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

CHAP. VIII. Answers and Resolutions to some subtile Temptations.

AFter the chiefe Priests, Scribes, and Elders had laid before Christ Jesus all the stones of offence and scandall their wits could pick out of the Law, or the Prophets, all which he converted in∣to touch-stones of his wisdome and humility, and so rendred all these try∣alls, attests of his purity and sincerity in these excellent graces; then they ex∣cogitated a more subtile temptation for him; which was, to tempt him by his owne perfections. For then they sent to him some of the Pharisees, and of the Herodians, who were to work upon his tendernesse, and compassion of the publick, to ensnare him by his benig∣nity,

and charity to others; and to that purpose they moved him in a point of commiseration to his Countrey, asking him with a Preface of his praises, whe∣ther they might not ease themselves of the publique tribute? And this they thought a likely way to insnare his goodnesse, when all their other pro∣jects could not infirme his vertue: In like manner our subtilest enemy may have found many of you answering, and corresponding faithfully in all his examinations of you, in your own par∣ticular sorrows, losses, and distresses, and finding you thus armed in your owne persons with JOB's Dominus de∣dit, Dominus abstulit, he is very likely to attempt you by your owne graces of piety, and tendernesse of others, and devotion to your Countries redemp∣tion from error, or a present apprehen∣sion of a totall extirpation of those few seeds are still dispersedly left in it of Catholike Religion. And this tentati∣on may well be presented you with praises of your owne vertues, and pres∣sed more upon your devotion, as a so∣licitude

properly affected to the love of your Religion. This is so fine, and soft an insinuation of motions to dis∣quiet and discordance from Gods or∣der, as you may very easily be slid into it, upon this so smoothe, and faire sug∣gestion thereof, as a practise of vertu∣ous duty. I shall therefore endeavour to detect unto you the danger of this so subtile illaqueation, and insnare∣ment, in this net may be made of your owne pieties. For when Sathan stands among the sonnes of God, he is in the most dangerous position for the chil∣dren of men, that is, when in the shape of some vertue he introduceth a temp∣tation.

First then we must lay this for ground-work of all our peace of spirit, a firme immovable perswasion of the divine providence in all occurrencies. This rock the devill doth not attempt to batter in the minds of sober, and pi∣ous persons, but worketh to under∣mine it by arguments, and consequen∣ces. When any thing occurreth in∣congruent to our reason, concerning

the government of such affaires as seeme properly to appertaine to Gods interest, as the miscariage, and adversi∣ty of Gods cause and his Churches peri∣clitation, in these advantages the ser∣pent hath over our weak and dim po∣wer of reasoning, he alwaies inforceth this subtilty upon us, That Gods hand cannot be in matters so opposite to his good∣nesse. To which our faith answereth easily enough, when it is awake; but when our mindes are in that state the Psalmist confesseth even his to have been reduced unto, of Dormitavit anima mea prae taedio, when our spirits are growne drowsie and heavy under the burthen of their encumbrances, then he presseth this point upon us, when the vivacity of our faith is a little re∣laxed; and by watching this opportu∣nity we know the tempter hath shaken even the greatest Saints, as we know David himselfe avoweth in Mei autem penè moti sunt pedes, penè effusi sunt gres∣sus meì, pacem peccatorum videns. So as this is a temptation to be precautioned by the best advises can be provided.

For what the enemy aimeth at in the first place, is not to subvert directly our faith, but to supplant our peace, and quiet of spirit; and when he hath raised this mist in our discoursing faculty, then all the images are set before us, seeme to have farre different proporti∣ons from the realities themselves.

One of the most safe admonitions therefore is to watch upon our prone∣nesse to passion, either in griefe, anger, or enmity; for an intemperance in any of these, upon the several occasions which respect each of them, doth first cloud that serenity of mind, which should keep the light of Gods providence cleere to our apprehension, and then insensibly we sink into chagrins and dissavours of Gods present judgements. Therefore let us alwayes check the first motions to any excesse of sorrow, though the occasion be never so legitimate as even for the persecution of the Church; in that case, we must seek to represse any immoderate resentment of it, though the colour seeme such, as admits of no over-doing in it; yet all extremities,

even of zeale in this exigence, weaken and enfeeble our Reason, and so leave us worse armed against our opponent, who alwayes seeketh to deduce some reason of repining, and disrespect to Gods order, out of this argument of Gods unconcernment in the safety of his children. Therefore in all provo∣cations to griefe, we must attend the preserving of our spirits as little over∣cast by sadnesse as we possibly can, for in this obscurity the enemy soweth what we feele growing up before we see it cast into us. For which cause, let this be a generall receit for all emergencies in matter of disconsolation, to oppose studiously the first motions towards any inordinate sorrow or resent∣ment.

