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HAving giving you this Evange∣licall safe convoy through your en••mies quarters, by shewing you how the danger of this passage consisteth in your acting, not enduring hostility, (since Saint Pauls precept agreeth with Elishahs practice in this point of not stri∣king, but setting bread and water be∣fore enemies blinded with their: pas∣sions) now at the end of this narrow
way, I shall endeavour to shew you how the issue thereof, openeth into the spacious place the Psalmist saith his feet were put into, which is spirituall joy, tranquility, and enlargment of heart. For upon faithfull compliances with these duties I have discoursed, I may present respectively to each of your conditions, this Evangelicall con∣gratulation of Gaudete & exultate, quia merces vestra copiosa est in coelis.
To those that contested the proces∣sion of Christs Doctrine from God, he proposeth this cleare decision of the question, the observing first the will of God, whereby they should discern the verity of his asseveration, If any, saith he, will doe the will of him, he shall understand of the Doctrine whether it be of God. And I may in like manner boldly put this doctrine of the blessednesse of affliction upon the same triall, affir∣ming that whosoever shall doe the will of God, shall evidently perceive this to be a principle of Divine verity, Blessed is the man that suffereth tentation. Where∣fore upon supposition of your confor∣mities
to the rules of Catholike doctrine which have been delivered you in the manner of your sufferings, it is that I adjudge unto you this assignation of Christ, of Beati qui persecutionem patiun∣tur propter justitiam, quia ipsorum est regnum coelorum.
So that you may convert all the Ordinances, that dipossesse you of your transitory tenures in your country, into evidences to entitle you to this King∣dome, and make your enemies your best Stewards of your estates, and conse∣quently, you may be accounted the only blessed party in this conjuncture; What an advantage is it for those who are in this pious paine of the Psalmist, of What shall I return to our Lord for all he hath bestowed? to have God vouch∣safe, as I may say, to serve himselfe, and take from them that which is made more worthy of him by his taking, then it could have beene by their gi∣ving. For even in the sacrifice to God of all their estates, they might perad∣venture have been mistaken in the ap∣plication of it to the most acceptable
designe of God upon thē, but they who part cheerefully with what God taketh from them, are sure it is disposed in the way of his choice; and this is to give to God according to his owne election, which is much securer then our owne designation.
I am not ignorant of the preference given to active Charity in this point, in strict comparisons, yet this seemeth an advantage, which privation for Gods sake hath above action, that we are certain of our vocation to that sort of service which God declareth to us, by his imposition of it, and we cannot be so secure, in any project of our own for his glory, that the time, the manner, and other circumstances are rightly consorted to Gods present purpose; whereas in suffering religiously, what is actually inflicted by God, there can be no mis-judgement in these circum∣stances. This is then an advantage, every one may be assured to make, in accepting piously their losses, and de∣privements, to conclude their goods are more infallibly imployed accor∣ding
to Gods present will, then their own hands could have addressed them to Gods purposes; and so their devoti∣ons may be solaced in this desire of retributing somewhat to God, even after their hands cease to be ministeri∣all in that office. For they give him by this faithfull resignation all he resu∣meth, and present him with their ac∣ceptance of the manner of his pleasure, which is more valuable then the mat∣ter of any oblations.
Blessed are they to whom it is given to know these misteries of the kingdom of God, for Afflictions seem not onely Parables, but even Paradoxes to such as have not the key of the Crosse of Christ wherewith to open them; for the Word of the Crosse to them that perish will be foolishnesse, but to them that are saved, that is to us, it is the power of God; and to finde the power of God in all your crosses, I must desire every form of sufferers among you, to examine it by this Principle, That Crosses are not to be judged of according to the Praedicament of Quantitie, but of relation, that is, you
must not amuse your selves with think∣ing how much your are afflicted, but apply your minds to finde how much you make of your afflictions. The first is to stay with the Murmurers in the Gospell, pondering the heat, and burthen of the day, the other is to weigh with S. Paul against momentany tribulatiōs the eternal weight of glory; which ballan∣cing of your cōditions, must needs draw from you all this confession, that your masters yoke is sweet, and his burthen light; nay you shall finde that your carriages are rather a support then an oppression to you, according to this elegant conceit of S. Bernard, In our course through this life, the faster we run, the casier it is for us, and the light burthen of our SAVIOUR, as it increases, growes more portable. Doth not the numerousnesse of the plumes and feathers elevate, and not onerate the birds that beare them? Take away the feathers and the rest of the body sinketh downward by the remaining weight; so the discipline of Christ, the sweet yoke and burthen of the Crosse, in their rejection and deposition, only prove our depression, because they ra∣ther
carrie us then as loads are carried by us, while our minds feele the worth of that weight which they beare. And I hope I have shewed you in conformity to this, how God hath alwaies set plumes of this kind, unto such as he hath designed to raise, as the Prophet saith, above the al∣titudes of the earth. Those Eagles which are to be congregated to the Glorious Crucified body, have their wings formed of these plumes, of crosses, persecuti∣ons, defamations, and such like ma∣terialls, on which they make their mounties up to their rest. So that very often, when in tendernesse to our friends we wish their deliverances from pressures and tentations, we vote as impertinently their good and exalta∣tion, as if in pitty to birds in summer, we should wish them unfeathered, that they might be cooler & lighter. For the sweet yoke, and the light burthen of Christ are to Christians, what plumes are to such creatures, which are caryed by this kinde of their owne portage, since our minds like their bodies, would lye still upon the earth, if they
were not raised and elevated above it, by these exercitations.
