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

CHAP. 7. Of the great benefits may be extracted out of affliction.

AS I have produced your obligation to suffer, signed as you are men, sealed as you are Christians with the signet of the Crosse, witnessed and deli∣vered as you are Catholikes, in the Sacra∣ment of Confirmation, (wherein you deli∣ver your consent as your owne deed, whereof the chiefe officers of the Church are witnesses) I have also sugge∣sted to you the most expedient meanes of losing nothing by this engagement, which is, to procure Patience to be given you for your counter-security from God, to whom you stand bound in this contract of suffering. This is a celestiall manner of negotiating, the demanding of him to whom the Indenture is made, the meanes of discharging it; but this is the method of God, and worthy of

himselfe, to require nothing of his creatures, but what they may be fur∣nished with first from him, for but ask∣ing it. I have therefore proposed pati∣ence for your discharge, and Prayer for your acquisition of patience; and since Prayer may accommodate you with what you have most need of, your ne∣cessities may be said to provide against themselves, for commonly they are in∣fallible furnishers of Prayer.

And having thus brought you out of the Hospitall into the Temple, desiring you to raise your thoughts out of the infirm and wounded part of your condition, to the contemplation of your being imitators, or rather types and figures of that glorifyed body, which chose this way you are now passing in, to en∣ter into glory, I may hope the having disposed your taste, for the good relish of this chalice of Mount Calvary, where∣of you are now to take your part; And this draught you are making, hath more of the cup which Christ promised his Disciples should pledge him in, then the Sacrament of the Novellists hath of the

cup of the last Supper, since they re∣ceive it but as a bare figure, and simple commemoration of the blood of Christ; so as you may comfort your selves, that even in the interdiction of your Religi∣on, there appeareth as good an image of the passion of Christ, as in the highest exercise of theirs. For even the un∣bloudy part of your sufferings, are signs, images and symboles of the pas∣sion of Christ, and they challenge no more, even for the honour of their Sa∣crament. Wel then may this serve you, to answer that common reproach of your wanting halfe the Sacrament, that it ill becomes them to object this, who themselves want it all, having taken both from Clergie and Laity that rea∣lity, wherein consisteth all the vertue and efficacie of it. But this hath inter∣vened as a Parenthesis of offensive Arms, in this contexture of defensive, which is the work I have onely taken in hand. I will therefore reconnect this thred of my discourse, to that web I have my pen upon, which is, The extracting of benefits out of afflictions.

Many things have usurped the glori∣ous title of goods, by the power of common fame, (which in our naturall bodies is a conspiracy of the multitude of our senses against our soule) where∣by the received felicity of the world, is placed in things so perillous, and ob∣noxious, as they are really the lesse goods, the more they are reputed so. Which easily appeares, in the testing and tryall of all those flecting fruitions which our cupidities pursue, as riches, honours, pleasures, and the like, the duration whereof is likely the lesse, the more the desire proves solicitous thereof. The prejudging of our senses, induceth this so unsafe opinion, for their ruling and injuring of us is coetaneous with us, and our reason is not of the same age, which is the cause, why our senses anticipate the apprehension of good and evill; insomuch as our reason being much later called in to advise us, can hardly confute this preoccupation, even by a demonstration of the abu∣sivenesse of such received fallaeies. For Man, as if he studyed nothing but to

elude the sentence is upon him, seemes to set his heart upon nothing, but the eating of his bread without any sweat, and the meeting with no thornes upon the earth. So far are our senses from acquiescing to the sentence of God, as even the society of God himselfe in labours and crosses, doth hardly con∣vince us of the benedictions contained therein, albeit he hath not onely read this lesson upon them, but hath perso∣nally infused that quality into them. And shall our faith assent to so high a mysterie, seeming so contrary to our reason, and shall we not credit this as∣sertion, of the good of sufferings, be∣cause it is averse to our senses? Shall we beleeve, that under the sordid and despicable veyle of flesh and blood, the Creator of heaven and earth was covered, and shall we not easily accord, that un∣der the dark and obscure covers and ca∣ses of temporary miseries & afflictions, there remaine reall glories and benedi∣ctions? since as the first is cleerly De fide, the second cannot reasonably be denyed to be Proximam fidei.