That I may then give you some par∣ticular satisfaction in this case of yours, which may seeme so devout a disquiet, in order to the Churches sufferings, I must desire you to lay this in your minds as a deep and immoveable foun∣dation, That the verity of the Church is not questioned by the vicissitude of

states into which she is translated. You may consider that your faith telleth you, the roots of the Church are grow∣ing in a rock, and are watred, and kept alive by a supernaturall irrigation, with the dew of heaven; so as no storm can loosen them, nor no heat penetrate so far as to offend them. The particular branches of this stemme may wither, or be removed according to the in∣temperance of the places they are planted in, as we see that many single shafts and bodies of particular Chur∣ches, which are but sprigs in respect of the Universall, are now eradicated even in the first ground they were planted, as we see in the desolation and barrennes of Mount Sion it selfe, and the land of Canaan, which we may call the garden of Eden, where the tree of life first sprang up, and where the Church seemed to all humane reason, rooted so deep, as nothing but the dissolution of the world could evert it, and yet we see it so extirpated out of that place, as there are only some few fruits (of those roots which S. Peter left fixed at Rome)

now visible in that Country, which are, as we may say, gathered in these parts, and transported thither. For most of the Christian Religion now exercised in the holy Land, is but in the societies of some few of the Religious Orders of the Church of Rome, which are but as it were granaries of the bread of life, not seminaries, or fields, in which there is a naturall provision for a succession of Christianity, being there are few, or almost no secular families of Christians in the Country. And on the other side of the Globe, in the West Indies, the Antipodes to the Holy Land, being then the patrimony of the Prince of dark∣nesse: those parts which sate so long in darknesse, and the shadow of death, have now seene the great light, and have it shining on a candlestick, while Jerusalem it selfe sits mourning in dark∣nesse. These are the inextricable folds wherein God wraps up his providence, which they who will attempt to depli∣cate by their reason, shall find the veri∣fication of Scrutator majestatis opprimetur à gloriâ.

Let this then be our rest, (to keep us either from sinking into diffidence of Gods vigilancy over us, or from sliding into a curious inquisition into his order of conducting us) the concluding, That God is wiser, juster, and more merci∣full then we can imagine; and remain∣ing assured of our being incorporated in the true Church, we may answer all our perplexities concerning it, that God hath obliged himselfe to conserve and propagate it; which he must needs per∣forme better then we can designe. And in this conclusion let us calme all our anxieties, taking this result of the Psalmist as an opiate to ••llay the fames of all our distempers, Memor fui judicio rum tuorum à saeculo Domine, & consola∣tus sum.

In cases of publike concernments, wherein the acts of Providence are ir∣regular according to our known Laws of Gods justice, the very unintelligi∣blenesse of the order of such events, speaks plaine enough to us, Gods mea∣ning to addresse these hand-writings to our faith, not to our reason, and we

must receive them with this admira∣tion of the Psalmist, Nimis profunda facta sunt cogitatioms tuae Domine! The thunder, and lightning of Mount Sinai, was not set out to be studied by the naturall reason of Meteors. The words of the tables were directed to their understandings to conceive the equity of them, but the forbid∣ding the approach of any beast neere the mountaine, was left as a mistery of which the people were not to ar∣gue the justice. And we are yet but in a little more elevated state of illu∣mination, wherein our reason cari∣eth us to the curtaines of the taber∣nacle, our faith is to passe into the veile, and there to reverence that cloud, wherein the divine providence resideth, whereof the particular acts, are very often almost as high myste∣ries, as any our religion imposeth on our faith, whereunto the Psalmist summons only our admiration, with Venite, & videte opera Dei, terribilis in Consiliis super filiis hominum. And for this reason, when God showeth

the Prophet Ezechiel an heap of dryed bones, and asked him if he thought those bones could return to life, he answered wisely, Lord thon knowest; though such a reanimation seemed never so improbable to him, yet he suspended his conclusion, and refer∣red it to Gods designe, and provi∣dence, knowing Gods will and his power to be equally omnipotent.

