A word of comfort

A Word of Comfort: Shewing, That the Providence of God excellently appeareth in the Afflictions of the Just.

1. MEN curious in their censures, and distrustfull in their acti∣ons, have never ceased in all times to argue with Divine Providence about the afflictions of the Just; but I, with the assistance of heaven, intend at this present to prove the eter∣nall Wisdome maketh it selfe visibly appeare, by the same things wherewith many think to overthrow it. Now I make it good by foure reasons: The first whereof shall shew, worldly blessings cannot be great but by the experience of evils. Secondly, that tribulation is the nursing mother of all vertues. Thirdly, that there is no spectacle more glorious among the works of God, then an innocent afflicted for justice, and patient in affliction. Fourth∣ly, that it is a proofe of beatitude.

We then deliver in the beginning of this discourse a notable Maxime drawn out of Aeneas Gaza, an ancient Author, inserted in the Bibliothec of the Fa∣thers: Never doe we sufficiently know the sweetnesse of good, without the tryall of evill. Joseph mounted upon the triumphant Chariot of Pharaoh by prisons and fetters: David to the throne of Saul by many persecutions: And their great prosperities were much more sweet unto them, because they were fore∣gone by sharp afflictions. We see the same in nature; where the Sun is more resplendent after its eclipse, the sea more calme after a tempest, and the ayre much brighter after a showre, which made a great States-man say, Stormes and tempests contribute to the clearnesse of the heavens, and the smoothnesse of the sea. The condition of mortals hath this proper, that adversities grow out of prosperties, and prosperities from adversities. God hideth from us the seeds both of the one and other, and many times the causes of blessings and evils are covered under one and the same appearance.

One may here object, that if we must alwayes have evill to tast good, we might inferre, Angels then were not sufficiently happy, because they arrived at Beatitude without passing through Tribulations, these being the flower-deluces of Gods garden, which neither wrought nor took paines to be clothed with the robe of glory: we might conclude God himselfe had some defect in his felicity, since he alwayes hath a most accomplished beatitude, with exclusion of all manner of evill. I answer to that, there is very much difference between the condition of things eternall and temporall. Angels entred almost as soone into felicity as into being, because they were placed in the upper region of the world, where miseries cannot approach, and who having besides a singular

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knowledge of Gods favour, stood not in need to be ayded by the counterpoize of adversities. But as for us, we are not onely borne in a soyle, which is as fertile in calamities as forrests in birds, and rivers in fish, but besides we are extreme ignorant of Gods grace, when we long enjoy prosperity; which is the cause that adversity, though necesarily tyed to our condition, maketh us no∣tably open our eyes to know the felicities which follow it, and to understand from what source they proceed. As for that which concerneth the Divinity, it cannot, to speake properly, endure any thing contrary, by reason of the con∣dition of its essence, which is fully replenished with all sorts of beatitude. God (said Philon) is incommunicable to tribulations, he is alwayes vigorous, ever free from dolour or pain, perpetualy in action without wearynes, still plun∣ged in a sea of most pure delights, as being the height, end, and ayme of felicity.

Thereupon unable to suffer (as he is God) and yet willing to undergo some speciall part in the great sacrifice of patience which began with the world, he tooke a body, and in that body dranke the cup of the passion, shewing evidently to all mortals that tribulations by their darknesse availe to the brightest rayes of glory, which S. Augustine spake in very expresse termes.

The onely Sonne borne of the substance of the Father, and equall to the Fa∣ther in divine essence; the Word, by which all things were created, had no∣thing to suffer, as God, and is clothed with our flesh to participate in our punishments.

2. The second reason, which visibly sheweth the secret of divine provi∣dence in the tribulation of the Just, is, that God being the Soveraigne Sanctity, was necessarily to procure and plant it in the soules of his elect, by all the most effectuall wayes which his wisdome had ordained. Now there is not any shorter way to vertue then a well-managed affliction, and therefore it was necessary to maintaine adversity in the world as the nource of great and generous actions of Christianity. It was necessary (saith the scripture) to try thee by tribulation, because thou wast acceptable to God.

