy for Mourning; the Garment of Praise for the Spirit of Heaviness.  
For if we have not such a Persuasion, such a Faith, or such a Hope, that God will put an issue to our Trouble, we shall turn querulous and murmur against him as an austere Master, or a rigorous Judge, and modestly expostulate, as Job did with him, Wilt thou break a leaf driven to and fro? And wilt thou 
Job 13. 25, 26.  pursue the dry Stubble? For thou writest bitter things against me, and makest me to possess the Iniquities of my youth: Thou puttest my feet in the Stocks, etc. and in despair, that he will make no end of punishing, we shall turn Malcontents, and quarrel against his Mercy and his Justice, and saucily demand, How it can stand with the one thus to vex and torment the Workmanship of his Hands, the People he hath made? Or how it is consistent with the other to be doing this incessantly, to be always using his Flaming two-edged Sword, and shooting abroad his sharp pointed Arrows against Offenders for slight, transient, and almost momentary Transgressions of his Law?  
We shall pertly and peremptorily argue and debate the Case with him, Why didst thou frame us Bodies raised out of the Dust of the Ground, where they lay as unconcerned with Trouble, and as insensible of Pain as they shall be when laid to sleep on those Beds of Dust again? Why didst thou breathe into these Bodies the Breath of Life, quicken them with a living Soul?  
Was it, that thou mightest put us into a capacity of feeling and enduring all thou shouldst think fit to molest and vex us with? But if upon wanting such a Prospect, we break not out into such boisterous Passions, we immediately despond and sink.  
The Psalmist confesseth, that he should utterly have fainted, had he not been supported with the Expectation of seeing the goodness of the Lord 
Psal. 27. 13  in the land of the living; been quite despirited, had not the hope of tasting how good and gracious the Lord is to those who put their Trust in him, (either by rewarding their Confidence and Patience here on Earth, which we by a perverted Figure call the Land of the Living, when it is the Vale, the Hospital of Dying Persons; or in Heaven above, which is properly the Region and Country of the Living) been his strong Cordial and Preservative. This was the Butteress which stayed up the Apostle's Minds, that they were not cast down there, even while they were cast down by the external Force and Violence of their Enemy's Malice, that while troubled they 
2 Cor. 4. 8.  were not distressed, while perplexed they were not in despair.  
They who had not, knew what 
V ●ic. 2. Tuscul.  it was to trust in God, because they hardly believed such a Being, yet have thought Hope to be an effectual Remedy for the asswaging of Grief or Pain, and therefore have ordered it; the whole Epicurean School have done so: For besides the Avocation of the Mind from the present grievous Objects, which is impossible, they require Revocation; which was not, as they explained it, a bare calling to Memory passed Pleasures, but a looking for good things for the future.  
(6.) We should weigh the important 
S. 7. § 6. Weigh we should the Advantageis gained by Patience in order to another Life.  Advantages we shall reap by Patience, which if considered, would not be more an Argument to convince us of the reasonableness of this Duty, than of great Force to incline us to the Exercise of it, and of mighty use to assert us therein. I will not mention the advantages it hath to this Life, those having been represented in the Fourth Argument, where such who will make their recourse thither may find sufficient matter for their Meditations on that Subject, but will only set before you those which concern another.  
And since the Evils which administer an occasion for the Trial of our Patience may be regarded as they are done us by Men, and they are the immediate Authors of them, or as they are permitted by God, they being but his Instruments, or as they are inflicted by him immediately. I will begin with reckoning the Advantages Patience will yield us at the last, if we look upon our Ills as done us by Men, such as are the Injuries and Oppressions of the lawless and violent.  
(1.) If we are buffeted by them, 
N. 1. The Advantages first of bearing the ills which are done us by Men. 1 Pet. 2. 19, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God will avenge us upon them  and endure grief, suffering wrongfully for Conscience towards God, and take all this patiently, the Apostle St. Peter acquaints us, it is thankworthy, and acceptable towards God; i. e. if we are causelessly and without any Merit on our part misused by them, (though indeed no Provocation can be sufficient to justify the doing of an Injury) but especially if the occasion of all our hard Treatment be the conscientious discharging of our Duty towards God, and suffering those things, which by their Smart cause pain to the Body, or by their Indignity afflict the Mind, and we behave ourselves quietly and decently, submitting ourselves, and commending our Cause to him who judgeth righteously: Such a Carriage, tho' it be but our Duty, is esteemed by him as a  Offering; he accepts it kindly now, and will return it with large Thanks hereafter.  
When we are injured, and bear our ill Treatment patiently, out of Conscience towards God requiring this Behaviour, we are his Confessors, though the ground of our Suffering be not Religion; and he is pleased to look upon it as an Engagement laid upon him, so as to acknowledge himself our Debtor.  
I say, with respect to this he condescends to own himself our Debtor, while in truth we are his by reason of our sins; as one obliged to cancel those Bonds, by which as by Bonds Signed, and Sealed, and delivered, we rendered ourselves obnoxious to the payment of the utmost Farthing, to suffer the extreme Punishment due to them, and to discharge us from the Penalty of them, i. e. entirely to pardon them; and not only so, but to make us satisfaction, (I do not mean here the satisfaction of recompensing us for the Injuries we have sustained, but in reckoning severely with the injurious.) He hath engaged to repay home in Vengeance unto those from whom we have unjustly suffered. He hath said, He will avenge the Blood of his Servants, 
Deut. 32. 43.  and render Vengeance to his Adversaries.  
And I hope this is not an improper Consideration to urge us to the Practice of Patience, or to facilitate the Exercise of a Virtue, with which Meekness is inseparably joined, since the Apostle hath alleged it for a Motive to quiet and allay our Spirits, while the sense of the Wrongs and the ill usage we suffer might stir them up, and incense us to retaliate upon the Authors of our Grievances.  
Dear beloved, avenge not your 
Rom. 12. 19  selves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay it, saith the Lord. The more than we suffer for doing well, while we take it patiently, the more unreasonably we are buffeted while we behave ourselves with Tranquillity, the more numerous shall the Stripes be, the more ponderous the Blows with which the Lord, the Avenger of his Servants, (or of his own Cause indeed) shall adjudge the lawless and violent Men, who oppress us now, to be beaten at the last.  
O with what a measure of Patience is this one single Reflection, sufficient to endue us with, that by it bearing the Injuries of the unjust, the Insults of the Insolent, we make him our Debtor, who is so just and solvent, that he will continue in no Man's Debt, but will pay what he owes upon a gratuitous Promise with munificent Benefaction; or instead of being otherwise benificent, makes himself our exceeding great Reward!  
O how is this single Consideration, that if we leave our innocent oppressed Cause in his Hands, without proceeding to vindicate ourselves by returning Evil for Evil, he will take it into Consideration, and do us right upon our potent Enemies, able to extinguish all sparks of Revenge, and to check and stifle all desires after it, or even prevent the rising of any such Thoughts as may meditate upon making such an Attempt!  
Will not this well pondered be enough to make the warmest, or those who are the quickest to resent an Injury, or the promptest to return it, wait quietly, God's good time for the doing his own Work, i. e. The executing Vengeance upon those who do them wrong, without taking it out of his hands by a precipitate carving out of Justice to themselves, since their Adversaries, if they will permit God to be the Judge between them, will be sure to suffer from him infinitely more in degree and duration, than they with all their heat and rage of Revenge could possibly inflict on them?  
Common Experience teacheth us, 
Tertul. de Pat. c. 10. 165.  that Princes and Masters of Families are not well-pleased, that their Subjects or Servants should be their own Justiciaries, do themselves right upon their Fellow-Subjects or Servants, (so they falsely call their taking Revenge of them:) Nay, they oft punish their forward Insolence in this, while they are ready on the other hand to give them ample Satisfaction for Abuses or Wrongs done them, if with respect to their Commands and Pleasure they put them up in silence and quietness, without making or endeavouring a return, and are content to refer the Estimate and Reparation of them to their Judgement and Sentence. In like manner our Heavenly King and supreme Master takes it better and kinder at the hands of us his Subjects and Servants, that we should so deport ourselves in his great Kingdom and Family the World, submit the Injuries we may receive from others to his Taxation and Compensation of them. And depend we may upon the Security of his Word and Justice, that if we decline the taking Vengeance ourselves out of respect to him, whose peculiar and unalienable Prerogative Vengeance is, and devolve the Cognizance of them to his Judicature, That the righteous Judge will decree us a Satisfaction for our Damages, far exceeding that we could take, adjudge us Reparations not only above them, but above what we can ask or think; i. e. above all comparison, since there is nothing that is pleasing but we have the confidence to ask; and not any one thing simply possible, but we have Faculties to conceive or imagine it.  
Considering this, O my Soul, why shouldst thou be cast down? Or why shouldst thou be so disquieted within me, upon every imaginary Neglect, supposed Affront, misconstrued Word, or ill-interpreted Carriage of thy Neighbour? Why shouldst thou hereupon swell with Indignation against him, and project, as far as the Storm of thy Anger will permit thee to think or invent, how thou mayst be upon even terms, and quit Scores with him?  
But why shouldst thou do this, if the Injury and Mischief was real; if there was the oppression of the Enemy in the case? Will not the meditation that this, unless repent of, will fall upon his own head; and that God will make thee the largest Retribution thou canst imagine or wish for, if thou art not overcome of Evil, calm thy boisterous Passions of Anger and Revenge, and make thee bear even the greatest Outrages, without studying a requital thyself, or desiring any other than that which he will make thee?  
Will not this Thought, That the 
1 Pet. 4.  ungodly and the sinner, who set themselves against thee shall appear in Judgement for this, where they shall not be able to stand, have power enough to prevail with thee, to commend thy Soul while thou sufferest ill and dost well, to the keeping of God as a faithful Creator.  
