A practical discourse of patience Setting forth the excellency usefulness and rewards thereof. By a divine of the Church of England.

A Practical Discourse OF PATIENCE.

SINCE there is nothing perma∣nent* 1.1 and durable in this World, no, not it self; 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 Var∣ro'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 before-hand, goodly Territories have been swallow∣ed 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 Ruines, 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 Declen∣sion, Wane and Period as well as their Birth, Rise and Growth; and those which now are, shall have the same Fate.

Since every day shews the brittle∣ness and variableness of our Constitu∣tion, and scarce a larger portion of Time passeth over our Heads, which makes not a considerable Change in our Condition; and not the smallest alte∣ration of this kind, either befalling befalling our selves, or things, or persons, for which we have an Affection, if we are Suf∣ferers

thereby, but makes an Impressi∣on 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 reba∣ted and asswaged by a patient 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 Vertue of Patience for that purpose.

§ 2. This will be best done, if in a* 1.2 Discourse on this Argument I begin with declaring the Nature of the Vir∣tue, and instructing them what Pa∣tience 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 justifie, 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 Directi∣ons 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* 1.3 very entrance of his Discourse upon this Theme to do so.

As he therefore, so I likewise ac∣knowledge, that I may appear too im∣pudent in the Eyes of the All-seeing God, and too presumptuous in the Opi∣nion of my Fellow-Creatures, who know me to adventure upon recom∣mending the Vertue of Patience to o∣thers, who find it too hard a Task for my own Weakness to practice; where∣as it is highly convenient, if not in some measure necessary, that they who un∣dertake the Recommendation of a Vir∣tue to others, should first be Masters of it themselves.

For it's a shame that any ones Words and Actions; a greater, that the Do∣ctrine of an Instructor, and his Con∣versation, should be at variance with

each other. And yet I am ready to* 1.4 think, by way of Apology or Extenua∣tion 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 Pas∣sion, may be allowed to speak with some agreeable Gusto of the Vertue 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* 1.5 upon declaring what this Patience is, which should Sovereignly preside o're, and manage the Motions of the Infe∣riour Soul, especially those of the Irascible Faculty.

Lactantius hath defined it to be the* 1.6 bearing all the Injuries and Despights which may be done us, and all the si∣nister Accidents which may befal us with an Evenness of Mind. | 1.7 Ano∣ther, following the Decrees of the Stoicks, calls it a ready or willing suf∣fering 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 * 1.8, or that Patience hath then it's perfect work, which is what the Apostle exhorts us to let it have † 1.9; when the several Vicissitudes and Changes without, cause no Altera∣tions 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 Drun∣kard,* 1.10 or be removed like a Cottage, in the Prophets Elegancy; or though the Sea make a noise and rage horribly, and* 1.11 the hills be carried into the midst of it, in the Psalmists; are like Gold un∣changed either in the Furnace of Af∣fliction, or in the Sun-shine of Pro∣sperity; are the same in foul and tem∣pestuous Weather, as in serene and calm; in the violent Commotions of State, as in it's most sedate Tranqui∣lity: 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 fraighted with our Wealth, or the Ac∣count

of it's being foundred at Sea or taken; the Devastation of our Houses and Goods, or their Preservation; the Consumption of our Herds and Flocks by a Murrein, or any other Casualty, or their prosperous increase; Banish∣ment and Imprisonment of our Per∣sons, 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 re∣nowned, and in which he is propound∣ed to us for an Example. And such a Carriage is the fullest Evidence ima∣ginable 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 Hea∣then 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* 1.12 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 adapt∣ed and appropriated to this single Ver∣tue 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 Vertue of Patience from these which have such a Neighbour∣hood and near relation with it, and li∣mit and bound it within it's just terms, we may define it, forasmuch as it's pro∣per Object is Adversity, to be a suffer∣ing Affliction without Preturbation; 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.* 1.13

§ 4. The Arguments which may serve to evince that we ought to have our Souls thus armed and fortify'd a∣gainst the strokes of Adversity; or that upon such an occasion we ought to support our selves with the Exer∣cise of this Vertue, are many; where∣of

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 re∣commend 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,* 1.14 that bright Son of the Morning, and of those Troops of Angels that asso∣ciated with him. It was his Impati∣ence to endure a Superiour, though that Superiour was his God; and theirs, to abide in those Stations his Wisdom pla∣ced them in, though they were emi∣nent ones, which caused him and them to rebel; as that wicked and unsuccess∣ful 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 Mankinds Misery. His peevish regretting his own calamitous Fall, and an envious disgust he took at Man's Felicity while innocent, and at his am∣ple Power, who had the whole lower

World subject to him, and all things in it put under his Feet, set him forth∣with upon contriving, and hurried him impetuously on to work the ru∣ine of so noble a Creature. For could he have endured without Grief and re∣pining to have beheld him in that Orb of Greatness and Happiness, he had ne∣ver 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 depri∣ved, and his Impatience encreas'd and enrag'd his Malice.

And it was this Distemper which dis∣posed 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 re∣sisted his Onset, and opposed the Impor∣tunity of his Enticements; had she but persevered in her Obedience to her Makers Command, she had remain'd safe and secure; or had she been afterwards qualified with this Vertue, she had not derived the Contagion of Sin and Mi∣sery upon our great Father.

But restless until she had shown him the goodly forbidden Fruit, and dis∣burthen'd her self of all the fair Story the glozing Serpent told her of it's Ver∣tue, and unladed it in his Ears, she drew him in also into the same Con∣demnation.

Cain's Murther of his Brother pro∣ceeded from his Impatience, which could not bear God's Acceptance of Abel's Sacrifice before his own.

Esau's Loss of his Birth-right, and in that of the Priviledge 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 Con∣duct 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 par∣ticular, while distressed for want of Water at Rephidim, they did not only* 1.15 mutiny against these Leaders for ha∣ving brought them out of the Land of Egypt to kill them, their Children and Cattle with Drought, but withall questioned his Providence,—Is the* 1.16 Lord among us or not? was the effect of their Impatience.

Their making a Calf at Horeb must* 1.17 be attributed to the same Cause, which would not suffer them to attend Mo∣ses 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 hold∣ing 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 be∣set 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* 1.18 Fountain and Source of Evil, or rather Evil it self, is but the Impatience of Good: so is Patience on the other side of all Vertue, and every good Action is but the instance of our Patience and Obedience. He who is ready to suf∣fer* 1.19 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 prepa∣red 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 Yoak of Christ too heavy and cumbersom for him to wear, his Cross too troublesom for him to take up and carry, his Discipline too rigid to be observed.

An Instance or two will make the Dependance of other Vertues upon this of Patience, or the requisiteness of this towards the Exercise of them plain.

That Charity which consists in for∣giving* 1.20 Offences cannot be without it; for it's very unlikely we should forgive

Offences, yea, though repeated Se∣venty and Seven times o'er, to the Per∣son who thus incessantly injures us; nay, I may say it is impossible, unless we first inure our selves to bear them patiently; for if we are provoked by them to Anger, that unless immediate∣ly allay'd, 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,* 1.21 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 Di∣vine Pleasure to impair it, will hardly have the generous Courage to put his hand to the heap of Wealth he hath amass'd together, and take such Sums thence which will serve towards the liberal and plentiful relief of the Indi∣gent. He who hath not the Heart to bear launcing by a Chyrurgion when it is for his Health, will never venture to run a Sword through his own Bow∣els, and so boldly dare to die.

We cannot chastise our Bodies with* 1.22 Watchings and Fastings, (and yet there are Offices that by our Christian Reli∣gion ought many times to be practised in order to the keeping under our Bo∣dies, and subduing the Flesh to the Spi∣rit) nor be instant in Prayer, casting our selves thereat upon our Knees, or our Faces to the Ground, (which yet the Son of God out of a profound Re∣verence of his Father's awful Great∣ness did in his Supplications in the Gar∣den, recommending by that Example of his to us the haughty Sons of Adam, the humblest Gesture in the perfor∣mance 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 prepa∣red 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, ought more or less to exercise himself.

I'll add farther, It's unlikely we should* 1.23 confess Jesus Christ before Men (which yet we are bound to do) when upon that account we shall in all likelyhood

run the danger of Imprisonment, Tor∣ture, Banishment) or that we should lay down our Lives for his Names sake, (which yet in Preparation and Reso∣lution 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* 1.24 our Condition be rendred so calami∣tous by them, but that the one and o∣ther may be born with Patience; and so the feesibleness of the Duty is a Per∣swasive 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 enjoy'd by one Per∣son:* 1.25 This Man who flows in Riches, being of a mean Blood; that Nobly descended, but having his Birth obscu∣red by Poverty: A Third dieth rich, and of a noble Extraction too, but want∣ing 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 Dis∣graces of their Fathers House, as well as their Grief] so there is no Extreme of compleat Misery: Poverty may have that Health annex'd 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 igno∣ble, 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 praise∣worthy 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 poyson∣ous a quality, which is not useful to some good purpose, (some of the most Soverein Medicines being extracted out of Poysons reckon'd the most mor∣tal) even so by Wisdom such is it's Al∣chymy, and such is the Subjection of all Humane Affairs and Accidents to it's Skill, Good may be drawn out of Evil,

Advantage and Profit from Disasters, and Comfort from Calamities.

No Man's Misery, I may safely af∣firm, 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 Tyde turned, and they ebb'd as fast back again, and sank full as low.

No one's Life was e'er o'ercast with such a Blackness and Sadness, but that Light and Gladnefs broke through the Clouds, and for a Season at least dis∣pelled all his thick Melancholly. As So∣linus reports, there is scarce a day so gloomy in the Isle of Rhodes, [and Se∣neca says the same of the City of Syra∣cuse] 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 wringing 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 Musick, and ut∣tering the Voice of Lamentation and Mourning, or the doleful Accents of Sighs and Groans. The most adverse part of our Lives is commonly sweet∣ned with some Temperament of Pro∣sperity: And God in his Infinite good∣ness 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 a∣gainst Winter, and Winter against Sum∣mer; the Calm against a Tempest, and the Tempest against a Calm; Serene against Cloudy, and Cloudy against Serene Weather; that we should nei∣ther be melted into Softness by having too much Sun-shine, nor be broken in pieces by being toss'd in a long or violent a Storm; that neither ways we should be unmann'd; that the feel∣ing the stroke of Adversity, and lying under it, might the better commend the sweetness of Prosperity to our en∣joyment; and the interweaving or in∣termixing the Pleasures of this, might make the hardship of that more tole∣rable;

or to shew his own loving kind∣ness and mercy in cherishing us with the one, as well as his Severity in dis∣ciplining us with the other.

This was the Literal Sence 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* 1.26 God hath set the Day of Pro∣sperity against the Day of Ad∣versity, the one against the o∣ther, 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 a∣gainst

another; Good against Evil, and* 1.27 Life against Death.

This is likewise the Sence of that mystical Saying of Zophar, That the* 1.28 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 Combi∣nation of Centuries, of Good and E∣vil in Equal Proportions; or rather, with some odds, and the Predomi∣nancy of Evil.

And it is the Observation of the Ju∣dicious Philip Comines, that God hath* 1.29 created nothing in this World, neither Man nor Beast, without an Enemy to hold him in fears.

Heraclitus his Principle contained* 1.30 as much as this, if not more, That all things were made and are kept up by Contention. The Winds and Ele∣ment conflict with one another, and so do the Seasons; and the issue of this War is Alternative.

The just Reflection which Job made* 1.31 in his Misery on this Alternation, that he who then so sorely handled him, was the same God who e're while had so obligingly caressed him, disposed him to sustain the heavy load of it with Patience; and supply'd 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 Para∣phrast)* 1.32 Call to remembrance the good things thou once enjoyedst, and weigh them against the Evil thou now suffer∣est; consider thy former Affluence, and let that be Balance to thy present Wants; set thy former Joys against thy present Sadness; compare the disturb'd and mudded Puddle thou drinkest of now with the clear running Streams, whose Waters refreshed thee hereto∣fore; and thence learn this Lesson, That the course of this Life is like that of a River, some part whereof is gli∣ded by already, some is now flowing by; some is still to run into the great

Abyss of Eternity, as that empties and looseth it self in the Ocean; that thou art not to expect it should keep the same even tenour in all it's 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 Chrystalline Co∣lour: 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* 1.33 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 Burthen when it sat closest to him.

It cannot be longer liv'd than him∣self, whose Age extended ro the far∣thest, 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 be∣fore it; And now Lord what wait I* 1.34 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 com∣posed to stillness, sleep quietly on Beds of Dust, secure from Violence, and undisturb'd with waking Pains and Cares. There he that died in the bit∣terness* 1.35 of his Soul, and never eat with pleasure, shall alike lie down in the dust with him who died in his full strength,* 1.36 being at ease and quiet.

But if Death be not the end of Hu∣mane Life, as by our Christian Faith we are perswaded it is not; if it be not the wearied Pilgrims utmost Stage, yet it's the way which without any further toyl leads him to Happiness; the very Gate which opens upon it; his Friend∣ly Guide, which conducts him to Man∣sions

of Immortal Glory; his kind Be∣nefactor, which gives him actual pos∣session of them; instates and settles him in them: So that if weeping en∣dure for a night, (the short night of our sojourning here; a Night o'ercast with Darkness rather than a Day; the Shadow of Death rather than the Light of Life) yet Joy cometh in the Morn∣ing; the Morning of our Souls Birth∣day, in which, discharged from the Se∣pulchre 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 it's Mother Earth, and flourish in a ne∣ver-fading Verdure. Add besides, that as no Temptation can befal 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* 1.37 us to be tempted above what we are able, but will with the temptation pro∣vide

a way to escape it, or one to bear it.

But let the weight of Misery be* 1.38 what it will, it's Burthen 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, compa∣ring it with the new load Impatience adds, and the uneasiness that creates, it alters the nature of suffering, changes Pain, and Torment into Pleasure, Affli∣ction, into Recreation, Judgment into Kindness and Mercy.

For it's not the Stroke, while we are smitten by God, or lie under his cor∣recting hand, so much as our froward Carriage, that causeth the smart. This makes the Stripes look angry and infla∣med; this envenoms, festers and ran∣cours them; as the wounded Deer, the more he stirrs, the more the Arrow which pierced his sides galls him.

The Burthen, the Yoak, 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* 1.39 power enough not only to qualifie, but to alter the nature of it, and render it well nigh grateful; whence we may rationally conclude, that a patient Sub∣mission 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 sigh'd 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 learn'd 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 labo∣rious Task (so reluctant was their Na∣ture to the Service at first) have with∣in some compass of time after wrought in them with as much chearfulness, as if they had been the absolute Lords and Masters of all the rich Oar they digged up; that such miserable Slaves, who doom'd 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 fighting a Prize they themselves have been mor∣tally wounded; or so much as changed Colour, or shrunk in their Neck, when fell'd 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 fetch'd not a Groan.

And now shall not Persons of mature Age and Judgment behave themselves as decently in the point of enduring Pain, as raw Boys or green Youths? Or shall not Reason sway us as pow∣erfully in this as Usage did them? Or shall not Religion and Grace work as effectually in us as ever Reason or Cu∣stom did or can?

Besides Time it self abates the strong∣est 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 our selves, i. e. to put an end to our Sorrow? Shall we stay for that to do this with∣out 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 alle∣viate Afflictions, a quiet bearing them upon a just Estimate of their Nature, that they are never intrinsecally 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 Vertue compleatly ad∣equate to this Service, it shall have the the Assistance of Time to produce it.

(4.) The Advantages accruing from* 1.40 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 meerly, they may always by bearing them patiently, which is the making the right use of them, turn to good Account. This Vertue 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 Ma∣lice, or renders us invulnerable from them; and that not by working a Stoical Apathy in us, by bereaving us of our Senses, eradicating our Affecti∣ons, dispoyling us of Humanity, stupi∣fying 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.

Fortify'd with this, all the poysoned Arrows of Slander and Reproach which are directed, all the Weapons of De∣struction which are levelled against us, will be no more able to hurt us, than

Darts thrown against a Brazen Wall; nay, like them they will recoyl back upon the injurious Contrivers of them, and wound them; the Shafts of Ad∣versity 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 im∣pregnable against Disasters, but more than Conquerors over them.

Whereas Impatience under Wrongs* 1.41 and Indignities makes us quit the Field to the Assailants who offer them; put the Victory into those Enemies hands, and give them the opportunity to tri∣umph 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 gratifie them in their design, fairly suffer, or rather assist them to get their Ends by disturbing our selves.

While the not taking notice of their Injuries would be a sufficient revenging our selves upon them; for they pro∣pounded to themselves in doing them the grieving of us; which if they see they cannot affect, they will torment

themselves with Anguish for the mis∣carriage of their Design.

The poysonous Tongue of the Slan∣derer, instead of blackning and can∣kring, 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 rail'd 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 ex∣posed and ridiculed him as much as he could upon the Stage, instead of being incens'd at him for this ill use, ask'd him only, If he had occasion to use him again to any such like purpose of Buf∣foonry?

Other Ills likewise, as we term them, may turn to our Advantage, and up∣on that consideration ought to be sup∣ported 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 Sil∣ver, we ought to consider as the same kind of Earth we tread under our feet,

hatch'd meerly to a higher degree of fineness by a greater heat of the Sun, and purified o'er and o'er in the Fur∣nace; if in Stones we call precious, we ought to look upon as of the same Na∣ture with those which pave our Streets, only more brightned by a favourable Sun, and afterwards polished by Art)* 1.42 may be the occasion of gaining us the true Treasure of Wisdom. Crates on this account threw away his Wealth as an incumbrance, with which his Mind could not be so free, as otherwise it would, for Study and Contemplation. And Aristippus is said to have done* 1.43 something like it, meerly for Dispatch. And one of the Sages of Antiquity termed that Tempest and Shipwrack a happy one, by which he was cast up∣on so sound a shore as the Study of Phi∣losophy. Troubles and Crosses afford us the occasion for the Exercise of our Vertues; yea, inaugurate and conse∣crate them such. Without Dangers there would be no proof of a Soldiers Courage, or a Generals Conduct and Presence of Mind; unless the Sea was rocky and shelvy, and sometimes boy∣sterous 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 shewed, 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 it's 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 A∣buse, nor would there be any trium∣phing for him hereafter; there would be no Martyrs, nor Crowns for them, without Persecution, and the enduring it. The Tryal 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 con∣spicuous by being exercised, so are they rendred purer for it, as Gold is for be∣ing tried in the Furnace. (For there

are some Spots which stain them, as are not to be got out but by the Fire of Affliction) and grow stronger and more confirm'd, 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 Remarque of one of Plato's School on Jupiter's Exer∣cising* 1.44 Ʋlysses with all manner of dangers from Greeks and Barbarians, a Palamede and an Ajax, the unhospitable Thracians and massie Cyclops, the Enchantments of Circe and the Fury of Tempests, with wandring and Poverty, that his Design in all this was to make and ap∣prove him good.

The like is observ'd by him of En∣gaging Hercules in so many Labours and Hazards against wild Beasts, Mon∣sters 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, Vertue woud be crampt and disabled. Aelian* 1.45 makes the Remarks, That the most renowned Worthies which the Grecian History hath furnish'd the World with, were extremely poor: And I dare say, the

most illustrious for Piety in Sacred Hi∣story have been the most eminent in Sufferings.

Though it be not in our power to dispose of our selves and Affairs as plea∣seth 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 our selves might be extream∣ly pernicious; yet it's within our pow∣er, 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) can∣not 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 im∣patiently and frowardly, which we had not the power (if we had the fore∣sight) 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 intend∣ed it for a Vexation to us, but could not effect their Design without our con∣tributing our own pernicious Aid, and disordering our selves thereat, so it in∣creases the Sharpness of it, and makes our Misery only the more intolerable; as Birds that unfortunately light upon Twiggs dawb'd with Bird-lime, the more they flutter, the more the vis∣cous matter spreads it self o'er their Wings, and the less serviceable they render them for that Flight they would be at.

Afflictions are oft-times designed by God as Preparatives to a great measure of Happiness and high degree of Glo∣ry in this World; but shall most cer∣tainly, if sustained with Patience and an entire Resignation of our selves to God's Will, for a Reward be Crown∣ed with both those in the World to come; and therefore upon this Reflection we ought thus to support our selves under them. Thus as to the* 1.46 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 Pas∣sage which led them into a Country flowing with Wine and Oyl, Milk and Honey. Daniel's Captivity, and Mor∣decai's* 1.47 Contempt withal, were the oc∣casions, if not the means, of their Ad∣vancement to the Supreme Ministry of their Masters Affairs.

The low Estate of the Virgin Ma∣ry, and her yet lower Opinion of her self, were dispositions which fitted her for the subsequent Honour of being the Mother of her own and our common Saviour * 1.48. St. John's Solitude and Se∣questration 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 Con∣sulship. And J. Caesar's being taken by Pyrats was preparitory to his Sove∣reign 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 Seed-time of Tears shall be followed with a plenteous Har∣vest

of Exultation. They that sow in* 1.49 tears shall reap in joy. He that goeth forth and weepeth, and beareth precious seed, shall doubtless come again with re∣joycing, bringing his Sheaves with him.