It is a matter almost impossible to preserve a great vertue in perpetuall prosperity; one must be more then a man, and have a double spirit: which is excellently well observed by S. Augustine, upon the words of Elizeus: I entreat your spirit may be doubled in me. Elizeus (saith he) begged the spirit of Elias might be doubled in him, because he was to live in the favour of Court and worldly prosperities, where the way is more slippery and dan∣gers most frequent. His Master Elias had passed his life in many persecu∣tions, wherefore a single spirit was sufficient for his direction, adversity tunes are subject to deep dronkennesses and supine forgetfulnesse of God, the Prophet saith by an instinct of the Divinity; Let your spirit be doubled in me.

Prosperity under the shew of felicity deceiveth us; tribulation is ever true: the one flatters us, the other instructed us; the one tyeth up our senses and reason, the other unbinds them; the one is windy, empty, giddy, ignorant, the other sober, reserved, and prudent; the one withdaweth us from reall good by the allurements of vanity, the other reduceth us by a wholsome way into the duty from whence we wandred. S. Bernard saith excellently: Prosperity is in weake and inconsiderate soules, as fire to waxe, and the sunnes

rayes to snow. David was very wise, and Solomon much more, yet both charmed by the great successe of affaires lost understanding, the one at least in part, the other wholy. We must affirme, there is need of a strong spirit to subsist in adversity, without change of reason or constancy: but it is much more hard to tast very pleasing prosperities, and not be deceived. This is the cause why wise Providence, ever to keep vertue in breath, ceaseth not to exercise it in this honourable list of great souls, and we behold that follow∣ing these proceedings, it thence deriveth great advantages and many beau∣ties. The Scripture noteth that Ioba returned into the luster of his for∣mer state, gave titles to his three daughters, much observed: for hee called one by the name of Day, the other Cassia, or as some Interpreters say, Amber, and the third Amaltaeas Horne, so the Septuagint translate it. We must not think so holy a man would herein doe any slight thing, or not to some purpose. But if we believe ancient Fathers upon it, he meant by these 3. names to signify the three conditions of fortune. The first (which was before his great adversities) is compared to the day rejoycing us with the naturall sweetnesse of it's serenity. The second which was that of his calamity, to am∣ber, because it is properly in tribulation where vertue diffuseth her good o∣dours. It resembleth aromatike spices, which more shew their vertue when they are pounded and brought into powder in a morter; or incense, which never lets it so much appeare what it is, as when it is cast on coales: so that this Motto of the Wiseman may be attributed to it: bA resplendent fire, and incense burning in the fire. In the end issuing forth of tedious tribu∣lations, and having been hardned and fortifyed under stormes; it openeth it's bosome, and unfoldeth admirable fruits, which fitly make it to be called the Horne of abundance. Wherefore we say with S. Ambrose,c there is a cer∣taine beatitude in dolours, which virtue of sweetnesse and delight represseth, from whence it acquireth palmes, and inestimable riches, as wel for satisfacti∣on of it's conscience, as the condition of glory.

3. For we affirme for a third reason that God hath not a more glorious spectacle on earth then a Just man afflicted and patient. Is it not that which God himselfe meant in the booke of Iob, where the Prince of darknesse tel∣ling he had gone round about the world; he said not to him: Hast thou seen the Monarchies and Empires, which bow under my scepter, and circumvolve under my laws? Hast thou seen Palaces of Kings and Princes, whose turrets penetrate the clouds? Hast thou seen armyes all enclosed with swords, ma∣king the earth tremble under the clashing of their armes? Hast thou beheld the theaters, beauties, and triumph of greatnesse? Hast thou considered all the wealth which nature reserveth for me in magazins? He sayes nothing of all that. What then? dHast thou looked on my servant Iob, who hath not his like on earth? And what maketh him more admirable, then that which Cassianuse mentioneth; A man was seen abounding in all sorts of blessings become very poore, having not so much as wherewith to cover his nakednesse,