Socrates' upheld himself with Patience 
Teetnl. de Anim. c. 4.  upon this Consideration, merely that he suffered unjustly: For when his Wife bewailed his Condemnation as illegal, he replied, congratulating himself that it was so, And what, would you have had me justly Sentenced?  
But may be this will be reckoned but a small Advantage, or scarce any at all, that the Righteous Judge shall vindicate our oppressed Innocency, and punish our injurious Adversary; and yet this is of Consolation to us in many cases under filthy and reproachful Language, or contumelious Usage, that we can take a course with the Authors of these, and that that Court of Justice will give us at least this amends, that it will punish them; and may be an Inducement to make us put them up quietly; on the consideration of such a Satisfaction, if there was no other, (traduced as the meditation of Revenge) only deferred to another World.  
And therefore I am to acquaint you 
S. 7. § 6. N. 2. He will amply reward us.  in the Second place, that there are ample positive Advantages behind, that besides the calling our Oppressors and Persecutors to an account, and the severe punishing them, he will make us ample Satisfaction, and largely recompense us for our Sufferings. He who condescends to make himself our Debtor, will not be barely just, and make a simple Restitution of what we laid down on his account, or commended to his Trust, our Name, our Goods, our Health, our Lives; (restore our good Name, make up our Losses, cure our Diseases, raise up our Lives,) but will prove our bountiful Benefactor; and as he is immensely rich, make us a superabundant Remuneration for them.  
He will make us a thousand-fold Retribution for Houses and Lands, Brethren or Kindred parted with for his Names sake; or if we take the being spoiled of these, though on another account, patiently and submissively, out of respect to the Will of God, whose pleasure it is it should be so, and Obedience to his Command enjoining us this Demeanour; he will restore us a hundred-fold, either more than the Principal, by way of Use, or else a hundred-fold more in worth and value than the Principal; and that in this Life, in giving us the Blessings of inward Peace, and Comfort, and Joy; and a hundred times more than a hundred-fold in another Life, by giving us the possession of an eternal Inheritance in the Kingdom of Heaven.  
His Son, the same with himself, hath entered into this Engagement; Every one who hath forsaken Houses, or Brethren, or Sisters, or Father or Mother, 
Mat. 19 21  or Wife or Children, or Lands for my Names sake, shall receive a hundred-fold, and inherit everlasting Life, which is much more than a hundred-fold Retribution; or the hundred-fold Retribution is infinitely multiplied beyond itself, by being made everlasting.  
The Tribulations of this World, if with patience we pass through them, shall bring us at last to the Kingdom of God, under whom we shall be invested 
Acts 14.  in the chief Dignities of that place. The Vale of Tears to a Religion of ever-flowing Joys; and the Vale of the Shadow of Death, to the everlasting Hills. The being tried, and enduring the Trial; yea, the enduring that but a small time, expressed in that Epistle, that St. John was commanded to write 
Rev. 2. 10.  to the Angel of the Church of Smyrna, by no longer a Period than Ten days only, shall be recompensed with a Crown of Life.  
Reigning with our Master, as is the Phrase of one Promise; Being glorified 
2 Tim. 3. 12.  with him, as is that of another, shall be the reward of our suffering with and for him; i. e. Joining the Emphasis of both together, our Condition shall be as great as Sovereignty, and as happy as Glory can render it. Prisons 
Rom. 8. 17  shall be exchanged for Thrones, the darkness of Dungeons for Light too pure to be beheld by mortal Eye; and Death shall purchase Immortality.  
If we have been Sacrificed to public Hatred for the cause of Christ, or offered up on the Service of his Faith, we shall be Priests to minister before the most High God in the Temple above. If we bear our Master's Cross 
Rev. 4. 6.  on our Shoulders now, we shall triumph with him above, and attending his Triumph, carry Palms in our Hands. If we have had a dark Night of Calamity here, though it were short as that those Countries have, which lie between the 60th and 70th Degree of Northern Latitude, we shall for it enjoy an endless day in beholding the Light of God's immutable Glory.  
If we have met with frequent occasions of Sorrow and Grief, which yet when they come thickest, are generally but alternative; That the Waters have gone over our Heads, and even entered into our Souls; all our Faculties shall be immersed in, and swallowed up of uninterrupted Joys hereafter.  
And as these shall be the Rewards of our suffering patiently, (Rewards passing all Understanding to comprehend, while by the Condescension of the Divine Spirit to comport with the Weakness of our Faculties, they are shadowed out by Kingdoms, Regality, Crowns, Triumph, Priesthood, Light, Joy which shall be conferred upon us with respect to our Sufferings) so were all the Sufferings of this present Life united in a Combination to fall upon us at one time, they would hold no comparison with them. For I reckon, saith S. Paul, 
Rom. 8 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that the Sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us. Upon computing and calculating them both, I find this Inequality, That if all the Miseries of this could be melted down into one Lump, they would bear no more proportion with the happiness of that, than a single Gravel-stone doth with all the Sand of the Seashore, or the drop of a Bucket with the Ocean, or the Dust of a Balance with the whole Earth, because still those Miseries would be but Temporary, at the utmost no longer than our Lives, which they would shorten too, if not immediately destroy; while the Happiness is eternal: They could not be drawn down to such a Quintessence as not to have some Temperament, while the Happiness shall have no Abatement.  
And yet as incapable as they are of a Comparison by the Lightness of those, and solidness of this, the Mixture of those and the Purity of this, the shortness, even momentariness of those, and the eternal duration of this; These light afflictions which are but for 
2 Cor. 5.  a moment, shall work out for us a far more exceeding and eternal weight of Glory. Or as it is more emphatically expressed in the Original Text, by the Singular Number and Present Tense, This light Affliction worketh for us all this. Mark well the difference; it's a single Affliction only, and that single one a light one, and that light one but for a moment, a transient moment, gone even while its named, or as soon; but it's a weight, an eternal weight, an exceeding eternal weight, a far more exceeding eternal weight of Glory; such a far more exceeding eternal Weight, that Tertullia's eternal 
C. 40. de resurrect. p. 408.  weight of Glory from Supergression to Supergression, St. Hierom's eternal weight of Glory above measure in Sublimeness 
Verse. Hierom.  are too low and dwarfish Expressions to reach the Height of Emphasis, which the words in the Original Language have, the Hyperboles added to Hyperboles, are too diminutive Figures to set forth its greatness.  
And now did we in all our Sufferings with a fast and steadfast Eye of Faith, look constantly forward towards this Weight of Glory which shall be revealed and laid upon us: Did we with this in all our Afflictions look upwards toward the Reward which is laid up for us in the Heavens, and that we shall receive and contemplate them; such a Belief and Consideration, as it would convince us we ought, so it would enable us according to our Duty to support them with Patience, when such a Carriage should meet at last with so immense a recompense.  
A false Opinion, or an Ambition to be had in reputation for a constancy in adhering to an erroneous Principle once entertained, hath made Men insensible, or what's near the same, regardless of Pain. Anaxarchus in Nicocreon's Mortar felt or complained of no Pain, but urged his Tormentors to pound on, because it lighted not upon Anaxarchus, but on his Case or Husk.  
Possidonius, a Noble Philosopher of 
Cic. Tusc. 3.  Rhodes, would not suffer a Visit which the Great Pompey, returning from his Syrian Expedition, made him, with an expectation of hearing him discourse of some Point of Philosophy, to be frustrated by a sharp Distemper he then laboured under; for when expressing his Concern, that the Pain he was afflicted with would not permit him to gratify him with this Pleasure, this great Captain would have taken his leave of him: Yes, replied that Philosopher, but you may have that Satisfaction; for I will never give such way to my Pain, as it shall render the Honour of your Visit vain, and defeat its Design. Whereupon tormented as he lay upon his Sick bed, he discoursed upon the great Theme of the Stoics, That Nothing was good but what was Honest; and tho' twinged ever and anon as he was by an acute Fit of the Gout, he persevered in his Opinion, and pursued his matter, interrupting it only upon those Returns with this Apostrophe, Pain! thou canst do nothing at all; not all the light Matches thou setst to my Joints, not all thy racking and torturing shall extort from me this Confession, that thou art an Evil.  
Now if such an Opinion concerning Pain either mitigated it, or was able to raise his Mind above the sense of it; if a Wise Man in Epicurus his Opinion might by the help of Philosophy be able to say, even in Perillus his Golden Bull, How sweet is this! How it nothing concerns me! Certainly the having a firm Belief that Heaven and its Joys shall be the Reward of all the Affliction we endure with Patience here, and the having our Contemplation fixed upon this, will either abate a great deal of the Troubles we shall meet on our way thither, or assist us to endure them; and to perform the Journey throughout, notwithstanding all the Fatigues of it.  
If Empedocles had the Courage 
Cic. Tuscul. 1.  (whether true or false it matters not) to leap into glowing Aetna, Peregrinus to throw himself into the Flames, Mucius 
Tertul. c. 5. ad Mort.  Scaevola to thrust his erring hand into the Fire, and the Patience to hold it till it should have been burnt off for the punishment of its Mistake. If Anaxarchus could suffer the being pounded and bruised in a Mortar. If Regulus had the Patience to endure the nailed Barrel, and the Youths of Lacedaemon the scourging at the Altar: And this their Resolution was inspired, this their Patience upheld by a Thirst after Glory, and a Conceit that it was to be purchased at the rate of such Actings and Sufferings; surely the hopes of the Glory of Heaven; nay, the assurance it's to be had upon the Terms of doing well and suffering ill unto the end, will make as behave ourselves as equally brave, show us much Fortitude, and Constancy and Patience to gain them.  