And this figure of the deliverance of the children of Israel from their captivity, may afford an apposite in∣struction for your present conditions; for though Catholike religion seeme in England now, but a dead carcasse, reduced to arifyed and dryed bones, yet when your pious solicitudes que∣stion your reason, whether it can con∣ceive how these exsiccated and mace∣rated bones can be revived? your faith must answer as the Prophet did, Our Lord knoweth; this restauration is as easie to him, as impossible to us; and though we cannot prescribe a time, yet we may safely perswade e∣very one to be confident, that in Gods

fulnesse of time this reanimation is designed. So that I may without presumption, repeat to you this pro∣mise of the Prophet, Thus saith the Lord to these bones, Behold, I will cause breath to enter into you, and you shall live, I will lay sinews on you, and make flesh grow up∣on you, and cover you with skin, and put breath into you that you may live, and you shall know that I am the Lord. This I am sure is proper at least for a Prayer, which you are all obliged to make; the answer whereof we must expect with fidelity, and it may be your chil∣dren may gather the fruits of the prayers you plant now for them, more likely then your selves. But we must not abate of our fervour, by the little apparence we see of an answer to our Petition, for as S. Augustine tells us, It is more grace to pray resignedly, then to be heard presently. It is no great matter to be heard, saith he, the Devils were heard when they were sent into the swine, and Sathan obtain∣ed Jobs affliction. Set not therefore your hearts upon any thing so much,

as upon Gods pleasure, to whom all the sequence of time, is but as a pre∣sent moment to us; so as all things happen in this appointed time, which cannot alwayes concur with ours; therefore I beseech you be not too urgent with Us{que} quo Domine? even in the Churches behalfe, to such a degree as may savour of impatience, & haste to be served, for that alwayes discre∣dits the suitor to God, and doth not at all advance the suit. Be resolved then, I beseech you, to move God with your affiance, and reference of your selves to his time, and draw up this answer for all your charges in these times, Respondebo exprobrantibus mihi verbum, quiae speravi in sermonibus tuis.

There is one particular consolation I may fitly suggest to you, in order to your hoping for Gods mercy to the distressed Church of our Nation, which is, that no other Christians have the blood of Martyrs offered by the hands of their brothers to intercede and me∣diate for mercy to their nation; and

though in some respects there be much of the blood of Abel in them, as they are acts of the hands of brothers, yet in order to the interceding for the pre∣servation, and advance of Catholicke Religion, their bloud speaks in the same voyce of that of Christ, it calls for mercy, not revenge even upon the shedders of it. So that when you are shaken with an apprehension of the ex∣tinguishment of that little light is left in our nation, let your faith answer confidently with the wife of Manoah, If the Lord would have destroyed us, he would not have taken of our hands such holocausts; The memory of which, you ought to offer up daily, not only as interpellati∣ons for your owne comforts in your necessities, but even for the necessi∣ties of your persecutors, whose wants are far more important then yours. Therefore in all your private trepidations respecting your selves, and in this publick earthquake refer∣ring to your Religion, fix your selves upon this centre of the Apostle, Let us hold the confession of your hope undeclining,

(for he is faithfull that hath promised) and let us consider one another unto the provo∣cation of charity; and when your hearts are in this conformity, though you be in the same Apostles case, Your flesh ha∣ving no rest, but suffering all tribulation of combats without, and feares within, God who comforts the humble shall com∣fort you.

Accept this therfore I beseech you as a provisionall advise, against the yeelding to any violent melancholy, even upon the most pious occasions, for that motion is alwaies to be su∣spected, that proposeth discomposure to your spirits, upon any warrant; for at the best it is but Gods hand counter∣feited, by him who transfigureth him∣selfe easily into an Angel of light; And when we admit a dejection & conster∣nation upon any incitement, the divel hath his matter softned to his hand at least, to work upon. So that we must in such temptations repaire to Davids couch to rest upon, concluding, In pace in idipsum dormiam, & requiescam, quia tu Dominus singulariter in spe constituisti me.

But I may with probability expect to be asked, whether this calme of spirit in all publick calamities, and pri∣vate vexations, imports so dead a stil∣nesse, as shall admit of no emotion, or resentment in the distresses of the Church, the gravations of our friends, and all the pressures whereunto we our selves are subjected?