That Desolation and Destitution of Comforts now, shall then be recom∣pensed with pure and chast Delights. Christ came to appoint to them that* 1.50 mourn in Sion. What? even to give them Beauty for Ashes, Joy for Mourn∣ing, the Garment of Praise for the Spirit of Heaviness, i. e. Decking and Ornaments for the Ashes they cast up∣on their Heads, or roll'd themselves in, Odors and Perfumes for the ill Smells which usually accompany neglectful Sadness; Robes of Estate, or the At∣tire of high Festivals for sordid Ray∣ment. This hath been thought by some to have been one Spiritual meaning, of God's Promise to his Afflicted Peo∣ple by some Prophet; (for the Spirit* 1.51 spake not only in variety of Tongues by the Apostles, but of Sence like∣wise 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 con∣verted into Laughter then, and Mourn∣ing

exchanged with Joy. Blessed are* 1.52 ye that weep now, for ye shall laugh Blessed are they that mourn, for they* 1.53 shall be comforted. Ye shall be sorrow∣ful,* 1.54 but your Sorrow shall be turned into Joy; turn'd into an indefectible, unali∣enable one; so the following Words im∣ply, and your joy no man taketh from you. And this Property, that it is not liable to Violence, makes it clean of an∣other Condition from any sort of en∣joyment here.

For our Treasure may be taken a∣way by Thieves and Robbers, our Estate and good Name by False Witnesses, our Life and Honour may be forfeited, our Lands and Goods confiscated, our Pow∣er 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,* 1.55 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 shew'd himself to Moses, Nadab and* 1.56 Abihu in the Mount, or Sapphire brick,

as Lyra and Arias have conceived it* 1.57 to be, hath been thought to have had this mystical Signification, That God should reward such who are harass'd here by Afflictions, as the Israelites were in Egypt by making of Bricks, with Sapphires 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* 1.58 danger of Prosperity, if it be not born with Moderation, and the great Diffi∣culty and almost Impossibility of so bearing it, will wonderfully contribute towards the supporting our selves un∣der Adversity with Patience.

It's a Glorious and Heroick 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.

Its hard to flow in Pleasures and De∣lights, and not to have our Minds softned by them, or melted into Lux∣ury; to have Honours heap'd upon us, and not to have our Brains turn'd

round with them; to abound in Wealth, and not Idolize it; this is as hard, as to sail in a Cock-boat with a Sheet aluff, and not be over-set. Its 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 ingendred in Sodom* 1.59 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 rack'd off, and not to have Lees, or not to taste of the Cask, if it was never transvasated. Moab, saith God* 1.60 by the Prophet, denouncing her Trans∣portation into Captivity, hath been at ease from his youth up, and he hath set∣led 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 unfor∣tunate but brave Prince of Parma, both for his Consolation and Instructi∣on, 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 ones self in Success and Prosperity, alledges for an Argument against them, the Paucity of those who have put the Bridle on their Passions, and govern'd themselves with Evenness when they have been af∣flicted. I have seen many, said he, who have born Losses, Poverty, Banishment, Imprisonment, Torments, Death, and Diseases worse than Death with Con∣stancy; 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* 1.61 (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 kik'd against God, forsook him who made him, and lightly regarded the rock of his Salvation. A part of the same People, viz. Judah,* 1.62 when they were became great, and waxen rich, when they were fat and

shined, pass'd over the great Offices of Justice; judg'd not the Cause of the Fatherless, nor the right of the Wi∣dow. Nebuchadnezzar in his heighth forgat himself, and the hand of that Almighty Power which exalted him. Is not this great Babylon that I have* 1.63 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 sence of him∣self and things below, till he had been try'd in Affliction, till he had been turn'd a grazing with the Beasts of the Field.

It intoxicates 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 ob∣served* 1.64 in the Carthaginian Senate, That Men seldom had good Fortune and a good Understanding together. And his Observation was no doubt ground∣ed upon this Reason, That Mens Un∣derstandings are almost naturally (how∣ever generally) corrupted with Success.

The wise Man from his manifold Ex∣perience* 1.65 hath predicted, that Destru∣ction will be the inevitable Consequence of Prosperity, when it happens to be the lot of Men who have not the Dex∣terity 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 Con∣stancy, and then treacherously deserts us, and takes our Enemies part; blows fair for us, and immediately chops a∣bout to a quite contrary point; lulls us asleep in a state of Security, as Da∣lilah did Samson on her Lap, and then as she, after she had awakened him, de∣livered him up into the hands of his cru∣el Enemies the Philistines; so this, when she hath enervated us; rendred us so feeble, that we cannot stand against the lightest Fillip, gives us over to some of the rudest Shocks of Adver∣sity.

For Men dandled in the Arms of good Fortune, and constantly nourish'd with its Milk from their Infancy, as they are therefore the nearer to some great Alteration, and if wise, ought to ap∣prehend themselves to be in that dan∣ger,

so are they the most unable to a∣way with the smallest change of Dyet, or to bear the least degree of Cala∣mity.

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 meer Pretender to that Title, and one that is really such; and the Sincerity of Friendship, and it's Fineness, like that of Metals in Fire, is best tryed 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* 1.66 Spirit, ready to sink under the weight of his Misfortunes with this Conside∣ration: At what rate, said she to him, expostulating and arguing the case, would you have purchas'd this piece of Knowledge when you stood whole and en∣tire,

which you have gain'd by being broken and ruin'd? Cease therefore your Grief, and silence your Complaints for your Losses, who by means of them have found the richest Treasure, that of know∣ing 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 cau∣sed by Winter Rains or Snow, which in warm Weather vanish, and are con∣sumed* 1.67 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 Judgment, leading on to, or making the way for the final Ruine of Persons and Nations. God de∣nounceth it against his sinful People as* 1.68 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 Pa∣stures to fat them for Slaughter either in the Shambles, or at the Altar; so the Lord meant to send them an Af∣fluence of all things according to their

Hearts desire, as a Forerunner of the Devouring Sword which should con∣sume them, or by which they should fall unpitied and unregarded Sacri∣fices.

Heathens by meer natural Instinct have been apprehensive of the danger of too much good Fortune, as they call'd it. Theramenes having escap'd* 1.69 the danger of being crush'd to pieces by the Fall of a House in which he was, while his Companions were de∣stroy'd under the Ruines of it, upon the first recollection with himself, cry∣ed out amidst the Congratulation of his Friends for his Preservation, O Fortune! for what and what dreadful season dost thou intend 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 un∣der Parmenio had gained over his Ene∣mies the Dardanians, and of his Cha∣riots having won the Prize in the Isth∣mian Games, immediately fell to his Supplication, and prayed thus, O my good Genius, send me some moderate mis∣fortune

to counterballance, 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 Hap∣piness, 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 learnt, to deport ones self well in Prosperity; so it is the most dangerous Estate, if we do not govern our selves by that Instruction.

See we a Man crown'd with Suc∣cess in his impious Undertakings, 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 de∣gree, and of all others the most to be dreaded, by suffering him to prosper in his villanous Courses.

Ephraim is joyned to Idols, let him a∣lone,* 1.70 was a Resolution taken up, or a Sen∣tence pass'd by God in his severe Dis∣pleasure.* 1.71 And so was that other against

Judah, I will make my fury towards thee to rest, and my Jealousie shall depart from thee, and I will be quiet, and will be no more angry.

Upon this St. Austins Advice is* 1.72 founded, That we should gratulate no Man's Temporal Prosperity, that feels none of God's Vengeance in this Life; because its 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* 1.73 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* 1.74 is worth minding, God is most angry when he is not angry at all. Let favour (saith he) be shewed to the wicked,* 1.75 yet will he not learn righteousness. I would not have this mercy shewed me, this pity is beyond all anger.

Tertullian having reported from* 1.76 St. John those Words of our Saviour to his Disciples, Ye shall weep and lament, but the world shall rejoyce, makes this Collection thence, That if we rejoyce

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 con∣tentedly, and be willing to mourn while the World rejoyceth, that we may rejoyce when that mourns; be∣cause if we rejoyce together now, we shall mourn together hereafter. S. Hi∣erom* 1.77 saith, It's a fondness to expect to rejoyce here, and reign hereaf∣ter; and that it's impossible to recon∣cile 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,* 1.78 (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* 1.79 of the Fire, the Founder melteth in vain, for the wicked are not pluck'd away. As if he should say, I have tryed my Skill, and employed my Pains; spent all the Instruments and Metals fit for refining you, and yet your Naughti∣ness remains; that is not consumed or wasted. His ceasing to use this Reme∣dy of trying or exercising by Afflicti∣ons is a sign he despairs of curing that Person or Nation whom he thus for∣bears. Why should you be stricken any* 1.80 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* 1.81 Men sin so, that they are in a reco∣verable state, God threatens to visit their sins with a Rod, and their Ini∣quities with Scourges; but when they are incurable, he expostulates thus,

Why should ye be smitten any more, who have felt all strokes, and despi∣sed 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 Jealousie shall depart from thee, and I will be quiet, and will be no more angry. There is nothing remains, af∣ter these Essays have been fruitless, and thereupon God declines to put any thing more of this kind in pra∣ctice, but an utter Destruction of a Person or Nation. God lets the Inha∣bitants of Jerusalem know as much by the Prophet Ezekiel, Because I have* 1.82 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 cansed 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 De∣struction upon thee.

Since therefore on the one hand a continual flow of Happiness is so dan∣gerous and formidable an Evil, as that ordinarily if it be not prudently stem∣med, 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 purifie and refine us; we cannot do less, if we can∣not or will not do more, than bear the stroke of its Hammer, endure the heat of it's Fire quietly and patiently, since breaking and melting us are the Me∣thods 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 Affli∣ctions* 1.83 are directed and sent by God, (who by vertue of his absolute Sove∣reignty can do what pleaseth him both in Heaven and in Earth, is uncontrolla∣ble, whether he Forms Light or Dark∣ness, 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 up∣on 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 Recompence; 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 great∣er Force than any of the former Rea∣sons alledged to perswade us to bear them with Patience, and to convince us that we ought so to do.

And First, Did we on the account of* 1.84 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 intitles him to a Propriety in whatever we possess: So that by ver∣tue of it he doth but take back what at first he lent us; to which, if we will joyn 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: How∣ever we should not reflect upon our selves as Losers, and bewail the parting with them as a Damage, but look up∣on our Case as that of Restitution, a meer refunding back of what was at first but lent us, not given.

Epictetus adviseth us to have this Opinion in the matter of Deprivation* 1.85 or Loss, and when we are parted from any thing we possess, to call it as we ought properly, a surrendring of it.

Is thy Child deceased? Say, I re∣turn'd 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* 1.86 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: Recol∣lect with thy self, that thou hadst no injury done thee in being dissevered from thy Brother; and that it was a great Courtesie thou enjoyedst him so long as thou didst. He must be very unequitable, who will not leave his Benefactor to dispose of his Bene∣faction according to his own mind, and upon his own terms; very cove∣tous too withal, who reckons not up∣on 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 follow∣ing the Motions of his own Free-will, which is the Law and Rule of his Conduct, and that a right one, with∣out 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 re-demanded this

Loan of thee, when he saw good.

If any man grutches 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* 1.87 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 Credi∣tors do, gratuitously, without assigning any set Day for the re-payment of it; if he then redemands what was lent up∣on 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 re∣spect to our Conveniency, than com∣plain, as we do, causlesly and injuri∣ously, for making any Demand at all?

Job being very well satisfy'd in this point, that all the abundance he en∣joyed before was meerly 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 arm'd him with a Resolution equally full of Bravery, Content and Thankfulness. The Lord* 1.88 hath given, and the Lord hath taken away, blessed be the Nume 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 reckon'd Ignominy, consider that by vertue 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 our selves, but with qui∣etness and evenness submit to his Plea∣sure

concerning us. Any murmuring* 1.89 against God when we are smitten by him, whose Dominion over us is natu∣ral, is but a manifestation of our Ini∣quity and Injustice, who take the liber∣ty, and think we may lawfully do so, of striking our Servants, over whom our Dominion is but acquired, and may be precarious, because their Sub∣jection to us may be but purely volun∣tary; and that oft-times out of Ca∣pricio and Humour, not for any Fault committed by them, but meerly to shew 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 impe∣riously and arbitrarily, never lays any Chastisement upon us, but its with re∣lation 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 Inten∣tion, with some wise Design of reform∣ing and bettering us by it.

Bear then the Afflictions we ought* 1.90 in the Second place, which God sends, because his Wisdom knows them to be convenient for us. Its he sends them,

to whom Man is better known, and more dear too than he is to himself; the Reflection on which made the Ro∣man* 1.91 Satyrist advise Mankind not to trouble the Deity with Petitions of their own framing; as for instance, in asking 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 all-wise Being to judge what was fittest for Per∣sons 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 Ap∣petite.

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 com∣mitted himself and his Affairs to the Divine Providence, contenting himself with asking God's Blessing in general, without descending to mention any par∣ticular kind.

And he counselled his young Alci∣biades to regulate his Prayers accord∣ing 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 touch'd not only his Scholar, but reach'd all Mankind; and shews that they are therefore all con∣cerned 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 our selves, 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 ma∣ny lawful Princes as well as usurping Tyrants to woful 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 wick∣ed

Practices; whereas he who could easily give, would in his Wisdom chuse to bestow that, which if not so accep∣table, would be always most profita∣ble 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 de∣sire 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 pray'd for them or not, and to keep off all hurt∣ful ones, though they might have ask'd them.

And the Lacedemonian way of Sup∣plication was of Affinity to this, who whether in their Publick or Private Le∣tanies 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* 1.92 should deport our selves 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 Uni∣verse

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 de∣siring only to be shew'd the best and nearest Road that leads to the place for which he designs; so we should ask of him to dispence what may most conduce to our Happiness without be∣ing desirous, least of all sollicitous, 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 excel∣lent; of those who implore God's pity to relieve them, and redress their pre∣sent 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 Ad∣vice* 1.93 of Pythagoras, (for Iamblichus reports it was his) or Democritus (for* 1.94

Seneca ascribes it to him) to follow the Deity, i. e. To have no impatient Desires of our own, but quietly to re∣sign and commit our selves to his Con∣duct through the whole course of our Life. Cleanthes it should seem by his* 1.95 Prayer, was thus ready to follow his Guidance, which was this: Lead me, O God, whethersoever thy Providence hath appointed, and I'll chearfully fol∣low. So Arian kept his Will in Sub∣ordination* 1.96 to the Divine, if he speaks of himself, and doth not under his own Person instruct us how we should sub∣mit 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, its 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 con∣tent, and will prepare my self for it.

Seneca professed as much for himself:* 1.97 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 orders 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 Physick he prescribes; quietly to sub∣mit to, and patiently to undergo the use and application of the Remedies he di∣rects for the restoring them to their Health; as Persons in Bodily Distem∣pers or Infirmities give themselves up into the hands of a skilful Physician or Chyrurgion, whose Art and Experience makes them much better acquainted with the Nature and Cure of their se∣veral Maladies than they themselves, and submit upon the Confidence of this to all their Operations and ways of Practice, to their Corrosives, Inci∣sions and Causticks, as well as to their Demulsions and Infusions, to their bit∣ter, as well as sweet, to their mild as well as sharp Potions.

Upon this account it is that St. Au∣gustine* 1.98 directs us, when we ask any Temporal Blessings of God, to qualifie

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 accord∣ing 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 refu∣seth his Patient under a Calenture a cooling Julep he calls for, not for that he judgeth it's 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, be∣cause he knows this delay will inflame our Desires, and render our Prayers more fervent. And he also gives this as a Rea∣son,* 1.99 why tho' Daniel's Prayers were heard, from the Angels being sent to tell him so, yet the accomplishment was de∣layed, 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 reform∣ing, 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 Acknowledgments, It is good for me that I have been afflicted,* 1.100 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 sensi∣ble enough of our Happiness, or sen∣sible 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 or∣ders 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 coarse Food, both for the Cor∣rection of those peccant Humours pam∣pering

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 pre∣pared our Palats 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 de∣spirited by too hard Labour and Toyl.

And he magnifies it in us who are so disciplin'd as a Happiness, Blessed is* 1.101 the man whom thou chastnest, and teachest out of thy Law.

But, (3.) As God directed by his* 1.102 Infinite Wisdom knows what's best and most convenient, so prompted by his Immense Goodness, he will dispense no∣thing to us but what is so, and there∣fore we ought to rest satisfy'd, 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 ex∣tirpation of what is noxious in us, or for the Approbation, Illustration and Consummation of our Vertues; 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 Jeremi∣ah:* 1.103 For Jerusalem was to be re-built, and re-peopled by their Descendents, whereas those who remained were re∣served for greater Calamities under Ze∣dekiah.

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 be∣sides and without himself; we can do no other than conclude, that whatever such an one doth, who is thus Entita∣tively 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 perswaded, we ought to in∣terpret all kindly, and receive all af∣fectionately, which through the Di∣vine Providence befalls us, though it seem very harsh to Sence. This is the* 1.104 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 lov∣ing 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 snatch'd from me in the Bud of fair Hopes, as hard as this my Portion is, I will sup∣port it, because he who gave him took him away; his hand cropt 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 enter∣tain my self under the Affliction with the Thought that I shall not be pester∣ed 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 up∣on 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* 1.105 of it, punishing, cannot be divided from his Mercy. When he sent the Flood as he sat upon the Seat of Judg∣ment to take Vengeance of the Wick∣ed, 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 Corre∣ction he inflicts; much more efficacious then must the putting of all these Ar∣guments into the Scale together be to satisfie 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 Omnipo∣tence, 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 Weather?

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 content∣edly to abide in the Station where boundless Goodness hath placed us? Without question we can do nothing better, wiser, reasonablener, than thus to deport our selves: 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 Perfecti∣on, which knows no Bounds, willing to impart and communicate them.

And then, why should we absolute∣ly imagine that he who hath them to give, and hath likewise Power and A∣bility, Will and Inclinations to do so, should not bestow them on us? Could a Heathen Philosopher upon his Prin∣ciples and Belief argue thus; our Opi∣nion

then must be false, if we conceive otherwise, and our Practice which fol∣lows 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 ve∣ry Dispensation behave our selves fro∣wardly, we must be at an odd Strife with our selves, our Actions contra∣dicting our Judgment, which should direct and govern them; and our Judg∣ment condemning our Actions, whose Approbation they should have.

(7.) As Afflictions, which are the* 1.106 proper Objects for the Exercise of Pa∣tience, are made the necessary Conditi∣on of a Christian Life. (He that will live Godly in Christ Jesus, shall suffer Persecution; hewn and saw'd 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* 1.107 we must enter into the Kingdom of Hea∣ven. 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 threash'd as Corn was wont to before it was laid up in the Granary, before we are fit to be gathered into the Lords Floor; Sacrificed first, at least to Publick 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* 1.108 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* 1.109 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 ef∣ficacy of them to reach that end for which they are designed, and are ne∣cessarily 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 Perse∣verance in doing well and suffering ill, and our Perseverance in either or both these Estates is maintained by Pa∣tience.

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 Dis∣positions which capacitate us for re∣ceiving 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, wri∣ting to the Colossians, who were some∣times* 1.110 alienated, and Enemies in your mind by wicked works, yet now hath he reconciled in the body of his Flesh thro' death to present you holy, and unblama∣ble, and unreprovable in his sight. But all this is upon Terms, viz. If you continue in the Faith grounded and set∣led, and be not moved away from the hope of the Gospel which you have heard.

In the same Apostles Judgment it* 1.111 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 Toyls; gather in all that rich encrease 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 ga∣thering ripe Fruits, Autumn, i. e. till the last Day of the World, if we shall survive to that time, when we shall all* 1.112 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 Gar∣ner, and the Tares shall be gathered by* 1.113 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 touch'd by Death, shall have a particular Award or Doom by themselves.

They only who defend themselves, and keep their Integrity to the last, a∣gainst all the rude Shocks of Tempta∣tions without capitulating with them, or surrendring 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* 1.114 the mouth of St. James, who endureth Temptation; for when he is tryed, 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 cor∣rupt it (which is probably a nobler sort of Defiance, and a difficulter piece of Resistance than the former) shall be crown'd. St. John was commanded to give this conditional Assurance or En∣couragement to the Angel of the Church of Smyrna. Be thou faithful* 1.115

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 be∣ing doubled and redoubled till it be kindled into a fearful Fiery Indignati∣on, 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 vitious 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* 1.116 Faith; but if he draw back, my Soul shall have no pleasure in him. For if* 1.117 we sin after we have received the know∣ledge of the truth, there remaineth no more Sacrifice for Sins; but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Ad∣versaries.