If it was accounted worth the acquiring 
Tert. c. 5. ad Mart. 158. Rigal.  the Glass, the Pibble of vain and false Glory at so dear a rate as the parting with Life, or sustaining the Miseries of it amounted to; certainly the going as far, the paying down or suffering as much to gain the Jewel of true and solid Glory must needs countervail the Pains, the Cost and Charges.  
If the Husbandman, after he hath with much Toil prepared the Earth, waiteth with much Patience for the early and later Rain to impregnate the Seed he hath committed to it, and with farther Patience to receive the precious Fruit it will produce; certainly we may with a Patience like theirs at least, after all our labour and pains endured, after we have sown in abundance of Tears, patiently expect till the Harvest of Glory be ripe for our reaping; i. e. as St. James from their Examples draws the reasonableness of this Duty, and then forceth his Exhortation to it, We ought to be patiented 
Jam. 5. 7.  till the coming of the Lord, and establish our Hearts, for his coming draweth nigh.  
Who is there on a Journey, who would not be content to travel o'er a little ill way, if he pondered with himself, that at the end of it, and that not very remote, or at some great distance, there lay a place, the transcendent Deliciousness of which would abundantly requite for the Illness of the Road, and the inconsiderable Trouble the going over it would cause.  
Where is the Man so fond of Ease, who would not willingly endure the Calenture of a Fever, all the Needles the most sharppointed stone can run into the tenderest and most sensible Parts, all the lighted Torches the Gout can apply to his Joints, the extremest Pain that any other the most sharp and cruel Diseases can cause for some few Minutes, if he could make his Composition upon these Terms, that those moments of Torment being expired, he should ever after enjoy an easy established Health, a firm and lasting Peace of good Habitude of Body, secure from the Hostile Incursions of Diseases for the future?  
Or where is the Person so addicted to the Pleasures of his , that would not take the bitterest Potion art can prepare, could he be morally assured, that his Taste never after should be disaffected with a disagreeable thing? But such, as are these Cases, is that of our present Life with relation to a future, and such are our Circumstances. Act therefore as reasonably in this case we should as we do in others, bear all the Inconveniences of the Road here, in consideration, that having passed them over, we shall arrive at Heaven, a place which flows with continual Pleasures, which shall last one eternal Sabbath, where we shall celebrate one high and endless Festival of Joy, and quench our Thirst after happiness in Rivers of it, which are always streaming from the Right Hand of God. Bear all the Pains which disordered Bodies or jarring Humours may now cause, upon a firm Persuasion that 
Deut. 29. 5.  our Bodies hereafter shall be no more annoyed by Diseases, nor incommoded by our sensual Appetites, nor impaired any more by an Eternal Age, than the Israelites  and Shoes waxed 
Dan. 3. 27.  old for Forty Years together in the Wilderness, or the Three children's Coats or Hair which were not so much as singed in Nebuchadnezzar's Furnace, 
V Tertul. c. 58. de Resurrect.  though heated many degrees beyond ordinary.  
For all this Privilege and Immunity from whatever does Inconvenience our Body is imported in the Promise of the Bliss made by Isaiah, or in the Description 
Isa. 49. 16.  of it by St. John, in those who 
Rev. 7. 16.  are the Possessors of it. They neither hunger nor thirst; nor Heat nor Sun 
21. 4.  falls on them any more, all tears are wiped from their Eyes; neither seeing any more, than feeling any misery which may occasion them; we should therefore cheerfully carry about in our Bodies those Marks which the World reckons when it imprints them there, Brands of Disgrace, in consideration and firm hope that they shall be one day changed into Stars or Rays of Glory; nay, that 
Dan. 12. 3  our whole Bodies shall shine as the brightness of the Firmament for evermore; 
Mat. 13. 43  or as the Sun in the Kingdom of our Father; be like the glorious Body of our Lord, that is now seated at the 
Phil. 3. 21.  right hand of Majesty in the highest Heavens, whose Face on Earth, when but transfigured on the Mount, shone like that Luminary in its Meridian Vigour.  
The Martyrs and Confessors had this consideration of the happiness of another Life, the Joys of Heaven; they set God before their Eyes as their great Reward, looked up with an Eye of Faith to Jesus, who stood ready to Crown them with the Glory that he himself had; and this made them rather enjoy than suffer those Torments, which were preparatory to infinite and eternal Pleasures and Honours; count their Prisons fair Palaces, and esteem their Chains as Bracelets and Ornaments, as Ignatius did. This made them embrace the Cross, the Gibbet, the Scaffold with as much Cheerfulness as dear and cordial Friends do one another after a long Absence, looking upon them as so many several Ascents towards Thrones, and those in their native Country from whence they came, as Stairs by which they were to go up to the Gates of the Heavenly Palace, and have admission there; this made them hasten to their Execution with as much speed as ever Conquerors in any Games to receive the Prize they had won; because they looked upon it as that which put them into an immediate Capacity of obtaining a Crown of Glory. Thus St. Cyprian with such a quickness closed his own Eyes, in order to receive the Fatal Stroke, as seemed to chide the Executioners slow delay: So Moses and Maximus looked upon their Execution being delayed as a sort of Cruelty. Ignatius pressed for the Beasts to which he was condemned; Suffer me, said he, to be made meat for them. This made them thank their Persecutors denouncing or inflicting capital Punishments on them, because they afforded them a ready and safe passage before the Sovereign Judge of the World, and that person their tender Father as well as a righteous and gracious Judge. In St. Cyprian's Phrase, Gave them an admission to the kissing and embracing their Father, as he calls the beholding him. Thus, and for these Reasons Lucius thanked Vrbicus his Judge for the favour of condemning him. And 
Justin. Apol. 1. p. 43 de Lucio.  Roman Emperors, and their Lieutenants of Provinces, observing how forward the Christians were to seek for Martyrdom, with what Address they courted it, and with what pleasure they suffered it, held themselves necessitated to forbid by Edicts the executing them.  
This made that Sex we usually disparage as tender and fearful, to go upon the most sharp and certain Death, with as much delight as ever the most gay and effeminate of them did to Masks, or Balls, or Plays.  
This made the ancient Champions of Christianity to find as much pleasure amidst the Smoke and Flame of their Fiery Ordeals, as ever the most voluptuous in taking the perfumed Air amidst Groves of Jasmin and Myrtle, or that which was embalmed by Winds blowing off from the Spicy Coast.  
Because they believed their Souls should be carried up in those Chariots of Fire, and enter Heaven in Triumph, as Elijah was taken up in one, and Body and all ascended thither. St. Cyprian saith, The Flames of the Furnace 
Epist. 6. Edit. Oxon.  into which the 3 Jewish Martyrs were cast, (for so they were in resolution of mind) were Refreshments to them. (The Word he useth in Ecclesiastical Writers, denotes the place and Joys of 
Refrigerium.  Souls in Bliss; in Profane, the cooling which persons in hot Countries and Seasons found by retreating to Grottoes.)  
From this Consideration they were as much recreated amidst Cauldrons of melted Lead, (I think I cannot call it scalding without a Solecism and Contradiction, as ever Sunburnt Travellers were by washing off the Sweat and Dust from their Limbs in some clear Crystalline Brook; or even in Ice and Snow, as the Forty Martyrs of Sebaste, as ever frozen Traveller did by suppling his Limbs in a warm Bath) because they were forthwith to 
V S. Basil. Orat. in 40 Martyr.  bathe in Rivers of pleasure for evermore. Hence the Rack and Wheel on which they were extended and broken was made soft to them as the Down of Swans, because they knew that expiring on them, they should enjoy a Rest in those quiet Regions above, whose perpetuity should never be interrupted nor perfection discomposed: The painfullest Martyrdom was undergone with as much pleasure as ever voluptuous person drank of a Bowl tempered the most agreeable to his , because they esteemed it the Cup of Salvation. This Reflection made the Primitive Christians offer themselves to their Tormentors, and as fearful they should not obtain the Heavenly Crown, without receiving that of Martyrs first, proclaim themselves Christians.  
So Nicephorus is recorded to have done, and by such a Challenge as it were, provoked the Magistrate to put him to Death, that so by his Blood thus generously shed, he might wash out the Infamy which the Cowardice of Sapritius in recanting the Faith, might otherwise have left upon the Christian Name: Though this voluntary offering of themselves without any Inquisition, or previous to any Apprehension was forbid. They wished for Wild Beasts, as if to be devoured by them for the sake of Christ was the Fruition of a Pleasure. So Ignatius did, and so he called it; They drew them to them, as if they were not fierce enough to assail them, so Germanus did, when the Proconsul advised him to consider he was in the Flower of his Age, and to have so kind a regard to his Life, as to save it. They defied their Enemy's Menaces of Torments, and stoutly replied, They were ready to entertain them.  
But what do I speak of the power of this Faith or Hope in Christians to make them thus to endure, or thus to meet their Sufferings. The very Jews, whose hope of a future Resurrection was not so firm, because their Revelation of it was not so clear, did not only not accept deliverance from Tortures, expecting a better Resurrection, but underwent some of the cruelest Flaying, as if it had been no more than cutting off the Foreskin.  
And now if the consideration of the 
N. 3. The same Consideration of the Reward will make us bear patiently the Evils which are the common Incidents of Humanity.  advantageous Recompenses which should be bestowed upon them with intuition of their Suffering made the Martyrs and Confessors of old endure Prisons, Torments, Death, with such Courage and Patience as you have heard related. Certainly, if we would admit the same Consideration, and give it leave to make as deep an Impression on our Minds as it did on theirs, it would as equally fortify us against all Sufferings, or support us under them as it did them; especially those which are the common Lot of Mankind, (and not the peculiar Portion of Christians; or theirs because stanchly such) and are of God's immediate Commissionating, without employing the Agency, or using the instrumentality of Men to bring them to pass, such as are Diseases and Death.  