fallen from a most perfect health into a prodigious malady, which disfigured his whole body, and having lost so many goodly farms, reduced to the extre∣mity of being the inhabitant of a wretched dunghill: But he out-braving his miseries, and shewing himselfe to be nothing curious, tooke a rough stone to wipe his wounds, and putting his hand farre into the bottome of his ulcers, drew thence the corruption and wormes, which made him honourable by the lights of his patience. Have we not cause to cry out with Tertullian, fOh what a trophey hath God erected in this holy man! O, what a standard hath he advanced in the sight of all his enemies! I dare freely pronounce it, there is not any approacheth more neere to God, then a man laden with afflictions, and become invincible in the armes of patience. And I ask of you, what made Toby to be called the Good God,g but this amirable vertue? I say, although many have been honoured with marks of the Divinity, by reason of their fa∣vours and benignities towards men, (there being nothing which so charmeth people as the profusion of benefits) yet interest was the cause great men were flattered with such titles above their deserts, whereas quite otherwise Praise rendred to Patience is much more sincere, as being expressed by a certaine ve∣neration afforded to a vertue absolutely heroick: which makes me conclude, that men, ravished with the sight of this notable patience which shined in Toby, when having done well, evill was retributed, surnamed him the Good God, not for any other reason but his admirable constancy, having this Maxime well engraven in their hearts, that God hath not on earth a more perfect Image of his greatnesse, then a patient man. Denish likewise plainly calleth Patience the imitation of the Divinity, and addeth, Moses was honoured with the rayes of divine vision for his singular mansuetude.

4. Lastly, I say tribulation confirmeth us in the faith of future things, as being a manifest proofe of Beatitude. For reasoning though never so little by the light of nature, we judge if there be any justice in men, it is in God as in its source, with an incomparable eminency, and therefore we cannot ima∣gine a Divinity without the inheritance of goodnesse and equity, which per∣petually accompany it. Now when we see innocent men continually afflict∣ed, who goe out of this life by bloody and horrible wayes, many times op∣pressed by the tyranny of men, and having none to revenge their ashes, we ne∣cessarily conclude, there is in the other life another Justice, and another Tri∣bunall, where Causes must be decided in a last Court of Judicature. We say with S. Paul, iThe expectation of the creature looketh for the revelation of Gods children: For every creature is subject to Nothing, not of his owne li∣king, but by the ordinance of him, who hath subjected him with hope of rising againe: For creatures shall be delivered from the servitude of all corruption into the liberty of the children of God. That was it, which comforted all the Martyrs in hideous torments, when their soules were torne out of their bodies with incomparable violence. For although mortall members yeelded to the sword of persecution, yet they beh••ld, though with an eye drenched in blood and teares, the bright glory which waited on them, and saw as in a mirrour the thrones of these prodigious sufferings disposed all into crownes. There Stephen saw his stones changed into as many rubies to serve for mat∣ter of veneration to piety, and an example of courage for all posterity. There Lawrence looked on his flames turned into roses and delights. There

Felicitas, the mother of glories and triumphs, beheld seven sonnes, who recei∣ved her with palmes in their hands into the beautifull pavillions of heaven, where all torments made an end to give beginning to infinite comforts. That is it which animated all the just in so great a heap of tribulations, and which made them speak these words of Tertullian, aGod is payable enough, in that he is the Arbiter and Feoffee of your patience. If you commit an injury to him, he is the Avenger of it; if a losse of goods, he is the restorer; if a paine or ma∣lady, he is the Physitian; since it makes God himselfe the debtor, who by the condition of his independent nature, being not accountable to any, doth notwith∣standing particularly bind himselfe to patience.

Let us conclude with foure excellent instructions to be observed in adversi∣ty, which are expressed in the book of Job;b for it is said, He rent his gar∣ments, and having cut off his haire, and prostrated himselfe on the earth, said, Naked I came out of my mothers wombe, and naked I returne into earth.