But now that Perseverance which is required as a Condition on our parts, that we may be admitted unto, and in∣stated in the forementioned happiness, or secured against this Misery, depends

upon our Patience in our active or suf∣fering Estate; for our Hope would quickly flag or sink, if it were not che∣rish'd or sustain'd by this Vertue, and we should grow faint and weary, not meerly 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 sha∣ken, if not supported by it; and dis∣heartned 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, not∣withstanding all the Discouragements of the Road; soon be caught and en∣tangled in the pollutions of the World, did not this fortifie us with a true Gal∣lantry of opposing all Temptations, whether charming or terrifying ones, to hold out against all their Sollicitati∣ons, 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 con∣summation of all others, is made the compleat Character of an upright Man

how, and such an one who shall have the recompence of his Integrity in Blessedness hereafter. He is such an one, who having heard the Word, keeps it, and brings forth with Pati∣ence. That the Promise of Happi∣ness is made to this Virtue in particu∣lar, the Reward annext to it, or to it in conjunction with Perseverance: He will render to those who by patient* 1.118 continuance in well doing seek and look for Honour, and Glory, and Immortality, eternal Life.

He who endureth, (or patiently suf∣fers, or is patient) to the end [for* 1.119 from that Verb, whose Participle we have there rendred, 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* 1.120 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 to∣wards 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 Apostasie which shall be punished with the insupporta∣ble Effects of the Divine Wrath is the immediate and necessary Consequent of Impatience, which makes Men af∣fect Change and Variety, whatever be the Inconvenience or Mischief ensu∣ing upon it; or grow weary of con∣testing with the Difficulties of the Jour∣ney, 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 then be the inti∣mate 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 Re∣compence 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 patient continuance, and that alone can take it up: There is nothing can more plainly or more strongly evict the necessity of arming our selves

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 it's State, choose to be miserable.

And now, if any of these Arguments fetch'd 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 sa∣tisfied is our Obligation: But our Pra∣ctice should be conformable to our Judgment in the Point; and our De∣portment on all occasions requiring the special Exercise of this Vertue of Patience should be answerable to the Perswasion we have of it's Impor∣tance.

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 according∣ly.

Now forasmuch as after Conviction* 1.121 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 af∣ter Vice. And as they are set by Per∣sons of a more illustrious Eminence than others, so they are of more force to encline us the one way or the other.] I shall therefore for my own and others Advantage and Proficiency in this Vir∣tue propound some of this kind for our Imitation; that looking on them we may be both inflamed with an E∣mulation to follow them, and facilita∣ted to exercise that Grace which ap∣pears so amiable while we contemplate it in them.

The first I shall offer for this pur∣pose* 1.122 shall be incomparably the great∣est, that of God himself: For though the infinite Excellency of his Nature makes him proportionably, i, e. infi∣nitely happy; and its the Priviledge of Infinite Happiness to be secure a∣gainst all Disasters, which are the or∣dinary

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 illu∣strious) yet is he pleased to shew him∣self* 1.123 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 be∣ing gracious and long-suffering, bear∣ing 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 de∣clared Will; though armed with Pow∣er, he is every Moment able to exe∣cute his Anger, and once for all take* 1.124 Vengeance on them. For God is a righ∣teous Judge, strong and patient, 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 rendred it; God judgeth the* 1.125 righteous; God is angry with the wicked* 1.126 every day, yet still he is patient 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* 1.127 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 Wis∣dom. And albeit after the forecited Text it be immediately subjoyned, He hath bent his Bow, he hath made it rea∣dy, 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* 1.128 Instruments of Death, however he su∣spends or delays the actual Infliction of Punishment; or its a piece of Prophe∣tick Language usual in Scripture, de∣noting by the past time the certainty of what he will do in the future.

Such a Pattern of long-suffering hath God shew'd himself to Sinners, that many have taken the occasion thence to perswade themselves and o∣thers, there was no such being as a Deity, because they saw no marks of his Displeasure sent on those who pro∣voked 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 with-holds his hand from striking, but encourage themselves to proceed in their wicked Courses; Be∣cause* 1.129 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 inferr'd from their escaping his Anger, the Confidence they took to sin was very agreeable to it.

Such an one was Selius in the Poet,* 1.130 who affirmed Heaven was an empty space, uninhabited by any Divine Be∣ing, and proved it by himself, who flourish'd while he maintained this Te∣net against it. So the Syracusan Ty∣rant Dionysius made use of his prospe∣rous Voyage in failing back from Lo∣cri, after he had robb'd the Temple of Proserpine there, to Syracuse, for the deriding and exposing the Opinion, that there were any Gods. And the Cynick Diogenes pronounced boldly,* 1.131 That the long and fortunate Life of

Harpalus, who was a Pyrate 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 Af∣fronts done to his Majesty, Power, Ju∣stice and Holiness by ungodly Men; but he hath likewise set himself an Ex∣ample of Goodness and Benificence to the insolent and injurious; so he mani∣fests himself to be, in causing the Sun, Moon and Stars to dispence 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 apportio∣nates 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* 1.132 among them, and these augmented in∣to Rivers, to enrich as well as beauti∣fie 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;* 1.133 causeth the Trees bearing Fruit to hang

down their Heads loaded and surchar∣ged with abundance, for the Profit and* 1.134 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 In∣dignities 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* 1.135 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 our selves towards him as he deals with us; and as he patiently bears with our Sins, while he might immediately send abroad his Judgments, and strike us dead in

the Commission of them; so likewise we should patiently bear the Chastise∣ments he lays upon us by way of just Punishment for them, but intermixt with kind intentions of amending and reforming us by them; since besides, if we should be froward, its still he alone who laid the Rod on our backs, who can take it off; he only who im∣posed the Burthen, who can remove it.

The next Example which I shall pro∣duce,* 1.136 shall be that of his beloved Son and our dear Lord and Master Jesus Christ, who nine Months waited with Pati∣ence the forming of a Body in the Vir∣gins Womb; which he was to put on, that he might be in a capacity by the assumption of our Nature to make sa∣tissaction in it for us, and perform the whole Work of our Redemption, who after his coming thence into the World cloathed with that, waited several Re∣volutions of the Sun, and thirteen times as many Courses of the Moon,* 1.137 till it gradually encreased, 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 Fathers House, unregarded, working, as 'tis

thought, at his mean Trade, before he entred upon that Employment, for the Execution of which he was commissi∣oned by his Heavenly Father to go upon Earth: And then, when by ma∣turity 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 insta∣ted into his place of a Harbinger by our Saviour; conscious of which un∣aptness at first he modestly refused to perform it—John forbad him—saying,* 1.138 I have need to be baptized of thee; and comest thou to me? Till the Masters Humility, which would receive no Denial, overcame the Servants, and made him obedient to take the Honour which was designed him.—Jesus an∣swering,* 1.139 said unto him, Suffer it to be so now—Then he suffered him.

When after this Rite of Consecrati∣on he was to be further prepared for the actual Execution of his Charge by entring the Lists with the Devil; He manag'd the Combat with Words only, and he who could have repelled the

bold Assailant with his Power, was con∣tent to foil him with reasoning out of Scripture.

This being over, when he appeared in Publick, discharging his Function, and doing the Work he came to do, scil. his Fathers Will; he submitted to circumstances, which made his Condi∣tion not higer than that of a Ser∣vant.

In this sence he was under the form* 1.140 of a Servant, and as one that ministred. 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 be∣trayed their great Fears, and their lit∣tle Faith, and unseasonably awaked him out of Sleep to represent their immi∣nent Danger as they thought, and tax his Supine Security as it were, and ne∣glect of them. Master, carest thou* 1.141 not that we perish? Disturb'd thus, he only gently rebukes their Timerous∣ness and Infidelity—Why are ye fear∣ful,* 1.142 O ye of little Faith? Or, where is your Faith? Instead of severely chi∣ding them for the same Fault, their being surprized by a needless Fear at

his appearance to them, or cast down by it, and sunk lower in their Cou∣rage 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 com∣fortably to them, Be of good cheer, it* 1.143 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, especi∣ally after he had intreated 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* 1.144 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,* 1.145 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 causless and malicious Enemies, secretly accused him in their Hearts of Blasphemy, for having said unto the sick of the Pal∣sie, Thy Sins be forgiven thee; as they were cut to the Heart with Envy, to see him restore that Paralytick to firm Strength, he only mildly reproved them for their uncharitable Impeach∣ment and wicked calumniating him. Wherefore do you think evil in your* 1.146 hearts?

And if he seems to depart from this Sweetness elsewhere, and to sharpen his Reproofs against them with cutting lan∣guage, Ye fools, and blind; ye blind guides.* 1.147 He useth this Acrimony out of very Tenderness and Campassion; it was to rouse them out of that senceless Stupidi∣ty 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 Prophetick Office among his own Peo∣ple* 1.148 the Jews to whom he was sent, he endured with much Long suffering the Contradiction of Sinners against him∣self,* 1.149 (for his own received him not) and attended the Correction of their crook∣ed and perverse Nature, the Reforma∣tion 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 Fathers Folds, and the wholsom 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 Di∣vine Instructions, turn'd aside to the observation of vain and humane Inven∣tions, followed the Imaginations of their own darkned and misguided Hearts, made and continued this In∣quest 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* 1.150 with young, but gather'd them with

his Arms, laid them upon his Should∣ers, carried them in his own Bosom, as he doth his new yean'd Lambs, and cherish'd them there.

He patiently sustained to eat and converse with his and his Fathers Ene∣mies, 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 aware of his Perfidi∣ousness, not only with the Bag which held his small Treasure, but with dis∣pencing the great Mysteries of the Go∣spel; advanced him to the highest Dignity in his Kingdom, the Church, that of Apostleship; and at last, re∣fused him not his Lips, though his Kiss was treacherous, and the Signal agreed on for the executing the cursed Con∣spiracy he had entred into with the Priests to deliver him into their hands, took his perfidious arresting him with a Gentleness near to Kindness it self, as his demanding of him the occasion and end of his coming with an arm'd Force, and the Compellation with which* 1.151 he usher'd 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 Cowardise, and a desire to de∣cline Death, but proceeded from ten∣derness: (As the same Origen else∣where) That his Death might not ag∣gravate God's Judgments 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, underta∣king 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 Pur∣suit, 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 Caia∣phas* 1.152 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, submit∣ted

to be examined concerning his Doctrine before the little Scribes and Readers of the Law; yea, he who was Truth it self, and gave the Law to Moses, and spake by the Prophets, sub∣mitted to be accused before these De∣pravers and Corrupters of the Writings of both by their false Glosses as an Im∣postor; patiently heard the vile Charge that was given against him of being a Blasphemer, without so much as open∣ing 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 De∣fence, 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 asking them their Thoughts, suffered himself to be struck by the domineering Ser∣vants

of the Jewish Council, and then mockt by their sawcy Malapertness, Prophecy who smote thee? while he* 1.153 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 in∣solencies: When he was reviled, he re∣viled 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* 1.154 before the Roman President, and sent from him to Herod, he bore all the contumelious Despight 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 Pi∣late, 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 Decre∣tory Sentence determin the Event either way as he pleased, with such a Mode∣ration,

as barely to answer him, Thou couldst have no power at all against me,* 1.155 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 Subor∣nation of false Witnesses, and their disagreement too, and its taking place when a Robber, a Murderer, and a Re∣bel 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, reproach∣fully derided with the Mock-Emblems of Pageant Kingship, a Crown of Thorns, a Reeden Scepter, a counter∣feit scarlet Robe, no better than some Common Soldiers Red Coat of a mean Dye, the false and taunting Acclama∣tions of Long live the King of the Jews. The scoffing of the bended Knee be∣fore him; his carrying the burthen∣some Cross some part of the way be∣tween the Judgment-Hall and Mount-Calvary, till probably his Enemies see∣ing him ready to sink under it, con∣strained Simon of Cyrene to bear it the* 1.156

residue of the Stage, even to the fatal one, the place of Execution.

Nail'd to the Cross, and there hang∣ing a sad Spectacle worthy of all Com∣miseration, and fit to move it and Sor∣row besides in any, whose Breasts were warmed and softned with the least Hu∣manity; the Priests nevertheless, the Elders, the Scribes, the Soldiers who* 1.157 had the Guard of him, the Multitude who stood by to gaze on him, the Thieves who suffered with him, at least one of them, i. e. Men of all Con∣ditions and Qualities, as if they had put off their Nature, and with it all Tenderness, opended their Quivers, their Throats; bent their Tongues, and shot their poysonous Arrows, even sharp, bitter and reproachful words against him; This Fellow, this Blas∣phemer, this Deceiver. Reviled and taunted him; Thou that destroyest the Temple, and buildest it in three days, save thy self; if thou be the Son of God, come down from the Cross. He saved others, himself he cannot save. If* 1.158 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* 1.159 suffered this, he threatned not, but com∣mitted himself to him who judgeth righteously.

And yet he did not barely receive and endure these contumelious Indig∣nities 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 Inju∣ries, and to recompense them thus) was a greater Miracle than any he wrought.

Amidst the sharp Pains of the Cross which entred 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 im∣passible, and insensible of them. He made no Complaints of the Iniquity and Cruelty of his Enemies, nor of his Fathers Severity in permitting them to use him so.

For his Expostulation with his Fa∣ther about this was with all Sedate∣ness, Filial Reverence and Submission

to his Pleasure, My God, my God, why* 1.160 hast thou forsaken me?

All that he besides added amidst his Sufferings was, I thirst, (which too* 1.161 was mentioned without repining) the commending the Care of his disconso∣late Mother to his beloved Disciple, and* 1.162 him to her innocent Affections; his comforting the penitent Thief, This day* 1.163 shalt thou be with me in Paradice; his declaring the great Work he came in∣to the World to do, (his Fathers Will, which was our Redemption) to be compleated; It is finished; his resign∣ing* 1.164 his Spirit into his Fathers hands, from whom he received it, when he had prepared and fashioned a Body for him, with all humble Obeysance, Fa∣ther,* 1.165 into thy hands I commend my Spi∣rit; with which form of Surrendry, bowing down his Head, he gave up* 1.166 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 Atten∣dants of that low Condition, and at his Death all Pains, and the more cruel In∣sults of malicious envenomed Foes; so in the days of his Flesh he expressed* 1.167 another sort of Patience; expecting with much long-suffering the Repen∣tance of his People, the Jews, being ex∣tremely desirous to gather them under the Shadow of his Wings; as a Hen gathereth her Chickens in order to save them from his Fathers Wrath, and their deserved Destruction; and this, even after, and notwithstanding they had killed the Prophets, and ston'd the Messengers that were sent unto them to foretel and prepare them for this Ad∣vent of his designed to heal them.

Likewise, after he was taken up* 1.168 from among them who had Crucify'd him the Lord of Life, and murthered him their Prince and Saviour, and re∣ceived 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 crown'd 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 a∣lone; in mercy he defers and prorogues the time of his returning back to his last and eternal Judgment, out of a special Tenderness and Compassion to them, as well as a general one to Man∣kind, willing that none should perish, but willing that all, even the most ob∣stinate and obdurate, should through the Obedience of Faith, and softned 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 shrowd of his Flesh, is so strong and bright, as they dazle our weak Eyes, and we cannot look upon them with a stedfastness fit for the copying them; that they are too sublime and excellent to be transcribed by Men subject to, and encompass'd with Frail∣ties and Infirmities; nay, made up of them as much as of Flesh and Blood; though he dwelt 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 Redem∣ption. (And although St. Peter thought not his Wife too weak to imi∣tate it in some measure, when seeing her carried to suffer Death, he encouraged her to it, by reminding her of his Ex∣ample.) I shall therefore in the third place propound the Example of one who had no Advantage of a Nature su∣periour to ours to support him under a burthen and weight of Afflictions, al∣most immense and insupportable, and aid him in his Passage o'er a dangerous, or direct him in his steerage, through a boysterous 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 Be∣lievers Instruction, as well as theirs,—Ye have heard of the patience of Job.

This Person is conceived by some to* 1.169 have been brought by God himself up∣on the Stage, a Stage of Misery and Calamities, that his patient Behaviour* 1.170 on it might stand an Example for all Posterity to imitate in any the like oc∣casion; shew'd publickly 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 entring the Lists with Ad∣versity, 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* 1.171 him up, raised or erected him to re∣main an illustrious Trophy of Conquest over the Devil, whom he repulsed in all the Assaults he made on him, foil'd and vanquish'd in all his Attempts, tho' he had been sufficiently batter'd and

bruised by the rude Shocks of Affli∣ctions he had sustained, before he set upon him; and like a Trophy hung about with Flags and Pennons, and Ban∣ners 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 Atchievements of Patience, and of the glorious Victory that Saint ob∣tained by it.

The Book, which contains a Nar∣rative* 1.172 of his Troubles, and his Carri∣age under them, was, as it is conjectu∣red by most, penn'd by himself with the Truth and Exactness of a faithful Historian, and an upright Man, in the Arabick or Syriack Language, and af∣terwards translated into Hebrew by Moses the great Captain of God's Peo∣ple at what time he led them through* 1.173 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) a∣gainst 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 Me∣thod we have it in now under the Ba∣bylonish* 1.174 Captivity, as it is the Sur∣mise 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 As∣sistance of it be supported to bear all the Calamities of that Exile and Thral∣dom which then oppressed them.

What Moses the Servant of God in that Version, or any other in the Colle∣ction of the History and Distribution of it into its present Order intended prin∣cipally 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 Trou∣bles and Crosses of some kind or other, which are apt through our Weakness and Unpreparedness to create us Di∣sturbance and Vexation, we should in order to the preventing their working of this Mischief, oft consider with our selves the Example of Job's Deport∣ment,

under greater and more nume∣rous 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 Ruine 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 reck∣on'd by some the third in Descent from Esau a Prince; by others the Se∣cond; or at least of a very ancient Race, and a great and noble Extracti∣on,* 1.175 if he was the Granchild of Sem, or issued from the Loyns 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 Computa∣tion 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 Ariste∣as; and in this manner making their* 1.176 Attacks, and plying their Batteries incessantly for Seven Years together; which is the Opinion of St. Basil, St. Chrysostom, and St. Cyril of Alexan∣dria.* 1.177 Diseases, whose loathsom 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 Dunghil: Diseases, whose Ulcers pu∣trifying his Flesh, turn'd it into a Pa∣sture 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 Con∣jecture, it's probable, from his own Words, | 1.178 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 can∣not obtain, as the Latine and Seventy in their rendring the place, illustrate it. After, I say, his being thus ha∣rass'd, spent and worn out, he did not not yet behave himself unseemly, nor

speak unadvisedly with his Lips; nor shew 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 em∣ploy'd to disorder him, as he had be∣fore with Success used Eve to over∣throw Adam in his Innocency) redu∣ced by his Poverty to a want of Bread, and yet [oppressed with another Passi∣on within, as well as that external Necessity] ashamed to do it, as St. Ba∣sil, St. Chrysostom, and Olympiodorus have judged, suggested to him that wicked Counsel, that reflecting both on his own and her deplorable Condi∣tion, he would curse God who dealt it; and having done so, voluntarily put an end to his own Life and Misery to∣gether; or execrating God, he would incense him to kill him.

Then indeed his Patience, which had stood impregnable against all the for∣mer Assaults, unshaken against all the recited Storms and Tempests of Ad∣versity, 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* 1.179 one of the foolish Women speak.

Then indeed he said unto her, Thou* 1.180 speakest, looking upon her, as the Se∣venty make the Addition to the He∣brew Text, looking upon her sternly, and with Eyes full of Wrath, as St. Ba∣sil,* 1.181 with a Countenance and Brow bent in Anger, as St. Chrysostom descants* 1.182 upon the Supplement of the Seventy's Translation, which upon so just an oc∣casion, so commendable a Contest as the Vindication of God's Honour and the Equity of his Dealings, is not to be called Anger, but Zeal for his Holi∣ness; as on the other side, tamely to have born his Wife's Advice of declaim∣ing or railing rather upon God, and inveighing against the Proceedings of his Providence, had not been so much Patience in him as Stupidity.

Thus signally eminent was the Pati∣ence of Job amidst the severest Trials of it, and so admirable the Example he hath left us of this Vertue.

