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

CHAP. VI. Perfect Patience defined; imperfect con∣solated, and directed.

NOw I have set up to you, Pati∣ence, as a kind of brazen serpent, to cure all the stingings you are expo∣sed unto, I must desire you to under∣stand cleerly the integrall constitution of this virtue; for I ascribe so much efficacie to it, supposing the Patience I handle, to be an habit, or disposition in herent in our wills, which receiveth humbly, and beareth uncomplaining∣ly, all sorts of temporall grievances and passions, in order to a conformity to the will of God, and our similitude to Jesus Christ: or as S. Augustine saith, True Patience ordaineth us to indure all kinds of evills of paine, to avoid all manner of ills of guilt. These definitions doe not admit either a lame, or a pyde Pa∣tience, to enter into this high forme of

efficacie, that is, if it be peccant, either in progresse and continuation, or im∣perfect in the integrity that is required in it, of submitting to all sorts and de∣grees of sufferances, as comming all from one providence. If we have any exception against any of this Jury of Gods choosing to try us by, it is a sign our patience is but spotted, and party-coloured; or if it be intermitting, and by fits onely, this betrayeth the un∣soundnesse of it. Wherefore we must endeavour to reertifie our nature in these two deficiencies, to which it is very lyable. The first is, of having re∣fractory intervals, in which we let in impatience, and murmur, to detract at least from the intirenesse of this vertue, and suffer our senses to speak too freely against that which offendeth them. The other is, of our aptnesse to make motions to God, for some speciall ex∣ceptions in our tribulations, resigning our selves but partially to his designe upon us; and likely this deprecation is of the present crosse that is upon us, beleeving we could place any other to

sit lighter upon us, if that were remo∣ved, with which we are actually char∣ged; and thus we are commonly temp∣ted, instead of suing for patience to God, to desire his patience in our repug∣nancies, and that he would change his minde rather then ours. This is a fa∣miliar irregularity in our natures, in the point of our sins, as well as of our sufferings; there are but few, but would relinquish all other, upon condition to have some one bosome sin dispenced with; and so in our afflictions, there are very few, that have not some bosome sorrow, that they would compound for the being exempted from, and offer a resignation to all the rest. But this is that he sitation, or stammering, as I may say, in out patience, which is a great impediment in our conversation with God.

I doe not censure the first motions, or the propensions of our nature to such eases and discharges for such a fault as should distract or scandalize any body with their owne imperfecti∣on in this kinde; for as S. James saith,

In mult is offendimus omnes; si quis in ver∣bo non offendit, hic perfectus est. These inclinations to ease, are (as we may say) lapsus linguae, non mentis, but such trips and faltrings as are hardly fully to be redressed: therefore this animad∣version, is intended onely for advise, to every one that finds these knots and stonds in their patience, to endeavour to work them out faithfully by Prayer, and not to stop, or hang willingly upon them. But the interruption or disconti∣nuance of our patience, and breaking out into fits of intemperate complaints, is much more to be precautioned and marked for reformation. For according to S. Augustines similitude, this is not onely to strike out of tune, but even to break the instrument. For he compa∣reth Patience to a Lute, and tribulations to the strings, which while they are well touched, make musique; and so whilst patience praiseth God, and gives thanks in tribulations, it yeeldeth a sweet melody to the eares of God; but when we fall into querulousnesse, and murmur, we break the Lute. When

therefore we are so far advanced to∣wards victory, as the having our senses disarmed by affliction, (the pleasures of which are our enemies sharpest in∣struments) we must watch, that hee forge not new armes out of our pains, which God hath given us as armour against his shafts; and when he hath scarce any art left to wound us by sen∣suality, through the hardnesse of our conditions, then he tempteth us by the weight of our armour, to bring us to throw it off by impatience and repi∣ning: which indeed is to cast off the defensive armour, that God giveth the Spirit against the devill and the flesh. When the tempter hath nothing left but paine whereby to provoke us unto offences, one would think he were not to be feared, since all impatience is but a new paine, which is proposed to us, let us therefore consider that conse∣quence, when we are solicited to unqui∣etnesse and reluctation.

When we suffer by the violence and injustice of our enemyes, the Devill would get nothing by this negotiation,

if we should beare it patiently, and ver∣tuously, for hee would lose as much on the one side, as hee had got on the other. What he had gained upon those he had made his officers, and emissaries of iniquity and injustice, he would lose as much by the sufferers improvement and sanctification, and so his malice would be unprofitable unto him; therefore when he hath prevailed with the one part, to act his suggesti∣ons upon the innocent, then he turneth to the other passive side, and labours to excite there, murmur, fury, or im∣patience, that his trade may render him profit on both sides, a great prize by the malice he imports into the hearts of his factors, and may have some gaine also exported to him, out of the minds of the patients. Wee know when Sa∣than had set the Sabaeans, and the Chal∣daeans aworke against Job, he left no art unessayed to infuse the fire of mur∣mur and impatience into his brest, and he took the subtilest way; for he got fully into that half of him, that lay in his bosom; and though he did not

kindle any sparke of rebellion in his own holy brest, yet we may say his heart was a little overheated in the ardors of that fiery furnace he lay so long in, for his breath savoreth a little of some distemper which he found in it. By which we are not warranted to let our tongues loose, when they presse, and straine to break from us, to run after some provocation to mur∣mur, and complaint, but rather war∣ned to be exactly vigilant in all such motions, since he, whom God chose for his Champion, as having not his like upon the earth, had such words shaken out of him in his storm, as we may be∣leeve he resented more their having escaped him, then he did all the violati∣ons he had suffered from his adversary, for he never wished any thing recalled but his words.