Note, that rising up he rent his garments, to shew he couragiously dischar∣ged himselfe of all exteriour blessings, which are riches and possessions signifi∣ed by garments. He cut his haire, which was a signe he put the whole body into the hands of God, to dispose of it at his pleasure. For as those Ancients sacrificing a Victime first pulled off the haire and threw into the fire, to testi∣fie the whole body was already ordained to sacrifice; so such as for ceremony gave their haire to temples, protested they were dedicated to the service of the Divinity, to whom the vow was made. In the third instance, he prostrated himselfe on the earth, acknowledging his beginning by a most holy humility. And for conclusion he prayed and adored with much reverence. Behold all you should practice in tribulation well expressed in this mirrour of patience. First, are you afflicted with losse of goods, either by some unexpected chance, or by some tyrannie and injustice? Abate not your courage, but considering the nullity of all earthly blessings, and the greatnesse of eternall riches, say, My God, although I have endeavoured hitherto to preserve the wealth thou gavest me, as an instrument of many good deeds, yet if thou hast ordained in the sacred counsell of thy providence, that I must be deprived of them for my much greater spirituall availe, I from this time renounce them with all my heart, and am ready to be dispoyled, even to the last nakednesse, the more perfectly to enter into the imitation of thy poverty. Say with Lewis, Arch-Bishop of Tholouse, Jesus is all my riches, and with him I am content in the want of all other wealth. All plenty, which is not God, is meere penury to me.

If you be tormented with bodily pain, by maladies, by death of allyes, say, My God, to whom belongs this afflicted body? Is it not to thee? Is not this one of thy members? It now endureth some paine, since thou hast so appoin∣ted, and it complaines and groneth under the scourge: where are so many precepts of patience? where is the love of suffering? where conformity to the crosse? Olalla a Virgin, about thirteene or fourteene yeeres of age, as shee was martyred, and her body torne with iron hookes, beheld her members all bloody, and said, O my God, what a brave thing is it to read these characters, where I see thy tropheys and monuments imprinted with iron on my body, and written in my blood. A creature so tender, so delicate, shall she shew

such courage in the midst of torments, such transfixing paynes, and cannot I resolve to suffer a little evill with some manner of patience? If it be the death of an allie, behold that body, not in the state wherein it now appeares, but in the bright lustre of glory, wherewith you shall behold it in the day of the Re∣surrection, wiping away your tears, say what Ruricius did, Let them bewaile the dead, who cannot have any hope of Resurrection. Let the dead lament their dead friends, whom they account dead for ever.

In the third place, arme your selfe with profound humility, and looking on the earth from whence your body came, say, My God, it is against my pride thy rod is lifted up in this tribulation. Shall such a creature as I, drawne out of the dust, become proud against thy commandments, and so often shake off the yoke of thy law? I now acknowledge from the bottome of my soule the ab∣jectnesse of my nothing, and protest with all resentments of heart my depen∣dence on thee. The little herbe called Trefoyle, foldeth up the three leaves it beareth, when thunder roareth, thereby willing to tell us, it will not lift a creast, nor raise a bristle against Heaven. Lightning also, which teareth huge trees asunder, never falls upon it. My God, I heare thy hand murmuring over my head in this great affliction, and I involve me within my selfe, and be∣hold the element whereinto I must be reduced to doe the homage my mortali∣ty oweth thee. Exercise not the power of thy thunders against a worme of the earth, against a reed which serves for a sport to the wind.