Wherefore confiding onyour virtues, I doe lament most their miserable e∣state, that while they are now stripping and denuding, you are feathering and imping out these spirituall wings for your elevation, and are fastning mil∣stones about their own necks, by this scandalizing the little ones, who are under his protection, that hath inter∣minated this sentence against their of∣fenders; Nay all the power and pro∣sperity of this world is so vaine and variable even in the scene of this life, as abstracting from the menaces of the other world, there is nothing worthy of emulation in them, relating onely to this age; and what the Prophet Esay saith is very accommodable to the con∣dition of your persecutors, and your fidelities in this persecution, Even the youth shall faint and be weary, and the young men shall utterly fall, but they that wait upon the Lord shal renew their strength, they shall mount up with wings as Eagles, they shall run & not be weary, they shal walk
and not faint. In contemplation of this improvement of the faithfull, S. Aug. saith, the divell little knows how much good he is doing, while he is in his highest point of raging, for he is indeed, but blowing the coals of Gods furnace, where his gold is refining, and blow∣ing out the flames of his owne impure forges; For as God served himselfe of the Angels of Sathan, to blow out in Saint Paul those sparks of vanity, and selfe-love, which are glowing still in our most mortified nature, lying but raked up••n our ashes, not extinguished: so doth the holy Spirit make use of the breath of the maligne one, to abate and mortifie the flames of pride, ava∣rice, and sensuality, while he bloweth the coals of persecution, and purgati∣on of the children of God.
This considered, may not I justly ad∣dresse my selfe to all ranks, and po∣stures of mourners amongst you, in these termes of Saint Paul to his countrvmen in our conditions, I desire you brethren that you suffer the word of con∣solation, for with the more joy you take the
spoile of your goods, the greater share shall you have in that better and permanent substance you are purchasing. Doe not therefore lose your confidence, which hath great remuneration; your firmnes and perseverance is an adornment of the doctrine of your Saviour, a jubilati∣on of the Angels that are lookers on in your combat, and a contexture of your own crowns, which when you have finished by perseverance unto the end, you shall finde in them, all the ornaments you have set upon your Sa∣viours doctrine, and the gladnesse you have afforded the Angels, and Saints in your laborious framing of your crownes, so many severall prerogatives of glory shining in them, and the joyes your victories have contributed to the blessed Spirits, shall then be rendred you by every one of your partners, in so incomprehensible a measure and manner, as each one shall pay his for∣mer receipt of joy from you, and in the same act acquire infinitly more by your receiving theirs, and your Masters joy.
While I am upon these motives of
joy, the Letters of this week bring me one very proper to remit back unto you, which is, the glorious martyr∣dome of one of your brothers, which newes I take me thinks (as the women did what the Angel told them of at the tombe concerning Christs Resurrection) with feare and great joy. For in one re∣spect Fluminis impetus latificat civitatem Dei; in order to the fortifying and confirming your pieties, such objects of the power and grace of Catholike Re∣ligion are to be rejoyced at; and to∣wards the propitiating of God unto all your necessities, such oblations are very efficacious; for they are so many Com∣missioners, sent from time to time from amongst you, to solicite fresh supplyes of graces for the rest of you who are in the same militancie; but as they lye under the Altar, crying with a loud voice for revenge of their blood on those that dwell upon the earth, in this respect the charity we owe our Nation, intermixeth a sad and trembling apprehension, to find the measure of their fathers still filling up, which when it comes to be
commensurate to that proportion God hath permitted it, will draw downe vi∣als of wrath, for every drop of this blood, wherewith the Land is conta∣minated, by the unjust effusion of it.
Doe you then for Gods sake strive, to make as much benefit as the occasi∣on offereth. Wherefore all you who are his brothers of the same Tribe, and so by the Law, his next heires, ought to account your selves (as indeed you are) left executors of his labours, cha∣rities, and pious offices to your bro∣thers, and enjoying your owne legacies of fervour, patience, and fidelity, which his example hath left you, you may also faithfully dispense the seve∣rall benefits of this holy pattern, which respectively belong to all the conditi∣ons of the Nation, that are the remoter kindred of this blessed Testator, who hath left the whole Catholike stock of the Country, proportionate meanes to their callings, of being edified by his Testament, the which you must endea∣vour to dispense to them, according to their severall qualifications; and while
you doe providently manage this por∣tion of example he hath left you, you may enrich your selves so, as if Christ shall please to call you to the honour of drinking of this his owne cup, you may also leave this rich talent of Martyr∣dome, improved to your survivors and heires, that every Martyr may seeme to adde somewhat to the stock of the Na∣tions merit, to counter-balance in the sight of God, somewhat the provoca∣tion of the other part, and that by the descent of this spirit of sacrifice amongst you, there may be a successive provisi∣on made of such holy hoasts, out of this family of God, (the which will alwayes propagate by this genera∣ting death) to the end, this spirituall progeny may be continued, by the fruitfull seed of Martyrdome, untill it shall please God to regenerate the whole Nation, by that way which may seeme strange to many Nicodemuses, by making her enter againe into her mothers wombe. Wherefore I may lawfully charge all you that are his heires and executors, with this Com∣mission
from him, Take an example, bre∣thren, of labour and patience, the Prophets, which spake in the name of the Lord: Be∣hold, we account them blessed that have suffered.
And for that part of you which re∣maines in the outward court of the Tabernacle, and so are not appointed to the Altar of Holocausts, you are called to take an instruction from this sacrifice, which may silence all your com∣plaints, to wit, that your clothes, as it were, are but used, as this your bro∣thers person was, for it is your goods onely that are quartered, and drawne from you; so that if you should seeme too sensible of that separation, it might be reproached to you, that your worldly substances were more invi∣scerate in your hearts, then the hearts of those your brothers were in their bodies, whereof they so cheerfully ac∣cept the sequestration. I beseech you then by the bowels of Jesus Christ, to act your parts as graciously, and to bring in your offerings with as much alacrity, every one according to the
severall divisions of graces, and the same spirit, that each of you may be, as S. Peter saith, a good dispenser of the manifold grace of God.