To this I can readily answer, that I doe not propose this Stociall apathy, or insensiblenesse, in all accidents; for I know the passions of sorrow, and fear, are not only inherencies in our infirm nature, but even injanctions, and ordi∣nations of grace in many occasions. We know Christ Jesus wept for his friend; which few drops (showred from heaven, upon the ocean of this salt water, with which our earth is sur∣rounded) were defigned to sweeten, and sanctifie those waters, by the effu∣sion of Christs Communion, into such expressions of our compatency, and simpathy with our brother. So that teares may, upon many occasions, sa∣vor more of the grace of the second

Adam, then of the nature of the first. And for that cause we are councelled by the Apostle To weep with them that weep; for our eyes doe as it were af∣ford currents, which carry our charities easilyer to their effects, then any o∣ther conveyances, as they sooner infuse a credit to our affections, then our reason can send it by discourse. For as they are sensible pledges of our com∣munion with our neighbour in his grie∣vance, they give him the readiest se∣curity of our loves; and so this water above the nature of all other, retaineth and exposeth the impression, and signature of what is impress'd up∣on it, which is our charity, and so our teares are taken by our neighbours as seales of our fraternall dilection.

With good reason then in publicke exigencies, and in private occasions of just lamentations, such sensible ex∣pressions of our consociation, and con∣cernment in the cause, are often requi∣site, for the efficacie of our charity ad∣dressed to others. For as Saint Gregory saith, No body can consolate a mourner that

doth not show some concerdancy whith his minde; and our heart must be first softened, that it may be congruous to the intendred heart of the afflicted, and thus fasten it selfe to the necessity it is to work upon. Iron is best conjoyned to Iron if they be both melted toge∣ther in one fire. The apparence then of this simpathy is often manifestly necessary for the rendering our offices of charity beneficiall. Wherefore S. Paul doth often leave the print of his teares upon his epistles, as the best seales of his cordiall dilection. And those passions of greef, and feare which Christ was pleased voluntarily to raise in the inferiour part of his mind (which passions yet never went higher then his reason aimed them) were all inten∣ded, to consolate us in our passions, to qualifie and mitigate our sense of the infirmity of ours, and to propose to us, an endevour of moderating the inor∣dinatnesse thereof, that we may accor∣ding to his councel, aim at a similitude of that holinesse, to which we cannot project an equality; and his precept im∣porteth no further duty.

And when Christ confessed, that his soule was troubled, he both alloweth and instructeth our troubled soules, which uses S. Augustine doth excel∣lently derive from these words, addres∣sing himselfe to Christ, and saying, Lord you command my soule to follow, but I see your soule troubled. What foundation shall I seek, if the rock it selfe sink? But I per∣ceive your misericordiousnesse, O Lord; for you are troubled by the election of your love and charity to consolate, and support the in∣firme, from bending towards desperation. To this end our head took upon him the senses and affections of his mem∣bers, and as he doth excite us to high aspirings, he doth sympathize with us in low imbecilities. So we may sup∣pose Christ, as he doth, speaking thus unto us, You have heard the voice of my fortitude calling to you, and you have heard the voice of your owne infirmity speaking in me; I minister force that you may run, nor doe I retard or excuse you from making haste, but owning your timidity, I levell the path of your ascensions.

Hence is cleerly collected, that a

moderate griefe delivered in decent expressions, and proportioned to the importance of either publike or pri∣vate occasions, is not onely alwayes pertinent, but very often meritorious; and S. Gregory sheweth, how holy Job complyed with both these duties of grieving, and not transgressing; Blessed Job kept his Mind in an excellent equality, that he might neither seeme insensible of the hand of the corrector, nor incensed a∣gainst the judgement of his sufferings. Therefore when he had lost all his substance, and his children, it is said, he rose, and tore his garments, shavea his head, and falling to the ground he adored. His rending his robe, and his shaving, and falling to the ground, declared that he was sensible of the paines; and what is joyned, that he adored, manifesteth, that in all his sorrow he did not seek to reclaime or retract the judge∣ment of his senteneer. Therefore he was not moved, lest he might offend by an excesse of resentment, nor unmoved lest he might seeme to slight the corrector by insensible∣nesse. But as there are two precepts of cha∣rity, the love of God, and the love of our

neighbour, to the end that he might per∣forme the dilection of his neighbour, he did exhibit mourning, and sorrow for his children; and lest he might trespasse against the love of God, even among his sighs he rendred his adoration; and as he fell under the blow, so he adored in the fall, and thus compleated the offices of a son of man, and a child of God.

