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

CHAP. III. Of the Covenant of suffering as Catho∣liques, the Champions or true Church of Christ.

IN my preceding discourse, having (I hope in God) sufficiently proved this your second bond of sufferance by the two irrecusable witnesses of Christs life, and his death, I shall pro∣ceed to put the third in suit against any reluctant and querulous humor which flesh and blood may breed in you to plead against your spirituall conformi∣ty to your temporall condition; that in poverty of spirit you may be suited to the penury of your fortunes, when you consider seriously your selves bound by this triple cord to crosses & adversities in this life. The third of your Covenants I proposed to you, was, the being Catholiques, which no∣tion seemeth to be like the wheele in

the middle of a wheele in EZekiels Vi∣sion, for the Catholique Church is con∣tained within the greater circle of Christianity as a lesser sphere within a larger: and we may properly say that the spirit of life is in this smaller wheele; for the being a Christian in the large acception of it, will admit many stations of Religions, without the inclosure of the Catholike Church, wherein the Symbol of the Apostles in∣circleth the true Christian Faith; and because this terme, Catholike, is now the notionall distinction of your true Religion, from all other, whose sects are comprehended in the amplitude of the terme (Christian) it will not be im∣pertinent to explain unto you in a few words the Churches sense of this deno∣mination, Catholike.

We know the first followers of Christ, were called Disciples; It seemeth Christs humility would not admit so much honour in his life, as the faming of his name by this celebration of it, which men affect especially to set up∣on the front of their intellectuall edi∣fices:

for Christ all his life endured the meannesse of his earthly habitation to be branded upon his Disciples who were called Nazareans, or Galileans, rather then the gloriousnesse of his office to be charactered upon them. For his sir∣name of Christ, which is Anointed, hath a reference to the highest dignities of the world; so as it was long after his death, before he admitted his follow∣ers to that honourable name of Chri∣stians, for you know it was at Antioch that the Disciples began first to be na∣med Christians, and he who never slee∣peth, was early up sowing tares, for Simon Magus, who was his first seeds∣man, sowed even in the same furrows the Apostles were plowing, and his fol∣lowers wore the badge of his name, and many other Heresies sprang pre∣sently up, all which covered them∣selves with this large cloake of Chri∣stian; in so much as the name of Chri∣stian was justly odious in that appre∣hension the Gentiles had of it. For the Heresies that were clothed with that upper garment, were in their owne

nakednesse, foule and execrable in all sorts of pollutions. For those we call now Simoneans, and Gnosticks, and Ebio∣nites, and many other, which by the Authors of their Sects are now stig∣matized, in those times were all invol∣ved in the latitude of Christians. Whereupon before the death of all the Apostles, this denomination of Ca∣tholique was peculiarly affected to the sincere and orthodox Christians, which sir-name we take from our Mother the Catholique Church, notified so for the single, and onely Church of Christ by the Apostles Creed; and in the sequence of ages, as the tares grew up in the large field of Christianity, the pure and sound part of the Church assigned this as a speciall and specificall difference between the Heretiques and the legiti∣mate Christians, and so it hath been ac∣cepted ever since as a notional discern∣ment between them.

The word, Catholike, signifieth lite∣rally, Universall, and was meant to sig∣nifie that faith to be onely sincerely Christian, which was universally and

unanimously promulgated by the Apo∣stles, and conserved by the general con∣seat and fidelities of their disciples, and so transmitted by all the concurrent te∣stimonies of that age to the next suc∣ceeding it. So as the Church is not cal∣led Catholike for the actuall extention of it into all nations, but as the major part in respect of all Christian societies, or in reference to the promise of this expansion over the whole world. So that it hath alwaies been one of the visible markes of the Church, the be∣ing the greatest society of Christians of any one communion. And as all sects came out of the true Church she retaineth still the name of the whole, as the body of the tree doth after ma∣ny branches are torn off from it. So as the Catholike Church neither is, nor ever was a comprehender of all the sects of Christians, but a compriser of a greater portion of them, then any other profession which was sepa∣rate from her; and this majority the Catholike Church hath had in all Chri∣stian ages. When we say then the

Roman Catholicke Church, we doe not meane to exclude all Churches from being Catholike besides the locall Church of Rome, but as that is the head, and spring of Catholike communion, by way of dignity and preference above all other particular Churches, we give Rome that single appellation, as the head of all other Churches, or by reason of the derivation of the Catholick faith from her to the rest of the Churches of the world, as being the Chaire of S. Peter, the Prince of the Apostles, who was constituted head of the Universall Church, and as the same authority and prerogative is descended upon his suc∣cessors the Bishops of Rome, in these respects, in regard no Church is accoun∣ted, nor is Catholicke, that doth not adhere to her communion, we stile the particular Roman, the Catholike Church.