And thus while you offer your diffe∣rent oblations, with the same fidelity the service of the temple may be consum∣mate between you, when one part of the body furnisheth the blood, and the other the fat of the sacrifice. By this consort of zeale in all parts, the Church among you may sing with the Psalmist, I ocutum est cor meum in tribulatione mea, holocausta medullata offeram tibi. And this is the most promising course can be pursued, to plead for a mitigation of Gods chastisements on his little flock, and to mediate the reduction of the straying part of the Nation into the fold. Wherefore the Apostles advice to his Countrymen, is very apposite in this occasion of yours, Remember your Prelates, who have spoken the word of God to you: the end of whose conversation be∣holding, imitate their faith.
I will not follow this invitation; which seems to call me to say over the
office of the Martyrs, in honour of this supremest vocation of Christianity, since I may presume, that all those among you, who stand candidat for this dignity of whitening their robes in the bloud of the Lambe, are better qualified then my selfe for this election. Wherefore I will rest in this payment, of my hum∣ble reverence to this particular Saint, who hath so lately overcome with the same armes of the Lambe of God slaine from the beginning, & so is now accor∣ding to his promise, sitting with him on his throne, invested with power over nations, humbly beseeching him to in∣tercede unto his Head Christ Jesus, for those hands (unhappy unto them∣selves) that have been so beneficiall to him, and to solicite him for his bro∣thers remaining in the foulenesse of this earth, that those who are not cal∣led to the honour of washing their robes as he, may at least be furnished with the grace of watching and keep∣ing their garments, that they walk not naked, and shew their turpitude, but may be found in all their temporall
despoilments and devestures, clothed with that silke which is the justificati∣on of the Saints; and so may be dressed in their wedding Garment for the marriage supper of the Lambe. And this, which is my supplication to Christ by the intercession of this Saint, desires all that be witnesses of it to be part∣ners in the same petition, to the Lambe of God, and to him who sitteth upon the throne.
After this little usuall Parenthesis, which stands like an Island in a stream, (that rather beautifies the river in brea∣king a while the course of it) I wil carry you on in the same current of Motives to joy we were upon, which I designed to branch out into severall channels, that might run through, and refresh the dif∣ferent estates of the sufferers among you, unto all which the Apostle offereth this generall congratulation, To you it is given for CHRIST, not only that you beleeve in him, but also that you suffer for him. These are words that do highly extoll the grace of sufferance, for Saint Paul paralleleth it here with the grace of beleeving, nay it seemes an exagge∣ration
of that of suffering, to a degree above the other, his saying that to them was given not only to beleeve, but to suffer, as some superaddition of an extraordi∣dinary gratification from God. And surely if we reflect considerately upon the grace of suffering virtuously for Christ, we shall finde, that it is the ac∣complishment of our faith, and the last term of Christian perfection in this life, for it is not only a demonstra∣tion of our faith, and hope, but an un∣questionable evidence of our love. For what the Apostle Saint James saith of beleeving, and working, supposing the occasion, holdeth adequately between loving, and suffering; for to any who shall confide in their untryed love, I may say with the Apostle, You have love, and I patience, shew me your love without patience, and I will shew you my love by my patience; you love God while you are bene∣fited, doe not the heathens doe the same? This application doth quadrate, me thinkes, to this case, for indeed it is not possible to shew our love, when we are called to suffer, without mani∣festing
it by a religious patience, and by that we doe cleerly evidence our love.
Therefore it is excellently said by a holy man, That a Christian who knoweth not how to suffer, knoweth as little how to love, for as love is the soule of Christiani∣ty, so suffering is the soule of love. God himselfe who could not be prescribed this way of expressing his love, chose it from eternity. So as to doubt of this Verity, is to shake the whole frame of Christianity. Wherefore we must not desire to try our loves by those affecti∣ons we may feele to act for Christ, when we are in the state of induring for him, for it may often rise from na∣turall propensions, this promptitude to action, but the acquiescence to privati∣on and suffering is most assuredly the operation of Grace. Therefore you ought now to judge of the proportion of your loves, by that measure of con∣formity you finde in them, to this ad∣vise of the Prince of the Apostles, Com∣municantes passionthus Christi gaudete, ut in revelatione gloria ejus gaudeatis exul∣tantes.
For every different state of suf∣ferers among you, shall be r••ted by their recompenses, not by their pro∣portions of paines they have endured, but by the measure of joy they have felt in suffering for Christ; for it is the manner of their acceptance, not the matter of their impositions, whereup∣on they are to be adjudged their repa∣ration. In so much as in your cases, I may invert Christs words to distinguish his true Disciples amongst you, from the worlds adherents, saying, The first shall rejoyce, and the other weep and la∣ment, and this gladnesse shall be turned in∣to more joy, and that sorrow into more discomfort; for they deserve not hea∣ven, that 〈◊〉〈◊〉 are so farre from giving all they have for it, as to lament the being assisted in the purchase by Gods owne hand, in taking from them as much as he asketh, and demanding on∣ly their good will to the bargaine. Whereupon in this exhortation, I may use the words of the Apostle in the same manner I have done those of our Saviour, Who is it can make me
glad, but he that is made glad by me?
