A missive of consolation sent from Flanders to the Catholikes of England.

CHAP. IV. Of the manner of discharging these duties of Sufferings.

WE may observe, that Christ spake neither so frequently, nor so cleerly of any one thing to his Disciples, as of the sufferings and passi∣ons he was to undergoe; and yet they never understood him in them. They were alwayes either in such feare, or such wonder concerning them, as they never durst aske the question for the explication of their perplexities. They quickly sought the explication of all his Parables, * 1.1 that seemed referred either to his power or his promises; but in this point of his disparagements, and his passions, they seemed so little desi∣rous of an illumination, as when he was ready to be seized according to his prediction, and upon the point of sepa∣ration from them, he is faine to re∣proach

them that they were dejected only, not desirous to be informed whither he was going, * 1.2 whereupon de∣pended all their reperations. The apprehension of sufferance and passion se••meth to have such a quality as is re∣ported of the Torpedo, for it often stu∣pifies, and benummeth our nature so, as it leaves not so much as even curio∣sity stirring in it towards an inquisition of reliefe.

In like manner there may be many who have heard much of our exposure to sufferings and afflictions in this life, and yet remain little inlightned in the right conception of them; and which is worse, little inquisitive of that me∣thod, whereby we must extract bene∣fit and utility out of them. Wherefore it is requisite to exhibit as faire a copy of that method as I can let forth to their comprehensions, that they may not be dismaied by this Onus Domini, * 1.3 nor be deluded by this supposition, that they are all the spirituall children of Abraham, who have this marke of the Covenant of sufferances upon their

bodies, or their fortunes; for it is not this moral circumcision, or uncircumcision, that intitles us to the promises, but the spirituall signature of Christ upon the heart; it is not the exterior infliction of misery, that qualifies us for the reward proposed, nor a present immunity and quiet, that ejects us out of the society of Christs passions; it is the interior dis∣position in both cases, that constitu∣teth the rightfull title to remunerati∣on. In those who are actually exer∣cised under their crosses, it is the pati∣ent, and pious resignation which inti∣tleth them to the conditions of the Co∣venant; and in those who are in a pre∣sent suspension, or truce, enjoying a serene conveniency, it is the prepara∣tion and disposure of their hearts, to accept humbly all orders of God, in how sharp a stile soever they shall be issued against their persons, or estates. This frame of the mind, is their evi∣dence before the eyes of God, of their right to the contract of suffering mem∣bers of Christ. Job's disposition in his quotidian sacrifices, was no worse an

odour to God, then the suavity of his patience, fuming up from that meane altar, whereon he lay offering up his ashes. The materiall part of affliction, doth not sanctifie, no more then the same part in alms, or charity, doth ex∣piate: they are both but Egena elementa, * 1.4 of themselves; the heart, and the spi∣rit wherewith they are designed, ani∣mateth and enliveneth them.

Wherefore we may say of sufferings, that which Christ said of a case not much unlike to this, * 1.5 That no affliction which goeth into a man doth actually san∣ctifie him, but it is the spirit of sufferance which resideth in him, that must render him holy, for out of the heart only good in∣tentions, and humble conformities doe issue; so as the externall crosses that fall upon the man, doe not formally purifie him, it is what comes out of the heart, as the emissions of humility, pa∣tience, and charity, which his heart sendeth forth to meete, and imbrace all Gods pleasures, which can one∣ly hallow, and sanctifie the man. Therefore I may very fitly say, if any

man hath eares to heare let him heare, that you may not prove so unhappy, as to beare the weight, and heat of the day, and to forfeit at last your hire, for though God saith He chastiseth every child he receiveth, he doth not say, He receiveth every one that he chastiseth.

S. James therefore when he propo∣seth to his distressed country-men, The esteeming it all joy, their fal∣ling into various trialls and temptati∣ons, coupleth this reason with his pro∣position, * 1.6 Knowing that the probation of your faith worketh patience. So that the benefit must be derived from the effect of tribulation, which is the pro∣ducing of patience, the which doth not naturally spring out of misery, for this is but the matter, or the subject whereon this virtue is exercised, not the spirit, or forme of this holy dis∣position. For which reason the Apo∣stle compleateth his advise, by pro∣ceeding to direct them, how to com∣passe this necessary adjunction to the matter of their afflictions, to render