Me thinks this sense of Crosses, should easily be accepted by Catholikes, who are imbued with the beleefe of so high mysteries, when they beleeve, that which appeares Bread in the blessed Eucharist, to be really the glorious bo∣dy of the Sonne of God, there should be little difficulty, to allow those suffe∣rances, which seeme ills to our senses, to be really such goods as they are as∣serted by our faith; for surely, if they have but neere so much patience, to make this conversion, as they must have faith to beleeve the other, all cros∣ses and adversities in this life, are really converted into blessings, while they re∣maine under unhappy and unlikely ap∣parencies, after such a manner as the body of Christ is truly present in the holy Sacrament, though covered from our senses under the veyles of no way resembling species.

Since God then covereth and retect∣eth the greatest blessing he can conferre upon his Church, (it being even his own Sonne) under so improbable appearan∣ces, we may easily beleeve his correcti∣ons,

though they are overcast with ne∣ver so unlikely out-sides, to have an in∣teriour goodnesse, and benediction, ac∣cording to his word, especially, since we are sensibly convinced of this verity by frequent experiments in our selves and others, but in the other sublime mysterie, our faith is alwayes put to straine up to it, and that never descen∣deth to a manifestation to our reason. Besides, most of the things of this world, which seeme to us never so veri∣table, and sincere, are but veyles and cases of somewhat else then is extant in their superficies. For we see the sub∣stances and essentiall forms of nothing, onely the figure, colour, and other ac∣cidents of all things sensible; and so the colours and shapes of evils in this life, cover and infold eternall goods, and the specious figures and appearan∣ces of pleasures, shadow over to us e∣verlasting miseries. Whereupon many come to confesse with the Psalmist, Bonum mihi quia humiliasti me, and too many to complaine with the rioter in the Gospel, Crucior in hac flammâ, for

having wanted the gentler fire of this life, and having had too much of Rece∣pisti bona in vitâ tuâ. For, alas, how many doth this sentence of the holy Spirit surprize, Ducunt in bonis dies suos, & in puncto ad inferna descendunt!

Although prosperity in this life be not formally an evill, yet as there are many aliments, which are in them∣selves sound, and harmlesse, yet un∣healthfull respectively to severall con∣stitutions; so the felicities of this life, find very few such constitutions as can digest them, and convert them into the increase of the body, unto the edifying it selfe in charity. This is the advance and growth which is expected from the members of Christ, the augmenting in charity; whereof we may too truely say at least, Rarò invenitur in terrâ suavi∣ter viventium. Wherefore holy Saint Bernard upon the rich mans being cast into flames, and the reason being gi∣ven him, that he had received good things in this life, infers from thence, That the blessing of suffering must be greater in this world, then that of frui∣tions;

and argueth it thus, That the Divine judgement did not cast Man out of the garden of pleasure, to allow him by humane invention to contrive ano∣ther Paradise for himselfe, out of the earth, but left him with a sentence of being borne to labour; and so if he de∣cline travaile and pains, as he avoideth what he was borne to in this world, so he shall be excluded from what he was designed to in the next. In which consi∣deration, S. Gregory saith, A man who passeth carelesly on, crowned with roses through this life, is like a Prisoner carryed through pleasant fields, and delightfull gar∣dens, who being amused with the agreeable objects in his passage, forgets what he is, and whither he is going. So dangerous a conveyance is worldly felicity, as the Devill dares trust that, even alone, without any provocation, but even plenty it selfe to bring us to him. For the adherence to the commodities of the earth, quickly raiseth such a damp and indevotion in our spi its, as there needs no crying sins to mend our pace. This very stilnesse, stupefaction, and