The first estate I will present in par∣ticular this parabien of their sufferance, shall be that, which we have neerest in our eye of the refugiats of our nation, which have taken sanctuary in Catholike Countries, whereof there are even from the Cedars of Lihanus to the rushes of the fields; and I conceive the Queene her selfe may be presented un∣der this notion, for I would to God Catholike Religion were as much natu∣ralized in England, as I have heard she is to the Nation; and it were me thinks unjust, not to assigne her a due propor∣tion of joy, who hath so large a portion of the nationall suffering, in this parti∣cular respect of Catholike. Therefore I doe humbly present her with the para∣bien of all her crosses and vexations re∣lating to her Religion, for even the de∣feature of her hopes in this life, may arme her the better for that victory she cannot faile of, by but vertuously ac∣cepting all her defeatures. For though it hath not pleased God, she should have the Emperour Constantines suc∣cesse,
yet she hath the same signe to promise her a more glorious Empire, for looking up by faith, she shall see in all her clouds the Crosse with this in∣scription, In this signe thou shalt over∣come. It is at the feet of the Crosse then, I lay that joy I offer to her present condition, presuming she looketh of∣ten there, and so will not faile to find it.
I could easily shew her many Queens in this procession of the Cruciad, char∣ged with heavier crosses then hers, but I doe not desire to ease her by the consideration of what she doth not suf∣fer, but by the right apprehension of what she doth, for that is the most no∣ble, and most christian manner of so∣lacing her, not to lighten her burthen in her imagination, but to strengthen her will for the bearing and toleration of it, that she may think her crosse com∣modious, in respect of the hand that layeth it on, not of the company that hath carryed it with her, and so aspire to be a greater Saint then she is a suffe∣rer. And the way to attaine to this so∣veraigne
prerogative, is to expresse a religious and Christian joy, in this her state of communicating with the passions of Christ, whereby she may sup∣ply this defect of her present condition, the inability to relieve her Catholike Subjects, the way she hath formerly, by communicating to them now joy in their tribulations, by the vertue of so operative an example; and thus while she remaineth suspended from the pro∣pagating of Catholike Religion among her Subjects, by way of amplification, or extent, she may still advance it in degrees of intention and eminence.
And I may truly without endange∣ring the blotting these lines with flatte∣ry, that are drawn towards her, give her joy also of the great improvement of her piety, in the opinion of all com∣petent judges in this time of her tryall and probation; in so much as I cannot doubt, but her soule acknowledgeth to God with King David, It is good for me that thou hast humbled me, that I may learn thy justifications. So I beseech God to advance her to that degree, in the
understanding of the Crosse, as her heart may avow with that holy King, The habitation in thee is as it were of all re∣joycing.
There is another here in these our asyles, whose eminent quality may ju∣stifie a particular salutation and welco∣ming into the society of the Crosse, and this may seeme the more due to her, in regard of her names being so notori∣ous for temporall felicity, not onely in our Nation, but the rest of Christen∣dome; and now we look upon her, as a wreck of Fortune cast upon these coasts; whose secular ruines may serve to disabuse the commercers in the un∣faithfull sea of this age, and whose spi∣rituall composure and virtue may be usefull towards the inlightning of low∣er ranks, in the benefits of adversity; wherein she seemeth so illuminated, as she is retreated further out of the world, then misfortune could chase her, and hath taken sanctuary as it were within the inward veile of the Taberna∣cle, and so doth not onely piously beare her owne Crasse, but zealously take up∣on
her another voluntary crucifixion, seeming not to seek case, but rather activity in the way of the Crosse, by her adventuring so vigorously to repaire to a more sanctified manner of suffering, wherein she is now ingaged, and doth act in this course as vigilantly, as if she had neither quality, nor persecution to recommend her.
So as from her virtue, there may be these two publike utilityes expe∣cted, the silencing of many complaints that have farre lesser sufferings to claime pitty upon, and the exhibiting this reccipt to others, of curing the in∣juries of the world by the contempt of it. For truly nothing takes out so well the fire of tribulation, as the flame of zeale and devotion. Which remedy I beseech God to impart, to all those of the nation who are now in their fiery triall. And for the parti∣cular of this worthy person, I hope it will not seeme unbecomming my of∣fice, to incense her a little with these good odours of her owne estimation in these countries, being it is not like to
stuffe her head with any vanity, but onely to delight her the more with the savour of piety and religion. Therefore I will leave her, laying this sweet me∣ditation at the doore of her cell, a per∣fume taken out of the cabinet of a great and holy King, Of all consummati∣on I have seene the end, thy commandement is exceeding large.
There is another person of the same sex, and quality within the Kingdome, (which though it be out of the limits I had now prefixed my selfe of this side of the sea) yet her commemoration cannot come in more properly, in re∣spect of the company, her case deser∣ving a special remarke, and as I am in∣formed, her virtue meriting a peculiar note of estimation, to be transmitted to posterity. And I am certain the singularity of her suffering, requireth an extraordinary animadversion, for imprisonment to her sex & quality for religion, is a primitive severity, and her zeal, patience and humility is reported be such, as they seeme to have moved God to illustrate them by such a triall,
as only the Primitive Saints have had, among which she may finde many precedents of her case, and faire draughts of all those Christian virtues, which shall be pleased to passe down by her tradition of them to poste∣rity.
Let her therefore consider herselfe set up for her sex to copy, that as her sufferance draweth many eyes upon her, so they may be all invited in see∣ing her virtue, to draw by her the manner of suffering; and thus her im∣prisoment may impart to others, a no∣bler liberty then her own person is de∣prived of, and contribute somwhat to her finishing the samplar of piety and confidence, she is to exhibit to her sex. I finde one figure in the primitive times, very fit to fet before her eyes, which Saint Basil painteth forth to us in excellent colours, it was a Lady of great quality called Julitta, who ha∣ving been called by the Magistrats to answer the accusation of her faith, and being perswaded by her lesse Christian friends, to dissemble her beleese so
farre, as might probably exempt her from the rigors proclaimed against the professors thereof, and when it was argued, that her sex might wel extenu∣ate her declining such terrible penal∣ties, as were decreed upon the refusall of compliance with the times, she made this heroicall answer, Woman is made by the same hand as man, and equally capable of virtue, for unto the construction of wo∣man, flesh alone was not applyed, but of a bone of the bones of man she was composed, which signifies, that we are obliged no lesse then men to exhibit to God, and to the world evidences of the firmnesse of our faith and constancy of minde, courage, and patience in all adversities; And in this disposition she answered her examiners, in so ma∣sculine a style of virtue and religion, as she was presently condemned to pri∣son, and soone after to a most exem∣plary martyrdome.