This then may justly be a forceable motive to us, to set a watch over our lippes, when God hath set such a guard over our heart, as affliction, especially in a good cause. Let us not then, when there is no fault in

the cause, make one in the calamity by our impatience, since we ought rather to render double praises, both for our affliction, and our innocence. When we are punished for crimes, we ought to have patience; and when we suffer in∣nocently, we may well adde gladnesse to it; and we find a good cause produ∣cing this effect, in the Macedonians, when they were in your cases; whom the holy Ghost hath left upon record as a precedent for you, In much experience of tribulation they had abundance of joy; and their very deep poverty abounded unto the riches of their simplicity. All this treasure of vertue issued out of the mine of Patience and long animity, which ma∣keth by the power of grace even the duration of the pain an antidote against impatience.

But by exhibiting unto you this high mysterie of Patience, which is, as I may say, a sacred confirmation of all ver∣tue, I doe not intend to discourage those, who are but yet initiated, and catechized in this mysterie; for this ultimate perfection of rejoycing in

tribulation, is not a precept that claim∣eth our performance, but a councel that sheweth the excellency we may aspire unto; which the grace of Christ hath set within our reach, to exercise that vertue, which though it seeme super∣naturall, is but sutable to the members of such an head. Those therefore, who finde not in their natures this finished disposition, need not perplexe them∣selves with any scruple of faultinesse, for if they are but in this temper, of sincerely and humbly demanding of God that grace, which is requisite for the discharge of their duties in these cases of tentations, though they finde for the present some aversion and rem∣tencie in their minds against their mi∣series, they may safely conclude, that God wil minister and suppeditate grace sufficient for their support, from falling into any direct sedition, so long as they feele a sound and rectified desire to ad∣vance in the state of perfect abnegati∣on. Let them not disquiet themselves, with their distances from the top of the mountaine, so long as they are faith∣fully

climbing. In this case, the indul∣gence of Christ is very applicable, when he saith, Those that are not against him, are with him. So long as we finde not our will joyned with our weaknes, against this self-denyall, we shall not be charged with disloyalty.

There was a great cloud of infirmity in that fathers faith, when he began with Christ, in Si quid potes, adjuvanos; yet as soone as he was advanced to Credo Domine, adjuva incredulitatem me∣am, his suit was granted. In like man∣ner, when we begin with much imper∣fection, we must not distract our selves in apprehensions of our faintnesse, but proceed sincerely to I desire, O Lord, a perfect conformity to all thy orders, help my inconformity. This prayer constant∣ly pursued, will certainly obtain the expulsion of that spirit which casts us often into fire and water, into severall distempers in our afflictions. Let us re∣member Christs lesson in this case, Om∣nia possibilia sunt credenti; if we aspire faithfully to this perfection, we shall quickly find we have no dangerous

enemies left, when we have once un∣dertaken ingenuously our own reducti∣on. We must not expect to taste sud∣denly the good relish of mortification. The first fruits of Canaan were held to be unclean, to figure to us, that there is alwayes some impurity in our first thoughts, and designes of a spirituall conformity; we must expect such a progression in this perfection of Chri∣stianity, as Isaac made in the digging of his Wells in the Land of Promise. The first water he called contention, the se∣cond enlargement, & at the last he came to that he called abundance, when all strife and difficulty was ceased. So we shall in the beginning of our digging for this refreshing water of Patience, finde the inhabitants of our earth (our sensitive appetities) raise great opposi∣tion, and in our pursuance and pro∣gresse we shall meete with lesse con∣tradiction, and more enlargement of our spirits, and at the last after a faith∣full prosecution we come to that abun∣dance of water, which Christ promi∣seth, Flumina de ventre ejus fluent aquae

vivae; which is not only acquiescence, but joy and exultation in all pressures and distresses. This is the method of our advance in spirituall graces, as the Psalmist designeth to us, Ibunt de virtute in virtutem.