spirituasi Lethargie which we sleepe our selves into, in the love of this world, is one of the safest wayes the Devill can wish us into. Wee may therefore fitly say of the state of many mens prosperities, that which S. Basil said elegantly upon the cleernesse of the skye in a great drouth producing a famine, that It was a sad serenity, in which the very fairenesse and purity was a punish∣ment. So the smoothe, and undisturbed felicity of many fortunes, proveth an unhappy calme, occasioning a great sterility in all spirituall productions. Our love to Christ thrives best, in such a mould as his to us was planted in; which we know was an abundance of all sorts of passions; and such a soile is so much more proper for our faith and charity to prosper in, as the same temp∣tations which master us in felicity, are defeated by us in adversity; as S. Gre∣gory noteth in Jobs tryall, saying, that Man who was overthrowne in Paradise, overcame upon a dunghill; there the Serpent overcame him by a woman, here he vanquish∣eth both the Serpent and the woman.

So as we may say, That sufferings seeme to render even our decayed na∣ture, stronger then felicity could pre∣serve our intire. For Adam was ruined by the same attaques, which Job re∣pulsed. Scarce any thing can endeare the vertue of affliction, or raise the ob∣noxiousnesse of prosperity above this instance. And surely, although there were not so much facilitation towards our being perverted in temporall hap∣pinesse, yet me-thinks this defect which is so notorious in it, should discredit the affectation thereof; for it is evident, that we cannot have so good a tryall of our loves to God, whilst we are under his sensible caresses, as under his severe corrections. We see Satan had so much colour for that argument, that in pro∣sperity there can be no tryall whether a man love God or no, as he presseth it even to God himselfe in Jobs case, asking, Doth Job feare God for nought? alleadging that Gods benefits did not admit of a totall proba••tion of that ser∣vant whom God himselfe commend∣eth. Therefore he putteth God to the

tryall and examination of his love, when it hath nothing but pure duty, and no temporall interest to feed it; and it seemeth God allowed this as a good argument, when he changed his condition into that which was the pro∣perest for the examination of his love, and might prove an irrefragable evince∣ment of his sanctity. For a patient ac∣quiescence, and a faithfull praising God in affliction, doth not only silence even Sathan himselfe in his office of accuser, but setteth us so much out of his com∣mand, as to render us his impeachers and accusers before the throne of God. For there cannot be a higher charge a∣gainst his contumacie in his beatitude, then mans returning praises to God in his miseries.

You may see then that Affliction doth not onely furnish us with armes defen∣sive against our enemie, but also mini∣streth offensive armes in Gods cause against his Rebell: for nothing woun∣deth Lucifer deeper with this point of his ingratitude, then a Lazarus playing the Angel, finging Gods praises in all

his sores and provocations. And it seemes very equitable, that they who are to possesse the estates of the delin∣quent Angels, should serve God thus here on earth, against them whose con∣fiscations are assigned to them. And in order to this, we may observe, how God hath alwayes imployed his dea∣rest followers in this service, to shame and confound the Devils first impatient pride, by their equanimity and calm∣nes of Spirit in all their pressures and desolations, making the praises of the scourger, as S. Augustine saith, the plai∣ster of their wounds. For which cause, holy Iudith, when she undertaketh to comfort her brethren in a desperate extremity, suggesteth to the Priests, to represent to the people, that their fa∣thers had alwayes been tempted, to try whether they did sincerely love God; and biddeth them remember how Abraham was ••••proved by many temp∣tations, and so made the friend of God; and Isaac, Jacob and Moses passed the same way of probation. And conclu∣deth with this inforcement of the

vertue of afflictions, Omnes qui placue∣runt Deo per multas tribulationes transive∣runt fideles.

We may remark also that among all the Patriarks and Prophets, who had the honour to be types of Christ, we finde but one exempted out of the list of his precursors in diverse passions, and af∣flictions; and Solomon onely passing through the smooth delicious alleyes of this world, fell so dangerously, as the holy Ghost hath not set him up again before us; whereby we may conclude, that God intended the leaving of Solo∣mons case undecided, as a terrible ad∣monition to us, of the perillous estate of prosperity, since so great an organ of the holy Ghost, is not manifestly resto∣red to his place, where all the rest are evidently fixed, following the suffering Lambe, whom they had the honour to precede, and to prefigure. So as al∣though we may hope well of Solomon, we may safely condemne continu∣all prosperity, as a formidable sedu∣cer, since worldly felicity leaveth us in suspense of the salvation of Solomon, and

affliction giveth us great hopes of the reconciliation of Manasses.