If I be not misinformed, there are many notes of the same key in these two Ladies lessons, but howsoever I am sure they are both consorted, in the harmony of virtue in the suffering
for the profession of the true religion of Christ; therefore I shall humbly de∣fire this Lady I now give joy of her suf∣ferance, that as she is thus far advan∣ced in a similitude with this glorious Saint, she would endeavour to perfect her disposition of sanctitie, that she may honour, and edifie her sex by her exemplary life, and martyrdome of her liberty, as the other hath done by her sanguinary martyrdome, and I may make up my present to her in this precious cover of Saint Peter, If you be reviled in the name of CHRIST you shall be blessed, because that which is of the ho∣nour, glory and virtue of God, and the spi∣rit which is his, shall rest upon you.
By my instancing in particular these two most eminent persons of our nati∣on, I doubt not but the other virtuous sufferers of their sex, will judge them∣selves rather honoured then obscured, and the other sex cannot question this civiltiy, and deference to such remark∣able persons, being pressed as it were by such memorable circumstances in their conditions, nor doth my designe
point at any particular acquisition of resentment, my profession being (thanks be to God) out of the reach of private gratifications, and indeed I de∣signe it for a publike monument of the virtue of the nation, the impressiō of the memory of these two eminent persons, up••n the face of time it selfe, in a more durable character, then the fading ima∣gery of cursory discourse, that as far as it shall please God, to suffer these thoughts of mine to passe downwards towards succeding times, the names of these two excellent women, may have their due commemoration, while mine rests in a deserved conceal∣ment.
Returning now to the generality of our persecuted refugiats, I must desire them to acount themselves, but tra∣vailing in the accomplishment of a vow, for indeed all Christians are vo∣taries in baptisme, of an incessant pil∣grimage through this world, and a convenient locall establishment, doth commonly banish the memory of our vow, whereas flight, and exile keeps
us upon the stage of our profession, whereupon Saint Justine Martyr saith properly, in commendation of the minds of the primitive Christians, That every forreigne region was their country, and all their country a forreigne region to them. Therefore S. Basil when he was threatned to be banished out of his Bishoprick, answered his persecutor, That he might be sent home, but could not be banished in this world, when all places were his way to his country, and no place here his country. For indeed it is as Saint Augustine saith, Every man is made a stranger by his birth, and by death only makes his remigration. Account your selves then rather imployd upon seve∣rall commissions, as Christs Disciples then forced out of your habitations, and every time you look up to heaven, think you are reading your instructi∣ons in these words of Saint Paul, Let us goe forth therefore to him, without the camp, carrying his reproach, for we have not here a permanent city, but we seeke that which is to come.
O think then on him who descended
from heaven, and appeared on earth as a stranger to seek you, when you were lost, and yet had not so much as the compassion of being a stranger to recommend him, and was so far from finding any good usage for his Religi∣on, as that was the subject of his per∣secution. In how much an easier con∣dition are you, who are in the way from earth to heaven, and whose estate of strangers, and persecuted, affordeth you freedome in your Religion, and commiseration to your persons? when you balance your present estates, and your vocations together, you will find this yoke sweet, wherein Christ hath not onely drawne in person, but is still drawing with you by a consociation of his grace, of whom you should rather implore the grace of well disscising your selves of that native earth you carry about you, then the being resto∣red to that whereof you are disposses∣sed. And you may judge of your dis∣positions towards this point of Christian perfection, by the rule given by an holy Father of the Church to his fellow pil∣grims,
He is yet too tender, to whom his na∣tive country seemeth sweet, he is strong, to whom every land seemeth his country, and he is perfect to whom the whole world seemeth an exile. The first hath fixed his love in this world, the second hath disper∣sed and scattered it upon it, the last hath extinguished his love to it. And why should I not hope for your aspiring to this perfect relinquishing of the world, when you are assisted by so much improbability, of ever return∣ing to any tempting portion of it?
Therefore the steps of these your peregrinations, must not be halting be∣tween two wayes, turning your heads backward upon that country from which your bodies are removing. This looking awry may easily cause you to stumble in your way, therefore for Gods sake keepe the whole man straight, alwayes advancing forward in the easiest and safest posture, loo∣king to that home, from whence you are truly exiled, and are the more di∣stanced, the more you account this your remove from your earthly habi∣tation,
to be a bainshment. Remember Christ marching before all his Disciples up to Jerusalem, with so much vigour and alacrity, as they who followed him were astonished at his diligence. When you set your hearts after this disposi∣tion of Christ in your travailes, this your Law-giver will give you blessings, and you shall goe from vertue to ver∣tue, having disposed ascension in your heart in this vale of teares; and they a∣mong you, whose hearts, as the Apostle saith, confesse they are pilgrims, and stran∣gers upon earth, and say these things, sig∣nifie, That they seeke their true country.
Wherefore for the close of this peculiar instruction, I offer you with Saint Paul, the reflection on your father Abraham, whom you resemble more specially then others in this feature of your peregrination. You know if he had been mindfull of the Land from whence he was called forth, he had time and convenience to return, which is more temptation then you have, and yet he continued faithfull in his sequestration from his country, behold∣ing
the promises much farther off then you doe now; and saluting them with a beleeving acquiescence to his word that had promised them; for as the Apostle saith, for you God hath provided some better thing, a present issue out of this strange sejourment, into the land of promise. Therefore you are more obliged to that faith is required of you, which hath a shorter tryall and a sooner recompence. As farre then as you are the onely legitimate sonnes of Abraham, in point of faith, doe I beseech you to doe the works of your Father in point of perseverance and longani∣mity, that out of Abrahams tents, you may remove into his bosome, who by patiently enduring obtained the pro∣mise.