First I say, Such Considerations 
As first, N. 3. m. 1. Diseases.  would support us under Diseases, which, if they were not engendered by our own Intemperance, (or that did not bring the Fuel, or light the Flame) I rank under those Ills which are of God's immediate Infliction, because, (although he may use the Ministry of Angels in laying this Punishment upon us, as he did in smiting Job, and filling his Body with Ulcers 
Job 2.  from the Crown of the Head to the Sole of his Foot; and Saul's Malady was 
1 Sam. 18. 10.  from an evil Spirit; and he gave the Egyptians Life over to the Pestilence, 
Ps 78. 49, 50.  by sending evil Angels among them: And this be the general Opinion of the Jewish Doctors Commentary on Psal. 91. 46. That he makes use of them for this purpose. And the dumb Spirit in St. Mark, which tore the possessed, 
Mark 9 17  and cast him into the Fire, and into the Water; and the Spirit of Infirmity 
Luk. 11. 16  in St. Luke, which held the Woman Eighteen years, are probable Arguments for the Confirmation of this; yet their Ministry in this being invisible, and we not being able to discern their hand, while God strikes by them, no more than his own; we ascribe all those to him, of which we can assign no natural immediate Cause. So did David, when he prayed, Remove 
Psal. 39 10  thy stroke away from me. I am consumed by the blow of thine hand. Looking then on these with the Psalmist, as Divine Chastisements. When thou 
Psal. 39 10  with rebukes dost correct man for Iniquity, thou makest his beauty to consume away like a moth. Thou hast chastened or corrected me, but hast not given me over unto death. (For these Corrections are to be interpreted of Diseases.) And considering with the Apostle, that God's Chastisements are the most Authentic Instruments and Attestations 
Prov. 13. 11, 12.  we can produce of being his genuine Sons, and that to be destitute of them, 
Hebr. 12.  which all Sons have, would be an undeniable Token, and incontestable Proof of our being Bastards. And 
7. & 8.  considering yet further with the Wise Man and the same Apostle, that they are the fullest and clearest Evidences to make out our being his darling Favourite one's; For whom the Lord loveth 
46.  he chasteneth, and scourgeth every Son whom he receiveth. The Collection we shall make from such Considerations will be, That if we are Sons, we cannot fail of the incorruptible Inheritance which our Father hath laid up for us in Heaven; and if we are his beloved Sons, we shall taste deep of his Bounty, we cannot miss of an ample Portion of that Inheritance. And by virtue of such a Deduction we shall be enabled to bear our Diseases, which proceed originally from God, and are not the Fruits of our own Dissoluteness and Debauchery, with Patience at least. If it doth not operate thus upon us, but we are restless and clamorous for being thus treated, we must be more mad than they would be, who should complain of the trouble of carrying their Deeds they have to show for proving their Title to a fair Patrimony, and to be rid of this Inconvenience would throw them away.  
The nearer Prospect that Diseases, especially those of Age give us of this Inheritance, and the consideration that they are taking us by the hand to put us into possession of it. The nearer view they afford of our Journeys end, and the consideration that they are bringing us to it as fast as they can, and of our likelihood to gain our Liberty, while they are making wide and large Chinks in our Prisons, or unlocking the Doors, or undermining the Walls of them, will very much conduce to this; or else we must be extremely stupid and egregious Fools. For what Heir, if he was not so distempered, would be peevish and disquieted for being within a very little of having his Estate in his hands? What Traveller that were not so, after being sufficiently wearied and tired, and his Spirits almost spent with the length of the Journey, would repine for being nigh the end of it? Or what Prisoner not being so, would murmur that he had a fair opportunity of getting his Discharge, or making his escape?  
Afflicted with Infirmities and Pains, this consideration is enough to make us bear them patiently, that the recompense of such a Demeanour will be, Our Bodies shall renew their strength like Eagles, and we in them like Eagles shall mount up to meet the Lord's coming in the Clouds; and that as they shall renew their Vigour, so they shall have a perpetual Exemption from all Labour and Fatigue, be capable of rendering God a Homage day and night, and be no more weary of that constant Service than Spirits are, and perform it with as much Agility and Expedition as winged Seraphims fly upon the execution of his Commands; that they shall be no more troubled with gross feculent Humours, which by their excess and quantity are the matter and procreative causes of Diseases and Aches, but shall be refined to a degree of Purity and Spirituality like that of Ethereal Substances. Are we afflicted with Hunger and Thirst, which when they are extreme, are of all our sensual Appetites the most violent and irresistible, the consideration that we are approaching towards that condition and state of Life wherein we shall not hunger or thirst any more after that which perisheth; and our hunger and thirst shall be after eternal good; that the one shall be satiated with those Delicacies with which the Table, at which all the Saints of God who have gone before us, we shall sit down in the Kingdom of Heaven, is furnished; the other quenched in those Rivers of Pleasure which are ever flowing at the Right Hand of God, the most pleasant that Infinite Goodness, which is always streaming out in Emanations of itself, can make them for the Taste; this thought, if it will give us no ease, will keep our Appetites from being enraged and inflamed higher by Impatience.  
If under the loss of our sight we are not to be comforted with the Philosophical 
Hierom. Ep. 32. ad Abigal.  Speculations, that we shall not behold those many offensive Objects we are every day at most constrained to do in the World, (Violence and Oppression) that our Understandings will receive thereby brighter Illuminations, and the Eye of our Soul see the clearer, (for which cause some Philosophers, particularly Democritus, is said to have blinded himself) our Memories more enlarged and strengthened, (shall receive more, and return better than before) Nor under that of our hearing, that our Ears are thereby shut against Impertinency, Clamour, Obscenity, Blasphemy, whatsoever might grate serious, chaste or pious Ears: Nor under Dumbness, that our Tongues are bound up from uttering Vanity and Falsehood, they cannot be employed to the Dishonour of God, or the Injury of our Neighbour; certainly a sublimer Consideration fetched from Sacred Scripture, that the recompense of bearing such natural Inconveniences contentedly, and with all humble Deference to him who thought fit to annex them to the tenure of our being here, shall be; that our Eyes are opened now to behold the wondrous things of God's Law, a Privilege peculiar to God's Saints; whereas Gnats and Flies, Pismires and other Infects enjoy Light in common with us, and shall be opened to behold the glorious Light of God's Countenance, our Ears to be entertained with the Music of the Angelical Choir, our Tongues loosed to join in concert with them in singing the Divine Praises will empower us to submit and acquiesce.  
(2.) The same Contemplation will 
S. 7. § 6. N. 3. mem. 2. Our own Death with Patience and Courage.  serve to make us bear with Patience that Evil, which of all others is generally looked upon as the most terrible and grievous, (because it deprives us of the Enjoyments we taste a sweetness in; and of Life, of which we are so ridiculously fond, that for the most part we had rather be miserable than be without it; while we have no Notion, or a very wrong one, of the Souls Immortality, and no Faith of the Resurrection of the Body; or if we believe both, we do not attend to that Belief) the Sentence of Death I mean, when God denounceth it, and to meet with Courage the Execution of it.  
For setting the future Rewards before our Eyes, we should look upon Death then as no other than the Goal, at which, the Race being done, we are to receive the Meeds we ran for; as the Port where landed we are upon the Shoar of eternal Happiness; as a generous Patron freeing us out of a state of Slavery, and the Prison where we are detained, and raising us to a glorious condition of Liberty; as a kind Friend, by whose means we are conducted to those Mansions of Bliss which have been long since provided for us in our Father's House, as removing out of a Cottage of Loom and Clay, exposed to the Injuries of all sorts of Wethers into a Building not made with Hands, i. e. to say, not as these earthly Tabernacles; into a Palace, whose Foundations, Walls and Gates are all of precious Stones in the highest Heavens, as a retiring from the Hardships and Dangers of this present Warfare, wherein we are engaged in continual Contests with Flesh and Blood within, and Principalities and Powers and Spiritual Wickednesses without, by whom we are so oft and so shamefully foiled, to a place of perfect Peace and Security, free from the least annoyance of such Incursions, or such Assailants, or any fears of them; where, having obtained our great Captain's Dismission and Licence to retire, we shall expect till he make his return to Earth; after which, his business being done there, and we having Bodies prepared for us to put on, we shall attend on him when he makes his second glorious Ascent into Heaven, and be a part of that days Pomp and Celebrity; as the putting off Rags of Corruption in order to be arrayed in Robes of State; as that which manageth an advantageous Exchange for us; and by means of which for Misery and Calamity we gain Happiness; for Tears and Grief, Joys; for painful Labour and Toil, Rest; for carking Cares, Delights and Pleasures; for Ignominy, Glory; for Obscurity, Splendour; for a Dungeon, a Palace; in short, (for nothing can be more said or thought, and that is comprehensive of all which can be said or thought) Heaven for Earth, God and the Society of Angels and the Spirits of Just Men made perfect, for the World, its Vanities and profligate Company.  