Wherfore we must not be dismayed and relaxed, when at first we encounter difficulty and contestation in our senses, against patience and conformity, but re∣member how gracious and indulgent God is to a little tender vertue, that hath but the quality of sincerenesse; as the holy Spirit intimateth by the Angel in the Revelation, saying, Ecce dedi coram te estium apertum quod nemo potest claudere, quia modicam habes virtutem, servasti ver∣bum meum, & non negasti nomen meum. So as here we see, God, to a little dis∣position, openeth a large passage to∣wards plenitude and consummation. When therefore we finde our hearts set to keep Gods Word, and that in the first inchoation of our vertue, we doe but accept afflictions in his name, he that is Sanctus, & Verax, will open that doore of perfection which the violence

of the whole world shall not be able to shut any more against us. Wherefore in all our straits and coarctations, ei∣ther of our spirits, or of our fortunes, let us remember how the holy Spirit calls to us, Dilata vs tuum, & implebo illud. As long as we doe not contract and shrinke our hearts in a perverse chagrin, we need not feare the finding them yeeld, and give a little at first in the pressures of affliction; and though we never arrive at this last station of per∣fect Patience, of joying in tenrations, there are many mansions in heaven, which answer the severall promotions upon earth; Non omnes Apostoli, non omnes Prophetae; the Angel promiseth their reward, Timentibus nomen tuum, pusillis, & magnis; so long as we acknow∣ledge our own minority, we may hope for our portion among the little ones. This I say onely by S. Pauls warrant of Cōsolumini pufillanimes, suscepite infirmos, for I perswade every one to this holy ambition of ascending as high even as the steps of persecution can raise them; and there is no ladder so good as this

of the Crosse, to scale by; and in our in∣vitation to the nuptiall supper of the Lambe, it is not humility, but rather pusillanimity, to aime to sit down but in the lowest place; they who point no higher, design to stay too neer the door, and so may more easilyer fall short of that, then they who aspire to the place of those who have left all for Christ, which is the throne of judging nati∣ons.

With good cause then, I humbly ad∣vise every ones aspiring to the supre∣mest pitch of patience and resignation; And I have warrant to discharge every one from dejection and confusednesse in this case of imperfection, when they doe loyally and ingenuously enter∣prise a proficiency in this virtue. And for this reason the Apostle when he ad∣viseth perfection, yet admitteth infir∣mity to an expectance of Gods perfe∣cting thereof, saying, Quicun{que} ergo per∣fecti sumus hoc sentiamus, & si quid aliter sapitis, & hoc vobis Deus revelabit. They who are not already stated in the oc∣complishment of this vertue, may hope

for a further improvement by the com∣passion of God to ingenuous addres∣ses.

Gods indulgence to the incompleat∣nesse of our Patience must therefore be taken hold on, onely as a stay to keepe us from falling into dejection, and is not to be used as a rest, whereon to leane the wrynesse and bent of our per∣verted nature; for so we may insensibly in duce an habit of crookednesse and petulancy into our owne dispositi∣ons.

Let us therefore have this direction of S. James alwaies in our designe at least, Let patience have a perfect worke, that you may be perfect, and intire, failing in nothing. By this we may rest assu∣red of the perfection which is contain∣ed in Patience, since the Apostle ascribeth this integrity, and indeficiency to it in all things; So that when we are posses∣sed of this compleatment of Patience, then we are instated in a fortune, which is so unobnoxious to the distresses of any want, that all privations administer to us the end of all possessions, which

is joy and satisfaction. This hath al∣waies been the state of the Saints, by which having nothing they were pos∣sessing all things. For out of this trea∣sury, they who lose parents, children, houses, and Lands, for the Gospell, have their assignment for the hundred∣fold now in this time. And, in confir∣mation of this truth, we finde by expe∣rience, that there is no condition so per∣fect in this world, that hath not often need of Patience, to make it tolera∣ble; and they who have perfect Pati∣ence, never want any other possession to make their conditions acceptable. All which duly pondered, I shall not need say more in recommendation of this excellent virtue; but it is requisite to close up this point with the recalling to your memory that our only addresses to this plenipotentiary consolation, is a constant re-search of it by prayer. In that order therefore I shall leave it to you with this petition of S. Paul for the Thessalonians upon the same occasion, Dominus dirigat corda vestrain charitate Dei, & patientiâ Christi.

Notes

• Jam. 3.3. In many things we offend all; if any of∣fend not, in word, this is a perfect man.
• Job 30.34.35.
• 1 Cor. 8.2.
• Ma••. 9.21. If thou canst any thing help us. I doe be∣leeve, Lord, help my incre∣dulity.
• All things are possi∣ble to him that belee∣veth.
• Job. 7.38. Out of his belly shall flow rivers of living water.
• Psal. 87. They shall goe from vertue into vertue.
• Apoc. 3.8. Behold, I have given before thee a doore o∣pened, which no man can shut, be∣cause thou hast a little power, and hast kept my word, an•• hast not denyed my name.
• The holy one, & the true one.
• Psal 8.11. Dilate thy mouth, and I wil fil it.
• 1 Thes. 5.14. Not all Apostles, not all Prophets.
• Apocal. 13 To them that feare thy name, little and great.
• Phil 3.15. Let us as many as are perfect be thus minded, & if you be any other∣wise mind∣ed, this al∣so God wil reveale to you.
• James 1.
• 1 Cor. 6.10.
• Mar. 10 30
• 2 Thes. 1. Our Lord direct your hearts in the charity of God, & patience of Christ.