Now looking over into England, the first place a messenger from the Crosse ought to land at, is, the Prisons of the Country; for there he is the likelyest to find those he seeketh, therefore I make there my first salutation, giving them joy of these bonds and irons that are appertenancies to the Crosse of
Christ; for as the Church triumphant hath orders, and degrees of beatitudes, so hath the Church militant formes and sta∣tions of sufferances, which qualifie e∣very one respectively for that prefer∣ment which is to be answerable to the degrees of similitude to the passions of Christ, which every member attaineth unto, in this time of crucifixion.
In the figure of Christs life, which is the exemplar of all our dispositions in sufferings, we find but a little glimpse of imprisonment, from which we may draw a copy of our comportment in that state; for there is but one nights bondage in all his life extant, and ex∣posed for our study; so as this condi∣tion seemeth one of the least exempli∣fied and innobled portions of the Crosse by Christs person, but in recompence, to honour this state of suffering, he is pleased to be personated by every pri∣soner, and so this state of durance, which hath been honoured but a short time by his person, may be looked up∣on as dignified by a continuall repre∣sentation of him. And surely Prisoners
have this particular meanes of meri∣ting, (the being put to represent Christ, in one of the postures which is the most averse to our nature, being the losse of liberty) and so may expect a commensurate elevation of their na∣ture, in the state of the liberty of the sonnes of God. And the difficulty of your parts seemeth raised by this cir∣cumstance, of being debarred all man∣ner of acting for God, or exteriour worship of him.
This removall from his presence in his ordinances, is a privation you may boldly pretend a great restitution upon, and out of all the unpleasant∣nesse of your parts, you may derive this consolation, That it is a crosse hath nothing of your election in it, and so the likelier to have the more of Gods designe, and consequently to prove the more purgative and depu∣ring of your nature, for imprisonment is a crosse of such a quality, as it is often the most proper expedient for our im∣provement in grace, and yet it is not possible for us to take it, without being
helped to it by some necessity, there∣fore we should alwaies ascribe this state to Gods knowledge of our want there∣of, since our nature may very often re∣quire this receipt, and can never know our wanting it but by experimenting the operation of it for Gods designe upon us, may demand the severing us from some adherence, which we could not judge opposite to the order of our grace, untill we finde our selves by degrees disingaged from it; for we may be appointed by God to some vocation, we could not imagine, till he had by meanes appropriated for that qualification, inlightned, and pre∣pared us for the discharge of such a calling.
In many cases, no lesse then the losse of what we could not part with but by force, which is our liberty, is requi∣site to conveigh to us, what is better worth then all we could have wished, before we had received that addition, which is, an inlargement of grace, and a straighter inclosure of our wills with∣in the pleasure of our Creatour.
Wherefore we ought alwaies to attri∣bute the deprivement of our liberty, to some speciall purpose of God, which we must enquire, by the best use we can assigne our time unto, which is prayer and study, and by them God doth commonly (as from under the wings of the two Cherubims) speak to us his design upon us.
This state of sufferance, hath been much honoured by the persons of the Apostles; the prisons seemed their Innes in their perambulation of the world. Wherein we may remarke a speciall kindnesse of God to prisoners, who being not in an estate of hearing the doctrine of Christ, as it passed through their country, was pleased to send the Apostles as it were so much out of their way, to seeke prisoners and minister it to them. For surely such lodgings, may to human reason, seem much out of the way, to such as were to circuit the whole world. And me thinks we cannot render a more apposite reason of Gods bestowing so much of the Apostles time upon prisons, then his spe∣ciall
grace, and indulgence to this di∣stressefull state of sufferers. For in all other respects, this immuring of the Apostles, who were so few, and had so long journeys set them, might seem an impediment of their Commission, and rather a putting that light under a bu∣shell, then a way to illuminate the darknesse of the whole world, by the diffusion of it; and yet we see how much of Saint Pauls time God allow∣eth to prisons; two years in Casarea, as many interpret it, and certainly two whole yeares in his first bonds at Rome, besides all those other interjections, of those links of this chaine, as at Philip∣pi, and other places in his progresse, where we see him dissolving the bonds of his companions, by touching them at his owne, and fastning ma∣ny to the Crosse of Christ, whose irons he converted into nayles for that service.
And Ecclesiastical records deliver unto us eminent and numerous conversions, wrought in prisons upon the same miracles, which were effectlesse in the
streets, and the temples; and this may well be impured to the congruity, and simpathy there seemeth to be, between the vocation of a Christian, & the estate of a prisoner; for as the first is a dy∣ing to the world, the last is a civil death unto the same; so as this Sequestration from the world, must needs be a con∣gruous disposition, to a spiritual depar∣ture from the life of the world. And besides this literall analogy, which there is between being buryed with Christ, & being intombed in the world, this similitude is very operative, as well as consonant; for this state of separatiō from the objects of our worldly affe∣ctions, worketh much towards their extinction; so that in many respects, the state of imprisoment, hath much consonancy with the requisitions of Christianity.
If then imprisonment being simply considered, hath much report and ana∣logie with the profession of a Christian, that durance which respecteth directly the profession of true Christianity, must needs be a state of very neere allyance
to Christ, and so may well be congratu∣lated in those who should pursue no∣thing so seriously, as this estate of their patron Saint Paul, of being crucified to the world, when they are crucified by it.