For if we speake formally and ex∣presly, the Catholike Church signifies the body of all particular Churches uni∣ted in communion with the Vniversall, and by way of participation any parti∣cular

Church may be called Catholicke as it partakes with the intire body. In this respect the Church of England be∣fore the separation was a Catholike Church, and so are all Churches which remaine united to the Catholike Com∣munion. So as when you heare it objected that Roman and Catholike seem as incompatible as particular and Uni∣versall, you may satisfy your selves, that Rome doth not claime the title in that contradictory sense, to say that the single and locall Church of Rome is the Universall Church, but that Rome is the head of the Universall Church, in which all particular ones are to be ac∣counted Catholike (in this sense of or∣thodox, and true Churches) as they are united to that head. If the Protestants acknowledged any one particular Church to be the head of their communion, that Church might be said to be the Universall Protestant Church by way of eminency; and in this sense the Roman Church is stiled the Universall or Catholike Church. I have said this as falling within the verge of

the word Catholike, without intending to passe further then the frontispice of the Church to read to you this inscripti∣on only of Catholike, which is often misunderstood by those who will al∣low Universall Religion, but no Catho∣like.

And, I hope, the signification of this your surname may minister great assurance to you, when you consider that you suffer under that title and no∣tion, which hath alwaies been the dis∣cernment of true Christian Religion. For S. Irenaeus (one of the Primitive Fathers of the Church) marketh, that none of the sects of those ages did ever arogat this title of Catholikes. It seems it hath been preserved miraculously among the insolences of all various errors, which never durst lay violent hands upon this lovely intemerat vir∣gin name of Catholicke; the protection of the Psalmist hath been verifide upon this name, Scuto circumdabit te veritas, & cadent à latere tuo mille, & decem mille à dextris tuis, ad te autem non appropinqua∣bit, for of all the swarms of waspes

and hornets which have flown out of the Church in all ages, never any did so much as taint this name by their hiving themselves in it. There hath alwaies descended upon the pro∣jectours of Babel this designe of, Facia∣mus nobis nomen; they have alwaies af∣fected the celebration of their own name, that have set up for themselves any new sect, and their master hath payed them that vanity, for labouring in his high way, to allow the stamp of their owne names to be set upon the coine, whereof he is the Prince, and the Father. This priviledge the divell hath allowed to all Arch-hereticks, and hath communicated so much of his prerogative as to leave their names impressed as a signature upon their er∣rors; but none have been permitted to vitiate the name of Catholike by an imposition thereof upon any sophi∣sticated Religion.

It is not my worke now to exhibit to you the proofes of the legitimate genealogy of your Religion from the true ancient Catholike stock, I beleeve

these very times may read to you the evidences of your antiquity by the aversion which all novelty declares a∣gainst it, I purpose only to convince the controversies of humane nature in the point of sufferings, not to handle any contention in matter of faith, be∣leeving you have more neede of helpe against the fingers of Pursivants, then against the armes of Pulpits, and this reflexion may serve you to con∣fute the arguments of your flesh and blood against patience in all your per∣secutions, in that you suffer under that notion which only can sanctifie the sufferings of any persecuted Christians. Conclude then your selves happy in these times, since you are in a capacity of making treasure of all your tribula∣tions, when others, who it may be are under as heavy a temporall yoake as you, drawing not in the same cari∣age of the Catholike faith, will find the weight, even in this world, more in∣tolerable.

They are much more to be lamen∣ted to whom we cannot apply S. Iohns

comfort to the distressed Catholikes of his daies, when he saith, Ego frater ves∣ter, & particeps in tribulatione, & in reg∣no, & patientiâ in JESU CHRISTO. For it is a deplorable sight to see our kin∣dred, and friends out of that state, which (as S. Paul saith) Operatur tole∣rantiam earundem passionum quas & nos patimur. For which cause one of our greatest prayers ought to be, that as they are partakers of the passion, so they may be also of the consolations; for Saint Austin saith, One may cary all things with him out of the Catholike Church but charitie, as baptisme, the sacramēts, and the resolution of suffering. But we know how little comfort S. Paul giveth to those who have all the ma∣teriall parts of Christianity, and want the formall, and animating spirit there∣of which is Charity. How much then ought you to praise God in all your Covenants of sufferings, to see your selves comprised in the infallible Cove∣nant and contract of reward which is passed to his Catholike Church; where∣fore I may properly say to you, Gaude∣te

& exultate, because you are under the best notion of the afflicted in these times, when sufferings are so vniver∣sall, and the cause of them so little Ca∣tholike.

Upon those words of the Apostle S. Paul, Adimpleoea quae desunt passionum Christi in carne meâ pro corpore ejus quod est Ecclesia, S. Augustine asketh how there can any thing be said to be wan∣ting to his passions who was God and Man, and taking vineger for his last tast of this world, declared giving up the Ghost that all things were con∣summate that had been written of him; and answereth the question thus, that all the passions were compleated that belonged to the head, there re∣mained the sufferings of the body, which is the Church, to render it sutable to the head, and the Apostle as a princi∣pall member of that body might well say he was to fill up his share of what was required thereof. So as it is not the insufficiency of Christs passions that needs a supplement of his Churches pressures, but the order of God, who

hath designed the application of Christs passions and merits to his Church by this her conformity to his passive pe∣regrination through this world.