them subjects of joy, saying, If any of you want wisdome, let him aske it of God, who giveth it to all men abundantly. So as this joy, is a spirit extracted out of patience, not inherent in the matter of passion; and patience is a virtue too celestiall to be educed as it were ex traduce, by the materiall body of af∣fliction. It is infused by the holy spi∣rit, which S. Paul confirmeth, when he saith, * 1.7 that Tribulation worketh pati∣ence, shewing the reason of this opera∣tion in the next words, after the se∣quence of many good productions, derived from one another, he setteth this for the effective cause of all, be∣cause The charity of God is powred forth in our hearts by the holy Ghost. * 1.8 So as it is the spirit of God, moving upon these Waters, which divideth the light from the darknesse, not the Chaos it selfe, that actively produceth these two lights of patience and hope, al∣though the troubles and confusions of this world, may be the elements, out of which the spirit may extract them. For sufferings seeme to be to patience,

that, which matter, is to the artificer; for though the art be seated in the minde, yet it cannot be actuated, and expres'd, but by some matter that sup∣ports it; so patience, though it be a spirituall disposition inherent in the soule, cannot be exercised but upon some passion, and contrariety, which is the subject that renders it visible, and discernable; for the Theory of this virtue can no more assure us of our abilities in it, then the studie of all the Geometricall rules of Sculpture, can ascertain a Statuary of his suffici∣ency, untill he hath experimented it upon either stone and brasse, or waxe, or clay at least; some matter is requi∣site, to reflect to him the sight of his notions formed and reduced to their last terme, which is a visible exhibiti∣on of them. So there must be some afflictions, though not the severest, yet some at least of a softer quality, which must minister some matter of contrariety and vexation, to be as the ground, and subject, exposing to our selves the worke of our patience upon it.

Wherefore as joy in tribulations must be derived from Patience, so this vertue must be acquired by Prayer. They who look lower then God for patience, doe commonly look also lower then heaven for the order of their afflictions, and so fall short both in the knowledge of the nature of their evils, and their remedies. For they who rely on nature, or morall reason for their cure, may well be judged to impute their malady to Fortune; Whereupon S. James giveth this fur∣ther advise, to that of our petitioning, and postulating of wisdome, * 1.9 that We must aske in faith, without any doubting or haesitation; not tossing in an irresolution of referring our crosses to the eye of Providence, or to the blindnesse of Fortune. Such a wavering aestuation of spirit the Apostle saith, must not ex∣pect to receive any thing. Our prayer therefore must be as fixed in the be∣liefe of Gods speciall providence in all contingencies, as it is in the confession of a God, for the one involveth the other; and then we shall finde such a

joy in patience, as our reason it selfe shal witnesse to be divine, as being be∣yond her reach so much, as she must avow it to be Digitus Dei. Wherefore I beseech you to beware of the fluctu∣ation of these times, betweene the strength of morall reason, and the rest of faith; for there is nothing so injuri∣ous to reason, as under the pretence of exalting it, to raise it out of the owne sphere of activity, exacting such ef∣fects of Reason, as are not to be found lower then the orbe of grace. For they who assigne themselves peace and re∣pose in all tribulations, out of the stock of Phylosophie, prejudice Reason much by their over-promising for it. For Morall Phylosophie at the highest, is but as it were a Meteor suspended in the ayre, betweene the earth of a meere sensuall, * 1.10 and the firmament of a spiri∣tuall man. It is not so much raised a∣bove the man, who is de terrâ terrenus, as it is below him, who is de coelo coele∣stis; wherefore all the sweet-sounding and harmonious tongues of the Phylo∣sophers, are but sounding brasse, or

tinkling cymbals, when they come to be used, without the charity infused by the fiery tongues of Sion. We shall find the hollownesse of such tongues which raised their noise to our eares, very light, when we take them into our hands to weigh against the heavi∣nesse and gravations of sad crosses and oppressions.

Methinks many of the Heathen Phy∣losophers, supposed in their prescripts concerning the minds insensiblenesse in all the passions, and pressures of the body, that the body had but such a coexistence of place with the mind, as we say those bodies of aire have with the Angels that assume them, in which those spirits are onely as movers in a moveable subject, not at all united, or affected, th•••• matter appeareth about them, which is not informed by them, but assumed by them, to expose them to our sight, and so is only moved by them without any connexion to them. So sure their suppositions, that the minde may remaine uncon∣cerned in all the sufferances and tor∣tures

of the flesh, require that our bo∣dies should be but such ayery matter, rather moved only, then informed by our soules. For that apathie, the Stoicks propose in all the bodies di∣stresses, cannot hold in that connexion our soules and bodies have with one another; and so whosoever shall re∣lye upon their conclusions, shall finde their conceits ayery and vacuous, and their owne bodies too solid, and too closely conjoyned to their souls, not to be affected with the burthens and pressures of it. Wherefore our faith teacheth us, to resort to a higher Principle residing in our soule, and yet is no part of it, which is the Holy spirit of God, infused by his grace, where∣by we are instructed in the incapaci∣ties, and deficiencies of our owne na∣ture; and the detection of our minds inability, in her own single power, proveth her enforcement, nay inable∣ment, to resent all the bodies grievan∣ces, & yet to bear them without distra∣ction or reluctancy; and this discern∣ment of that obnoxious state the soule

is exposed unto, showeth her, That as she can doe nothing of her selfe but suffer, and complain, so in virtue of that supplementall aid, she can rejoyce in tribulations, and professe, * 1.11 Omnia pos∣sum in eo qui me confortat.