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* 1.183 and scourges, moreover of Bonds and

Imprisonments; were stoned, were sawn asunder, were tempted, were slain with the Sword; wandred about in Seeep-skins, in Goat-skins, being destitute, af∣flicted, tormented, wandred in Deserts and in Mountains, or were forced to hide 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* 1.184 Persecution of the Church by Antio∣chus Epiphanes; and mentioning them I might endeavour to inflame you, shall I say, with an emulation of their Pa∣tience 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's 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 Presidents; Take, my Brethren, the Prophets, who* 1.185 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 con∣tains the Efficacy of all which can be alledged: For he grapled with all sorts of Adversity, loss of Children, Goods, Houses; endured all kinds of Misery, Diseases, Pains, Revilings, I will con∣tent my self with having produced his, and the recommending it to you, to ponder in your Thoughts, and tran∣scribe in your Practice the memorable Instances of his Patience; Ye have* 1.186 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 patient, stablish your Hearts, for the coming of the Lord draweth nigh. It's his Example alone which St. Basil in a Treatise on this Argu∣ment* 1.187 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 Lan∣guage, 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 Afflicti∣ons; 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 Abra∣ham, whereas Moses was the Sixth)* 1.188 and of the Prophets and Holy Men under it, whom I have designedly pre∣termitted, or but just pointed at and named, without giving you a particu∣lar Enumeration of their Sufferings, or a Description of their Behaviour. I might set before your Eyes the Apo∣stles and Doctors, the Martyrs and Con∣fessors 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 con∣vincing Demonstration that they had been all along before trained up in the practice of it; were not the going a∣bout to enumerate, though the most Illustrious only of them, the underta∣king a Task to compile a Voluminous History; and if Time it self 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 can∣not 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* 1.189 it might look as incredible, appeals to Christ as a Witness; she having lost two of her Sons, even while her Husbands 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 a∣ny ways moved at this, threw her self at the Feet of her Saviour, and with a smiling Countenance, as if she held him, thus address'd her self to him, I can now Lord serve thee with more ease and readiness, since thou hast freed me from so great a Burthen and Incumbrance as that of a Wife or Mother.

I might likewise turn aside into pro∣fane History, and chuse out some ex∣cellent 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 imi∣tating the Copies of Martyrs and Confessors, or the Saints of the first and best Ages of Christianity) such as were Zeno Eleates, Anaxarchus, Theodo∣rus, who with an immovable Constancy of Mind endured all the Tortures the Tyrants Phalaris, Nicocreon, Hierony∣mus could inflict; of Posidonius and* 1.190 Zeno the Stoick, who amidst the Tor∣ments 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, &c. all as free from Amazement or Trouble when

the news of the Death of their Chil∣dren was brought them; or as uncon∣cerned 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 my self and Fellow-Chri∣stians, who cannot look back on, or remember them without Blushes and Confusion, to observe our selves with all the Advantages of more excellent In∣structions, and the encouragement of Nobler Rewards, surpassed and out∣done by them who had no better As∣sistances to further them in the attain∣ment of this Virtue than Nature and Reason, the one weak and depraved, the other dim and blear-ey'd; nor any other Incentives to excite them, no other Motives to animate them there∣to, than what a thirst after Glory kin∣dled, 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 out-stript in this Virtue by Infidels, and thence pro∣voke us to an earnest and diligent Con∣tention to overtake them in that Path

they have trod before, or rather (be∣cause 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* 1.191 any of the Christian Fathers, that the inflaming us with Emulation was one of the primary Reasons why God admit∣ted 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 be∣fore his Throne of Judicature hereaf∣ter, if we should not shew 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* 1.192 on their Understandings, as enlightning 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 affirm∣ed, that the Actions of God's Saints are the best Expositions of his Scrip∣ture, and that which is almost taken for a Rule in Courts, That the Law is to be interpreted by Practice and Cu∣stom) as convincing them of the fea∣sibleness of the things enjoyned 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 shewing the pra∣cticableness of either; as also a more powerful Influence on their Memories, making deep Impressions there, where∣as those leave no Images behind them any more than Ships cutting the Wa∣ter 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 Sence, Sight; or by the quick∣er and nimbler Faculty, the Imagina∣tion, whereas those enter by the slow∣est and dullest Sence, that of hear∣ing.

Farther, since among Examples, those of Sufferings generally affect us more than those of Actions, the Rea∣son of which proceeds from our Hu∣manity, which is tender and compas∣sionate, I shall make use of this To∣pick to recommend this Vertue to your Esteem and Practice, as St. James did the Example of the Prophets, Take my* 1.193 Brethren the Prophets for an example of suffering Affliction and Patience. And while I exhort you to the exercise of Patience, inforce 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 ma∣ny illustrious Instances of it, I cannot better do it than in his Words. There∣fore* 1.194 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, look∣ing unto Jesus the Author and Finisher

of our Faith, who for the Joy that was set before him, endured the Cross, de∣spised the Shame, and is set down at the Throne of God.

Let us run the race of our natural Life, how uneasie and painful soever that may be through Infirmities and Diseases; how tedious and uncomfor∣table 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 con∣dition, and Life was given us upon these terms, and we hold it upon them, to bear these Incidents of it with Pati∣ence, and not be disturb'd 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 Hard∣ships, how surrounded with Terrors and Dangers soever it may be, consi∣dering it as set before us by God with an Obligation to run it; that without running it there is no possibility of ob∣taining the glorious Prize for which it

was instituted. For Running is pre-sup∣posed 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 Pa∣tience, 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* 1.195 receive the Promise, saith the same Apo∣stle; 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 con∣stant Course, and hold it out to the last, to the end ye may be made capa∣ble 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-do∣ing 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 indefeasi∣ble 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 Fathers Will and Appoint∣ment, that he should suffer this; and regard to the Glory he designed him for a Reward of his humble and patient Obedience, is seated on the right hand of the Throne of Majesty in the high∣est Heavens, we should through such a Contemplation be animated to run

and finish ours with Patience, yea moreover, with Chearfulness.

Let us therefore, my Fellow Chri∣stian Soldiers, bravely on after the Captain of our Salvation, where-ever he by his great Example leads the way, not turning our Backs through Cow∣ardice, 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 Toyl 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 Re∣freshments.

Let us follow such who engaged in the same Warfare for which we have enrolled 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 Hard∣ships they suffered, acquitted them∣selves bravely, as good Soldiers of Je∣sus Christ, are now with him their Vi∣ctorious

Chieftane, celebrating one endless Triumph of Glory in Hieru∣salem which is above, the City of the Living God.

Indeed having Arguments to con∣vince us of the necessity and reasona∣bleness 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 Patriarchs and Prophets before our Sa∣viours 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

before-hand, i. e. The Precedents be∣fore our Eyes, and the Consideration well fixt in our Memories; both I mean, must be the continual, or at least the frequent Subject of our Medi∣tations.

The Advice then that I would give* 1.196 you in this matter, and which I am wil∣ling my self, by God's Assistance, to take and follow, for preventing the Disquietude and Vexation which Af∣flictions usually cause when they fall upon us, is, That we prepare our selves against that time and them with ante∣cedent Considerations, as Mithridates for many years of his Life fortify'd himself against the Danger and Force of Poyson by an habitual course of An∣tidotes.

And the first Consideration we should* 1.197 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 with∣out suffering Afflictions.

Great Travel is created for every* 1.198 man, and a heavy yoak 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 wear∣eth Purple, and a Crown unto him that is cloathed with a Linnen Frock, is the Ob∣servation which the wise Son of Sirach made of Humane Condition; or ra∣ther, was but repeated from the wisest Man of the East, who abundantly ex∣perienced in his own particular what he affirmed of Mankind in general, Man that is born of Woman is of few* 1.199 days, and full of misery. Crowded with Misery, as the Chests or Baggs 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 cram'd Stomach of the Cormo∣rant is of Meat.

We may all take up the Confession of Jacob before Pharaoh, that the* 1.200 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 Si∣rach, which consists indeed in Ninety Enumerations of the two extreme de∣grees of Mankind only, but by con∣struction must comprehend the interme∣diate ones, 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 high∣est 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 priviledg∣ed from sore Trouble. And indeed if* 1.201 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 Governour of it, as a Slave subject to all Miseries and Inconveniencies, is what Cicero observes.* 1.202

And as if by a Prophetick Spirit he foresaw this should be his case, he en∣ters 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 Man∣kind make into this Region of Life. The first voice I uttered was crying, as* 1.203 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 Theo∣phrastus,* 1.204 That the World was a large Theatre filled by the Divine Mind, and for the manifestation of his Wisdom and Greatness beautify'd with many resplendent Ornaments; that in the midst of it he placed Mankind to strug∣gle with Adversity, Sorrow, Poverty, Diseases, Pain, and the like innumera∣ble 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 setled Opinion as this Philoso∣pher 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 suf∣ficient Force to make us behave our selves gallantly. And what then will not the Assurance we have from Divine Truth, that it is not only a Conse∣quent, but one of the Ends God pro∣pounds 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 before-hand fortify'd Men to bear it when it came; whereas unlooked-for* 1.205 Accidents of that nature, and such as surprized them without any fore∣thought, were apt to sink and over∣whelm them, as suddain 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 Di∣vine 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 uneasie before their time, and the Affliction it caused when it did come upon us was enough. I think their Opposition and Exceptions were cause∣less.

Cicero, when he mentions this, su∣peradds 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 them∣selves, how they should be able to bear a sharp nipping Winter of Ad∣versity. A person returning home∣ward from hie Journey, should revolve in his mind the Casualties which might happen there in his Absence, the Losses he might suffer in his Estate, the mis∣carriages 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 a∣gain, to the end nothing might be strange and surprizing, and to reckon

what he found otherwise than accord∣ing to this Expectation he had raised, for Gain and Acquest.

The Advice though coming from a Comoedian 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 Cala∣mities as the familiar Companions of Humane Condition as belonging to it's Retinue; but frequently take a pro∣spect of them in our Thoughts, con∣sider them before-hand as such, that when they actually lighten upon us, we may be Masters of our selves and our Faculties, possess our Minds in all Sedateness, neither be disturbed by Sor∣row, nor provoked by Anger, nor de∣jected by Pusillanimity.

The Poet makes the Personage in whom he intended to give us the per∣fect Idea of an Hero to consider all the Dangers and Difficulties he was to run through, before he could be setled and erect a Kingdom in Italy, and to return this Answer to the Cumaean Sybil, ac∣quainting him with this part of his Fu∣ture Fate, That no Toyl 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 easie we should think of hard Times, in the Flow of Plenty and Riches muse of Poverty and Want; amidst the Smiles and Blandish∣ments of Fortune, as we term the go∣ing well of things on our part, to ap∣prehend her Frowns and Severity.

Hannibal, the better to encline Sci∣pio* 1.206 to hearken to the Proposals of a Peace amidst the Current of his good Success, offer'd this to his Considerati∣on, That a Man whom Fortune had never hitherto deserted or deceived, ought in Wisdom to think of it's un∣certainty, 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 our selves against the stroke of Adversity; as the Roman Soldiers used in time of* 1.207 Peace to carry Baskets of Earth and Pallisadoes, as if they had been to en∣camp 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 Battel; in short, to practise all the Arts, and endure all the Toyls of War, that they might be the more expert to manage live Horses, and or∣der themselves in a real Fight, and the better inured to bear all it's true Fa∣teigues and hardships; or as those whom that State entertained for Mari∣ners to serve on board their Fleet in the time of the first Punick War, learnt 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 con∣sider 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 mor∣tal 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 our selves for receiving the loss of other things, by

thinking upon their Nature, that they are in themselves corruptible and amis∣sible, and that the Sum of every mans Life, however it may seem distinguish∣ed 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 priviledged above the rest of Mankind; at the best, a groundless assuming to our selves to be the pecu∣liar 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 walk'd 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 in∣to a posture to receive it; weakens and abates it's force when it actually makes

the Impression; and moderates our Passions so, that they do not aid nor joyn with it to disturb us; and that the attending in our Thoughts to God's being a Spectator from on high how we behave our selves, is what will give us new Life and Courage in the Contest. (For it was this Thought,* 1.208 as Caecilius hath observed, which rai∣sed the Christians Courage above the Threats of their Enemies, their Liber∣ty above the Power of Kings and Prin∣ces, their Pleasure above the Punish∣ments and Torments they endured, made them insult over their Judges as they condemn'd them, contemn the Grimness and Horror of their Execu∣tioner's Face and Dress, and the af∣frightful 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 commen∣dable piece of Prudence to make the one the frequent Subject of our Medi∣tations; and to set the other before our Thoughts as an Observer of our Deportment, in order to be a Reward∣er of it as a Judge hereafter.

(2.) Consider we ought that we* 1.209 have reduced our selves to the necessity of Afflictions as the just and deserved Punishment for the manifold Offences we have committed against the Maje∣sty of God; and we are to look on these as the occasion and procuring Cause of those. For, as it is well obser∣ved by Eliphaz, Affliction cometh not out of the Dust, neither doth Trouble* 1.210 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 Shower, or things without any Order and Method) seems to be: Nor yet have they a natural Cause, as Plants propa∣gated from their proper Seeds com∣mitted to the Ground, and form'd and actuated by it's seminal Vertue have; but a moral and meritorious one, which is our sins.

The Transgression of our first Pa∣rents gave the first Rise to Trouble, brought it with it self as a Companion or Attendant into the World, or drew it after its self as its proper Reward.

Then by way of equal Recompence for having eat of that Fruit God for∣bad 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* 1.211 (for Children are the Fruits of the Womb) in Pangs and Sorrow.

Their Disobedience administred to* 1.212 their Affliction, and God doom'd them to Labour and Pain, as fit Chastise∣ments for their Luxury, in tasting that Food which lay under a parti∣cular Interdict of his, and used these as suitable means for the avenging him∣self, and vindicating his Honour, which they had insolently affronted by going directly against his express Com∣mand.

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 Scrip∣ture affirms; and prickles began to grow up with the Rose-tree to scratch their Hands if they would gather them, which is what St. Basil and St. Ambrose* 1.213 have deliver'd 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,* 1.214 by the Error of their ways, and the Works of their own Hands. Our ways* 1.215 and our doings procure them unto us; as God tells Israel of her Calamities; Fools (such are all the Workers of Wickedness, and such are we all) be∣cause of their Transgression, and because of their Iniquities are afflicted.* 1.216

Since therefore God was provoked at first by Man's Impieties and Iniqui∣ties 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 Calami∣ty we have brought upon our selves by our sins, especially since we have not been only caution'd 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* 1.217 God, and murmur against him for ha∣ving made our selves miserable; to

speak hardly of him for the Troubles we have raised, and the Difficulties we have created to our selves. The Prophets Expostulation about it im∣plies the Absurdities of such a Behavi∣our,—Why doth the living man com∣plain* 1.218 for the punishment of his sins? Nor is his arguing and thus debating the case with Man a sharper Remon∣strance against the Iniquity of a fro∣ward Carriage under Afflictions, than the Churches Resolution under hard and pressing Circumstances, as it is de∣clared by another Prophet, to take a flat contrary Course, and quietly sub∣mit under her distressed Condition, a plain Note and Direction how we ought to demean our selves,—I will bear,* 1.219 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 Arabick and Syriack Translations have rendred 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 Ju∣stice and Congruity that I should be∣hold 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 terri∣ble Denunciation Samuel had command to deliver him; That he would judge* 1.220 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 form'd meerly upon a Considera∣tion, that by his Power he was able to do all this, and there was no resist∣ing or opposing that, but was the re∣sult of an inward Conviction, that such a proceedure would be just; being con∣scious that his Sons had made them∣selves 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 Judgment of that Faculty forced him to conclude thereupon, That they for the Villany they had committed, and he for his tame Con∣nivance at it, had deserved to suffer all that was contained in the threat∣ning Message.

Hezekiah's Reply to the Prophet Isaiah, when he had discharged him∣self of what he had in Commission and Instruction from God to acquaint him with, sc. The uncomfortable pre∣diction,* 1.221 That his Imperial City and Pallace should be sack'd and pillaged, his Royal Treasury and Wardrobe plundered and emptied; his Posterity and Offspring made Prisoners of War, and carried away Captive by the Ar∣mies of Babylon into a strange Country, where, in the mean Quality of Slaves, they should be forced to serve Imperi∣ous 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 acknow∣ledgment of his Justice in so deal∣ing.

And the very Consideration that the Sentence, which tho in what it concern'd his Posterity it was extremely just, was yet qualified with abundance of Mercy, as it respected his own Person, staid 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 Machabees, who were the Renowned Martyrs the Jewish Church hath to boast of, looked up∣on those exquisite Torments that An∣tiochus 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 heart∣ned himself chearfully to embrace the Death, and it's Preparatives, which were before his eyes.

Be not deceived, said he, addressing* 1.222 himself to both Tormentors and Spe∣ctators, for we suffer those things for our selves, having sinned against God, and therefore marvellous things are done by him unto us.

The Byzantine History reports of Mauritius their Emperor, that behold∣ing the barbarous Murther committed before his Face on Four of his Sons by the Traytor and Usurper Phocas, amidst the dire Spectacles he acknowledged the Divine Justice, repeating often that of the Psalmist, Righteous art thou, O Lord,* 1.223 and just are thy Judgments; and with this Meditation prepared himself for his own Assassination, and with those Words in his Mouth for the last finish∣ing stroke of it.

And now had we, when afflicted, this firm Perswasion, that the Judg∣ments of the Lord are true, and that he of very faithfulness hath caused us to be corrected, that it is but the Re∣ward of our own Demerits, that our sins have made the Provision of all the E∣vil we feel; and demanded the Infli∣ction of what we suffer from God's Justice as a reasonable Punishment for what we have done amiss, or if we were so perswaded, did our Thoughts sometimes dwell with this Truth, as theirs did, whose Behaviour I have re∣commended to be our Example to imi∣tate, or our Reproach to shame us, our Courage to meet Adversity and Trou∣bles,

in whatsoever Shape they present∣ed themselves and our Constancy in supporting them would be inferiour to none of theirs.

Origen in the Treatise he wrote to* 1.224 encourage Christians to undergo Mar∣tyrdom when offered them, which it always is, when it cannot be declined without sinning against God, makes use of this instance of the young Ma∣chabees to provoke us to it, unless we will be shamed by Children, and ap∣pear to have less Manhood than they, who enduring not only the Torments that were inflicted on their own Per∣sons, 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 my self 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 perswade such an one to suffer that with Patience, which he ought to embrace, in some sence to run upon, with chearfulness; my Bu∣siness in this place is to incline you and my self to receive the ordinary Inci∣dents of humane Life, how vexatious and troublesom they usually prove through the Indisposition or Depravati∣on of our Minds, with Patience; and that upon a right sence and due Con∣viction, that we have deserved them as Punishments for our sins. But this Consideration which I use for the in∣troducing 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 disturb'd for being pu∣nish'd, but to be angry with our selves and our own Folly, who have deser∣ved 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* 1.225 were come upon his Country and Na∣tion,

acknowledged before God, that he had punished them less than their Iniquities deserved.

They are sent in mercy as well as* 1.226 executed in Truth. All his ways have both these. The Levites on a solemn Day of Humiliation before God, re∣cognize 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 Desola∣tion* 1.227 of that People, confessed it was mitigated with Clemency. It is of the Lords Mercies that we are not consu∣med, because his Compassions fail not. They are all inflicted in kindness, as well as deserved by Justice. I know,* 1.228 O Lord, that thy Judgments are right, [Righteousness] and that thou of very faithfulness hast afflicted me, was the Psalmists Acknowledgment. The Rod he corrects us with is like that of Jo∣nathan's dipt 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 mixt, 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.* 1.229

These two Considerations will make us to do what we ought, and St. Pe∣ter* 1.230 exhorts us to Humble our selves 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 brui∣seth or breaks us in pieces? That we should reverence and adore him while he condemns and executes us?

For that we are inclin'd thus to vent our Passions against the Deity, and u∣sually do so while we suffer from him, if our low Opinion of our own Vile∣ness, and so consequently of our suffer∣ing worthily what we do, and less than what we have merited, restrains us not

within the Bounds of Modesty and De∣cency, common Experience is able to inform us. And indeed this was long ago taken notice of by a Philosopher* 1.231 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 streight conclude Jupi∣ter hath no kindness for them. And then advancing farther upon that Mi∣stake 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 down-right Defiance of him, declaiming against building of Tem∣ples 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 Judgments, blasphemed the God of Heaven, because of their Pains* 1.232 and of their Soars.

But if it were possible to bear the Ills of this Life patiently, without a profound and humble Sence of our own baseness, such as renders us worthy to suffer them, and more; yet as this false Gallantry would be but the Coun∣terfeit of this Vertue, not it; so it would not hold out to the last, but would flinch and recoyl sometime or other, or betray it's self by its win∣cing in private, or by it's open Va∣nity.

That Philosopher, who unconcern∣ed had bore all the Contumelies and Reproaches which a Person, who had a mind to try his Patience, could de∣vise to heap upon him, when he told his provoking Adversary, Now, Sir, I hope you are satiisfied I am a Philoso∣pher: Received this sharp Retort from him, I had indeed, had you been si∣lent.

We are farther to consider, That as* 1.233 our Punishments are less than we have deserved, and that God may in Justice equal them to the proportion and mea∣sure of our sins, and by his Omnipo∣tence can do so; so the not submitting quietly to his hand when it is light in comparison of our Merits, will proba∣bly

provoke his Anger to aggravate the Inflictions, and to create a Punish∣ment 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 aw'd through this Consideration, instead of a meek and humble Deportment of our selves, instead of an even and se∣date Temper, we should be ready in high Discontent and Fury to cast about with our selves, whether we might not some way or other, in dispight of him, wind our selves out of our Affli∣ctions.