And may we not say, that to unite his Church the more firmly to him, he hath left her fastned to the Crosse upon earth, that this his body might seeme to be so much his owne, as it might appear rather his naturall body crucified, then onely a mysticall sig∣nification thereof? For his passions being continually iterated upon reall flesh and bloud, which have the ho∣nour to be called the Temples of the holy Ghost, they may seem to have a more then ordinary representation of the passive body of Christ. For if all the sacrificed bodies of the Synagogue, and all the blood of irrationall crea∣tures effused in the Temple, were fi∣gures of his naturall body, why may not those sacrificed bodies which are themselves Temples of God, well be said now to be an admirable manner of somewhat more then representing Christs living body? Therefore it see∣meth

that Christ, to have a continuall view of the glory of his suffering bo∣dy, hath lest his Church in a bleeding posture, to present God his Father with a perpetuall show not only of a picture, or image, but as it were a reall exhibi∣tion of himself suffering in his Church; and no sight propitiateth God to the sonnes of men so much, as this of see∣ing them as it were acting the sons of God, under this notion of hoasts and sacrifices. In the quotidian unbloody sacrifice of his now impassible body, the offering is of more dignity, but the object seemeth not so affecting, and moving compassion, as the torne and wounded figure of his Churches tribu∣lations, the body whereof seemeth to be designed to bleed continually for a lively memoriall of Christs merits in the sight of God, and for a solicitor of an effusion of fresh graces, upon the necessities of this body, untill the bleeding and the beatify'd body be both united into one conformity of glory.

This is the order God seemes to

have setled in the continuation of his Churches sufferings, the which attract succours convenient at the same time, that it may remaine a perfect image of Christs body, alwayes grieving, and al∣wayes glorying, in a complyance with the designe of God, and in the procla∣mation of the triumph of Christ, who when he led captivity captive, gave these gifts unto men, whom he left to triumph by the same Armes where∣with he had overcome, which are Crosses, Sufferances, and Passions. Which consideration may easily in∣duce us to acquiesce to the order of the sufferances of the Catholike Church, since the pressures thereof are not on∣ly continued memories or imitations of that object which is so pleasing to God, the passions of Christ, but even accomplishments of what was want∣ing of his passions, (according to the meaning of S. Paul before related) which was the finishing and consum∣mating the effect of his sufferings, by rendring the body so fit for the head, as Christ may have glory by the perfe∣ction

of this work, as wel as the Church beatitude by this sutable incor∣poration.

Since S. Paul saith, That it became God to consummate the Author of our salvation by his passion, we must needs conclude it necessary, that we who are to be the matter which is to be saved, and glorified, should be purged and perfected by the same manner; and we may well say, that to answer to the single bloody sacrifice of such a head, the perpetuall sanguinary im∣molation of the body, during to the end of the world, is but a decent con∣formity. With good reason therefore, as the head of the Catholike Church was once victimated and offered up in bloud to the glory of his head, who is God, it is but just that the body should be continually immolated, as a bleeding hoast to the glory of his head, who is Christ. Whereupon Saint Paul expressing the proper state of the Church, saith, We that live are alwayes delivered unto death for JESUS, that the life of JESUS may be manifested

in our mortall flesh; so as the Church seems appointed a durable sacrifice to manifest and set forth the life of Christ to his Father and himselfe. And upon this ground, the Church may be said to be in some degree to Christ, what he is to his Father, that is, as he is the mirrour which reflects to the Fa∣ther his eternall life and being, so the Church in her passions reflecteth to Christ his owne mortall life and exi∣stence. Which figure of Christ upon earth, when the Father contemplateth, and at the same time seeth him to be the brightnesse of his glory, and the figure of his owne substance, this must needs propitiate God infinitely to that body, which representeth to him such an honour he hath received from the head thereof, who being equall with him, did thus admirably subject him∣selfe for the exaltation of his glory. Doth not then the suffering Church rememorate to God continually the highest point of all his glory? For the holocausting or incineration of in∣finite worlds, in honour of the Ma∣jesty

of God, would not have been an oblation equivalent to the least drop of blood drawne from the person of Christ; and therefore Christs designe in leaving his mysticall body in a suf∣fering posture, is one of the highest straines of his divine providence, both in order to the honouring of his Fa∣ther, and the purifying of his Church, till The body and the head meet in the perfect man, in the age of the fulnesse of Christ.