Whereupon we must be possessed of this principle, that peace of minde doth not spring up in affliction, as the plants did in Paradise, * 1.12 without either raine or culture. Patience which is the dew of heaven, must be drawn from thence; and this, as it is attracted only by the meanes Elias used to open hea∣ven; so likely, it holds this analogy with his small cloude he could scarce discerne at first, which by degrees, came to a fulnesse equal to the necessi∣ties is was desired for. In like manner, we must not look our prayer should in an instant produce an effusion of patience and comfort upon us; at first, it begins to show us some little visible token of Gods conversion towards us, & so by a sequence of more apparence of his grace, we come by these paces, into that full measure of patience,

which the Psalmist acknowedgeth, in secundùm multitudinem dolorum meorum in corde meo, * 1.13 consolationes tuae laetificave∣runt animam meam. And the holy Psalmist, who is the King of patience, and of prayer, hath left the Church his treasures in both of them, out of which she extracts most of her pub∣like prayer. And certainly whoso∣ever shal follow this method in prayer, of patience, perseverance, and expect∣ing our Lord, shall finde the same fruits springing out of tribulation; and God hath preserved for us, Davids confections, to minister to all our distresses, the which wee may take at all howers, out of the divine custo∣diary of the Psalmes, which are prog∣nostiks of all our diseases, and a ready confection of remedies wee may re∣paire to in all occasions and emer∣gencies.

With good reason, I would there∣fore humbly advise all in their severall necessities, to resort thither, both for a patterne of prayer, and a precedent of the rare effects of it. There every

suffering condition may finde this ad∣vise, Exultent, * 1.14 & laetentur omnes qui quaerunt te. The very seeking of God in sincerity, is the first breaking of the light of gladnesse, through any cloud that hangs over us. And this day o∣peneth farther, upon all those who ad∣vance in the fervour of prayer, untill at last they come to this meridionall point of Laetati sumus pro diebus quibus nos humiliasti, * 1.15 annis quibus vidimus ma∣la. Not only dayes shall passe away lightly, with all the weight of their evills upon them, but even yeares of persecutions set upon this carriage of consolation, shall rowle away as fast as daies. When prayer hath atracted the spirit of patience, we know then from whence wee receive it, and so looke alwaies upon him for this pro∣vision in tentations, that we may sup∣port them, and are not anxiously stu∣dious how to fence with the world, and put by the injuries, and injustices of the times; which unquiet, and di∣stracting solicitude in our defence, proveth often the sharpest vexation,

as it is more internall then other vio∣lences, whereas if we were resting with the Psalmist under the covering of the wings of Prayer, Truth should compasse us as a shield, and we should not be afraid of the feare in the night, * 1.16 or the arrowe flying in the day, of bu∣sinesse walking in darknesse, or of the mid-day devill. Here are exemptions from the prejudices of all sorts of per∣secutions, * 1.17 which these times will adapt easily enough without any cleerer application; but all is comprised in this disposition, of replying to our na∣tures in all her refractory motions, Ve∣runtamen Deo subjecta esto anima mea, quoniam ab ipso patientia mea.

Notes

• * 1.1

  Mar. 9.31.
• * 1.2

  John 15.5.6.
• * 1.3

  Jer. 23. The bur∣then of the Lord.
• * 1.4

  Gal. 4.9. Barren e∣lements.
• * 1.5

  Mar. 7.15
• * 1.6

  James 1.2.
• * 1.7

  Rom. 5.
• * 1.8

  Rom. 5.5.
• * 1.9

  James 6.
• * 1.10

  1 Cor. 15. The first man of earth earthly; The se∣cond man from hea∣ven hea∣venly.
• * 1.11

  Phil. 4.14. I can doe all things in him that streng∣thens me.
• * 1.12

  Genes. 2.
• * 1.13

  Psalm. 93.19. Accor∣ding to the multitude of my sorrowes in my heart, thy consola∣tions have made my soule joy∣full.
• * 1.14

  Psalm. 39. Let all that seeke thee re∣joyce, and be glad upon thee.
• * 1.15

  Psal. 89. Wee have rejoyced for the dayes wherein thou hast humbled us, the yeares wherein wee have seene evills.
• * 1.16

  Psal. 90.
• * 1.17

  Psal. 61. But yet my soule be thou sub∣ject to God, be∣cause my patience is from him.