If they, who, when they stood upon the Threshold of this World, ready to leave it, had no View, or but an obscure and uncertain one of another confining upon this, could support themselves with Patience under its prolusory Agonies and Skirmishes, and fortify themselves with Courage against its downright Attack and Blow, by the help of such Meditations as these, (That dying was but going out of a weatherbeaten House; a travelling to another place, as Plato; a Dismission from their attendance here, as the Emperor Antoninus; (the same Phrase almost by which the Aged Simeon expresseth it, when he calls it a Departure) but a going the way which all must tread, as Horace; but a putting off the tattered Garments of Flesh and Blood, as Maximus; but a Sleeping, but a Change, as Arian and others thought) then certainly those who through the Optics of Divine Revelations have the full prospect of another Life after this, and by the Evidences of Faith and the Testimony of the Holy Spirit with theirs, are assured of being Possessors of it, will not only be upheld by Patience, but receive abundant Consolation against the otherwise affrightful approach of Death, from this Consideration, That it is but a Passage or Introduction into Immortality.  
This too, as it will sustain and comfort 
2. Against the kinds of Death, or the circumstances of it, which may make the appearance frightful.  us against the Pangs or Terrors of Death itself, so it will do it against the various Circumstances and Appertenances of it; such I call the Manner, Kind, Time, Place of our Death; which, if there be nothing formidable, or nothing but what's tolerable in Death itself, can introduce no such material and substantial difference, as to render Death in this or that place, at this or another time, this or that way of dying, contrary to the common nature of Death, terrible and insupportable.  
As therefore it matters not upon the Square, whether we die in Childhood, Youth, Manhood, or Old Age, sooner or later, any more than it doth in what Season of the year, whether in Spring, Summer, Autumn or Winter; (and if there be any odds, they seem to have the advantage, who die, having seen lest of the World's Villainy, or felt least of the Calamities of Humane Life) whether we die at home or abroad, since every place under the Sky is a wise and brave Man's Country, (he being a Citizen and Denizen of the World) or none on this side Heaven is, and every part of the Earth is equally distant from that; whether in the possession of our Honours in our own Country, or in Banishment in another, since this may send us into places more benign and hospitable than our own Soil was, where we may be more esteemed for our Virtue, see more Order, Gravity and Conduct, and greater Examples of Prudence, Fidelity and Constancy than among our own People; whether we die at Sea or Land, whether we feed Fish or Worms, whether we die a natural or a violent Death, whether our Prison Doors fly open of themselves, or they are broken open by Force; whether we die on our Beds by a Fever, or by Fire at a Stake; by a Squinnancy there, or by a Halter on a Gibbit; by a lingering Consumption there, or by the sudden stroke of a Sword or Axe on the Scaffold; by the Torture of the Stone or Gout, or the Iliack Passion there, or by being broken on the Wheel; whether we die that which is called a glorious Death, by the hands of our Enemy in the Field, or that which is reckoned an ignominious one, by the hand of a Public Executioner, provided the Cause be not Criminal; for its this alone can make any Death scandalous, as it is only the goodness of a Cause can make any honourable: Virtue can ennoble every Death, give Glory to the Scandal of the Cross; and Piety can make the Person who is hanged, drawn and quartered, an illustrious fulgent Martyr: And neither the Tree, nor Block, nor any kind of Death can disgrace Honesty, or shame Religion. Nor last of all, whether after Death, our Bodies receive a decent Interment, or they are exposed to the Beasts of the Field, or their Quarters given to the Fowls of the Air; i. e. whether they rot under Ground or above, (as Theodorus the 
●ic. Tuscul. l. 3.  Cyrenaean told the Tyrant who threatened him with the Cross or Gibbet, That it was all one to him how he died) provided we have not merited this last Treatment as Malefactors, but 'tis the ungrateful Return which is made us for doing our Duty: For than they who have not a Grave, have Heaven indeed 
Valer. l. 3. c. 3.  for a Canopy to cover them, or lie under its vaulted Roof; their Quarters fixed on Poles are the Trophies and Monuments which Malice herself erected to their Virtue while she oppressed it, the memory of which will embalm their Names to Immortality, while no Cerecloths, nor Unguents, nor Gums, nor any other Art shall be able to preserve the Bodies of their unjust Judges from Putrefaction, nor any Vindications their Names from rottenness and staunch, worse than eternal Oblivion.  
I say therefore, as it matters not upon the square what kind of Death, or where or how we die, if so be we are prepared to die well; so if there was any real difference caused by the kind, manner, time or place, which might aggravate one kind of Death above another, or make it more terrible or intolerable at one time or place than another, yet the just consideration that the issue of every Death was to every good Man in all times and places the same, and would certainly determine in his Eternal Felicity, would allay all the affrightfulness our Imaginations are apt to raise in us, remove all the Difficulties, correct all the roughness, and mitigate all the sharpness and pains they are ready to figure to themselves to be in any of the sorts of Death.  
Now for the keeping up this assured Expectation of a Reward, on which depends the meeting of a violent Death, or the bearing a natural one, or the Diseases preparatory to it, with constancy, that our Hope may enter within the Veil where this Happiness is kept; a thing very difficult to do, while our Souls have so much affinity with mortal Bodies, and Commerce with Sense. We are to consider who it is that hath promised to bestow it; he is God; and if the Word of a good Prince is as great security as a Subject can ask or desire, surely nothing can be wished for or imagined greater than his who is immutable. And that while the fulfilling of other Promises depends upon this tacit Condition, if he sees it convenient for us; the performance of this rests only upon the Performance of our Duty.  
This Consideration of what Death 
S. 7. § 3. m. 3. The death of our friends with patience and evenness.  is, and what it leads to, as it will thus support us with Patience to bear its Sentence, or arm us with Courage to meet it when it marches directly against ourselves; so it will uphold our Spirits, that they sink not under the weight of Grief; smooth them, that they be not exasperated, when its Stings pierce our nearest and dearest Friends; a Passion, which is many times too strong for those who have mastered all others; (as St. Hierom acknowledged of the Lady Paula) because Nature, even good Nature is on her side; rather than lament their Loss, if we were not corrupted by Interest to bewail our own, in being bereft of their Society, which was that St. Hierom confesseth, swayed them to mourn for Nepotian, we should rejoice at the important Advantages they have gained by it, at their being safely landed at the Port for which they were bound, arrived at that delicious place toward which they bent their Journey, as being discharged from Prison, manumised out of Servitude, and enfranchised of the noblest Country and City.  
We should then regard the committing their dead Bodies to the ground, while at the same time we know that they shall there rot and crumble into Dust, be the Food of Worms and creeping things, (a Thought indeed, which of itself, without proceeding further or looking higher, inclines us to make lamentation for those who, warmed with a spark of Life, were the Light of our Eyes, and the Joy of our Hearts) but as a leading them officiously into their Chambers, or their ceremonious entering into them, and 
Isa. 26. 20.  shutting the Doors upon themselves; as a resting themselves, and sleeping on those Beds there for some short time; from which being roused by the Archangels 
Isa 57 2.  powerful Voice, crying, Awake ye that sleep in the dust, and rise; together with the Blast of God's Trump, and the mighty Shout with which the Lord, attended by a numerous retinue 
1 Thess 4. 26.  of the Heavenly Host, shall descend; and quickened by a living Spirit, which shall return again to their compacted organised Dust, shall come forth out of those Dormitories recruited with new Vigour and Activity, like Giants refreshed with Wine and Sleep; decked and adorned with greater Finery than ever Royal Brides proceeding from their Bedchambers to the Temple showed on the day of their Marriage; more richly attired, and more magnificently set out than Eastern Monarches are on the day of their Birth or Coronation; and thereupon think it as improper to shed Tears upon their Graves, as it would be to weep upon such solemn occasions of Festivity, as are the Birthday, Nuptials, or inthronization of our Prince.  
Had we this Contemplation at the Funeral of our Friends, that instead of those vile, ignoble, frail, lumpish Bodies they were clothed with here, and which were deposited in the Grave; instead of Dust and Corruption, (the Garment that shall cover them there) they shall come forth thence at the day of the Resurrection, apparelled in rich Vestures 
1 Cor. 15. 42, 43, 44, 45.  of divers precious Colours gracefully mingled together, i. e. to say, in Bodies endowed with Impassibility, Glory, Strength, Agility, and that in these Bodies so nobly qualified, and over and above actuated with Souls more Celestial than they were, they shall be led into Mansions of Bliss, such as mortal Eye never saw, nor can; nor Ear heard of by the relation of Fame, nor are to be comprehended by the largest Heart, as men's are now, there to abide forever.  
Did we rise higher in our Contemplation, or come nearer to ourselves, and consider that we ourselves, if we shall be found alive at that day when that Honour shall be done them, shall have our Bodies, as we wear them, changed upon us into that glorious condition; or if we have put them off, and they are laid in the Grave, we shall have them raised and exalted to the same state; and that in Body and Spirit conjunctly we shall enjoy the mutual Society of each other in perfect and interminable Felicity, without the possibility or fear of being separated again, instead of having our Spirits miserably dejected, as usually they are, when we are divided from our Friends, or are forced to part Company, we shall have them exceedingly raised, instead of doleful silence or sad astonishment, which is our ordinary Behaviour upon such occasions, we should break forth into singing and joy.  
Cicero who had no perfect Knowledge 
Cic. de Consol.  of this Mystery of the Resurrection of the Body, and Reunion both of Soul and Body, and had only some little glimmering Light let in upon his Mind as through a Cranny, by which he discovered something of the Immortality of the Soul; thought that the strongest Cordial we could administer to ourselves for our Consolation upon the Death of our Friends, was to be drawn from such Meditations as these: That they were not wholly taken from us, not utterly lost, but only for a certain time removed out of our sight and company, to which when we arrived at the appointed Boundary of our Lives, we should be restored again, and renew the Sweets of our uninterrupted Acquaintance and Communication.  