Wherefore I beseech you studiously to co-operate with the facilitation, this your condition affordeth you, to break prison and to dissolve more per∣nicious bonds, then those which hang but on your out-sides, such fetters as liberty and prosperity doe commonly frame within us, binding our soules so subtilly in their prison, as they per∣ceive not their owne captivity. This is a work for which you cannot wish a fitter time, to file away by degrees these your chaines of all worldly cu∣pidity, which you will find hard e∣nough, when you come to work upon them, though they are so soft and sup∣ple, as you scarce feele them while they lie intire upon you. And by this enlargement of your soules, you may come to S. Pauls blessing as well as to his posture, That your brethren may know
that the things which have happened unto you are falne out rather to the furtherance of your Religion, when considering your exemplary improvements, every one may be edified by the grace and vertue of your faith. And thus your chaines may in some proportion have the ef∣fects of those of the Apostle, That many of your brethren in our Lord, having con∣fidence in your lands, may be much more bold in the profession of their faith.
You may observe for the honour of your conditions, that S. Paul some∣times waveth the dignity of Apostle, and pleadeth this of Prisoner of Jesus Christ, as an equivalent preheminence. Upon which chaine of S. Paul, S. Chry∣sostome sticketh not to say, That it is a more illustrious estate to be a prisoner for CHRIST, then either Apostle, Doctor, or Evangelist: and pursueth thus the endearement of this state, Nothing can be more blessed then this chaine, I doe not repute Paul so happy for his rapture into Paradise, as for his restraint in those bonds. It seemeth a greater favour for me to be ill treated for CHRIST, then to be ho∣noured
by him. And proceeding to bla∣zon the coat of this noble condition, he saith, So Peter was bound and loosned by an Angel; in this case if one should have asked me, which I would choose to be, either Peter inchained, or the Angel striking off his irons, I should have taken the place of Peter; the grace of this bondage is a grea∣ter gift then to stay the sunne, or to move the world, or to command the devils. The prison was shaken in pieces, where Paul was bound, and the bands of all the Prisoners were broken. Mark the nature of these bands which dissolve the bands of others, for as the death of our Lord killed death, so Pauls chains, unchained fetters, shooke prisons in pieces, and broke open doores. So that Paul bound hath dominion over all bands; nay more, when he sailed in bands, he stayes, and bindeth up the storme, freeth the ship wrecked, and restraineth the venome of the viper. These reflexions on the opinions of Saints, may direct you in the sense of your condition; for though you are not endowed with the gift of dissolving bands, and opening prisons, yet if you find in your selves the disposition of
piously and cheerfully staying in them, and a desire of improving this time towards the loosening the cords of Adam in your selves, by acquiring con∣trary habits of the spirituall liberty of the second Adam, you shall possesse your selves of the greater grace; for it is an higher estate, to be with S. Paul nailed to the Crosse with Christ, then to be rending the foundations of prisons, or shaking the vipers that are upon your hands into the fire. For they are the rods, wherewith S. Paul himselfe was strucken at Philippi, which make new rayes of glory in his crowne, not the chains which he struck off from his fellow prisoners.
Wherefore I beseech you all, not to intend so much the loosening of your irons, as the converting them into that gold wherewith the heaven∣ly Jerusalem is paved, which is celestiall charity. Hoping therefore in God that you assigne this your time of civill death to the study of a spirituall life, I will set this blessed Epitaph upon your tombe for you to reade, You are dead,
and your life is hidden with CHRIST in God: when CHRIST shall appeare, your life, then shall you also appeare with him in glory.
The next visit I make, shall be, to such as heretofore have practiced Christian medicine upon the distresses of others, and now are patients them∣selves in this point of necessity. Me thinks when I come into such families, with the Angels message, to give them joy, I may well expect such an answer as old Toby gave in this case, What joy can we have, sitting in this darknesse of fortune, seeing no light of any reliefe or restitution? To such, though I cannot answer as the Angel did to Toby, Be of good cheere, for your cure is neere at hand from God, yet I have a message to them of no lesse comfort from the master of that Angel, Thus saith the first, and the last, who was dead, and liveth, I know your tribulation, and your poverty, but you are rich. What this riches meaneth, they cannot mistake, which know by expe∣rience, that no materiall substances, which may be so easily removed and
alienated, ought to be accounted the riches of a Christian; Christ Jesus left no such moveables for Christians to reckon their estates upon, as could be plundered, or sequestred.
Your treasure then is this similitude with Christ, who being rich, became poore for you, that by his poverty you might be rich. You are advanced halfe way to∣wards this compleat imitation of him, for of rich you are made poore for his sake. But in this part, it may be there is little desert towards him, because your wills have wrought little upon this part of the copy. The other halfe then that remaineth to finish, must be perfected by the acts of your owne wills, which is, to endeavour that Christ may be made rich by your po∣verty. This may be done (you being members of Christ) by your becom∣ming rich in all that spirituall treasure, which may be digged out of this rock of poverty; as patience, humility, con∣tempt of the world, and the love of God. For every member of Christ, that accumulateth such treasures of
grace, enricheth the body of Christ. This is an honour that Poverty is al∣lowed, to enrich Christ, by the same meanes whereby he hath made us rich, to wit, by our indigence and ne∣cessity, to conferre treasure on his Church, since all the opulency thereof, is an addition to his estate.