It then we review the state of the Church, even since the Empire of the world undertooke her protection and repose, we shall finde her still continu∣ing an image of the life of Christ, who we know had divers intermixtures in his course through this world; some∣times he was in want and hunger in the desart; sometimes declared in the glory of his miracles, feeding multi∣tudes, and curing all diseases; and a∣gain, sometimes we find him with∣drawing and hiding himselfe from the fury of the people; and then at other times we behold him in authority and

magistracy, expelling the prophaners of the Temple, and casting out the evill spirits out of the images of God, and converting them into the temples of the Holy Ghost. These vicissitudes we finde also in the state of his Church, sometimes prospering, spreading, and feeding those multitudes which so∣dainly after have risen against her, and forced many of her members to fly out of their reach into desarts and more dispeopled places; in some times again she hath propagated mira∣culously, and established her doctrine and her jurisdiction among many un∣beleeving nations in a wonderfull feli∣city, and in sequence of time hath beene banished and eliminated out of these dominions. These alternative mutations are evident in the progresse of her dispersion through the world, and we know she shall extend her selfe at last to the ends of the world, and if not cover the face, yet leave some of her markes upon the whole face of the earth. Wee see her now as it were shipped away almost quite from Afri∣ca,

where she was so firmly planted many ages before America was so much as knowne to be in the world, and now shee spreads there to a good growth, while her plantation in Afri∣ca lies waste and desolate, and the good seed which is falne in that ground seemeth to answer for the semination of those tares which the Enemy hath cast into these territories of Christi∣anity. And we may note, that all the ancient heresies which so much infested the Church in former ages, are now al∣most eradicated according to the fate of them. Spuria vitulamina non dabunt radices altas, and the new ones which are now so flowerd, and full blowne, will shed and fall away, like Tulips, which commonly vary their colours every yeare somewhat, till the roote it selfe in a few yeares leaveth bea∣ring; and these varieties of vexations will successively spring up to the Church; out of the ruines of some er∣rors, new wilbe erected; and thus she shall be exercised to the end of the world, till the man of sin, Antichrist,

shall come to purge her by a generall conflagration, as it were of the whole world in the flames of his blasphemy, which shalbe the last perfecting fire of tribulation, shall reduce the Church to the finenesse of that gold which must pave the heavenly Jerusalem.

This is Christs method and designa∣tion of the manner of his Churches pas∣sage through this world up to him, in whom since there can be neither im∣potency nor severity to this his body, for the Apostle tells us, He nourisheth and cherisheth it as a man doth his owne flesh, we must resolve that this order is in reference to the presenting his Father with a continuall intuition of his suf∣fering body, whereby he is the most eminently honoured, and to refine this body to the most perfect degree of purity, which this locall separation from the head can admit of, to reduce it at last to that glorious estate, Non ha∣bentem maculam, aut rugam, aut aliquid hujusmodi, sed ut sit sancta, & immacu∣lata. Wherefore I may properly say to you as members of this suffering

body, from S. Peters mouth, Thinke it not strange in the fervour which is to you for tentation, as though some new thing happened unto you, for all that you are exposed to is in consequence of that or∣der wherein Christ conducts his Church through this transitory world.

TO clucidate farther this position, That God is propitiated by the sight of Christs suffering body, we may make this animadversion upon the con∣stitution of the Catholike Church, That soone after the issue of bloud was sten∣ched, so as the bodies of the Martyrs did no longer afford that object of passions, the Holy Ghost (who had charge to preserve the Church in the most acceptable condition to God) presently infused a spirit of voluntary mortifications and sufferings into the Church, whereby many holy persons were divinely inspired to congregate bodies and societies of sufferers, which should be united by a vow of perpetu∣all afflicting and exercising their bo∣dies,

and making themselves lively images of Jesus Christ crucified by the rules of selfe-abnegation, and ex∣hibition of a life intirely sacrificed in the toleration of all sorts of austerities. This spirit wrought upon both sexes, and hath produced those admirable orders of mortified, and crucified Christians, which are so eminent in the Catholike Church; so that the strongest powers of flesh and blood have been subdued by the weakest portions of it; Virgins in the succeeding times have been as sanctified by their civill death, and spirituall mortification, as they were by the violent destruction of their lives, & consecration of their bo∣dies in martyrdome, to this ministery of the Churches sufferings, which were wanting to the passions of Christ; and so this order of selfe-sacrificing, seem∣eth to have succeeded in the Church, to the vacancie of the Martyrs, where∣by God hath this spectacle continued to him, in the passions of the body of Christ, in bodies and societies expres∣ly set apart from the world for that

intendment, which are all the religi∣ous orders of the Catholike Church, whose lives are nayled to the Crosse by many vowes of austerity, penance, and self-crucifixion; and these make such a propitiating sacrifice of their lives to God, as we may be assured he smels it as an odour of sweetnesse, since hee breatheth downe such a suavity and savour upon all their most asperous re∣gularities, which are of so ill an odour to nature, as the holy Spirit must needs incense and perfume them to make them tolerable. And surely the purity of these living hoasts doth mediate po∣werfully for Gods patience and lon∣ganimity, which he affordeth to many multitudes of such members of Christs body, as doe rather crucifie againe to themselves the Sonne of God, as the Apostle saith, then exhibit themselves images of Christ crucified.