But we who have a clearer and distincter perception of the Immortality of the Soul by that Gospel which brought it to Life, have consequently the benefit of a stronger consideration thence, where we are taught, that by the mediation of Death we shall be conducted to the enjoyment of the Society of those dear Friends, whose Conversation we so highly valued on Earth, when it was not without its Errors and Failings, which shall be to our highest satisfaction, because we shall have it in the noblest and perfectest manner; love them to the utmost pitch of Fervency, and the most refined degree of Purity, for whom we had kind and unspotted Affections here; and we shall 
Heb. 11. 39, 41. 12. 22, 23.  have an eternal Vacation from all other employments to do this, to love God and them, his as well as our Friends, and jointly with them to adore his infinitely amiable Excellencies, which under any less space than Eternity, cannot be sufficiently admired or worthily magnified.  
But we have yet a stronger Consolation than this, that our Souls which now only have an imperfect Communication by the assistance, or rather hindrance of bodily Organs, shall then, disrobed of such Bodies, immediately know and correspond with each other, and have a farther discovery by the help of that Light of the Resurrection of the Body; that the Bodies of our departed Friends, being raised out of the Dust, and made like unto that glorious Body of our Lord, which is seated on the right hand of the Throne of Majesty on high; and being rejoined by their Spirits, shall be caught up in the Clouds, when he shall return again with all that Power in Heaven and Earth that was given him upon his Resurrection, and in all the pompous Triumph that a Train or Guard of innumerable Legions of Angels clad in shining Light can make up, to judge the World; and that we who shall be found alive at that day, having in an instant changed our Weeds, and put on or being clothed upon with Robes of 
1 Thess. 4. 13, 16, 17, 18. 1 Cor. 15. 23. & 25.  Immortality, shall likewise be caught up together with them, or immediately after them to meet him, and shall, when that business is dispatched, ascend up with him into the highest Heavens, and be ever there with the Lord, and one another in Glory.  
The Apostle, who began at first with persuading us to dry up our Eyes, and wipe away all Tears, which might trickle thence through a natural softness, for such Friends who died in the Lord, in his Grace and Favour; upon a firm belief that Jesus died and risen again, and an assured hope grounded thereupon, that those also who sleep in Jesus, parted hence when Death closed their Eyes with a belief of his Resurrection as passed, and their own as future, shall God bring to him when he returns to Judicature; that we should not be sorry as men who had no hope, no hope of seeing them more, proceeds in the next stop to stir us up to cheerfulness upon the account of this Faith and Hope, and counsels us to use them for the raising and animating one another, if dejected upon such imagined Losses. Wherefore comfort 
1 Thess. 4. 18.  ye one another with these words.  
The Evangelical Prophet Isaiah did before him propound the Consideration of this Doctrine, (though then but darkly delivered or faintly entertained) for the same purpose, for the inspiriting with Joy such Mourners in Judah, who were disconsolate upon the Mortality of their Friends, that their Dead should live again. His Words are, Thy dead men shall live, together with my dead body shall they arise; awake and sing 
Isa. 26. 19  ye that dwell in the dust: for thy dew is as the dew of herbs, and the earth shall cast forth the dead. And the sense of them seems to be this: Cheer and raise up your Hearts, ye whom Affliction hath brought low, whose Bellies by reason thereof cleave to the dust of the Ground, who lie overwhelmed with and buried under loads of Sorrow for the Slain of your People, whose Bodies lie scattered upon the ground; or for your deceased Friends, of whom Death hath by other ways possibly than the Sword bereft you; for they o'er whom ye mourn shall at the last day, together with my dead Body, be raised out of the Dust or state of Corruption, enlivened by the quickening Breath that shall return into them at the Word of the Almighty; even as tender Herbs killed by the sharpness of Winter Frosts and Colds, shall by those vital Dews and Heat the kind Spring liberally affords, recover, rear up their fallen Heads, and put on their gaudy Livery again.  
Let us therefore comport with the Apostles Exhortation; instead of consuming ourselves with Grief, which corrodes and eats as much as Envy and Cares do, for our departed Friends; those I mean, whose Piety and Virtue have made the Conjunction nearer, and the Cement closer than mere Flesh and Blood could, and whom we have ground to hope departed hence in the Lord, let us comfort ourselves that they have made so happy an Exit; yea, rather rejoice, considering their departure hence, not as a forsaking, but a preceding us who survive; not as a going quite away from us, but as an orderly passing on before into another World; as a turning out of the ordinary road of Time, wearied with the Journey that way, into that of Eternity.  
Those Persons indeed on whom Death executes the Office of a Sergeant, arrests them to deliver them up to Divine Vengeance; those for whom Tophet of old was ordained, for whom everlasting Fire was prepared, aught in just pity to be lamented, because their departure hence is into that Lake of Brimstone which burneth which burneth with this Fire; the mouth of Hell receives and devours their Souls, as the Pit doth their Bodies; and a second Death gnaws on them as Worms and creeping things do on their putrified Carcases. Tears of Compassion may be shed for such Unbelievers and wicked impenitent Doers, because they pass hence into the most sad deplorable Estate, out of which neither our Prayers nor their own Cries can relieve them, any more than the Tears of either can allay their Flames.  
But we are to exult at the departure of the Righteous, (such blessed ones of their Father, as had an Inheritance designed for them in his Kingdom before the foundation of the world, of whom he gave his Angels charge here, commanded them to serve and attend on them as ministering Spirits to their Salvation, about whom he gave his Heavenly Host Orders to pitch their Camp to guard them from Evil) as quitting only their incommodious Tabernacles of Flesh, leaving only the Miseries, and Disquietudes, and Filthiness of this World to pass into Mansions of Rest, and Bliss, and Glory provided for them in their Father's House; and to which the same Guardian Angels shall take care to convoy their Souls safe, which at the moment of parting from their Bodies, they commended into the hands of their merciful Redeemer.  
The Thracians thought they had 
Valer. Max. l. 2. c. 6. Solin. mela.  good reason to rejoice at the Funerals of their Friends, on one part merely of this consideration, because they were delivered from the Calamities which environed their Life here. And others, who thought they had reason to lament the Dead, because they had lost the Light, yet judged there was a Modesty to be observed in Grief, and a measure set to Tears, the Voluptuousness of a sick Mind, as well as to other Pleasure.  
And if after Death we make Lamentations for them, it ought to be upon a Reflection, that they were constrained to be so long absent from the Lord, while they sojourned in Mesech, (either a Country or time of prolongation) and were confined to the Tents of Kedar, (this Land of Darkness and Blackness, or these gloomy Tabernacles of Earth) as the same Thracians howled at the Birth of their own or Friends Children, looking upon it as an entrance upon a woeful Tragical Scene.  
When he maketh the Storm a Calm, 
Psal. 107 28, 29.  translates our Friends from this Life into another, so that the waves thereof are still, they are no longer tossed upon instable Billows, nor driven by uncertain Winds; then as they are glad because they are at quiet, and he bringeth them to their desired Haven: So ought we to praise the Lord for his Goodness to them, that they have got off the tempestuous and dangerous Sea, and reached their quiet Port. Thus 
S. Hierom. Ep. 30. ad Oceanum.  the Christians at Rome celebrated the Obsequies of Fabiola with Psalms of thanksgiving, and the loud sounding of the Hallelujahs upon this occasion shook the Temple's Roofs.  
If we behave ourselves otherwise, grieve and make bitter Moan for their Death, we do them wrong; i. e. (as much as we can do them any, whose Felicity is incapable of being lessened) by our ill Suspicions, Jealousies and Fears, (or seeming ill ones) of their condition, whether it be happy or not; or else ourselves by distrusting or appearing to distrust the Immortality of the Soul, and Resurrection of the Body; as if supposing that the one at the moment of Death evaporates into Air, and the other after some time shall be irrevocably lost in the Dust: Upon which account St. Hierom adviseth 
Ep. 3. ad Heliodor.  Heliodorus to correct his Tenderness, and repress his Tears for Nepotian, left what was Affection to his Nephew, might be construed by Infidels as Despair in God) Or it seems as if we envied their Beatitude, if we believe they are possessed of it, and repined at our own Lot, that we are left in a state of Misery. And we slain the Glory of our Faith, while with the assistance of that we do not, what Men of Infidelity could, i. e. support the Death of their Friends without any piteous mourning or Complaints.  
And yet it may not be indecent for them to weep for them whom they may think, or at lest cannot tell but they have utterly lost; but its dishonourable for a Christian to do so, while he knows they live, or but professeth to believe that their Death is a translation to Life Eternal.  
Mourning and Blacks are improper on this occasion, and very disagreeable to their state of Felicity, whom we believe to be arrayed in White Garments and Palms.  
Since then, such is the Advantage accrueing by Patience, that it shall be rewarded with immortal Happiness, and Diseases lead to the Door, Death opens it, or is the very Door itself through which we must pass to take Possession of it, considering this, What can we do more reasonably, than upon a Bed of Sickness to uphold our weak Spirits, and sustain our feeble afflicted Limbs with Patience? Then to be armed with it, when we see our last Enemy, Death, approaching towards us to seize our Persons; and the more, if it be violent, with how much more terrible appearances Malice and Barbarity have dressed it, or with how much more Horror it is arrayed by them on purpose to disorder us, provided always our Cause be good, and we are condemned to suffer it for Righteousness sake?  
Or what can we do more reasonably, than to support our Minds with this, that they do not droop or flag when Death hath removed from us any of our beloved Friends; if such, whom we may upon sufficient grounds believe to have died in the Lord, in peace with him, while they died not for him, or laid not down their Lives for a Testimony to him, or signed his Doctrine with their Blood; esteeming their Death to have done them the favour of instating them in the Regions of Bliss; and thereupon looking on the other way of behaving ourselves, of immoderate Mourning for them, as that which betrays either Infidelity in general of the Souls subsisting after this Life, or too much suspicion and fear in particular of their happy Estate; or if none of these, yet too much partial Love to ourselves, because they are separated from us for a time; or something of Envy, while we lament their being made happy before us, and ourselves being left still to combat for that Prize they have obtained.  