Surely these words of S. Gregory doe fully regulate your case, that you may sorrow and grieve in order to the expressing a sense of your chastise∣ments, and paying the duty of trater∣nall charity. But you must alwayes joyne the worshipping of God, by an humble and cheerful conformity to his finall design••s, even upon the publick, as well as upon your personall senten∣ces. And being setled in this dispositi∣on, you are in that state in which the Psalmists heart was setled, when he said, Locutum est os meum in tribulatione mea, holocausta medullata offeram tibi; wherein is the good odour of all offe∣rings. For in this feeling of our owne stripes, and our fellow-feeling of the

stripes of others, and our sacrificing of both to the love of God, we fulfill the two precepts of love, which containe discharges of all the rest.

Now we have admitted sorrow, with such due restrictions as the Apostle alloweth it contributary to salvation, being, A sorrow according to God, which worketh pennance unto salvation: there is another question, very oovious in these conjunctures, which requireth a solid resolution, as, how farre we are obli∣ged to conform our wills to the decla∣red wil of God in publike judgements, and in cases of the prevalence of inju∣stice, and violence over right and equi∣ty? This case is thus regulated in Di∣vinity; We know the Will is, or ought to be carryed to the object thereof, ac∣cording to what is proposed by Reason; and it hapneth often, that the same thing may be diversly confidered by Reason; so that which in some respect is good, in another may be ill; there∣fore when our will defireth any thing, as it hath the nature of good, our defire is licite and rectified; and if another

desireth the contrary in the same thing, as it hath in his sense the nature of a good, that opposite Will is also good and approvable. As the will of a Judge is just, when he voteth the death of a Malefactor; and the desire of the wife, or son of the condemned, which oppo∣seth the other, as they apprehend the husbands life under the notion of a good, is also lawfull and vertuous. The Judge governeth his will by the com∣mon good of Justice, and the wife by the private of her family, and so both their wills are ordered respectively to their severall reasons. Now it is the good of the whole Universe, that is pri∣marily in the apprehension and concep∣tion of God, who is the Maker, P••eser∣ver, and Ruler thereof, whereupon all that he willeth is in order to the com∣mon good, which is his own goodnesse, and that is it which is the good of the Universe: But the nature of the crea∣ture is to apprehend good as it is par∣ticular, and proportionate to her na∣ture; and there are matters which have the nature of particular goods, which

doe not hold so in an universal respect, and the same holdeth convertibly: Whereby it comes to passe, that some will is good, desiring a thing in order to a particular good, which God doth not will, because man wisheth according to the light he hath, and his owne ap∣prehension, which cannot extend to the discernment how the particular he wisheth, concordeth, or discordeth with the universall benefit which he is obliged to prefer, as far as he is infor∣med onely: So that to constitute a re∣ctifyed will, in the desire of a particular good, the private may be wished mate∣rially, but the common and divine good must be intended formally, that is, the thing we desire, may be affected as the matter of it is a good to us; and the end of our affecting it must be as we conceive it good and agreeable to the common order of God upon the world.

Therefore the wil of man is obliged, to be conformable to that of God, in the thing he wisheth, in this respect, of referring it to the fulfilling of the uni∣versall

designe of his Creatour: But he is not commanded to annex his will to every particular matter wherein Gods will is declared, because he is not in∣formed how that special course condu∣ceth to the common good; so as he may wish the accomplishment of Gods purposes, by those wayes, notified to his reason to be most equitable and consonant to the divine goodnesse. And because we cannot judge how the ruine of a good cause, doth contribute to the common good, we may well dissent in that particular marter, and yet still re∣maine resigned to the Universall Pro∣vidence. In this order many of the Saints have deprecated even Gods re∣vealed judgements to them, as Abraham in the case of Sodome, and it is evident, and frequent in all the Prophets, when they appeal from Gods severity decla∣red, to his mercy which they solicited; & some so vehemently even after ma∣ny prohibitions, as God is faine to si∣lence them; as Samuel in the case of Saul, and Jeremy in the behalfe of the captived people, and many the like ma∣teriall

inconformities we find in the Saints. But this kind of discrepancy is better called a Velleity, or wishing that Gods order were otherwise, then a dissenting from it: and this incomplete concurrence with the Divine will, is dis∣pensed with in this our imperfect light, which we receive but through a dim glasse; and till we come to be above all sense of sorrow, we shall never be exempted from a defective perspection through the causes of all calamities in this world; and so there is no more con∣formity exacted of us, then there is il∣lumination imparted. The blessed, who see many present acts, and the sequen∣ces of the Divine providence, in that light which showeth all satisfaction at first sight, have their wills as intirely united, as their understandings con∣summately informed; Wherefore if we have a rectifide sense of the de∣fective adherence of our wills to God, even that resentment may be very sup∣plymentall to the deficiency of our pre∣sent condition.