And thus Christ is so infinitely mer∣cifull, as he suspendeth the justice of his Father against those, in whom he still seems to suffer, by presenting to him that part of his Church, which

suffereth in him, whereby God hath stil various remonstrances set before his eyes of the passions of Christ, to ingra∣tiate his Church to him in these later ages, wherein God hath been pleased to take the sweet savour of his Church, more from the Altar of odours and incense within the veyle of the San∣ctuary, then from that of bloody sa∣crifices; that is, from the consecration of the religious orders of his Church, which doe as it were evaporate their lives in a continuall fume of self-con∣sumption, by the fire of mortification. In this estate the Church may say, Sa∣crificium & oblationem noluisti, aures au∣tem perficisti mihi: For God hath been pleased to perfect the eares of his Church, in the attention to his E∣vangelicall counsels of chastity, and relinquishment of all to take up the Crosse. And this is remarkable for e∣vincement of the single legitimation of the Catholike Church, that no other communion of Christians have their eares so much as opened to the coun∣sels of Christ.

It is strange, that they who have their eares open to nothing but the letter of the Word, should be so deal to those so literal words as recommend these Evangelicall counsels; but as it is Verbum Crucis, we may feare it see∣meth stultitia to them; but to the Ca∣tholique Church, it is Virtus Dei. For sure it must be a singular operation of the Spirit of God, to dispose the corrupti∣on of our flesh and blood to vow it selfe to such a lasting martyrdome, in which, as out of an ingot, or wedge of gold, the Wyer is hammered, and drawne out by continuall macerations and percussions upon the flesh; and as the matter may be said to endure more by being wrought and drawne out into small Wyers, then when a piece of gold is stamped and coyned at one blow upon it; so those bodies which are extenuated, and filed away by lingring mortifications, and mace∣rating austerities, may be truly said to have a more painfull kind of Martyr∣dome, while they are thus wrought as it were into the image of Christ, then

those who have it marked & impres'd upon their bodies all at one incision; which is the case of Martyrs, that at one blow have Christ stamped upon them; the others are long under the Presse, whilst (as the Apostle saith) Christ is formed in them. And these are such as according to the advice of Saint Paul, doe exhibit their bodies a living hoast, holy and pleasing to God, (which he calls A reasonable service) to wit, a spirituall and rationall offering of soule and bo∣dy, by internall purity, accompanyed with extinction as it were of the life of the flesh, by vigilancie, abstinence, and attention to divine offices.

And surely there are many of these unbloody sacrifices, which are no lesse acceptable to God, then the vi∣ctims of the Martyrs. For certainly it is a harder work to keepe our blood continually from running the course of nature in our veines, then it is at once to poure it out of them. The first is a continuall combat, and an un∣certain victory, for the enemy who is overcome every day, is still equally to

be feared. The last though it be a sharper conflict, yet it is a present dis∣patch, and a perpetuall extinction of all enmitie. Wherefore S. Chrysostom saith, He admireth more Joseph remaining unscorched in the flames of such a sollicita∣tion, then the three children coming with no scent of fire out of the furnace; and S. Bernard saith, he accounts a chaste soule not only to be celestiall by origin, but even heaven it selfe by similitude. And thus Christ who hath carried our nature in∣to heaven above that of Angels, hath left it a capacity even on earth to be∣come Angelicall. So we may say now that Christ in his Catholike Church pre∣senteth his Father with Crucified An∣gels, to represent to him his passion, for the Virgins who crucifie their flesh with all the vices, and concupiscences of it, may well be sayd to be Angelicall Crucifixes. And thus the wisedome of the Holy Ghost, hath as it were varied the manner of Martyrs in the Church, and subrogated crucified lives to offi∣ciate in the place of the sanguinary vi∣ctims of the Primitive ages, to make

the same representation. Whereup∣on, as Christ did leave the unbloody sacrifice of himselfe, to commemorat, and apply the virtue of his passion, so it seemeth the unbloody obligations of the religious bodies of his Church, were instituted by the Holy Ghost to continue that part, which was acted in the victims of the Martyrs, which was a representation of the passions of Christ to God the Father, wherby a continual influence of fresh graces is impetrated for the support of the Catholike Church in all her pressures; so as we may say with the Apostle, Sacramentum hoc mag∣num est in Christo, & in Ecclesiâ.

All this tendeth to illustrate to you, how the Church is designed by her head Christ Jesus to remain a suffering body in this world, to the end, you who by Christs great mercies are members of it, may not be tempted by the infir∣mity of nature to reply with Gedeon to the Angels of the Church, If our Lord be with us, why have those evills apprehended us? but rather in an holy assurance that God cannot be removed from us

but by our owne diffidences, let us answer with Eli to the message of ruine to our houses, It is our Lord, let him doe what is good in his eyes.