The Prophet Elisha seeing no end of h•••• Troubles, but like Waves one rolling upon the back of another, and upon a suddain apprehension of the Danger he was in of being seized by the King him∣self, 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!* 1.234 What shall I wait for the Lord any lon∣ger?

And if a Prophet of so great San∣ctity 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 Marvail if some, nay, if multitudes are so ill-disposed, as the in∣famous 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 perplex'd with an anxious Sollicitude of knowing the Event of a∣ny Affair they have taken in hand, or of some important Design set on foot in the World, or the end of some pre∣sent Trouble they lie under; to satis∣fie this, they will be apt to consult Wizards and Southsayers, as Saul did the Witch of Endor to be resolved of* 1.235 the Fortune of a Battel. Or as Aha∣ziah 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 importu∣nate Pains makes them restless, prone

they will be to resort to Physicians as the sole or prime Agents for remo∣ving them without so much as looking up to him, or at least without implo∣ring 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 a∣gain;* 1.236 as that which hath the principal Vertue and Efficacy in all Cures, and makes their Prescriptions successful; which was Asa's Fault.

But more than all this, besides the con∣sidering* 1.237 Afflictions as the inevitable Lot of our Condition as Men; and this un∣avoidableness brought upon us by our sins, as Malefactors by their Crimes bring the Punishments they suffer upon their own Heads; we who are call'd by the Name of Christ are to regard the necessity of meeting with them dou∣bled and trebled upon us from our Calling, from the end and design of it on God's Part, and the Obligation ari∣sing from it on our own.

The Divine Wisdom hath appointed* 1.238 that all who would live Godly in Christ Jesus should suffer Persecution; Per∣secution of one sort or other, of the Tongue or the Sword, from Enemies

or from Crosses; it hath made this way,* 1.239 as it is eminently call'd, always rough, by reason of its Precepts and Restraints very irksom and repugnant to Flesh and Blood; and in every part of it streight and narrow, allowing no li∣berty to do the least Evil, though the most grateful and acceptable to our In∣clinations or Temper; though the most profitable and advantagious, and such as shall be compensated with a publick Good; and sometimes extremely dan∣gerous 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 ap∣pointed the taking up of the Cross as a Condition of our Profession, or of liv∣ing up to it for the Trial of our Obe∣dience, which could not be experi∣mented, if every thing he required was suitable to our own Minds, and the recommendation of it likewise, which would be very insignificant, and not thank-worthy, if the way of his Com∣mandments was all on a Carpet, strew'd 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 deem'd so necessary to our Christianity, that the very Blood which flow'd from the opened Pores of our Saviours natural Body in his Agony, hath been inter∣preted a Signification and Representati∣on* 1.240 of the Blood which should flow from all the parts of his Mystical Bo∣dy, the Church.

And now what is that Man, who ex∣pects God should make a way to Hea∣ven 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 esteem∣ing 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 conse∣quence of that Example of his, with∣out* 1.241 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 Ex∣ample

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 of∣fer 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; abso∣lutely 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* 1.242 is behind of the Afflictions of Christ in our Flesh, (even by suffering in it) for his Bodies 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 compleat, and we could supply it; but that we might help to fill up that measure of Sufferings which his mysti∣cal 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 our selves have agreed to carry* 1.243 Christ's Yoak, how heavy soever he should make it; have entred into Obli∣gations 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 our selves to be the Soldiers of Christ, and so are under a necessity of fulfilling them. We engaged then to fight man∣fully under his Cross, even unto Death; for what else can the continuing his Faithful Soldiers unto our Lives end imply? We submitted to the Condi∣tion 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 vow'd and devoted our selves, as to all other Sufferings, so to Mar∣tyrdom especially: And as by vertue of that Dedication we ought constant∣ly to be Martyrs in resolution, while we have not the occasion of consum∣mating 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 oc∣casion 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 then it remains, that we our selves knowing (as having bin therewith acquainted before∣hand by our great Lord and Master) that* 1.244 we are appointed unto Afflictions, ought not to be thereat moved; and having besides submitted our selves to be order∣ed, we are not to reckon the Fiery Tri∣al which is to try us, strange, or be* 1.245 surprized when we are put upon it, or that kind of Question actually admini∣stred to us, as if some strange thing hapned unto us.

And if Premonitions and Advice be∣fore-hand will leave no room for a Surprizal with Wonder or Amazement; nor our own Engagements to suffer, any place for Fear to seize us when Af∣flictions do actually fall upon us; cer∣tainly they will take from us all man∣ner of Excuse or Colour of Justificati∣on, 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 Impati∣ence 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 Free-will Offering, and a chearful one, at least not so with that Charity, which must commend the Oblation of our selves to God's acceptance. The Suf∣ferings of Man, though they be unto Death, and even for the Cause of Re∣ligion, 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 reck∣on'd of old to make an acceptable Sa∣crifice to an Idol.

But besides looking back and consi∣dering* 1.246 the Necessity of suffering Af∣flictions from God's Appointment, and the Annexion of them to our Christian Calling; and from our own Engage∣ment to do so, when we enter'd upon it; we may, yea, ought to look for∣ward, 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 Con∣nexion there is between suffering now,

and being exalted to the highest Ho∣nours and Dignities, enjoying the most perfect and unmixt Happiness here∣after.

For it is determined, that through much tribulation we must enter into the* 1.247 Kingdom of Heaven; that we must suffer with our Maker, before we can reign* 1.248 with him; be planted into the like∣ness 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* 1.249 must strive, we must fight before we can be capable of being Crown'd; go through much Tribulation, before we can enter into Joy: As they who were arrayed in White Robes, the Ha∣bit* 1.250 and Emblem of Festivity and Tri∣umph, did.

This is the Order, and but a reason∣able one, and such as is observed in all humane Institutions, that the Perfor∣mance 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 Recompence 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 ne∣ver deserve it by our Sufferings, so al∣together improportionable to it upon natural Equity as it were. It is a righ∣teous* 1.251 thing with God, saith the Apostle writing to the Thessalonians, to recom∣pense 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 recom∣pense Tribulation to those who trou∣bled them. I have fought a good fight,* 1.252 saith the same Apostle, meaning ac∣cording to the acceptance of the Ap∣pointer, 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 appear∣ing.

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, with∣out 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 con∣sequently 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 pro∣curable, to be undervalued, let their intrinsick Worth be what it will, or as great as can be; while on the other hand, that which is vile in it self, and of no Benefit but what fond and false Opinion supposeth, if it be far fetch'd, and dear bought, with Travel and Ha∣zard, is usually priz'd at a great and ex∣cessive rate.

If then we are ambitious of Reign∣ing, aspire after Kingdoms, and Crowns, and Scepters, which may be had with∣out Injustice to any, though not with∣out Violence to our selves; 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 Affli∣ctions, and sustain, endure the Fight, as becometh good Soldiers with Pati∣ence; because the obtaining of those, and thereby our everlasting Content depends upon this.

We are to carry our Consideration* 1.253 yet higher, than looking upon them as the necessary Attendants and Conse∣quences of Humane Life, of our Chri∣stian Calling, and as Terms that we submitted unto when we entred upon it, and view them under another Light, regarding them what they oft-times 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 our selves, for the vigorous Confirmation of our Virtues, which would languish and decay were they not raised and quickned by such Contests, for the Approbation of them by himself after such a Trial, and the Recommendation of them as Exam∣ples to the imitation of others.

A Heathen Philosopher saw the ne∣cessity of some such Perswasion as this towards the patient 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 shipt for Transportation, their Powers small, and their Fortunes scanty, or perhaps to have neither of those at all, or perhaps fastned to a sick and painful Bed altoge∣ther, against imagining that their ill cir∣cumstances 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 Good∣ness* 1.254 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 conde∣scends to watch over the least and meanest of his most numerous Fa∣mily.

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 commit∣ted, 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* 1.255 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 Chyrurgions do of their Incision Knives, their Saws, their Lances, their Causticks, not as delight∣ed with the Cruelty of mangling, lop∣ping, wounding, searing, burning; but because they find a necessity of taking those Methods for the saving of their Patients Life: So that what seems Cru∣elty to his Person, proceeds from a tender regard to the Preservation of it: For while a corrupted or gangreened* 1.256 Limb is thus handled, it's in pity to the rest of the Body, which by this means is saved from the Contagion and spread∣ing

Infection of that part, and conse∣quently 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, al∣though 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 obli∣ged St. Austin to caution us against con∣gratulating a who Man prospers in his wicked ways; whom God vouchsafes not to check by some severe Animadversi∣on; 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 cor∣rect him with the Scourge of Adver∣sity.

This put St. Bernard upon praying,* 1.257 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 thro' with Whips and Scorpions, or broil a∣midst scorching and unquenchable Flames of Brimstone hereafter.

To this purpose the good Emperor Mauritius, upon a Monk's carrying a na∣ked Sword thro' 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 Prophesie which came by Inspirati∣on, or a Message sent immediately from Heaven, directed forthwith Sup∣plications to be made by the Church on his behalf, That God would be pleased to require from him the Pu∣nishment of his Sins in this World, and not defer the Execution of it to another.

The Authors who relate this Pas∣sage* 1.258 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 chuse to receive the deserved Recompense of his Offences, the Wages of his Iniquity, whether in this present or the future state of Life, he return'd for Answer immediately this Request. O Lord, Just Judge, but yet affectionate Lover of Mankind, in∣flict 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 ta∣ken off from our Back, for fear lest we should be barr'd of our Inheritance in the Kingdom of Heaven.

Were we conversant with such Me∣ditations as these, that God feedeth his own People which prayeth with the* 1.259 Bread of Tears, and gives them plen∣teousness

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 Ser∣vants, his beloved Children from the* 1.260 rest, from the common general Mass of Mankind, of which he is the com∣mon Parent, that they are the Testi∣monies of his tender Paternal Affe∣ction to them, and he sendeth them induced by Charity, not moved in An∣ger, as Tokens and Pledges of his Love: (For whom the Lord loveth he chast∣neth,* 1.261 and scourgeth every Son whom he receiveth.) And had we, when exer∣cised 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 natu∣ral Consequence of our Filial Relation, or the Obligation arising thence to demean our selves so.

I am sure the Apostle to the He∣brews deduceth this as a matter of Duty from that; Furthermore, we have* 1.262 had Fathers of our Flesh; which cor∣rected

us, and we gave them reve∣rence: Shall we not much rather be in subjection to the Father of Spirits, and live?

Nay, the Reason on this side for a patient Subjection to the Father of Spi∣rits when corrected by him, is of much more Weight and Force, than on the other side for paying Reve∣rence to our Fathers 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 chastneth us after their plea∣sure; but he for our profit, that we might be made partakers of his Holi∣ness.

Certainly, if the Law of Nature, as dark as it was, yet afforded Light e∣nough 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 proceed∣ed from a froward and ill Humour; from a Capricio and Whimsie taking

them in the Crown; tho the Infliction of them was not conducted by Pru∣dence, 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 Judgment to discern Consequences, to restrain or quell all Insurrections of boysterous Passions, and keep us in quiet subjection to the Father of our Spirits, when guided by his own Infi∣nite Goodness and Wisdom, he exer∣ciseth his Paternal Authority in cor∣recting us; and doth this less than our Merits require, and always having an Eye in it to our Advantage, our Spi∣ritual and Eternal Warfare; yea, farther than keeping us in quiet Sub∣jection, 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 gen∣tler Methods for our Amendment had failed; that he should condescend, af∣ter in vain he had shew'd us Line upon

Line, and Precept upon Precept, to in∣struct us with his Chastisements; we should esteem it an Honour and an Hap∣piness to be taught by him; tho his teach∣ing might be as rough, as that of Gideons was to the wayward Elders of Suc∣ceth,* 1.263 with Thorns and Briars; and considering this, to break out with Job in a Rapture, What is man? Or what* 1.264 are we, that thou shouldst magnifie us, and set thy heart upon us? And that thou shoulst visit us every Morning, and try us every Moment? Or pro∣nounce with the greatest Satisfaction concerning our selves? What was Eli∣phaz his Judgment of a man under God's Chastisement, Behold, how happy are* 1.265 we whom God correcteth!

Were our Thoughts employed in making this Reflection on our Afflicti∣ons 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 Ana∣nias concerning Paul strongly implies, when having acquainted him in a Vi∣sion, that he was a chosen Vessel of his, he presently subjoyns, For I will shew* 1.266 him how great things he must suffer for

my Names sake; the force of the Rea∣son couch'd in it lying thus, either that the Divine Determination was first fixt upon obliging him to suffer, be∣fore it was on glorifying him; or his suffering for his Name was a Demon∣strative Proof of his being Elected by him to Glory: That they are the Te∣stimonials Signed and Sealed by the holy Spirit of our present Adoption; and the Bonds he delivers to us in as∣surance of our future Glorification, according as this place of the Apostle imports, The Spirit witnesseth with our* 1.267 Spirit, that we are the Children of God; and if Children, then Heirs of God, and joynt 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 af∣fords us, to assure us of our Salvation. So St. Paul calls them, and would have the Philippians esteem them, because it* 1.268 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 Shep∣herd 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 re∣semble 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* 1.269 Jesus: For by those marks he meant no other than the Scars of the old Wounds he received when he was bat∣tered 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 pres∣sing us to carry about those Authentick Testimonials, to have those Assurances of our Sonship and Inheritance to shew, to wear these honourable Badges of our great Master, or the same Live∣ry he did on Earth; meer 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 enjoyned this Deport∣ment to his Disciples when they should be persecuted for his Cause, and Men upon that account should revile them, and separate them from their Com∣pany, should reproach and cast out their Names as Evil for his sake,—Re∣joyce* 1.270 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* 1.271 Brethren, count it all joy when ye fall into divers Temptations: And by the Reason he subjoyns, the Beatitude of such a state, provided it be antecedent∣ly supported with Patience; for other∣wise they are no distinctive Cogni∣zance; nay, they serve only to pro∣cure our present Misery, and to charge us with misery hereafter. Blessed is* 1.272 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 glori∣fied amidst his Sufferings by the Dark∣ness 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 con∣fident hope of all which to come to us in Reversion, is enough to highten and encrease our present Joy.

Therefore rejoyce, inasmuch as ye are* 1.273 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, hap∣py 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 Pre∣sence,

rejoycing that they were counted* 1.274 worthy to suffer for his names sake. This was their constant Frame of Spi∣rit, while their outward appearance was quite contrary,—as Sorrowful; but always rejoycing.

St. Paul did not only rejoyce upon* 1.275 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 con∣sequences* 1.276 they wrought an assurance that the love of God was shed abroad in his Heart by the Holy Ghost. He en∣tertained and recreated his Mind with these. He took pleasure in Infirmities,* 1.277 in Reproaches, in Necessities, in Perse∣cutions, in Distresses for Christ's sake.

The Jews converted to Christianity had learnt these Instructions so well, and followed their Example so close, that they took joyfully the spoiling of* 1.278 their Goods. And St. Paul prayed, that his Colossians might reach this degree of Perfection, as to joyn Joy with their Patience, that they might be strengthened with all might, according* 1.279 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 Plea∣sure or rejoycing on any account) and they who did so, made it appear by such Considerations as the fore∣mentioned, that they were Signs and Proofs of God's Favour and Affecti∣on.

So St. Chrysostome protested he would* 1.280 never cease ascribing Glory to God for all Events and Incidents, and in that Protestation particularly respected his Deprivation and Banishment. Phi∣lagrius practised this, rendring 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* 1.281 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 Fa∣vour; yet the suffering any Injustice, while it's endured with a generous and brave Courage, and Thanks are return∣ed to him, by whose sole permission

the Injury could be done, is a Secon∣dary mark, and the Person thus suf∣fering 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 Po∣verty, to which he was reduced by the Plunder of the Sabeans and Chalde∣ans, and a Fire from Heaven, and in his Solitary Condition, when a Wind from the Wilderness bereft him of his Children; while he mag∣nified God for bringing this want and deprivation upon him, Naked came I out of my mothers 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 our selves* 1.282 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 Affli∣ctions 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,* 1.283 yet will I trust in him. Or as the Psalmist did, The Lord is my light and* 1.284 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* 1.285 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 encreases as Difficulties grow upon him, so ought our Trust in God; and so it will, if we are Be∣livers indeed, rise in degree, as his Corrections are multiplied upon us.

When we are assaulted with Tem∣ptations, 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; no∣thing but what is common to Men shall befal 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* 1.286 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* 1.287 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 Loyns, 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-mer∣ciful will attemperate his Judgments with Mercy, the All-mindful will not

forget to be gracious, nor shut up his loving-kindness in displeasure; the Omnipotent will not absent himself for ever by with-holding the Light of his Countenance, or withdrawing his gra∣cious Influences.

Under Sorrow and Dejection of Spirit we ought to rely waiting on him,* 1.288 that his Indignation will soon be over∣passed; 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;* 1.289 and why art thou so disquieted within me? And then raise them by hope that we shall have occasion, and re∣solve with the same Confidence as he did to magnifie 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* 1.290 for the checking of her Sorrow or Hea∣viness to argue and debate the case with her self 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* 1.291 Oyl into our Wounds; that he will bind them up, and heal us if we are broken-hearted; will turn our Mourn∣ing into Joy, and comfort us; satiate our weary, and replenish our sorrow∣ful Souls; give Beauty for Ashes, and the Oyl of Joy for Mourning; the Garment of Praise for the Spirit of Heaviness.

For if we have not such a Perswasion, 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* 1.292 pursue the dry Stubble? For thou wri∣test bitter things against me, and makest me to possess the Iniquities of my youth:

Thou puttest my feet in the Stocks, &c. and in despair, that he will make no end of punishing, we shall turn Malecontents, and quarrel against his Mercy and his Justice, and sawcily 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 Trans∣gressions 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 breath 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 in∣to

such boysterous Passions, we imme∣diately despond and sink.

The Psalmist confesseth, that he should utterly have fainted, had he not been supported with the Expecta∣tion of seeing the goodness of the Lord* 1.293 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, (ei∣ther 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 Preserva∣tive. This was the Butteress which stay'd up the Apostle's Minds, that they were not cast down there, even while they were cast down by the ex∣ternal Force and Violence of their E∣nemies Malice, that while troubled they* 1.294 were not distressed, while perplexed they were not in despair.

They who had not, knew what* 1.295 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 look∣ing for good things for the future.

(6.) We should weigh the impor∣tant* 1.296 Advantages we shall reap by Pati∣ence, which if consider'd, would not be more an Argument to convince us of the reasonableness of this Duty, than of great Force to incline us to the Ex∣ercise of it, and of mighty use to as∣sert 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 Medi∣tations on that Subject, but will only set before you those which concern another.

And since the Evils which admini∣ster an occasion for the Trial of our Patience may be regarded as they are done us by Men, and they are the im∣mediate

Authors of them, or as they are permitted by God, they being but his Instruments, or as they are inflict∣ed by him immediately. I will begin with reckoning the Advantages Pati∣ence will yield us at the last, if we look upon our Ills as done us by Men, such as are the Injuries and Oppressi∣ons of the lawless and violent.

(1.) If we are buffeted by them,* 1.297 and endure grief, suffering wrongfully for Conscience towards God, and take all this patiently, the Apostle St. Pe∣ter acquaints us, it is thank-worthy, and acceptable towards God; i. e. if we are causelesly and without any Me∣rit on our part misused by them, (tho indeed no Provocation can be sufficient to justifie 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 our selves quietly and decently, submitting our selves, and com∣mending our Cause to him who judg∣eth righteously: Such a Carriage, tho' it be but our Duty, is esteemed by

him as a Free-will 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 con∣descends 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 rendred our selves obnoxious to the payment of the utmost Farthing, to suffer the extream Punishment due to them, and to discharge us from the Pe∣nalty 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 suffer'd. He hath said, He will avenge the Blood of his Ser∣vants,* 1.298 and render Vengeance to his Ad∣versaries.

And I hope this is not an improper Consideration to urge us to the Pra∣ctice of Patience, or to facilitate the Exercise of a Virtue, with which Meek∣ness is inseparably joyn'd, since the Apostle hath alledged it for a Motive to quiet and allay our Spirits, while the sense of the Wrongs and the ill u∣sage we suffer might stir them up, and incense us to retaliate upon the Authors of our Grievances.

Dearly beloved, avenge not your* 1.299 selves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay it, saith the Lord. The more then we suffer for doing well, while we take it patiently, the more unreason∣ably we are buffeted while we behave our selves with Tranquility, 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 op∣press us now, to be beaten at the last.

O with what a measure of Patience is this one single Reflexion, suffi∣cient 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 sol∣vent, 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 other∣wise benificent, makes himself our ex∣ceeding great Reward!