And it may well be observed, that the first Angel which is recorded in scripture to have been sent to the earth, was upon the occasion of an extreme distresse; which was to Agar flying in the desert; and the Angel giveth this testimony of the reason of his mission, Because the Lord had heard the voice of her affliction; so as Agars being in misery, bringeth her to be honoured by the ministery of an Angel, sooner then Sa∣ra's being mistresse, and in authority; and so distresse had quickly obtained pardon for undutifulnesse. Where∣fore all they who have faults to expi∣ate, may be glad to have sufferings for intercessors, for they speak in vertue of that blood, which calls for better things then that of Abel; they mediate reconciliation, and deprecate revenge. And therefore we finde God vouch∣safe to say, Cum ipso sum in tribulatione; and his presence is often so manifested in tribulation, as they who had scarse heard of him before, come to know

him, and acknowledge him in that apparence. Which made S. Bernard to say very elegantly, that God appeared so visibly in the tribulation of his children in the fiery furnace, that even the heathens themselves confessed he was there, affir∣ming that the fourth was like the Sonne of God: so that it seems, God will permit the divell to passe for a God, with them who are in the power and dominion of the world, rather then reveale him∣selfe to that presumption, and chuseth to enlighten the blind of Babylon, only by the fire of affliction. And for that end, he preferd the furnace, for his Temple to appeare in, before all the sumptuous edifices of Babylon. In like manner, when God resolved to shew himselfe to Nabuchodonosar, he would not vouchsafe to come into his palaces, but carryed him out into the fields, and laid him as low as the grasse that fed him, and then in this posture of being neerer a beast then a King, vouchsafed to visit him, to shew him how much more he esteemed misery and confu∣sion, then temporall glory and magni∣ficence.

And thus we see, how man in honour, becomes like the beast that perisheth; and man in dishonour, being reduced even to the likeness of a beast, recovereth and restoreth the image of God in him selfe, which his other con∣dition had almost obliterated.

Nay affliction is so proper to finish and perfect Gods image in us, as Dani∣el had that given him for an improve∣ment of his sanctity, which he had by order from God, prescribed Na∣buchodonosar for expiation of his im∣piety. He for having destroyed those Idols, which the other had adored, was sent among the beasts for a reward; the lions den is given as it were for a recompence of his service, against both the spirituall, and materiall dragon; and devout Toby was brought into darknesse and the shadow of death, as a gratification of all his pious fami∣liarities with the dead; for when the Angel remembreth him of his owne merits in these offices, he telleth him, that Because he was acceptable to God, is was necessary that tentation should prove

him. So as the tribulation of this world, seemes the penny conditioned for in this life, and due as wages to the travail in Gods service. And indeed the weight, and heat of this day, or rather moment of this life, may well be accounted our best salary in it, since the Apostle telleth us, that Light and momentary tribulation worketh in us ex∣ceedingly above measure an eternall weight of glory; and so God who knoweth how the crownes are to be given out by weight, according to that we bring in of crosses, marked by Gods stamp upon them, he may well load us here, in that order, to the elevating of us, by his justice, as well as his mer∣cy.