It is observable, how to that Church of God, to which no temporall suffe∣rings were medicinally appointed, there was no reward but temporall felicity manifestly proposed: for as all the sacrifices of the temple were but figures of the blood of the Church of Christ, so all their promises were but darke shadowes of heaven, the which is as much cleerer, and better exposed to us, as the sufferings of men are wor∣thyer then those of beasts; and it was but just, that they who had but water appointed for most of their purgati∣ons, instead of the fire of Christian dis∣cipline, and mortification, should have but earth measured out to thē for their possessions, when the others who had all sorts of afflictions prescribed to them, had heaven fairly laid open to their expectations. And so there is more difference between the joyes, & glories that are proposed to Christians,

in the sight of God, and the tasting the grapes and figs of Canaan, conditi∣oned with the children of Israel, then there is between the being but asper∣sed with blood from the hand of a Priest, and the being our selves the bloody sacrifices.

All our sufferings are then compen∣sated by that measure of joy, running o∣ver into our bosomes, which is a pro∣mise of becomming Gods, while the acquisitions proposed to our elder brothers, were but the prosperities of men. Wherefore we may note, that untill the Crosse had opened the gates of heaven, God did not make that, the key, wherewith his children were so precisely ordained to unlock them. For the ancient Patriarks who were to stay long without the doores were not set to forge this key out of the fire of tribulation, with so much sweat and labour, as those who were presently to be let in upon the perfecting of their worke prescribed in the Gospell. And so we may observe a far differing order in the promulgation of the Law, and

of the Gospell. For to the Generalls of the Law, there was given a promise of great temporall victories, triumphs, and subjugations of their enemies, but we know the Champions of the Gospell had very different Commissions, which consisted in all temporal sufferings, de∣features and distresses. These were the articles which Christ pend for their in∣structions, That they should fly before their enemies from place to place, be taken, scorned, scourged & vilified un∣der all worldly indignities; In mundo pressurā habebitis, is one of the last orders Christ gives his Commanders, so that we may see S. Peter, and S. Paul, di∣versly equipaged for their expeditions to what Moses and Josuah were for their enterprises. And yet the conquest of the first, was to extend to the whole earth, and the victories of the last but to a mole-hill in respect of the other. So much more virtue Christs person hath conferd upon crosses and suffe∣rings, then God did allow to temporal prosperity.

Upon this foundation, Christ, to

raise this point of afflictions which is annexed to his Church, as high as na∣ture can carry it, exalts it by a revolt of nature it selfe against all innate in∣clinations, advertising his Church, that even their fathers, brothers, & friends, shall deliver them up to persecutions. And I pray God you have the next following mark of the Disciples of Christ as evidently upon you as you have these, which is, In your patience you shall possesse your soules. This is the onely shield Christ hath given his Church to cover her in all those sho∣wers of fiery darts which are to fall upon her. He hath left her patience, and permitted the world to furnish her with passions, as necessaries for the exer ise thereof. So then as you are members of the Catholike Church, you must stock your best possession, and resolve to live upon that in all your other sequestrations, which is, the pos∣sessing your soules in patience. For in∣deed, no body can possesse his soule, (that is, remain master of it) but by this security, for without this hold of

our minds, the world hath power to alienate them by all casualties and vi∣olences that invade them; and this is the reason why Christ, who conside∣reth nothing in his Church but soules, having left this safeguard for them, hath exposed all the rest to the inju∣ries of the world, as not worthy his protection; so as having a sufficient power given us to maintain the pos∣session of our soules, we need not feare any dispoyling of such things, of which, the deprivement may improve that possession, more then the fruition; for the burning of our houses, and the consumption of all our temporalties, make such ashes, as are the best soyl∣ing can be cast upon our earth for the bearing of patience; and so we may fructifie this possession of our soules, even by the perishment of our for∣tunes; since I may then say with the Apostle, Patience is necessary for you, that you may receive the promise of possessing your soules. I may assure you conse∣quently, that you may improve the best part of your estates, as Catholikes,

in all your sentences, and sequestrations under that notion, for you have the best treasure of the Church to undamage you, which is the conformity to Christs sufferings, which are better then indulgences granted out of the redun∣dant treasures of his passions, for these doe but deduct from temporary pains, and the other doe improve eternall glory.

All you therefore who are suffering under the predicament of Catholikes, have no worse a cause to claime that disposition of you, which S. Paul com∣mends in the Church of his dayes, in those great fights of affliction she su∣stained, when the Christians took with joy the spoyle of their goods, knowing that they had a better and a permanent substance, since the same permanent assignment is made to you for all your privations, and in some respect your portions are mended since that day, though the purchase cost you not so deare as it did the then persecuted Ca∣tholikes, for the accidentall beatitude of heaven is augmented since those

dayes by the addition of many milli∣ons of glorified soules, every one of which is some encrease of joy mutual∣ly to each beatify'd soule, by a parti∣cipation reflected from one anothers joyes, and so the number of the bles∣sed soules, in this regard, as it riseth, raiseth the glory of heaven. Where∣fore it may now be better challenged of you this rejoycing in your traffique for heaven, with the losse of your goods, since you give lesse for it then the tortured Primitive Christians, and have more in it.