To this Armour, this Shield of Faith 
S 7. § 7. 5. Ephes. 13. & 17.  and Helmet of Salvation, as the belief and hope of Eternal Rewards, the consideration of which I have been recommending, is called, let us in the last place join the Sword of God's 
To read frequently the holy Scriptures, and meditate on the Precepts and Examples of Patience there set forth, and to be diligent in praying for this Grace.  Spirit, which in the Apostles Interpretation, who adviseth to take it, is the Word of God, i. e. Let us be frequent in conversing with the Holy Scriptures, which inculcate the Practice of this Virtue, that so our Obligation to do so being fresh in our Memories, we may the more readily comply with it; (whereas for want of such a renewing as in time it my be effaced there, so we shall be the more unfit to discharge it) those Oracles put us upon labouring and striving to get the mastery of our Affections, from which as long as they remain unsubdewed, arises all our disturbance, all our intestine Wars and Fightings proceed, whereas the Conquest of them yields the pleasing Fruit of Peace, and renders us for ever after invincible; for we can never be baffled, while we desire nothing but what we have or are, while God's Will is ours, and the Circumstances his. Providence hath placed us in are those which our very Hearts would wish for; we are not to be disordered by the loss of Goods, Lands, Liberty, good Name, or when that of Life is threatened us; nor to be transported with Success, as Children when they have good Luck at Play, or with any Delights; when we know not how to grieve, but for having offended God, nor how to rejoice, but for having done him that Service which he is pleased to accept; while he is our Hope and our Fear, and we neither put our Trust in Man, nor apprehend what he can do unto us, whose utmost Power reacheth but to kill the Body; we disarm Tyrants, and make their Rage indeed but Impotency which cannot hurt us; and he only who basely fears or poorly wishes, loseth the ground he should keep, Liberty of Mind; throws away the Shield which should defend him, and works the Link of that Chain in which he shall be dragged.  
Let us be diligent in reading them, (as the Virgins in the Nunnery of Lady Paula, and the Empress Pulcheria and her Sisters in the Palace did every day a portion) which from the one end 
V S. Crysost 43. in 1 Cor.  to the other, even from the Righteous Abel under the Dispensation of the Natural Law, unto the Holy Jesus the Promulger of the Gospel; and from the opening of that by him to the shutting and sealing it up by his Apostle John, present us with the Examples of God's Saints, exercised all along with Tribulations, and marching on with Patience, Courage and Constancy, especially such as were of Christ's 
S. Aug. tr. 7. in Joan.  Disciples, (for his Kingdom was a Kingdom of Tribulation and Patience) and for this reason shining now, according to the Inequality of their Trials and Sufferings, and of Fortitude showed under them, either as less luminous Stars, or as the Sun, the great Fountain of Light, in the Firmament of Glory, that animated by the feasibleness of the Duty, or instigated with the Emulation of them, we may deport ourselves as they did. Let us be careful in meditating on them, which every where propound Noble Rewards to excite and provoke us to the Performance of this particular Duty, and for our Encouragement while we discharge it; which God hath appointed as the proper Instrument in his own hands; or what's the same, in those of his Blessed Spirit, to form Patience, or to get Hope and Comfort in our Souls. For whatsoever things were written in 
Rom. 15. 18.  former times, whether under the Administration of the Law or Gospel, were written [for this end] for our learning, that we through patience and comfort of the Scriptures might have hope.  
These were David's Solace and Refreshment; these his Stay and Support under the Troubles which encampassed him round about.  
His Word was his Comfort in his 
Ps. 119. 56.  Afflictions, and that quickened him.  
He thought upon his Judgements, and 
52.  his Soul received Comfort.  
His Testimonies were the rejoicing of 
111.  his Heart.  
His Law was his Delight, and such a one, that he professeth, (such was its Virtue and Efficacy) Unless thy 
Ps. 92. 103.  Law had been my delight, I had perished in mine affliction. Elsewhere he extols the Sweetness of his Words, that they were sweeter to his throat than honey to his mouth; and of his Judgements, that they were sweeter than the honey and the honeycomb.  
Jonathan the High Priest and Perfect of the Jewish Nation in the Letter he wrote to the Lacedæmonians for the renewing the Alliance between their state and that of the Jews, that it might not be imagined he implored it meanly, as if his People could not subsist without a Confederacy with theirs, acquaints them thus— For we have the 
1 Mach. 12. 9  Books of the Holy Scripture in our hands to comfort us. The great St. Augustine for this purpose prayed, That the 
S. August. Confess. l. 11. c. 2. § 2.  Scriptures might be his chaste delight. The ancient Christians bewailed it as the greatest Disaster of their Persecution, which drove them into Dens and Caves to secure their Persons, that the same Darkness which concealed them deprived them of the comfort of reading the Holy Scriptures; and they declared these were their chief delight, and the Joy of their Hearts 
V Acta S. S. Agapes, etc. apud Baron. ad A. 304.  while they lived, and when dying they ordered the Sacred Code should be laid upon their Breasts, and buried with them.  
With reading and meditating daily 
S. 7. § 8. To pray to God for this Grace.  only on God's Word, assiduous and ardent Prayer should always go along, that God would be pleased to make our exercising ourselves in his Law Day and Night, as the Psalmist did, as beneficial for the comforting us, as it was to him for that end; who as he was directed by God to call upon him, and promised that he would deliver him; so following the Direction, found the Issue answerable to the Assurance: For when he was troubled, as he acknowledgeth, he called upon him, and he heard him, and according to the multitude of sorrows that were in his heart, his comforts refreshed his Soul.  
That what therein may more especially conduce thereto, we would set so home upon our Spirits, and fix so fast there, as never to be plucked up or rooted thence; imprint or engrave so deep upon our Hearts, as never to be erased or obliterated; that he would put his holy Spirit into our inner parts, and by him bring to our continual remembrance, set in a clear Light and a direct view constantly before us, such Declarations, Commands, Promises, Threats, Reproofs, Examples, as have any thing peculiar in them to serve to this excellent Design.  
This, if at our urgent Request, he shall grant us, or by our wrestling with him we shall obtain, then shall that come to pass, that being reminded 
Col. 3. 2.  of our Duty, not to set our affections on things below, which are not within our reach to get as we would, nor power to keep after we have got them; to lay up for ourselves Treasure in Heaven which fade not away by dispensing part of our Treasure, we have been by God's Bounty endowed with here, but corruptible as the Earth out 
Mat. 6. 19, 20.  of which it was dug, to our indigent Brethren; remembranced of our Duty by our Alms and Charity to make Friends of our unrighteous Mammon, i. e. Riches, which if not unjustly got 
Luke 16.  by Fraud and Oppression, are yet false and deceitful in themselves, that discharged from our Stewardship, and dismissed hence, we may be received into everlasting Habitations; of our 
Mat. 5 40.  Duty to leave all if occasion so require, that we may with greater Expedition follow our Master when and where he shall call us: As the Lady 
S. Hierom. Ep. 30. ad Oceanum.  Fabiola, having disposed of all her Worldly Goods before, which was like heavy Baggage serving only to encumber, made herself the lighter to fly to Heaven; or as the Apostles, who, though in act they forsook only their Smacks, and Fisherboats, and Nets, yet in purpose left the whole World, resolving never to be burdened with any part of it, that they might keep better pace with their Leader.  
Being, I say, thus reminded by the Holy Spirit, of abstracting our Affections from the Earth, and things which perish both with and without using, gathering Rust if hoarded, which in time will eat them; and breeding, if laid up, Moths which will consume them; of communicating and distributing of our Goods, which is yet less than retaining no Propriety in what we have; than selling our Lands and Houses, and laying the Price down at the Apostles or their Successors Feet, to be disposed of by them; it shall then come to pass, that the Casualties of Losses, or Diminutions in our Estate shall not disturb us, which upon many accounts we stand bound to part with. Then being reminded by this Spirit, if we have two 
Mat. 5. 40.  Cloaks, of giving one to him who lacketh; of parting with our Cloak to him who by Violence and Oppression would take away our Coat, rather than contend in endless Suits of Law, or before Foreign Judges, for recovering of it, or Damages, it shall come to pass that the Depredations and Robberies which the Lawless and Masterless may commit on our Goods, shall not have the force to disturb us.  
Then being reminded by him of our 
Luke 9 23, 24.  Master's Admonition, to take up his Cross and follow after him; for which we have his Encouragement, That if we lose our Lives for his sake, we shall save them; to rejoice and be exceeding 
Mat. 5. 11. & 21.  glad when men shall persecute, revile, and say all manner of evil of us falsely for the name of Christ. More Patience under the edge of the Sword or Axe, or under the Lash and Scourge of the most cutting Tongue, will seem a Duty so easy, as not to need any farther recommendation or pressing.  
Then being reminded or instructed by him, that those Diseases by which we are not given over to Death, are sent for our Chastisement and Correction; and those by which we are, which tend to our Dissolution, shall bring us to be with Christ; we shall not fret or vex ourselves under Remedies, whose end is to make us better, or Methods to make us happy.  