O how is this single Consideration, that if we leave our innocent oppressed Cause in his Hands, without proceed∣ing to vindicate our selves by return∣ing 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 ponder'd be e∣nough to make the warmest, or those who are the quickest to resent an In∣jury, or the promptest to return it, wait quietly, God's good time for the do∣ing 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 Ad∣versaries, 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,* 1.300 that Princes and Masters of Families are not well-pleased, that their Subjects or Servants should be their own Justi∣ciaries, do themselves right upon their Fellow-Subjects or Servants, (so they falsly 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, with∣out making or endeavouring a return, and are content to refer the Estimate and Reparation of them to their Judg∣ment and Sentence. In like manner our Heavenly King and supreme Ma∣ster takes it better and kinder at the

hands of us his Subjects and Servants, that we should so deport our selves in his great Kingdom and Family the World, submit the Injuries we may receive from others to his Taxation and Com∣pensation of them. And depend we may upon the Security of his Word and Justice, that if we decline the ta∣king Vengeance our selves out of re∣spect to him, whose peculiar and un∣alienable Prerogative Vengeance is, and devolve the Cognizance of them to his Judicature, That the righteous Judge will decree us a Satisfaction for our Dammages, 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 com∣parison, 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 con∣ceive 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 Neigh∣bour? 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 in∣vent, 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 repented 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 boyste∣rous Passions of Anger and Revenge, and make thee bear even the greatest Outrages, without studying a requital thy self, or desiring any other than that which he will make thee?

Will not this Thought, That the* 1.301 ungodly and the sinner, who set them∣selves against thee shall appear in Judg∣ment 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 doest well, to the keeping of God as a faith∣ful Creator.

Socrates upheld himself with Pati∣ence* 1.302 upon this Consideration, meerly that he suffered unjustly: For when his Wife bewailed his Condemnation as illegal, he replyed, congratulating himself that it was so, And what, would you have had me justly Sentenced?

But may be this will be reckon'd but a small Advantage, or scarce any at all, that the Righteous Judge shall vin∣dicate our oppressed Innocency, and punish our injurious Adversary; and yet this is of Consolation to us in ma∣ny 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 Ju∣stice 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 Re∣venge) only deferred to another World.

And therefore I am to acquaint you* 1.303 in the Second place, that there are am∣ple positive Advantages behind, that besides the calling our Oppressors and Persecutors to an account, and the se∣vere punishing them, he will make us

ample Satisfaction, and largely recom∣pense 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 commen∣ded to his Trust, our Name, our Goods, our Health, our Lives; (re∣store 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 Remu∣neration for them.

He will make us a thousand-fold Re∣tribution for Houses and Lands, Bre∣thren 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 enjoyning 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 in∣ward Peace, and Comfort, and Joy;

and a hundred times more than a hun∣dred-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 entred into this Engagement; Every one who hath forsaken Houses, or Bre∣thren, or Sisters, or Father or Mother,* 1.304 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 Re∣tribution; or the hundred-fold Retri∣bution is infinitely multiplied beyond it self, 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* 1.305 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* 1.306 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* 1.307 with him, as is that of another, shall be the reward of our suffering with and for him; i. e. Joyning the Emphasis of both together, our Condition shall be as great as Sovereignty, and as hap∣py as Glory can render it. Prisons* 1.308 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 pub∣lick 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 a∣bove. If we bear our Masters Cross* 1.309 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 Ca∣lamity 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 en∣joy an endless day in beholding the Light of God's immutable Glory.

If we have met with frequent oc∣casions of Sorrow and Grief, which yet when they come thickest, are ge∣nerally but alternative; That the Wa∣ters have gone over our Heads, and even entred into our Souls; all our Faculties shall be immerst in, and swallowed up of uninterrupted Joys hereafter.

And as these shall be the Rewards of our suffering patiently, (Rewards pas∣sing all Understanding to comprehend, while by the Condescention 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,* 1.310 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 melt∣ed 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 Sea-shore, or the drop of a Bucket with the Ocean, or the Dust of a Ba∣lance with the whole Earth, because still those Miseries would be but Tem∣porary, 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 Quin∣tessence as not to have some Tempe∣rament, 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 Mix∣ture 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* 1.311 a moment, shall work out for us a far more exceeding and eternal weight of Glory. Or as it is more emphatically express'd in the Original Text, by the Singular Number and Present Tense, This light Affliction worketh for us all this. Mark well the difference; its a single Affliction only, and that single one a light one, and that light

one but for a moment, a transient mo∣ment, 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 e∣ternal Weight, that Tertullians eternal* 1.312 weight of Glory from Supergression to Supergression, St. Hierom's eternal weight of Glory above measure in Sublimeness* 1.313 are too low and dwarfish Expressions to reach the Heighth of Emphasis, which the words in the Original Language have, the Hyperboles added to Hyper∣boles, are too diminutive Figures to set forth its greatness.

And now did we in all our Sufferings with a fast and stedfast Eye of Faith, look constantly forward towards this Weight of Glory which shall be re∣vealed 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 ena∣ble us according to our Duty to support them with Patience, when such a Car∣riage

should meet at last with so im∣mense 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 in∣sensible, or what's near the same, re∣gardless of Pain. Anaxarchus in Ni∣cocreon's Mortar felt or complained of no Pain, but urged his Tormentors to pound on, because it lighted not up∣on Anaxarchus, but on his Case or Husk.

Possidonius, a Noble Philosopher of* 1.314 Rhodes, would not suffer a Visit which the Great Pompey, returning from his Syrian Expedition, made him, with an expectation of hearing him dis∣course of some Point of Philosophy, to be frustrated by a sharp Distem∣per he then laboured under; for when expressing his Concern, that the Pain he was afflicted with would not per∣mit him to gratifie him with this Pleasure, this great Captain would have taken his leave of him: Yes, re∣plied 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 tor∣mented as he lay upon his Sick bed, he discoursed upon the great Theme of the Stoicks, 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, inter∣rupting it only upon those Returns with this Apostrophe, Pain! thou canst do nothing at all; not all the light Matches thou setst to my Joynts, 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 sence of it; if a Wise Man in Epicurus his Opi∣nion might by the help of Philoso∣phy be able to say, even in Perillus his Golden Bull, How sweet is this! How it nothing concerns me! Certain∣ly 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 Contempla∣tion fixt upon this, will either abate a great deal of the Troubles we shall meet on our way thither, or assist us to en∣dure

them; and to perform the Jour∣ney throughout, notwithstanding all the Fateigues of it.

If Empedocles had the Courage* 1.315 (whether true or false it matters not) to leap into glowing Aetna, Peregrinus to throw himself into the Flames, Mu∣cius* 1.316 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 Anaxar∣chus could suffer the being pounded and bruised in a Mortar. If Regulus had the Patience to endure the nailed Bar∣rel, and the Youths of Lacedemon the scourging at the Altar: And this their Resolution was inspired, this their Pa∣tience upheld by a Thirst after Glory, and a Conceit that it was to be pur∣chased at the rate of such Actings and Sufferings; surely the hopes of the Glory of Heaven; nay, the assurance its to be had upon the Terms of doing well and suffering ill unto the end, will make as behave our selves as equally brave, show us much Fortitude, and Constancy and Patience to gain them.

If it was accounted worth the acqui∣ring* 1.317 the Glass, the Pebble 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 coun∣tervail the Pains, the Cost and Char∣ges.

If the Husbandman, after he hath with much Toyl 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; cer∣tainly 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 reasonable∣ness of this Duty, and then forceth his Exhortation to it, We ought to be pa∣tient* 1.318 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 him∣self, that at the end of it, and that not very remote, or at some great di∣stance, there lay a place, the transcen∣dent Deliciousness of which would a∣bundantly 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 sharp-pointed stone can run into the tenderest and most sensible Parts, all the lighted Torches the Gout can apply to his Joynts, the extreamest 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 ex∣pired, he should ever after enjoy an easie established Health, a firm and lasting Peace of good Habitude of Bo∣dy, secure from the Hostile Incursions of Diseases for the future?

Or where is the Person so addicted to the Pleasures of his Palat, that would not take the bitterest Potion art can

prepare, could he be morally assured, that his Taste never after should be dis∣affected 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 con∣tinual Pleasures, which shall last one eternal Sabbath, where we shall cele∣brate one high and endless Festival of Joy, and quench our Thirst after hap∣piness in Rivers of it, which are always streaming from the Right Hand of God. Bear all the Pains which disor∣dered Bodies or jarring Humours may now cause, upon a firm Perswasion that* 1.319 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 Cloathes and Shoes waxed* 1.320 old for Forty Years together in the Wilderness, or the Three Childrens Coats or Hair which were not so much

as singed in Nebuchadnezzar's Furnace,* 1.321 though heated many degrees beyond ordinary.

For all this Priviledge and Immunity from whatever does Inconvenience our Body is imported in the Promise of the Bliss made by Isaiah, or in the De∣scription* 1.322 of it by St. John, in those who* 1.323 are the Possessors of it. They neither hunger nor thirst; nor Heat nor Sun* 1.324 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 chearfully 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* 1.325 our whole Bodies shall shine as the brightness of the Firmament for ever∣more; * 1.326 or as the Sun in the Kingdom of our Father; be like the glorious Bo∣dy of our Lord, that is now seated at the* 1.327 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 Vi∣gour.

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, look'd 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 en∣joy than suffer those Torments, which were preparatory to infinite and eter∣nal Pleasures and Honours; count their Prisons fair Pallaces, and esteem their Chains as Bracelets and Ornaments, as Ignatius did. This made them em∣brace the Cross, the Gibbet, the Scaf∣fold with as much Chearfulness as dear and cordial Friends do one another af∣ter a long Absence, looking upon them as so many several Ascents towards Thrones, and those in their native Coun∣try from whence they came, as Stairs by which they were to go up to the Gates of the Heavenly Palace, and have admis∣sion there; this made them hasten to their Execution with as much speed as ever Conquerors in any Games to re∣ceive the Prize they had won; because they look'd upon it as that which put them into an immediate Capacity of obtaining a Crown of Glory. Thus

St. Cyprian with such a quickness clo∣sed his own Eyes, in order to receive the Fatal Stroke, as seem'd to chide the Executioners slow delay: So Moses and Maximus look'd upon their Execu∣tion being delayed as a sort of Cruel∣ty. 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 de∣nouncing or inflicting capital Punish∣ments 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 ad∣mission to the kissing and embracing their Father, as he calls the beholding him. Thus, and for these Reasons Lucius thanked Ʋrbicus his Judge for the favour of condemning him. And* 1.328 Roman Emperors, and their Lieutenants of Provinces, observing how forward the Christians were to seek for Martyr∣dom, with what Address they courted it, and with what pleasure they suf∣fer'd it, held themselves necessitated to forbid by Edicts the executing them.

This made that Sex we usually dis∣parage as tender and fearful, to go up∣on 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 plea∣sure amidst the Smoak and Flame of their Fiery Ordeals, as ever the most voluptuous in taking the perfu∣med 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 Bo∣dy and all ascended thither. St. Cy∣prian saith, The Flames of the Furnace* 1.329 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* 1.330 Souls in Bliss; in Profane, the cooling which persons in hot Countries and Seasons found by retreating to Grot∣to's.)

From this Consideration they were as much recreated amidst Chaldrons of melted Lead, (I think I cannot call it scalding without a Solecism and Con∣tradiction, as ever Sun-burnt Travel∣lers were by washing off the Sweat and Dust from their Limbs in some clear Chrystalline 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* 1.331 bath in Rivers of pleasure for ever∣more. Hence the Rack and Wheel on which they were extended and bro∣ken was made soft to them as the Down of Swans, because they knew that ex∣piring on them, they should enjoy a Rest in those quiet Regions above, whose perpetuity should never be in∣terrupted nor perfection discomposed: The painfullest Martyrdom was under∣gone with as much pleasure as ever voluptuous person drank of a Bowl temper'd the most agreeable to his Pa∣lat, because they esteemed it the Cup of Salvation. This Reflexion made the Primitive Christians offer them∣selves to their Tormentors, and as fearful they should not obtain the

Heavenly Crown, without receiving that of Martyrs first, proclaim them∣selves 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 volun∣tary offering of themselves without a∣ny Inquisition, or previous to any Ap∣prehension was forbid. They wish'd 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 Enemies Menaces of Torments, and stoutly replyed, 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 Revela∣tion of it was not so clear, did not on∣ly not accept deliverance from Tor∣tures, expecting a better Resurrection, but underwent some of the cruellest Fleaing, as if it had been no more than cutting off the Fore-skin.

And now if the consideration of the* 1.332 advantageous Recompences 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 Im∣pression on our Minds as it did on theirs, it would as equally fortifie us a∣gainst all Sufferings, or support us un∣der them as it did them; especially those which are the common Lot of Mankind, (and not the peculiar Porti∣on of Christians; or theirs because stanchly such) and are of God's im∣mediate

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* 1.333 would support us under Diseases, which, if they were not engendred 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, be∣cause, (although he may use the Mi∣nistry of Angels in laying this Punish∣ment upon us, as he did in smiting Job, and filling his Body with Ulcers* 1.334 from the Crown of the Head to the Sole of his Foot; and Saul's Malady was* 1.335 from an evil Spirit; and he gave the Egyptians Life over to the Pestilence,* 1.336 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 pos∣sessed,* 1.337 and cast him into the Fire, and into the Water; and the Spirit of In∣firmity* 1.338 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 dis∣cern their hand, while God strikes by them, no more than his own; we as∣cribe all those to him, of which we can assign no natural immediate Cause. So did David, when he prayed, Remove* 1.339 thy stroke away from me. I am consu∣med by the blow of thine hand. Look∣ing then on these with the Psalmist, as Divine Chastisements. When thou* 1.340 with rebukes dost correct man for Iniqui∣ty, thou makest his beauty to consume a∣way like a moth. Thou hast chastned or corrected me, but hast not given me over unto death. (For these Correcti∣ons are to be interpreted of Diseases.) And considering with the Apostle, that God's Chastisements are the most Au∣thentick Instruments and Attestations* 1.341 we can produce of being his genuine Sons, and that to be destitute of them,* 1.342 which all Sons have, would be an un∣deniable Token, and incontestable Proof of our being Bastards. And* 1.343 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 Favou∣rite ones; For whom the Lord loveth* 1.344

he chastneth, and scourgeth every Son whom he receiveth. The Collection we shall make from such Considerations will be, That if we are Sons, we can∣not 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 Boun∣ty, we cannot miss of an ample Por∣tion of that Inheritance. And by ver∣tue 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 Dissolute∣ness 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 shew for proving their Title to a fair Patrimo∣ny, 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 likelyhood to gain our Li∣berty, while they are making wide and large Chinks in our Prisons, or un∣locking the Doors, or undermining the Walls of them, will very much conduce to this; or else we must be extreamly stupid and egregious Fools. For what Heir, if he was not so di∣stemper'd, would be peevish and dis∣quieted for being within a very little of having his Estate in his hands? What Traveller that were not so, after being sufficiently wearied and ti∣red, and his Spirits almost spent with the length of the Journey, would re∣pine for being nigh the end of it? Or what Prisoner not being so, would murmur that he had a fair opportuni∣ty of getting his Discharge, or ma∣king his escape?

Afflicted with Infirmities and Pains, this consideration is enough to make us bear them patiently, that the re∣compence 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 capa∣ble of rendring 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 Di∣seases 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 extream, are of all our sensual Appetites the most vio∣lent 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 eter∣nal good; that the one shall be satia∣ted 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 Hea∣ven,

is furnished; the other quench'd 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 Ema∣nations of it self, 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 Phi∣losophical* 1.345 Speculations, that we shall not behold those many offensive Ob∣jects we are every day at most con∣strained to do in the World, (Violence and Oppression) that our Understand∣ings will receive thereby brighter Illu∣minations, and the Eye of our Soul see the clearer, (for which cause some Phi∣losophers, 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 un∣der Dumbness, that our Tongues are

bound up from uttering Vanity and Falshood, they cannot be employed to the Dishonour of God, or the Injury of our Neighbour; certainly a subli∣mer Consideration fetch'd from Sacred Scripture, that the recompence of bearing such natural Inconveniences contentedly, and with all humble De∣ference to him who thought fit to an∣nex them to the tenure of our being here, shall be; that our Eyes are open∣ed now to behold the wondrous things of God's Law, a Priviledge 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 entertain'd with the Musick of the An∣gelical Choire, our Tongues loosed to joyn in concert with them in singing the Divine Praises will impower us to submit and acquiesce.

(2.) The same Contemplation will* 1.346 serve to make us bear with Patience that Evil, which of all others is generally look'd 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 ridi∣culously

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 Re∣surrection of the Body; or if we be∣lieve 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 pro∣vided for us in our Fathers House, as removing out of a Cottage of Loom and Clay, exposed to the Injuries of all sorts of Weathers into a Building not made with Hands, i. e. to say, not as these earthly Tabernacles; into a Pa∣lace,

whose Foundations, Walls and Gates are all of precious Stones in the highest Heavens, as a retiring from the Hardships and Dangers of this pre∣sent Warfare, wherin we are engaged in continual Contests with Flesh and Blood within, and Principalities and Powers and Spiritual Wickednesses with∣out, by whom we are so oft and so shamefully foil'd, 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 Captains Dismission and Licence to re∣tire, we shall expect till he make his return to Earth; after which, his bu∣siness 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 mana∣geth an advantageous Exchange for us; and by means of which for Mise∣ry and Calamity we gain Happiness; for Tears and Grief, Joys; for painful Labour and Toil, Rest; for carking

Cares, Delights and Pleasures; for Ig∣nominy, Glory; for Obscurity, Splen∣dor; 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 Socie∣ty of Angels and the Spirits of Just Men made perfect, for the World, its Vanities and profligate Company.

If they, who, when they stood up∣on 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 fortifie themselves with Courage against its down-right Attack and Blow, by the help of such Meditations as these, (That dying was but going out of a weather-beaten House; a travelling to another place, as Plato; a Dismission from their attendance here, as the Em∣peror Antoninus; (the same Phrase al∣most by which the Aged Simeon ex∣presseth it, when he calls it a Depar∣ture) but a going the way which all must tread, as Horace; but a putting off the tatter'd Garments of Flesh and

Blood, as Maximus; but a Sleeping, but a Change, as Arian and others thought) then certainly those who through the Opticks of Divine Reve∣lations have the full prospect of ano∣ther Life after this, and by the Evi∣dences 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 a∣bundant Consolation against the other∣wise affrightful approach of Death, from this Consideration, That it is but a Passage or Introduction into Immor∣tality.

This too, as it will sustain and com∣fort* 1.347 us against the Pangs or Terrors of Death it self, so it will do it against the various Circumstances and Apper∣tenances 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 it self, 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 insup∣portable.

As therefore it matters not upon the Square, whether we die in Child∣hood, 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 Win∣ter; (and if there be any odds, they seem to have the advantage, who die, having seen least of the Worlds Villa∣ny, or felt least of the Calamities of Humane Life) whether we die at home or abroad, since every place un∣der the Sky is a wise and brave Man's Country, (he being a Citizen and De∣nison 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 Ho∣nours in our own Country, or in Ba∣nishment 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 Vertue, 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 na∣tural 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 Fe∣ver, or by Fire at a Stake; by a Squin∣nancy there, or by a Halter on a Gib∣bit; by a lingring Consumption there, or by the sudden stroak of a Sword or Ax on the Scaffold; by the Tor∣ture of the Stone or Gout, or the Ili∣ack 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 reckon'd an ignomi∣nious one, by the hand of a Publick 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 ho∣nourable: 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, whe∣ther 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* 1.348 Cyrenaean told the Tyrant who threat∣ned him with the Cross or Gibbet, That it was all one to him how he died) pro∣vided we have not merited this last Treatment as Malefactors, but 'tis the ungrateful Return which is made us for doing our Duty: For then they who have not a Grave, have Heaven indeed* 1.349 for a Canopy to cover them, or lie under its vaulted Roof; their Quarters fixt on Poles are the Trophies and Mo∣numents which Malice her self erected to their Virtue while she oppressed it, the memory of which will embalm their Names to Immortality, while no Sear-cloaths, nor Unguents, nor Gums, nor any other Art shall be able to pre∣serve the Bodies of their unjust Judges from Putrefaction, nor any Vindicati∣ons their Names from rottenness and stanch, worse than eternal Oblivi∣on.

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 a∣bove another, or make it more terri∣ble or intolerable at one time or place than another, yet the just consideration that the issue of every Death was to e∣very good Man in all times and places the same, and would certainly deter∣mine in his Eternal Felicity, would al∣lay all the affrightfulness our Imagina∣tions are apt to raise in us, remove all the Difficulties, correct all the rough∣ness, and mitigate all the sharpness and pains they are ready to figure to them∣selves 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 Sence. 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 wish'd for or imagin'd 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 Perfor∣mance of our Duty.

This Consideration of what Death* 1.350 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 a∣gainst our selves; 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 ac∣knowledged of the Lady Paula) be∣cause Nature, even good Nature is on her side; rather than lament their Loss, if we were not corrupted by In∣terest to bewail our own, in being be∣reft of their Society, which was that St. Hierom confesseth, sway'd them to mourn for Nepotian, we should re∣joyce 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 delici∣ous place toward which they bent their Journey, as being discharged from Pri∣son, manumised out of Servitude, and infranchised of the noblest Country and City.