Lastly, take courage what you may in the accidents that happen, and by the imitation of our Saviour retire into the bosome of Prayer, which is a sove∣raigne meanes to calme all stormes. Jesus prayed in his agony, and the more his sadnesse encreased, the more he multiplyed his prayers. Say in imitation of him, My God, why are my persecutors so encreased? Many rise up against me. Many say to my soule, there is no salvation for it in God. But Lord thou art my Protectour, and my glory, thou art he who wilt make me exalt my head above all mine enemies.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aen. Gaza.
• Maris coelique temperiem, tur∣bines tempesta∣tes{que} commen∣dant: habet hac vices conditio mortalium, ut adversa secun∣dis, & adversis secun∣dis, & adversis secund a nascan∣tur. Occultat utrorum{que} se∣mina Deus, & plerum{que} bono∣rum & malorii causae sub di∣versa specie la∣tent. Plin. in Paneg. Trajan.
• Unicus ille de Patris substan∣tia natus, aequa∣lis Patri in for∣ma Dei, Verbū quo facta sunt omnia, non habe∣bat ubi flagel∣laretur, ad hoc autem in carne indutus est, ut sine flagello non esset. Aug.
• Quia eras ac∣ceptus Deo, ne∣cesse fuit ut tentatio proba∣ret te. Tob. 12.13.
• Reg 4.2.9. Aug. l. 2. de mi∣ra•…•…. Scrip. Obsecro ut fiat in me duplex spirit us tuus. Fiat in me du∣plex spiritus. Boet. de conso. l. 2. pros. 8.
• Quando hoc in∣••autis non sunt ad disciplinam quod ignis ad ceram, quod so lis radius adni vem vel glaciē

  Sapiens David sapiens Solomō sed bladienti∣bus nimis se∣cundis rebus alter de parte, alter ex toto de∣sipuit.

  Magnus qui in∣cidens ••in ad∣versa non exci∣dit, vel parùm à sapientia, n•• minor cui prae∣sens faelicitas s•• arrisit non irri∣sit.
• a

  Job 42. Merser. in Job.
• b

  Quasi ignis refulgens, & thus ardens in igne. Eccles. 50.10.
• c

  Est ergo be∣atitudo in dolo∣ribus, quos pl••∣na suavitatis virtus comprimit, & coercet, ipsa sibi dome∣sticis opibus a∣bundans vel ad conscientia vel ad gloriam. Ambr. offic. l. 2. c. 4.
• d

  Numquid considerasti ser∣vum meum Job, quod non sit ei similis in terra? Job 8.
• e

  Ex locuplete pauperrimus, nudus ex divite, ex valido tabidus, ex inclyto & glorioso ignobilis, sterquilinii factus ••abitator, & ve∣lut quidē corporis sui saevissimus carnifex, testa radebat saniem, & membro•…•… glebas vermium mersis in profunda vulneribus, manibus detra••ebat. Cassia. Cola. 5. de nece Sanctorum.
• f

  Quale in il∣lo viro feretrii Deus de diabolo extruit! quale vexillū de mi∣mico suae gloriae extulit? Tert. de pat. c. 13.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Paedag. 2.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. ep. 8.
• i

  Expectatio creaturae reve∣lationem filiorii Dei expectat: vanitati enim creatura subje∣cta est, non vo∣lens, sed propter eum qui subje∣cit cam in spe: quia & ipsa creatura libera∣bitur à servi∣tute corruptio∣nis in libertatē gloriae filiorum Dei. Rom. 8.
• a

  Satis ido∣neus patientiae sequester Deus si injuriam de∣posueris penes eum, ultor est; si damnum, resti∣tutor est; si do∣lorem, medicus est; si mortem, resuscitator. O quantum pati∣entiae licet ut Deum habeat debitorem! Tert. de pat. 15.
• b

  Job 1. Tunc surrexit, & sci∣dit vestimenta sua, & tonso ca∣pite corruens in terram, dixit, Nudus egressus sum, &c.
• Divitiae meae Christus, desint caetera. Omnis copia quae Deus meus non est, mihi inopia est.
• Quam juvat hos apices lege∣re qui tua Chri∣ste trophea no∣tent. Prudent.
• Fleant mortuos qui spem resur∣rectionis habere non possunt. Fleant mortui mortuas suos, quos in perpe∣tuum existimāt interiisse.
• Factus in ago∣nia prolixius orabat.
• Domine quid multiplicati sunt qui tribu∣lant me. Multi insurgunt ad∣versum me. Multi dicune animae meae, non est salus ip•…•… in Deo ejus. T•…•… autem Domine susceptor meus, &c.