Then being reminded by him of the Faith into which we were once solemnly Baptised, and daily make a Profession of, that Christ having died, risen again, and became the first Fruits of them who sleep, who in due time and 
1 Cor. 15. 20, 22.  order shall be awakened and quickened by him; and such who fall asleep in him, 
1 Thess. 4. 14.  he shall bring along with him when he returns to judge the world. We should not be overwhelmed in a Deluge of excessive Sorrow for our departed Friends, as if we were utterly bereft of all hopes of seeing them more: But on the other side, raise and comfort ourselves up we should with the Belief and Hope, that they having, upon leave granted, withdrawn themselves from this Warfare for a Season, shall make their appearance to together with us under the Standard of the Lord of Life and Glory at the General Rendezvouse of the Quick and Dead; and that in the mean time, while we are deprived of them, and we ourselves absent from the Lord, we may by holy Offices have Communion with God, and enjoy him in whom and for whom they were only dear to us, or aught to have been so.  
Beg of him we should farther, to send this Spirit to be our immediate Comforter, by shining in upon our Souls with such direct Rays of cheerful light, as through all the gloomy sadness of our outward condition we may discern our belonging to the Election of Grace, and our affliction to be a mark that we are of that little Flock; read the Deeds of our Adoption that made us the Sons of God, and the Charter which gives us as Sons, a Title to an Inheritance reserved for us in the Heavens; by infusing into our Hearts such Peace, such Joy and Exultation, which are the Fruits that blessed Spirit produceth, where he dwells, upon an insurance from his concurrent Testimony with ours, that our sins are pardoned, our persons accepted and justified, and that God for having forsaken us for a small moment, will gather us in great mercies, 
Isa. 54. 7. 8.  for having hid his face from us for so short a while, will with everlasting kindness look upon us; that neither Life nor Death, [neither the Calamities of the one, nor Terrors of the other,] nor Angels, nor Principalities, nor Powers, (not the Wiles nor rage of Devils) not things present, nor things to come; (not those we feel, nor those we fear) not heights nor depths, (neither Precipices nor Dungeons) nor any Creature whatever, shall be able to separate us from the Love of God which is in Christ Jesus our Lord. That Love, which, he being attoned and reconciled to be our Friend by the meritorious Death of Christ hath for us, nor defeat his kind Intentions, nor deprive us of the beneficial effects of that Love, viz. our Salvation.  
To this Frame and Temper of Spirit, if the Holy Spirit the Comforter shall by any of the forementioned Methods, or his own Operation and Influx upon us, vouchsafe to raise us, transported we shall be with the ravishing Delights of Heaven before we shall be caught up thither, be inebriated with its Pleasures, before we sit down with the Patriarches, Prophets, Apostles, and the rest of the honourable Guests of that place, to taste them there; have the Kingdom of Heaven within us, before we are advanced to one of those Mansions in that above us; and we shall be prepared to say in all truth as St. Bernard did, We had rather be in 
Serm. 19 in Psal 90.  tribulation, in the fiery Furnace, having this Comforter with us, than reign and be glorified in Heaven without him.  
And Confident we may be, if we do, beseech him to give us this Spirit, the Comforter, with that Faith, Ardour and Importunity as we ought, that he who promised to give him to those who asked, (asked Believing) fervently and incessantly, will in pursuance of his immutable Promise bestow him upon us, if not in such high degrees and measures as I have mentioned, yet in such a one at least as may support us with such a sufficient stock of Comfort as may carry us through our present Walk, this Vale of Tears, till we come to the Mount of God; as may enable us to bear our Cross with cheerfulness, till it be taken off our Shoulders, and erected into a Trophy of Glory.  
In this Confidence therefore, that not one Title of his Promises shall pass away, (while all things else besides his Truth as immovable and unchangeable as they appear to be, shall do so) without a due Completion; let us, as many as are afflicted, apply ourselves to him for the execution of it, while we are in trouble, pour out our Heart before him in some such Prayer as this:  

A Prayer for Patience.  
O God, just and righteous in all thy deal with the Sons and Daughters of Men; but withal, abundantly compassionate to them, look down in much pity upon me thy poor afflicted Servant.  
Be not angry with me for ever, nor suffer thy wrath to burn continually like Fire.  
Forget not to be gracious, and shut not up thy lovingkindness in displeasure: But in Judgement remember Mercy, and show it by removing or mitigating my Sufferings; or if it shall be thy good pleasure to afflict me yet farther by continuing them, support me by thy mighty Arm to bear them with Patience and Courage.  
To this end give me a Heart to consider, that misery is the common incident of humane Life; that Calamities of one kind or other attend upon every state and condition of it, especially on the Christian, and that they who are called by that honourable Name, abstracting from their hopes of happiness in another life, are in this of all men most miserable; that they who will live godly in Christ Jesus, besides the ordinary Evils they are liable to as Men, must over and above suffer Persecution as Christians: And yet to ponder withal, that none of those happen without thy knowledge and designation; that my Afflictions do not come out of the Dust, nor trouble spring out of the ground, but are the Demerits of my Sins, and the just Punishment inflicted by thee for them.  
And then assist me in arguing with myself, how unreasonable it is for me a Malefactor to complain of being punished according to the deserts of my Offences, that I ought rather in all equity to bear thy Indignation, O Lord, because I have sinned against thee. Convince me likewise, that how harsh soever thy dealing with me is apt to seem to Flesh and Blood, to which all Correction is grievous, yet of very faithfulness thou hast caused me to be troubled; and then open my Lips to make this humble acknowledgement, That righteous art thou, O Lord, and just are thy Judgements towards me in particular.  
Enable me to proceed yet farther; and in an entire submission of myself to thee, and an absolute resignation of all my Concerns to thy Will and Pleasure, say, Good is the hand of the Lord, let him do with me as seemeth good to him.  
To this purpose make me see and know that thy Chastisements, while they are always the effects of thy Justice, are not always the marks of thy heavy displeasure; but ofttimes on the contrary, the badges of thy favour, the cognizance of thy Children, and the proofs of thy Paternal Love to them.  
And upon this ground make me not merely to submit myself to thy absolute disposal as my Heavenly Father, but to adore thee likewise, and return thee all possible thanks for vouchsafing to use thy Rod for my Correction and Instruction.  
O may I, amidst thy Justice in causing me to drink of a bitter Cup for my portion, look upon thy loving kindness in tempering this at the same time with Sweetness, and thy Goodness in administering it too; forasmuch as thy infinite Wisdom knows the draught will conduce to my Health; may I therefore take it from thy hand with all Reverence and Benediction of thy holy Name.  
O may I consider the end for which thou afflictest me, which is to try and prove me, to purge away all my Dross, and refine me, to bring me nearer to thyself; that thou hast appointed the way which leads to the Kingdom of Heaven to be by Suffering, and hast ordained me to pass through many Tribulations before I can enter into it; and withal, the vast inequality, the unaccountable disproportion between the lightness and momentariness of these present Sufferings, and the solidity and perpetuity of that Glory they shall work out; such as will not admit any imaginable comparison.  
And then give me such a frame of Spirit, as I may not only bear my lot with Patience, but exult in it; count it all Joy, that I fall into such Trials and Afflictions.  
O my God, satisfy my Soul fully of the intimate, inseparable Connexion there is between suffering and obtaining that endless Beatitude which thou hast promised for a reward of my Obedience and Service.  
And then aid me being so persuaded by thy Holy Spirit to pray with the deepest sincerity, with the most intense earnestness my Soul is capable of, that thou wouldst be pleased to cut and wound, to burn and sear me here, so that I may by this means be preserved sound unto the day of the Lord, and may at that terrible time escape the being cut asunder with the Sword of thy Vengeance, having my portion among Hypocrites, or being tormented in unquenchable Flames, with those who are cursed from thy Presence.  
For my encouragement to endure all this here, and enduring to rejoice that I am counted worthy to suffer; to run with cheerfulness as well as Patience the Race that is set before me, however encumbered it may be with sharp thorns, however beset it may be with occasions of troubles and affliction; grant me thy Grace to have my Heart always fixed in meditating on the great Example of the Captain of my Salvation, that I may continually have my Spirit elevated into a devout Contemplation of him, 〈◊〉 constantly looking up by Faith to the Author and Finish●● of my Faith, the ever-blessed Jesus, who for the Joy th●● was set before him, endured and despised the pains an● shame of the Cross; and for having done so, is now s●● down at the Right Hand of the Throne of God; and th●● I may likewise look round about upon that bright Clou● of Witnesses encompassing me, the Armies of Martyr's an● Confessors, who with invincible Courage and unwear●●● Constancy bore far heavier loads of Affliction than any 〈◊〉 have hitherto undergone, endured the most violent an● scorching Heats of Persecution, and passed through Fir● and Water to approve their Fidelity to thee.  
Then shall it be, that animated by his powerful Example, who was Life, and came to give it to as many a● should believe on, and follow him; provoked by a noble Emulation of his Followers, quickened by a lively Hope of entering into those Joys, which our Master is gone before to prepare and take possession of on my behalf, and of being partakers of the Riches of that Glory, of which they have received the Earnest, I shall be enabled with Patience, having continued to do and suffer thy Will; to finish my course with joy, and through this means shall obtain that Honour and Glory and Immortality I seek for, receive that Crown of Life thou hast promised to give to those, who by enduring unto the end, and being faithful unto Death, should overcome the world, all its Menaces as well as Flatteries; its Torments as well as its Pleasures.  
Even so be it, O gracious Lord, to thy Servant who prayeth and putteth his Trust in thee, that he shall be heard for thy own great Names sake, which is merciful and gracious, and for the Merits and Intercession of thy beloved Son, in whom thou art well-pleased; while in contemplation of that Goodness, that thou art, and upon the assurance of thy own Promises made to me in that Son of thy Bosom, I presume to believe, that thou canst not deny me what I ask in his Holy Name and Words, saying,  Our Father, etc.  
FINIS.