You need not wonder then, that I offer you joy in this your condition, when your taking it, & shewing that you have it, is the means of your enriching Christ by this your poverty. For since you have not one of the hardest parts of poverty to contend with your na∣ture in, which is, the dipossessing your selves, of those eases which your sen∣ses have still hold of, and strive to retaine, you having but the accep∣tance of your privations left to obtaine of your nature, may account your selves carryed by accident, halfe way to the end of Christian perfection, of relinquishing all for Christ. And surely if you doe now joyfully embrace your wants and destitutions, you may be said to recover the merit of having given to
Christ all you have lost. For they who give all away in preference of this state, of the poverty of Christ, doe not please God so much in resolving to want, as in actually feeling the incom∣modities thereof, and joying in that conformity to Christ: so that your re∣joycing in the present distresses of po∣verty, is the point which valueth this condition, and so bringeth you to the meritorious part of a voluntary donati∣on of all your violent deprivements; and on the other side, if you repine and murmur at your losses, you doe commit a kind of mentall sacriledge, in desiring to take back what God see∣meth to have applyed to the honour∣ing the poverty of his Sonne, which is, the reducing the opulent to imbrace and rejoyce in indigence, in order to an attendance upon the necessitous con∣dition of Christ.
Therefore you may wel accept with alacrity this order of God, and con∣clude, that if you are conscient to your selves of Christian largenesse of heart, in the abundance of your fortune, that
God out of mercy hath with his owne hand given you these last touches of the image of his Son, that you might have both these resemblances of him, the having been poore as well as boun∣tifull. In the first of which features, you know God is so much delighted, as he hath so disposed the world, that it affordeth him much more of that object, then of the other; for there is far more poverty upon the earth then charity. And it is so ordered, as toge∣ther with the act of charity, there is al∣wayes extant the object of necessity, and this latter is often existent single without the other, so as you may ac∣count this state of poverty and passive∣nesse you are now in, no lesse accepta∣ble to God then that of abundance and dispensation to others, from whence you are translated.
And surely you may conclude this your present estate of sufferance and purgation, to be fitly ministred for the cure of some infirmity, wherewith your selves were unacquainted. For we have all sinnes, which are secrets
even to our owne sincerest inquisition. We know David after his confession, desired to be informed of God of his omissions, and to be cleansed of his secret sinnes; and Saint Augustine prai∣seth Gods mercy, for the sins he had not committed, by the grace of Gods prevention. You may well then im∣pute this change of your estate, either to a mercifull purpose of God, to draw out some worme, growing im∣perceptibly in the full bodie of your temporall commodities, or to keep out some snake, which God foresaw would have insinuated it selfe into those co∣vers of plenty and abundance were standing in your former conditions. So as in either of these cases, you may re∣solve this change to be a mercy, veiled under this mysterie of your affliction.
Whereupon I may fitly present you with this comfort of the Evangelicall Prophet, I hid my face from thee for a mo∣ment, but with everlasting kindnesse I will have mercy on thee, saith the Lord, thy re∣deemer. And if you may well take it for a favourable Composition, the
being taxed at some few dayes re∣venew in this life, for a discharge of the least delinquency against your Crea∣tor and Redeemer, how justly then ought you to rejoyce at this bargaine, where∣in there wanteth but your setting your heart to it, to make it a valid convey∣ance of all your estates over to the land of the living, and so to convert your momentany privations, into an improvement of your eternall posses∣sions? when you may make this bles∣sed clayme of the Psalmist, Now what is my expectation? is it not our Lord? and my sustance is with thee. These conside∣rations I am certain, may justifie my giving you joy of your present condi∣tions, and if you take it, you will need solicite no other reparatory, for if the poverty of Christ doth thus enrich you, O! what may you hope for, in the plenitude of his treasure from such a master, as is able to furnish joy to the followers of him in his sorrow? what may be expected at the entring into that masters joy?
Thus I have visited the principall
stations of our Crosse-bearers, and accor∣ding to my best capacity, I have offe∣red the hungry meat, the strangers hospitality, the prisoners society: I have served every one faithfully with their severall portions of consolation, which the great master of the family distributeth to them, through my hands; therefore I shall now exhibit unto them all collectively this Pharma∣cum Catholicum, this Canonike, or univer∣sall receipt of Saint Paul, applyable to all conditions, In nothing be terrified of the adversaries, which to them is cause of perdition, but to you of salvation, and that of God; for to you it is given, for CHRIST, not only that you beleeve in him, but also that you suffer for him.
Rom. 12.20.
Mat. 5.12. Be glad and re∣joyce for your re∣ward is great in heaven.
Iohn 7.17.
Iam. 1.11.
Mat. 5.10 Blessed are they who suffer persecuti∣on for ju∣stice, for theirs is the king∣dome of heaven.
1 Cor. 1.18.
2 Cor. 4.17
Esay 40.30.
Heb. 13.22. Heb. 10.34.
June 30.1646.
Mat. 28.8
Psal 45. The vio∣lence of the river maketh the city of God joy∣full.
Apocal. 6.10.
Jam. 5.10
1 Cor. 12.
Psal. 65. My mouth hath spo∣ken in my tribulati∣on, holo causts with marrow wil I ofter to thee.
Meb. 13.7.
Apoc. 3.21
Apoc. 16.15
Apoc. 19.8
Phil. 1.28.
James 21.18.
1 Pet. 4.13 Commu∣nicating with the passions of Christ, re∣joyce, that in the re∣volation also of his glory you may be glad re∣joycing.
Iohn 16.
2 Cor. 2.2.
Psal. 118.17.
Psal. 86.7.
The Lady Dutchesse of Buck∣ingham.
Psal. 118.96.
The Lady Marchi∣onesse of winche∣ster.
1 Pet. 4.14
Heb. 13.13
Hugode S. victore.
Heb. 10.40
Heb. 6.14.
For priso∣ners.
Phil. 1.
Acts 16.
Colos. 3.34
For the dispoyled.
Toby 5.11.
Apoc. 2.12
2 Cor. 8.9.
Psal. 18.23.
Isay 54.8
Psal. 38.8.
Phil. 1.28.