For this consideration then, you who (as the Apostle saith) have accesse through your faith into this grace wherein you stand, and glory in hope of the glory of the sonnes of God, ought also to glory in tribulations, knowing that tribula∣tion worketh patience, by which Christ hath ordained you shall possesse your soules. And it may well be, that those who spoyle and dispossesse you of your houses and lands, doe restore your soules to you, which were too much possessed by them, and thus you

may be re-estated in the best part of your selves, which peradventure was sequestred by your owne estates. For you know this was the case of the young man in the Gospel, whose soule was under the seisure of his owne possessions, which did put a worse re∣straint upon him, then is upon any of your persons, when he had nothing to hold him from following Christ, but the bands of his owne abundances, the which proved both sequestration, and imprisonment of his soule. Where∣upon Christ asketh, What permutation shall a man give for his owne soule? since there is nothing a condigne exchange for the possession of our soules, you may chance be much beholding to those who have given you your owne soules at so low a rate as that which they have taken from you.

The great builder of Magazines had his soule sequestred the same night his Works were finished; and it may be many of your souls have been restored to you the same day your houses have been plundered, and your lands seque∣stred,

for the next degree of leaving all to follow Christ, is the having all taken from you for his sake; and there are many vocations which doe not admit the relinquishing of all temporalties, but there is none dispensed with, in point of a cheerfull acceptance of the losse of all for Christ: so that to repine at any privation for Gods sake, is not onely below the perfection, but with∣out the obligation of Christianity. Ca∣tholikes therefore must put on this ar∣mour of righteousnesse, either on the right hand, or on the left; some by a voluntary disseisure of all, which an∣swers to the right hand as being Chri∣stian perfection, but all must weare it on the left hand at least, as a shield in the warfare of this life, which relateth to a patient submission unto all the vi∣olences of this world, which dispoyle and expropriate us of such temporali∣ties, as we might possesse for the ser∣vice of God, according to the severall necessities of our callings; the which when they are extorted from us by the injustice of the world, we must ac∣count

as called for by God, to some other use, and so we may say of our goods, as S. Paul doth of our lives, Whether we live, we live to our Lord, and whether we die, we die to our Lord. If our goods continue in our hands, they are consecrated to God; and if they be torne from us, they are still offered up to him by our acceptance of his will, unto which, our obedience is our sacrifice; so that we ought to say al∣wayes of our Fortunes, Whether they live, or dye, they are still our Lords.

In conformity to this, Saint Paul describeth to us the state of true suf∣fering Catholikes, By honour and dishonour, by infamie and good fame, as seducers, and as true, as they that are unknowne, and knowne, as dying, behold we live, as chast∣ned, and not killed, as sorrowfull, but al∣wayes rejoycing, as needy, but enriching many, as having nothing, and possessing all things. These times afford you without asking the one half of these properties of Saints; and you must be humble suitors by your prayers, that

God (by the intercession of the Apo∣stles, and others whom he hath been pleased to make thus compleatly Saints) would vouchsafe you the grace of the other halfe of these qualities, which the world cannot give you, that you may say with S. Paul, In his omnibus super amus propter eum qui dilexit nos.

Among all the figures which the Fathers have found in the bush that fla∣med, and did not burne, this seemeth one of the most apposite, The state of the Catholike Church; for she hath al∣wayes been in the fire of tribulation, which hath illustrated, and purified, ra∣ther then at all consumed her. The Spirit of God residing in her, hath gi∣ven that quality to her fire, which the Fathers say was in that of the bush, which became more fresh and verdant in the midst of the flame; and they who look upon the Church in all ages, shall find both inflamation and ver∣dure conjoyned in her perpetuall passi∣ons, and her propagations. It was the same fire, that which came down upon the heads of the Apostles, and that

which flamed in the bush. Wherefore it is not strange they should both have those correspondent qualities of ar∣dencie without combustion. When you see therefore the Church on fire, you need not feare the consumption, knowing that God is in the flame. And the holy Spirit, to intimate to us, that the Church is of proofe against all ele∣ments, telleth us by the Psalmist in pre∣diction of her estate, The violence of the river maketh the city of God joyfull, the Highest hath sanctified his tabernacle, the very torrents that break in upon her shall water and fecundate her.

Whereupon I may fitly say to you in all your exigencies in the name of our Pastor bonus, Feare not little Flock, for it hath pleased your Father to give you a Kingdome, out of which the whole multitude of Churches, and states that are now set up against you, cannot ba∣nish you. Remember that he who sent the dearest of his flock as sheepe a∣mong Wolves, could have sent them as whelps of the Lion of Juda, to have destroyed all those beasts he exposed

them to, but as they were members of the Lamb, not of the Lion; that is, of his humanitie, not of his Divinitie. So he chose to make them sutable first, to his infirmer portion, before he would assimilate them to his triumphing con∣dition. He could have sent S. Paul to Rome in greater triumph then Nero, but he was better pleased to send him thither in chaines, and S. Paul charged with his fetters, glorieth as in his pro∣per throne, remembring so much his being raised up together, and made to sit in heavenly places in Christ Jesus, as he seemeth to minde little his present de∣pression in his chaines, wherein he boasts as in the seale of his Commission and Legatship. This was the order of Christ upon his choicest ministers; so as you need not wonder at any tem∣porary distresses you are reduced to as members of that Church, whose be∣ing exempted from error, overpayeth her being exposed to affliction; for sure the burthens of the Israelites are much to be preferred before the dark∣nesse of the land, out of which, they

were excepted. How much more then are they to be pittyed who are making such Churches as have need of temporall armes for their subsistence, then are those, who are suffering in such a Church as no human violence can demolish? For Christ having left unto it his passions, hath also promised the presence of his person unto the consummation of the World.