Whereupon all the Saints, the liker they grow to the image of Christ under Gods hand, discern the cleerlyer this designe of God, and so rejoyce in their tribulations, proportionately to the light they receive, by these openings of their owne mudde walls, wherein they are immured; and so by Gods making as it were through lights in

their bodies, the soule comes to have the clearer prospect on all sides of her, whereby she discerneth, that God in this work of breaking down the mat∣ter of carnall appetites, which are like walls about us, removeth but dust, and bringeth in light; and therefore we see, how the Martyrs rejoyce while these windows, as I may say, & through lights, were beating out in their bodies; while they were made transparent with wounds, the soule had the more light given her; and so they looked upon their enemies, as set awork to break down their prison, alwaies paying them their prayers for their labour. And we need not look back into story, for such lights as these, whereby to read the joy of sufferings, for I may say of these examples, as Moses said of his precepts, They are not beyond the sea, that you may pretend, and say, which of us can passe over the sea, and bring them to us, that we may fulfill them in worke? For such patterns are neere you in your owne sight; you need not travell into the remote regi∣ons of Antiquity, for such precedents

of hearts rejoycing, while these doores of their breasts are breaking open, to set them at liberty. God hath provi∣ded for you the lights of the Primitive times, as well as he hath permitted you to remaine long in the same necessi∣ties. You can therefore have no ex∣cuse in being ignorant of the good of sufferings, since you have both the matter abundantly among you, and the manner excellently patternd out be∣fore your eyes.

It is well said of one, that wee may wonder that all the stones under the feet of the reprobate, doe not turn into roses, for some solace to them now, in regard of what they are to suffer. And therefore we need not wonder, if all things under the feet of the elect, doe turne into thornes to punish them for their sinnes, since their transitory paines augment so much their eternall blessednesse. Well then, and fitly may I say unto you in this your state of try∣all, Know you not your selves, that Christ Jesus is in you, unlesse perhaps you be re∣probate? For now you have that work

in hand, of interpretation of the word of God, the word of the Crosse, where∣in you your selves are best expositors, whether you finde in your hearts, an humble understanding of the will of God upon you in these siftings and cri∣brations, unto which the enemy hath now subjected you. If you find this humble and patient conformity, you may rightly conclude you have the right sense of the word of the Crosse.

Me thinks I may say now to you, that you have as a mercy afforded to your offences, your book given you, and if you can reade in it, your present bur∣nings in the hands are far from being brands of infamy, they are rather stig∣mata Christi, which are the characters in which your names are written in the Book of Life. Your chiefe study there∣fore now must be, to reade currantly Gods hand in this your book which you are put unto, and by a right under∣standing of Gods mercy in this volume of your crosses, you make it such an one as was given to Ezechiel, you may finde it even as honey in your mouth. Upon

this ground, Saint Augustine was wont often to aske his heart this question, Is the word of the Crosse foolishnesse to thee? He knew, that was the infallible tryall of this adherence to the will of God, the accounting the Crosse the wisdome of God, and consequently the best mark of his predestination. There may be many glorious externall shews of pie∣ty and sanctity (which may be like the gift of Tongues Saint Paul speaketh of, where the Spirit prayeth, but the understanding is without fruit) that may draw the eyes of the world upon the appearancies, but not the eyes of God upon the interiour disposition; but a patient, and vertuous exemplari∣ty in suffering is like prophecying in a knowne tongue, it both bettereth our selves, and edifyeth the Church of God. Wherefore I may properly desire you, now you are, as I may say, prohibited to speak with Tongues, (as this answe∣reth to a publick exhibition of your de∣votions) Ita{que} fratres amulamini prophe∣tare, that is, to endeavour to edifie the Church of God by your patience,

longanimity, and suavity in the holy Ghost.

Gods mercies are so much above all his works, that even all his justices in this life are mercies, as we may per∣ceive in many things which to us seem severities, and are truly indulgencies in Gods Order; as many times when he findeth a dumbe, and a deafe soule, so possessed by the world, as he will nei∣ther heare, nor answer to the ordinary voice of Gods Ministers, then God in mercy layeth violent hands upon him, and, as I may say, puts his fingers into his eares, as Christ did to the man in this case, as it were to force them open by some stronger operation then the or∣dinary ministry of his Churches medi∣cines and applications, and in this case, the fire God applyeth, is not rigour, but medicinall compassion.

Besides, there is commonly a speci∣all divine authority in Tribulation, wherein the holy Ghost breathes himself out more efficaciously then by the Pro∣phets, or by the holy Scriptures: for we often resist the Word of God, and

slight the admonition of the Fathers, and Doctors of the Church, when af∣flictions though they speake in a shar∣per, and more unpleasant stile to us, yet take our eares, and bring us to an∣swer more promptly, speak Lord, for thy servant heareth.