We should then regard the com∣mitting 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 it self, without proceeding further or looking higher, inclines us to make lamentation for those who, warm'd with a spark of Life, were the Light of our Eyes, and the Joy of our Hearts) but as a leading them offici∣ously into their Chambers, or their ceremonious entring into them, and* 1.351 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 Arch∣angels* 1.352 powerful Voice, crying, Awake ye that sleep in the dust, and rise; to∣gether with the Blast of God's Trump, and the mighty Shout with which the Lord, attended by a numerous retinue* 1.353

of the Heavenly Host, shall descend; and quickned by a living Spirit, which shall return again to their compacted organized Dust, shall come forth out of those Dormitories recruited with new Vigour and Activity, like Giants refreshed with Wine and Sleep; deck∣ed and adorned with greater Finery than ever Royal Brides proceeding from their Bed-chambers to the Tem∣ple shew'd on the day of their Mar∣riage; more richly attired, and more magnificently set out than Eastern Mo∣narchs 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 Birth-day, Nuptials, or in∣thronization of our Prince.

Had we this Contemplation at the Funeral of our Friends, that instead of those vile, ignoble, frail, lumpish Bodies they were cloath'd 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 Ve∣stures* 1.354 of divers precious Colours grace∣fully

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 lar∣gest Heart, as Mens are now, there to abide forever.

Did we rise higher in our Contem∣plation, or come nearer to our selves, and consider that we our selves, 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, with∣out the possibility or fear of being se∣parated 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 exceed∣ingly raised, instead of doleful silence or sad astonishment, which is our or∣dinary Behaviour upon such occasions, we should break forth into singing and joy.

Cicero who had no perfect Know∣ledge* 1.355 of this Mystery of the Resur∣rection of the Body, and Re-union both of Soul and Body, and had only some little glimmering Light let in up∣on his Mind as through a Crany, by which he discovered something of the Immortality of the Soul; thought that the strongest Cordial we could ad∣minister to our selves for our Consola∣tion 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 distin∣cter 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 con∣ducted to the enjoyment of the Society of those dear Friends, whose Conversa∣tion 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 Fer∣vency, and the most refined degree of Purity, for whom we had kind and unspotted Affections here; and we shall* 1.356 have an eternal Vacation from all other employments to do this, to love God and them, his as well as our Friends, and joyntly with them to adore his infinitely amiable Excellencies, which under any less space than Eternity, can∣not be sufficiently admired or worthi∣ly magnified.

But we have yet a stronger Conso∣lation than this, that our Souls which now only have an imperfect Commu∣nication by the assistance, or rather

hindrance of bodily Organs, shall then, disroab'd of such Bodies, immediate∣ly know and correspond with each o∣ther, and have a farther discovery by the help of that Light of the Resur∣rection 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 rejoyned by their Spirits, shall be caught up in the Clouds, when he shall return a∣gain with all that Power in Heaven and Earth that was given him upon his Re∣surrection, and in all the pompous Tri∣umph that a Train or Guard of innu∣merable 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 cloathed upon with Roabs of* 1.357 Immortality, shall likewise be caught up together with them, or immediate∣ly after them to meet him, and shall, when that business is dispatched, as∣cend 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 perswading us to dry up our Eyes, and wipe away all Tears, which might trickle thence through a natural soft∣ness, for such Friends who died in the Lord, in his Grace and Favour; upon a firm belief that Jesus died and rose again, and an assured hope ground∣ed thereupon, that those also who sleep in Jesus, parted hence when Death clo∣sed their Eyes with a belief of his Resurrection as pass'd, 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 chearfulness upon the account of this Faith and Hope, and counsels us to use them for the raising and anima∣ting one another, if dejected upon such imagined Losses. Wherefore com∣fort* 1.358 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* 1.359 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 sence of them seems to be this: Chear 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 overwhel∣med 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 quickning 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 con∣suming our selves 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 meer Flesh and Blood could, and whom we have ground to hope departed hence in the Lord, let us comfort our selves that they have made so happy an Exit; yea, rather rejoyce, considering their de∣parture 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 ordina∣ry road of Time, wearied with the Journey that way, into that of Eter∣nity.

Those Persons indeed on whom Death executes the Office of a Serge∣ant, arrests them to deliver them up to Divine Vengeance; those for whom Tophet of old was ordained, for whom everlasting Fire was prepared, ought in just pity to be lamented, be∣cause 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 Bo∣dies; 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 depar∣ture of the Righteous, (such blessed ones of their Father, as had an Inheritance designed for them in his Kingdom be∣fore the foundation of the world, of whom he gave his Angels charge here, commanded them to serve and attend on them as ministring 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 Ta∣bernacles of Flesh, leaving only the Mi∣series, and Disquietudes, and Filthiness of this World to pass into Mansions of Rest, and Bliss, and Glory provided

for them in their Fathers 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 Re∣deemer.

The Thracians thought they had* 1.360 good reason to rejoyce at the Funerals of their Friends, on one part meerly 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 Mode∣sty to be observed in Grief, and a measure set to Tears, the Voluptuous∣ness of a sick Mind, as well as to other Pleasure.

And if after Death we make Lamen∣tations for them, it ought to be upon a Reflection, that they were constrain∣ed 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 Ke∣dar, (this Land of Darkness and Black∣ness, or these gloomy Tabernacles of Earth) as the same Thracians howl'd at

the Birth of their own or Friends Chil∣dren, looking upon it as an entrance upon a woful Tragical Scene.

When he maketh the Storm a Calm,* 1.361 translates our Friends from this Life into another, so that the waves thereof are still, they are no longer tossed up∣on instable Billows, nor driven by un∣certain Winds; then as they are glad because they are at quiet, and he bring∣eth 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 reach'd their quiet Port. Thus* 1.362 the Christians at Rome celebrated the Obsequies of Fabiola with Psalms of Thansgiving, and the loud sounding of the Hallelujahs upon this occasion shook the Temple's Roofs.

If we behave our selves 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 con∣dition, whether it be happy or not; or else our selves by distrusting or ap∣pearing to distrust the Immortality of

the Soul, and Resurrection of the Bo∣dy; 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 ad∣viseth* 1.363 Heliodorus to correct his Ten∣derness, and repress his Tears for Ne∣potian, left what was Affection to his Nephew, might be construed by Infidels as Despair in God) Or it seems as if we envyed 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 stain the Glory of our Faith, while with the as∣sistance 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 least cannot tell but they have utterly lost; but its disho∣nourable for a Christian to do so, while he knows they live, or but pro∣fesseth 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 Gar∣ments and Palms.

Since then, such is the Advantage accrewing by Patience, that it shall be rewarded with immortal Happiness, and Diseases lead to the Door, Death opens it, or is the very Door it self 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 ar∣med with it, when we see our last Ene∣my, Death, approaching towards us to seize our Persons; and the more, if it be violent, with how much more terrible appearances Malice and Bar∣barity have dressed it, or with how much more Horror it is arrayed by them on purpose to disorder us, provi∣ded always our Cause be good, and we are condemned to suffer it for Righteousness sake?

Or what can we do more reasona∣bly, 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 our selves, 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 our selves, because they are separated from us for a time; or something of Envy, while we la∣ment their being made happy before us, and our selves being left still to combat for that Prize they have ob∣tained.

To this Armour, this Shield of Faith* 1.364 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 joyn the Sword of God's* 1.365 Spirit, which in the Apostles Interpre∣tation, who adviseth to take it, is the Word of God, i. e. Let us be frequent in conversing with the Holy Scrip∣tures, 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 unsubdew'd, arises all our di∣sturbance, all our intestine Wars and Fightings proceed, whereas the Con∣quest of them yields the pleasing Fruit of Peace, and renders us for ever af∣ter 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 threat∣ned us; nor to be transported with

Success, as Children when they have good Luck at Play, or with any De∣lights; when we know not how to grieve, but for having offended God, nor how to rejoyce, but for having done him that Service which he is plea∣sed 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 dis∣arm Tyrants, and make their Rage in∣deed 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 drag∣ged.

Let us be diligent in reading them, (as the Virgins in the Nunnery of La∣dy Paula, and the Empress Pulcheria and her Sisters in the Palace did every day a portion) which from the one end* 1.366 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 Apo∣stle John, present us with the Exam∣ples of God's Saints, exercised all along with Tribulations, and marching on with Patience, Courage and Constancy, especially such as were of Christ's* 1.367 Disciples, (for his Kingdom was a Kingdom of Tribulation and Patience) and for this reason shining now, ac∣cording to the Inequality of their Trials and Sufferings, and of Forti∣tude shew'd 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 feasible∣ness of the Duty, or instigated with the Emulation of them, we may de∣port our selves as they did. Let us be careful in meditating on them, which every where propound Noble Rewards to excite and provoke us to the Per∣formance of this particular Duty, and for our Encouragement while we dis∣charge 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* 1.368 former times, whether under the Ad∣ministration

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 Re∣freshment; these his Stay and Sup∣port under the Troubles which en∣campass'd him round about.

His Word was his Comfort in his* 1.369 Afflictions, and that quickned him.

He thought upon his Judgments, and* 1.370 his Soul received Comfort.

His Testimonies were the rejoycing of* 1.371 his Heart.

His Law was his Delight, and such a one, that he professeth, (such was its Virtue and Efficacy) Ʋnless thy* 1.372 Law had been my delight, I had perish∣ed 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 Judg∣ments, that they were sweeter than the honey and the honey-comb.

Jonathan the High Priest and Prefect of the Jewish Nation in the Letter he wrote to the Lacedemonians for the renewing the Alliance between their state and that of the Jews, that it might

not be imagined he implored it mean∣ly, as if his People could not subsist without a Confederacy with theirs, ac∣quaints them thus—For we have the* 1.373 Books of the Holy Scripture in our hands to comfort us. The great St. Au∣gustine for this purpose prayed, That the* 1.374 Scriptures might be his chaste delight. The ancient Christians bewailed it as the greatest Disaster of their Persecu∣tion, 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* 1.375 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* 1.376 only on God's Word, assiduous and ardent Prayer should always go along, that God would be pleased to make our exercising our selves 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 ac∣knowledgeth, he called upon him, and he heard him, and according to the multi∣tude of sorrows that were in his heart, his comforts refreshed his Soul.

That what therein may more espe∣cially conduce thereto, we would set so home upon our Spirits, and fix so fast there, as never to be pluck'd 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 con∣tinual remembrance, set in a clear Light and a direct view constantly be∣fore us, such Declarations, Commands, Promises, Threats, Reproofs, Exam∣ples, as have any thing peculiar in them to serve to this excellent De∣sign.

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* 1.377 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 our selves Trea∣sure 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* 1.378 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* 1.379 by Fraud and Oppression, are yet false and deceitful in themselves, that dis∣charged from our Stewardship, and dismissed hence, we may be received into everlasting Habitations; of our* 1.380 Duty to leave all if occasion so re∣quire, that we may with greater Ex∣pedition follow our Master when and where he shall call us: As the Lady* 1.381 Fabiola, having disposed of all her Worldly Goods before, which was like heavy Baggage serving only to encumber, made her self 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 Affe∣ctions 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 re∣minded by this Spirit, if we have two* 1.382 Cloaks, of giving one to him who lacketh; of parting with our Cloak to him who by Violence and Oppres∣sion would take away our Coat, ra∣ther than contend in endless Suits of Law, or before Foreign Judges, for recovering of it, or Damages, it

shall come to pass that the Depredati∣ons and Robberies which the Lawless and Masterless may commit on our Goods, shall not have the force to di∣sturb us.

Then being reminded by him of our* 1.383 Masters 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 rejoyce and be ex∣ceeding* 1.384 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 Ax, or under the Lash and Scourge of the most cutting Tongue, will seem a Duty so easie, as not to need any farther recommendation or pressing.

Then being re-minded or instructed by him, that those Diseases by which we are not given over to Death, are sent for our Chastisement and Corre∣ction; and those by which we are, which tend to our Dissolution, shall bring us to be with Christ; we shall not fret or vex our selves under Re∣medies, whose end is to make us better, or Methods to make us hap∣py.

Then being reminded by him of the Faith into which we were once solemn∣ly Baptized, and daily make a Pro∣fession of, that Christ having died, rose again, and became the first Fruits of them who sleep, who in due time and* 1.385 order shall be awakened and quickned by him; and such who fall asleep in him,* 1.386 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 com∣fort our selves up we should with the Belief and Hope, that they having, upon leave granted, withdrawn them∣selves from this Warfare for a Season, shall make their appearance to toge∣ther with us under the Standard of the Lord of Life and Glory at the Ge∣neral Rendezvouse of the Quick and Dead; and that in the mean time, while we are deprived of them, and we our selves absent from the Lord, we may by holy Offices have Commu∣nion with God, and enjoy him in whom and for whom they were only dear to us, or ought to have been so.

Beg of him we should farther, to send this Spirit to be our immediate Com∣forter, by shining in upon our Souls with such direct Rays of chearful 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 in∣fusing 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 mer∣cies,* 1.387 for having hid his face from us for so short a while, will with everlast∣ing 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 Preci∣pices 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 bene∣ficial effects of that Love, viz. our Salvation.

To this Frame and Temper of Spi∣rit, if the Holy Spirit the Comforter shall by any of the forementioned Me∣thods, or his own Operation and In∣flux upon us, vouchsafe to raise us, transported we shall be with the ravish∣ing Delights of Heaven before we shall be caught up thither, be inebriated with its Pleasures, before we sit down with the Patriarchs, Prophets, Apostles, and the rest of the honourable Guests of that place, to taste them there; have the Kingdom of Heaven within us, be∣fore 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* 1.388 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, Ardor 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 Com∣fort as may carry us through our pre∣sent Walk, this Vale of Tears, till we come to the Mount of God; as may enable us to bear our Cross with chear∣fulness, till it be taken off our Shoul∣ders, and erected into a Trophy of Glory.

In this Confidence therefore, that not one Title of his Promises shall pass a∣way, (while all things else besides his Truth as immovable and unchangeable as they appear to be, shall do so) with∣out a due Completion; let us, as ma∣ny as are afflicted, apply our selves to him for the execution of it, while we are in trouble, pour out our Heart be∣fore

him in some such Prayer as this:

A Prayer for Patience.

O God, just and righteous in all thy dealings with the Sons and Daughters of Men; but withal, abun∣dantly 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 loving-kindness in displeasure: But in Judgment remember Mercy, and shew it by removing or mitigating my Sufferings; or if it shall be thy good pleasure to afflict me yet farther by con∣tinuing them, support me by thy mighty Arm to bear them with Patience and Courage.

To this end give me a Heart to con∣sider, 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 Chri∣stian, 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 hap∣pen without thy knowledge and designati∣on; 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 my self, 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 like∣wise, that how harsh soever thy dealing with me is apt to seem to Flesh and Blood, to which all Correction is grie∣vous, yet of very faithfulness thou hast caused me to be troubled; and then open my Lips to make this humble acknow∣ledgment, That righteous art thou, O Lord, and just are thy Judgments to∣wards me in particular.

Enable me to proceed yet farther; and in an entire submission of my self 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 displea∣sure; but oft-times on the contrary, the badges of thy favour, the cognizance of thy Children, and the proofs of thy Pa∣ternal Love to them.

And upon this ground make me not meerly to submit my self 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 admini∣string 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 thy self; that thou hast appointed the way which leads to the Kingdom of Heaven to be by Suffering, and hast ordained me to pass through ma∣ny 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 com∣parison.

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, satisfie my Soul fully of the intimate, in∣separable Connexion there is between suffering and obtain∣ing that endless Beatitude which thou hast promised for a reward of my Obedience and Service.

And then aid me being so perswaded by thy Holy Spi∣rit 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 un∣quenchable Flames, with those who are cursed from thy Presence.

For my encouragement to endure all this here, and en∣during to rejoyce that I am counted worthy to suffer; to run with chearfulness as well as Patience the Race that is set before me, however incumbred 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 fixt 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 Martyrs 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 pass'd through Fir•• and Water to approve their Fidelity to thee.

Then shall it be, that animated by his powerful Exam¦ple, 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, quickned by a lively Hope of entring 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 thro' this means shall obtain that Ho∣nour 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 de∣ny me what I ask in his Holy Name and Words, saying,

Our Father, &c.

FINIS.

Notes

• * 1.1

  The Dis∣course on the Argument useful a∣midst the Vicissitudes of the worldly Calamities of Humane Life.
• * 1.2

  The Desig∣nation of the Me∣thod.
• * 1.3

  Tertul. c. 1. de Pat. p. 159. ad Rig. confi∣teor ad Dominum Deum, satis temerè me, &c.
• * 1.4

  Idem ibid. Itaque ve∣lut solati∣um erit dis∣putare su∣per eo quo frui non datur, &c.
• * 1.5

  The Defi∣nition of Patience.
• * 1.6

  Lactant. Instit. l. 5. c. 22.
• | 1.7

  Lips. de Const. l. 1. c. 4.
• * 1.8

  Luk. 21. 19.
• † 1.9

  Ja. 1. 3.
• * 1.10

  Isa. 24. 20.
• * 1.11

  Psal. 46.
• * 1.12

  Cice. Tus∣cul. 3.
• * 1.13

  Arguments to show the neces∣sity of Pa∣tience un∣der Affli∣ctions, or represent the Ad∣vantages of it.
• * 1.14

  Arg. 1. Impati∣ence being the Origi∣nal of all our ills, lets us un∣derstand the Bene∣fits of Pa∣tience.
• * 1.15

  Exod. 17. 1, 2, 3.
• * 1.16

  47.
• * 1.17

  Exod. 32.
• * 1.18

  S. 4. § 3. Arg. 2. Patience the Prin∣ciple of all Vertue.
• * 1.19

  Of Obedi∣ence.
• * 1.20

  Of Chari∣ty in for∣giving.
• * 1.21

  Of Chari∣ty in dis∣pensing Alms.
• * 1.22

  Of Morti∣fication.
• * 1.23

  Of Confes∣sion.
• * 1.24

  S. 4. § 3. Arg. 3. n. 1. No Cala∣mity so heavy, but may be born with Patience.
• * 1.25

  V. Boeth. de Conso∣lat. l. 2. Pro. 4.
• * 1.26

  Eccles. 7. 14.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Lat. Ut non inve∣niat homo contra eum justas querimo∣nias.