I will conclude this point of the Covenant of suffering as Catholikes, with this cleere evincement of it by S. Pauls testimony, who saith, Si in hac vitâ tantum in Christe sperantes sumus, misera∣biliores sumus omnibus hominibus, so as our portion in this life seems to be de∣creed so constantly miserable, as we are not allowed to flatter our selves with the hopes of felicity in this world. Justly therefore, where the Apostle bids us Be rejoycing in hope, he joyneth to it, the being patient in tribu∣lation, knowing all our hope must rise out of sufferances, as they are the li∣gaments, and connections of the body to a crucified head. Wherefore I

will desire you for your comfort, as well as your conviction in this point, to cast your thoughts upon the Crosse, and consider only the last miracle which Christ was pleased his body should exhibit to us, after his soule was departed from it. You may note how out of that wound which Longinus the Souldier gave him, after he was dead, there issued the two greatest my∣steries of the Church, to oblige us to beleeve that much more the head him∣selfe never woundeth or permitteth to be offended any of the members of his living body upon earth, but upon some speciall reason, which alwaies re∣sulteth to the good of that part he stri∣keth, unlesse the part it selfe prove the impediment by some miscarriage in the state of cure.

Wherefore that portion of his body amongst you, which is now bleeding under his hand, need feare nothing but their own ill diet, & irregularity in their hurts; for they may prove so health∣full to you, as they may convert even the diseases of your naturall bodies,

into a good constitution of your souls; and the regiment of your selves in this case is prescribed by S. Paul, upon oc∣casion of the same infirmity in his time, Vigilate, state in fide, viriliter agite, & confortamini. This prescript con∣taineth a direction to your three con∣stitutions of Sufferers; Doe manfully, re∣lateth to you as you are men; Be strengthened, belongeth to you as Chri∣stians; Watch and stand in the faith, re∣specteth you as Catholikes; and if you apply these remedies respectively to your infirmities, even every one of these your three, Vae, Vae, Vae's upon earth, shall afford you a Sanctus in hea∣ven; and so as Men, Christians, and Ca∣tholikes, weeping here, you may attain to the singing eternally of Sanctus, San∣ctus, Sanctus, in heaven.

Notes

• Act. 11.26
• Psal. 90. With a shield his truth shall encom∣passe thee, a thousand shall fall on thy side, & ten thousand on thy righthand, but to thee it shall not approach.
• Let us make to our selves a name.
• Apoc. 1.9. I your bro∣ther, and partaker in tribula∣tion, and the king∣dome, and patience in Jesus Christ.
• 2 Cor. 1.6. Which worketh the tolera∣tion of the same passi∣ons which we also suffer.
• 1 Cor. 13.
• Rejoyce & be exceed∣ing glad.
• Col. l.24. I accom∣plish those things that want of the passions of Christ in my flesh, for his bo∣dy which is the Church
• Heb. 2.10.
• a 1. Cor. 11.4.
• 2. Cor. 4.11.
• Heb. 1.3.
• Ephes. 4.13.
• Sap. 4.3.
• Ephe. 5.29.
• Ephe. 5.27. Not ha∣ving spot, or wrin∣kle, or any such thing, but that it may be holy, and un∣spotted.
• 1. Pet. 4.12.
• Heb. 6.6.
• Psal. 39. Sacrifice and obla∣tion thou wouldst not, but eares thou hast per∣fected to me.
• 1 Cor. 1.18 The word of the Crosse.
• The power of God.
• Gal. 4.19.
• Eph 5.32. This is a great Sa∣crament in Christ. and in his Church.
• Judg. 6.13.
• 1 Reg. 3.18
• In the world you shall have distresse. John 16.33.
• Luk 21.17, 19.
• Heb. 10.36
• Heb. 10.34
• Rom. 5.4.
• Mar. 3.37
• •• Cor. 6.6.
• Rom. 14.8.
• 2 Cor. 6.8.
• Rom. 8.37 In al these things wee overcome, because of him that hath loved us.
• Psa. 45.5.
• Eph. 2.6.
• Eph. 6.20.
• Mat. 28.20.
• 1 Cor. 15.19 If in this life onely we be ho∣ping in Christ, we are more miserable then all men.
• Rom. 12.12
• 1. Cor. 16.13. Watch ye, stand in the faith, doe man∣fully, and be streng∣thened.