Whereupon the Psalmist expresseth thus both the nature of man, and the virtue of tribulation, Multiplicatae sunt in∣firmitates corum, postea acceler averunt. So as God oftentimes lameth us, to make us mend our pace towards him; & the maimes given us by Gods hand, prove like Jacobs lamenesse, which made him the fitter for his journey. And as it hath beene aptly accommodated to the credit of affliction, that Jacob was flying, and sunk with labour to the earth, with his head upon the stones, when God first appeared unto him, and set his soule upon that ladder which reached to heaven, while his body lay prostrate upon the earth, so wee may well adde this, that as soone as we wake out of the sleepe which the pleasures of our senses cast us into,

we shall confesse concerning crosses, and tribulations, as Jacob did after his dreame, Verè dominus est in loco isto, & ego nesciebam. For though wee trem∣ble at first, and finde the place terrible, yet we may truly say, Non est hic aliud nisi domus Dei, & porta coeli, 17 for the holy spirit seemeth to set this inscription (of the gate of heaven) upon tribulation, advising us, that by many tribulations we must enter into the Kingdome of heaven.

I have presented you with this draught of your owne states, that you may see, you are now in the elements of the Saints of both Testaments. Where∣fore the Apostle telleth the Christians in your conditions, Behold, now is the time acceptable, now is the day of salvation. But you must remember also, what Christ said to those that are in this day. Work while you have light, lest the night over∣take you. For the day it selfe will but give you light, not legs to carry you on your journey. You must not lye downe under your burthens, as if af∣flictions were vessels you had under

you, which will carry you on though you walke backward and forward in them, between murmur, desire of re∣venge, and some intervals of confor∣mity and resignation to Gods pleasure. This tossing, and estuation of spirit is a leake may endanger you, if it be not stopped. Necessarily therefore I must often rememorate this unto you, that if you have faith to beleeve crosses to be the treasures of Christ, you must ne∣gotiat with the talents you are trusted with; for if you bury them in enmities, maledictions of your enemies, repi∣nings, and diffidences of Gods provi∣dence, you will give so ill an account, as you may chance after all your suffe∣rings, to be remitted thither for your rewards, where affliction produceth no∣thing but curses and desperations. For it may be fitly said of Tribulations, They are the good odour of Christ, but to some the odour of death unto death, but to o∣thers the odour of life unto life. Of which party that you may prove, you must act this lesson of Saint Paul, to walk worthy of God in all patience and longanimity with

joy, giving thankes to God and the Father who hath made us worthy unto the lot of the Saints in light.

Notes

• Psal. 11.8. It is good for me that thou hast humbled me. Luke 16. I am tor∣mented in this flame.
• Thou didst re∣ceive good things in thy life time. Iob. 21. They lean their dates in mirth, and in a mo∣ment they goe down to hell.
• Ephes. 4.6.
• Iob 2 8. It is lately found in the land of them that live pleasantly
• Judith 8.2. All that have plea∣sed God through many tri∣bulations have pas∣sed faith∣full.
• Gen. 16.12.
• I am with him in tri∣bulation.
• D••n. 3.93.
• Tob. 12.14
• 2 Cor. 4.17.
• Deut. 30.12.
• 2 Cor. 13.5
• The stig∣mats of Christ.
• Ezek. 3.3.
• 1 Cor. 1.18.
• 1 Cor. 14.14.
• Ver. 4. 1 Cor. 14.39. Therefore brethren be earnest to Prophe∣cy.
• Mar. 7.33.
• Psal. 15.4. Their in∣firmities were mul∣tiplied, af∣terward they made haste.
• Gen 28.16 Indeed our Lord is in this place, & I knew it not.
• 17

  This is no other but the house of God, & the gate of heaven.
• Act. 14.21
• 2 Cor. 6.2.
• 2 Cor. 1.
• Colos. 1.11.2.