  Vetablus ita ex∣plicat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à no∣stro interprete red∣ditum.
• * 1.27

  Eccles. 19. 33. 14, 15.
• * 1.28

  Job 11. 6. La provi∣denza Di∣vina hadue facce, di ri∣gore e di clemenza; temperato é vorrato secundo la∣necessita de figluoli di Dio in que∣sta vita Diod. in loc.
• * 1.29

  Comin. l. 5. c. 10.
• * 1.30

  V. Petrar∣cha. praef. ad 2 l. de remedutri∣us{que} fort la∣tè exequen∣te in hoc Heracliti principium.
• * 1.31

  Job 2. 10.
• * 1.32

  S. Basil. Orat. 13.
• * 1.33

  Hos. 6. 1.
• * 1.34

  Psal. 39. 5.
• * 1.35

  Job 3. 18, 19, 20.
• * 1.36

  Job 21. 22, 23, 24.
• * 1.37

  1 Cor. 10. 13.
• * 1.38

  So born, it becomes lighter.
• * 1.39

  Cic. 3. Tus∣cul.
• * 1.40

  S. 4. § 4. Arg. 4. Illustrated by Pati∣ence turn to good Account, whereby Impatience renders imaginary ones real, and augments real ones.
• * 1.41

  Tertul. ibid. Jo. Bona ma∣nud. ad Coelum. c. 7. § 5.
• * 1.42

  Philostr. Vi. Apol∣lon.
• * 1.43

  Horat. l. 2. Ser. 3.
• * 1.44

  Max. Tyr. Diss. 2.
• * 1.45

  Ael. l. 11. c. 9. & 43. Var. Hist.
• * 1.46

  Gen. 39. ••. 1, 2, 3, 4
• * 1.47

  Esth. 10. 2.
• * 1.48

  Iren. l. 3. adv. haer. c. 30.
• * 1.49

  Psal. 126. 5. & 6.
• * 1.50

  Isa. 61. 3.
• * 1.51

  Isa. 60. 7.
• * 1.52

  Luke 6. 21
• * 1.53

  Mat. 5. 24.
• * 1.54

  John 16. 20, 22.
• * 1.55

  V. S. Chry∣sost. hom. 16 int. Jo. T. 2. p. 620. ed. Savil.
• * 1.56

  Exod. 24. 11.
• * 1.57

  Lyra red∣dit opus Lateris Sapphirini, Arias opus lateris Sap∣phir.
• * 1.58

  S. 4. n. 5. The dan∣ger of Prosperity not born with Mo∣deration, and the difficulty of bearing it so, will help to∣ward the patient enduring Adversity.
• * 1.59

  Ezech. 16. 49.
• * 1.60

  Jer. 48. 11.
• * 1.61

  Deut. 32. 13, 14, 15.
• * 1.62

  Jer. 5. 27, 28.
• * 1.63

  Dan. 4. 31.
• * 1.64

  Liv. Dic. 3 l. 30.
• * 1.65

  Prov. 1. 23.
• * 1.66

  Boeth. de Consolàt. l. 2. pro. 8.
• * 1.67

  Job 6. 15, 16, 17.
• * 1.68

  Hos. 4. 16. Lyra & Sanct. in loc.
• * 1.69

  Plut. de Consol. ad Apol.
• * 1.70

  Hos. 4. 17.
• * 1.71

  Ezek. 16. 42.
• * 1.72

  Aug. in Psal. 7.
• * 1.73

  S. Greg. hom. 12. on Ezech.
• * 1.74

  S. Bernard Ser. 42. in Cant.
• * 1.75

  Isa. 26. 10.
• * 1.76

  Joh. 16. 20 Tertul. c. 13. de Ido∣lolat.
• * 1.77

  S. Hierom. ad Helio∣dor.
• * 1.78

  Jer. 9. 7.
• * 1.79

  Jer. 6. 29.
• * 1.80

  Isa. 1. 5.
• * 1.81

  St. Basil. in loc. Esai T. 2. p. 27. ad Paris.
• * 1.82

  Ezek. 24. 13.
• * 1.83

  S. 4. § 6. Afflictions sent by God. Isa. 45. 7.
• * 1.84

  Which he may do, (n. 1.) First, by vertue of his Su∣preme Do∣minion, and that justly.
• * 1.85

  Epictet. Enuhyrid. c. 5.
• * 1.86

  Sen. ad Polyb. c. 3.
• * 1.87

  Cic. de Con∣sol. p. 141. ed. Elze∣vir.
• * 1.88

  Job 1. 21.
• * 1.89

  Salviac. de Gubernat. l. 4. p. 67. ed. Baluz.
• * 1.90

  S. 4. § 6. n. 2. Which he doth do in Wis∣dom.
• * 1.91

  Juven. Sat. 10.
• * 1.92

  Arian. l. 2. c. 8. p. 186. Ed. Cant.
• * 1.93

  Iambl. vit. Pythag.
• * 1.94

  Sen. Ep. 90.
• * 1.95

  Ap. Arian. l. 3. c. ult.
• * 1.96

  Id. ibid.
• * 1.97

  Ep. 90.
• * 1.98

  Ser. 53. de verb. Dom.
• * 1.99

  Pref. in Abac.
• * 1.100

  Psal. 119. 71, 75.
• * 1.101

  Psal. 94. 11
• * 1.102

  S. 4. § 6. n. 3. Which he doth likewise in good∣ness.
• * 1.103

  Jer. 24. 5.
• * 1.104

  S. Hierom Ep. ad Paulam.
• * 1.105

  Chald. Pa∣raphras. in 30. Psal. 104.
• * 1.106

  S. 4. § 7. Arg. 7. Patience necessary to Perse∣verance, and so to Salvation, because no Perseve∣rance without it.
• * 1.107

  Acts 14. 22
• * 1.108

  Tim. 2. 2, 12.
• * 1.109

  Rev. 4. 10. 6. 9. 20. 4.
• * 1.110

  Col. 1. 21, 22, 23.
• * 1.111

  Gal. 6. 9.
• * 1.112

  Mat. 13. 39, 40.
• * 1.113

  Mat. 3. 12.
• * 1.114

  Jam. 1. 12.
• * 1.115

  Rev. 2. 9.
• * 1.116

  Heb. 10. 38
• * 1.117

  Heb. 10. 26, 27.
• * 1.118

  Rom. 7, 8, 9.
• * 1.119

  Mark 13. 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 19. 21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.120

  Heb. 10. 36 12. 1.
• * 1.121

  S. 5 3d. General Examples to induce us to the practice of Patience by the force of imitation.
• * 1.122

  § 1. That of God, produced to stir us up to the exercise of that Ver∣tue which is an imi∣tation of him.
• * 1.123

  Exo. 34. 6.
• * 1.124

  Psal. 7. 12
• * 1.125

  Rom. 2. 4.
• * 1.126

  4. 13.
• * 1.127

  Wisd. 5. 13.
• * 1.128

  4. 14.
• * 1.129

  Eccl. 8. 11.
• * 1.130

  Martial. l. 4. Epig. 21
• * 1.131

  Cic. de Nat. Deor. l. 3.
• * 1.132

  Psal. 65. 13
• * 1.133

  Psal. 63. 13
• * 1.134

  Exo. 34. 6. Joh. 2. 17.
• * 1.135

  Rom. 2. 4.
• * 1.136

  S. 5. § 2. The Ex∣ample of Christ.
• * 1.137

  Luk. 20. 54
• * 1.138

  Mat. 3. 14.
• * 1.139

  4. 15.
• * 1.140

  Mat. 20. 17, 18. Phil. 2. 7.
• * 1.141

  Mat. 8. 26.
• * 1.142

  Luke 8. 25. Mark 4. 38, 39.
• * 1.143

  Mat. 24. 27
• * 1.144

  Matth. 26. 37, 38, 39, 40.
• * 1.145

  44.
• * 1.146

  Mat. 9. 2, 3.
• * 1.147

  Mat. 23.
• * 1.148

  Heb. 12. 3.
• * 1.149

  Joh. 1. 11.
• * 1.150

  Isa. 40. Luke 13.
• * 1.151

  Mat. 26. 50. & 55.
• * 1.152

  Joh. 18. 19
• * 1.153

  Luke 24. 64, 65.
• * 1.154

  Luke 23. 7, 9, 11.
• * 1.155

  Joh 19 11
• * 1.156

  Joh. 19. 17
• * 1.157

  Luk. 23. 39, 40.
• * 1.158

  Mat. 27. 40. & 42.
• * 1.159

  1 Pet. 2. 23.
• * 1.160

  Mat. 17. Mark 15.
• * 1.161

  Joh. 19. 20.
• * 1.162

  V. 26, 27.
• * 1.163

  Luk. 23. 46
• * 1.164

  Joh. 19. 30
• * 1.165

  Luk. 23 46
• * 1.166

  Joh. 19. 31.
• * 1.167

  Joh. 19. 31
• * 1.168

  Acts 2. Acts 4.
• * 1.169

  S 5. § 3. The Ex∣ample of Job.
• * 1.170

  V. S. Chrys. T. 5. or 27. p. 168. & T. 6. or 10. p. 107. ed. Savil.
• * 1.171

  Tertul. de Pat. c. 14. p. 167. ed. Rigal.
• * 1.172

  Auctor Commenta∣rior in Job laudatus ab Origene apud Sali∣an. Annal. ad A. M. 2398. Lu. Hol∣sten. l. 1. not in Porphyr.
• * 1.173

  Abenezra Comment. in 1 e. Job. Pocock. Praefat. in Miche.
• * 1.174

  Rich. Si∣mon. Casti∣gat. ad Is. Vossium, p. 52.
• * 1.175

  Aristeus laudatus ab Euseb. Praep. E∣vang. l. 9. c. 25.
• * 1.176

  Pineda & Aristeas ap eum laudatus ex Euseb. Praepar.
• * 1.177

  S. Basil. S. Chrysost. & S. Cyril. laudati à Salian. ad A. M. 2398. Idem, Cy∣ryllus me∣moratus ab Anastasio in quaestion. in S. Scrip. q. 31. To. 1. Bibli∣oth. Pat. Tertul. de Pat. c. 14. p. 168. ed Rig.
• | 1.178

  Job. 17. 1 Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.179

  Job 2. 10.
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 70.
• * 1.181

  Ibid.
• * 1.182

  Caten. in Job.
• * 1.183

  Heb. 11. 36, 37, 38.
• * 1.184

  2 Mach. 7.
• * 1.185

  Jam. 5. 10.
• * 1.186

  Jam. 5. 11
• * 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.188

  V. & comp. Gen 36. 17. 33. 1 Chr. 1. 43, 44. 1 Chron. 5. 1, 2, 3.
• * 1.189

  S. Hierom. Epist. ad Paulam.
• * 1.190

  Cic. l. 3. Yusc. & de Consol. Val. Max. l. c. 3. &c.
• * 1.191

  Tertul. c 5. ad Marty. p. 158.
• * 1.192

  § 6. The Duty of Patience urged from the considera∣tion of the Example of God's Saints.
• * 1.193

  Jam. 1. 10.
• * 1.194

  Heb. 12. 1. & 24.
• * 1.195

  Heb. 10. 36
• * 1.196

  § 7. Dire∣ctions for the esta∣blishing our Mind in Pati∣ence.
• * 1.197

  § 1. The inevita∣bleness of Afflictions and Cala∣mities.
• * 1.198

  1. In re∣spect of our Huma∣nity. Eccl. 9. 40. 1, 2, 3.
• * 1.199

  Job 14. 1.
• * 1.200

  Gen. 47. 9.
• * 1.201

  Cic de Con∣solat. in hanc men∣tem.
• * 1.202

  Id. ibid.
• * 1.203

  Wisd. 7. 3, 4, &c.
• * 1.204

  Cic. ibid.
• * 1.205

  Cic. l. 3. Tuscu.
• * 1.206

  Liv. l. 30. p. 545. ed. Elzevir.
• * 1.207

  Veget. de re milit. l. 1. c. 8.
• * 1.208

  Minut. Foel. Dialog.
• * 1.209

  S. 7. § 2. Consid. That we have redu∣ced our selves to the neces∣sity of suf∣fering Troubles as a Pu∣nishment for our sins
• * 1.210

  Job 5. 6.
• * 1.211

  Job 5. 6. Gen. 3. 16, 17, 18, 19.
• * 1.212

  N. 1. They are Punish∣ments which our sins have merited.
• * 1.213

  S. Basil. in Hexaem. Hom. 13. S Ambros. Hexaem. l. 5. c. 11.
• * 1.214

  Wisd. 1. 12
• * 1.215

  Jer. 4. 18.
• * 1.216

  Ps. 107. 17.
• * 1.217

  V. S. Am∣brose, ut supr.
• * 1.218

  Lam. 3. 39.
• * 1.219

  Mich. 9. 3.
• * 1.220

  1 Sam. 2. 13. & 18.
• * 1.221

  2 Kings 20. 19.
• * 1.222

  2 Mach. 7. 18.
• * 1.223

  Psal. 119. 37.
• * 1.224

  Orig. Ex∣hort. ad Martyr. p. 184.
• * 1.225

  Ezra 9. 13
• * 1.226

  2. Albeit they are Punish∣ments, yet they are less than we have deserved. Psa. 25. 10. Neh. 9. 31.
• * 1.227

  Lam. 3. 22.
• * 1.228

  Psa. 119. 75
• * 1.229

  Lam. 3. 32.
• * 1.230

  1 Pet. 5. 6.
• * 1.231

  Arian. l. 1. c. 22. p. 141. ed. Cantab.
• * 1.232

  Rev. 16. 11
• * 1.233

  N. 3. That God may and will punish us farther for our Impa∣tience.
• * 1.234

  2 King. 6. 32.
• * 1.235

  1 Sam. 28. à 7. ad 20.
• * 1.236

  2 Chron. 16. 12.
• * 1.237

  S. 7. § 3. Consid. 3. The ne∣cessity of Afflictions in regard of our Christian Calling. And that (1.) from God's Or∣dination.
• * 1.238

  N. 1. 2 Tim. 3. 12.
• * 1.239

  Act. 19. 23. Mat. 7. 13.
• * 1.240

  S. Prosper Sentent. ex August.
• * 1.241

  1 Joh. 3. 16 4. 11.
• * 1.242

  Col. 1. 24.
• * 1.243

  N. 2. From a volunta∣ry Obliga∣tion of our selves.
• * 1.244

  1 Thess 3 3
• * 1.245

  1 Pei. 4. 12
• * 1.246

  §. 7. § 4. Consid. 4. In regard of obtain∣ing the re∣ward we hope for from our Calling.
• * 1.247

  Acts 14. 22
• * 1.248

  2 Tim. 2. 12.
• * 1.249

  Rom. 6. 1 Co. 9. 25. 2 Tim. 2. 5 Luk. 13. 24
• * 1.250

  Rev. 14. 4.
• * 1.251

  2 Thess. 1. 6, 7.
• * 1.252

  2 Tim. 4. 7, 8.
• * 1.253

  S. 7. § 4. We are to consider them not only as sent from Divine Ju∣stice, but by his Cle∣mency to reform us, and pre∣vent the inflicting more ter∣rible ones.
• * 1.254

  V. Sen. c. 2. de Provid. Arian. l. 3. c. 24. p. 343 ad. Cant.
• * 1.255

  Psal. 94. 12
• * 1.256

  Bas. T. 4. Hom. 7.
• * 1.257

  S. Bern. hom. 42. in Cant.
• * 1.258

  Cedron. Ni∣ceph. l. 8. c. 35, 36, 37, 38. P. Diacon. l. 17. Simocatta l. 8. c. 11.
• * 1.259

  Psal. 80. 5, 6.
• * 1.260

  As Pater∣nal Corre∣ctions, and so as marks of Pater∣nal Affe∣ction.
• * 1.261

  Heb. 12. 6.
• * 1.262

  Heb. 12. 9.
• * 1.263

  Judg. 8. 16
• * 1.264

  Job 17. 17, 18.
• * 1.265

  Job 3. 17.
• * 1.266

  Acts 19. 15, 16.
• * 1.267

  Rom. 8.
• * 1.268

  Phil. 28. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.269

  Gal. 6. 17.
• * 1.270

  Luke 6. 22, 23.
• * 1.271

  1 Jam. 3.
• * 1.272

  4 12.
• * 1.273

  1 Pet. 4. 13, 14.
• * 1.274

  Acts 5. 4.
• * 1.275

  2 Cor. 6. 10
• * 1.276

  Rom. 5. 23, 24, 25
• * 1.277

  2 Cor. 12 10.
• * 1.278

  Heb. 10. 34
• * 1.279

  Col. 1. 11.
• * 1.280

  S. Chrysost. ep 11. ad Clymp.
• * 1.281

  S. Hierom. ep. ad A∣sellam.
• * 1.282

  S. 7. § 5. God in a conveni∣ent season will lessen our Trou∣bles, and so ease us, or deliver us out of them.
• * 1.283

  Job 13. 11
• * 1.284

  Psal. 27. 1.
• * 1.285

  Psal. 56. 4. Psal. 2. 31. Heb. 13. 5.
• * 1.286

  2 Cor. 12. 8
• * 1.287

  1 Cor. 10. 13.
• * 1.288

  Isa. 26. 20.
• * 1.289

  Psal. 42. 11
• * 1.290

  S. Hierom. Ep. 22. ad Eustochium
• * 1.291

  Isa. 30. 6. Psal. 147. 3 Jer. 31. 13. & 24. Isa. 61. 3. Psal. 23. 9••
• * 1.292

  Job 13. 25, 26.
• * 1.293

  Psal. 27. 13
• * 1.294

  2 Cor. 4. 8.
• * 1.295

  V. ••ic. 2. Tuscul.
• * 1.296

  S. 7. § 6. Weigh we should the Advanta∣gei gained by Pati∣ence in or∣der to an∣other Life.
• * 1.297

  N. 1. The Advanta∣ges first of bearing the ills which are done us by Men. 1 Pet. 2. 19, 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God will avenge us upon them
• * 1.298

  Deut. 32. 43.
• * 1.299

  Rom. 12. 19.
• * 1.300

  Tertul. de Pat. c. 10. 165.
• * 1.301

  1 Pet. 4.
• * 1.302

  Teetnl. de Anim. c. 4.
• * 1.303

  S. 7. § 6. N. 2. He will am∣ply re∣ward us.
• * 1.304

  Mat. 19. 21
• * 1.305

  Acts 14.
• * 1.306

  Rev. 2. 10.
• * 1.307

  2 Tim. 3. 12.
• * 1.308

  Rom. 8. 17
• * 1.309

  Rev. 4. 6.
• * 1.310

  Rom. 8 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.311

  2 Cor. 5.
• * 1.312

  C. 40. de re∣surrect. p. 408.
• * 1.313

  Vers. Hie∣rom.
• * 1.314

  Cic. Tusc. 3.
• * 1.315

  Cic. Tuscul. 1.
• * 1.316

  Tertul. c. 5. ad Mort.
• * 1.317

  Tert. c. 5. ad Mart. 158. Rigal.
• * 1.318

  Jam. 5. 7.
• * 1.319

  Deut. 29. 5.
• * 1.320

  Dan. 3. 27.
• * 1.321

  V. Tertul. c. 58. de Resurrect.
• * 1.322

  Isa. 49. 16.
• * 1.323

  Rev. 7. 16.
• * 1.324

  21. 4.
• * 1.325

  Dan. 12. 3
• * 1.326

  Mat. 13. 43
• * 1.327

  Phil. 3. 21.
• * 1.328

  Justin. A∣pol. 1. p. 43 de Lucio.
• * 1.329

  Epist. 6. E∣dit. Oxon.
• * 1.330

  Refrigeri∣um.
• * 1.331

  V. S. Basil. Orat. in 40 Martyr.
• * 1.332

  N. 3. The same Con∣sideration of the Reward will make us bear pa∣tiently the Evils which are the com∣mon Inci∣dents of Humanity.
• * 1.333

  As first, N. 3. m. 1. Diseases.
• * 1.334

  Job 2.
• * 1.335

  1 Sam. 18. 10.
• * 1.336

  Ps 78. 49, 50.
• * 1.337

  Mark 9. 17
• * 1.338

  Luk. 11. 16
• * 1.339

  Psal. 39. 10
• * 1.340

  Psal. 39. 10
• * 1.341

  Prov. 13. 11, 12.
• * 1.342

  Hebr. 12.
• * 1.343

  7. & 8.
• * 1.344

  46.
• * 1.345

  Hierom. Ep. 32. ad Abigal.
• * 1.346

  S. 7. § 6. N. 3. mem. 2. Our own Death with Pati∣ence and Courage.
• * 1.347

  2. Against the kinds of Death, or the cir∣cumstan∣ces of it, which may make the appea∣rance frightful.
• * 1.348

  ••ic. Tuscul. l. 3.
• * 1.349

  Valer. l. 3. c. 3.
• * 1.350

  S. 7. § 3. m. 3. The death of our friends with pati∣ence and evenness.
• * 1.351

  Isa. 26. 20.
• * 1.352

  Isa 57. 2.
• * 1.353

  1 Thess 4. 26.
• * 1.354

  1 Cor. 15. 42, 43, 44, 45.
• * 1.355

  Cic. de Con∣sol.
• * 1.356

  Heb. 11. 39, 41. 12. 22, 23.
• * 1.357

  1 Thess. 4. 13, 16, 17, 18. 1 Cor. 15. 23. & 25.
• * 1.358

  1 Thess. 4. 18.
• * 1.359

  Isa. 26. 19.
• * 1.360

  Valer. Max. l. 2. c. 6. So∣lin. mela.
• * 1.361

  Psal. 107 28, 29.
• * 1.362

  S. Hierom. Ep. 30. ad Oceanum.
• * 1.363

  Ep. 3. ad Heliodor.
• * 1.364

  S 7. § 7. 5. Ephes. 13. & 17.
• * 1.365

  To read frequently the holy Scriptures, and medi∣tate on the Precepts and Exam∣ples of Pa∣tience there set forth, and to be dili∣gent in praying for this Grace.
• * 1.366

  V. S. Cry∣sost 43. in 1 Cor.
• * 1.367

  S. Aug. tr. 7. in Joan.
• * 1.368

  Rom. 15. 18.
• * 1.369

  Ps. 119. 56.
• * 1.370

  52.
• * 1.371

  111.
• * 1.372

  Ps. 92. 103.
• * 1.373

  1 Mach. 12. 9.
• * 1.374

  S. August. Confes. l. 11. c. 2. § 2.
• * 1.375

  V. Acta S. S. Aga∣pes, &c. a∣pud Baron. ad A. 304.
• * 1.376

  S. 7. § 8. To pray to God for this Grace.
• * 1.377

  Col. 3. 2.
• * 1.378

  Mat. 6. 19, 20.
• * 1.379

  Luke 16.
• * 1.380

  Mat. 5 40.
• * 1.381

  S. Hierom. Ep. 30. ad Oceanum.
• * 1.382

  Mat. 5. 40.
• * 1.383

  Luke 9. 23, 24.
• * 1.384

  Mat. 5. 11. & 21.
• * 1.385

  1 Cor. 15. 20, 22.
• * 1.386

  1 Thess. 4. 14.
• * 1.387

  Isa. 54. 7. 8.
• * 1.388

  Serm. 19. in Psal 90.