It seemes cleere therefore that in

all common calamities, wherein the violations of justice are manifest, our wills may safelyer be, as I have explai∣ned, unconformable to Gods will de∣clared in those grievances, remaining in a confession of our incapacity, to conceive the reference they have to his glory) then our wills may be concurrent with Gods, moved by the presumption of our understanding, up∣on the concluding it selfe rationally sa∣tisfied with the causes of such events. For this adherence is upon a worse ground, then the other suspension, in regard it resteth upon Reason more then upon Faith. So they who are conformed to Gods pleasures, as they suppose themselves informed of the equity of them, may be better said to adhere to their own sufficiency, then to Gods sentence. Therefore in all temp∣tations of inspection, and prying into the causes of various successes, let us quickly break off all such consults, with this of the Psalmist, Mirabilis facta est scientia tua ex me, confortata est & non potero ad eam; and in such a disposition

even our sorrow may be acceptable, when our self-fufficiency on the other side is much more unconformable to the will God, though it produce an acquiescence to the present occurren∣cies. We ought then with great care and vigilancy to oppose this propen∣sion in our nature, to retrive satisfacto∣ry causes in all our crosses and exigen∣cies. For this is a crooked line from the first point, and so distorts our thoughts the more, the farther they are extended in it.

All these premisses well weighed, will afford us clearly this conclusion, that in publick adversities, and private afflictions, our will may seem to differ frō Gods, in the matter of present cala∣mities, as in the prevailing of injustice, or the detriments we suffer by our ene∣mies, so our wills be conjoyned with the divine will, in the reason of our desiring what we doe, that is, when we wish that difference, only, as we conceive it more conducent to Gods glory. And so the very rise of our dis∣cordancy, is from the stock of a finall

conformity; and in this disposition of our infirme nature, we may say with the Prophet, in all our imperfect adhe∣rence, Et ego non sum turbatus, & diem hominis non desideravi tu scis. When our desires are not referd to any hu∣man projects, but directed to the Vni∣versail accomplishment of Gods or∣ders, they fall not under the notion of desiring the daies of man, but of God. And so I will pertinently, as I con∣ceive, close up this point with the Psal∣mist, who after having given much councell, and consolation to the af∣flicted, maketh up, and sealeth all with Videbunt justi, & latabuntur, & omnis iniquitas opilabit os suum, quis sapiens & custodiet haec? & intelliget misericordias Domini?

Notes

• Mar. 12.
• Ibid. 12.
• Iob. 1.21. Our Lord gave, and our Lord hath ta∣ken away.
• Psal. 118 28. My soule hath slum∣berd for tedious∣nesse.
• Psal. 72. But my feet were almost moved, my steps al∣most slip∣ped see∣ing the peace of sinners.
• The sear∣cher into majestie shall be oppressed by glory.
• Psal. 118.52 I have b••n mind∣full of thy judge∣ments from ever∣lasting, O Lord, and was com∣forted.
• Psal. 91. Thy cogi∣tations are made very profound, O Lord.
• Psal 65.5. Come and see the works of God, terri∣ble in counsels over the sonnes of men.
• Ezek. 37.
• Ezek. 37.5
• How long O Lord?
• Psa. 18.42 I shal an∣swer a word to them that upbraid me, be∣cause I have ho∣ped in thy words.
• Judges 13 23.
• Heb. 20.23
• 2 Cor. 7.6.
• Psal. 4.18. In peace in the self∣same will I sleep and rest, be∣cause thou Lord hast singularly setled me in hope.
• Rom. 12 15
• Joh. 12.27
• Joh 20.
• Psal. 65. My mouth hath spo∣ken in my tribulati∣on, holo∣causts with marrow wil I offer thee.
• 1 Cor. 7.10
• Psal. 138. Thy knowledge is become marvail∣ous of me, it is made great and I cannot reach to it.
• Jer. 17 4. I am not troubled, and the daies of man I have not desired thouknow∣est.
• Psal. 106. The just shall see and shall rejoyce, and all ini∣quity shall stop her mouth, who is wise and will keep these things, and will un∣derstand the mer∣cies of our Lord?