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

CHAP. IX. Advises of the readyest way to consolation in all afflictions.

WHen Christ Jesus was much lesse beleeved, then he is now by you, and did but command blind Bartimaeus to be called to him, they who were sent for him, advised him to be of good comfort, only upon this motive of his being called, as if Christs taking but notice of him, had been suf∣ficient security even for the miracle he wanted. May not I then very justly counsell you, to take comfort, and bringing you a more consolatory mes∣sage, which containeth not only a call, but a contract for your reliefes, the which is specified in this voice of Christ addressed to you, Come ye to me all that labour, and are burthened, and I will re∣fresh you; take my yoke upon you, and you shall find rest to your soules. If the blind

man then cast off his garment, & came leaping to his single call, you may well put off all coverings of darknesse and disconsolation from your hearts, and come cheerfully not onely to this vo∣cation, but to this covenant, which is as a counter-security given you by God, to save you harmlesse in all your en∣gagements in the three Covenants of sufferance, wherein I have shewed you your obligations. For here is rest to your soules passed by contract to you, by the word of Truth it selfe; & when you are possessed of this peace, and case of your hearts, they shall feele the retrenchment of your worldly ac∣commodations, little more, then our bodies doe the abscission of some ex∣crescent portions: For faithfull hearts are as little damnified by any such re∣scinding or diminution of the conveni∣encies of this life, as bodies by losse of haire. Therefore as the remedy of all, consists in the assecution of this pro∣mise of Christ, so the onely meanes of compassing it, is the resorting to him for it, in that manner prescribed by his

call, you may all think your selves no∣minated in this Proclamation of grace, as you are qualified with the conditions specified, of being in labour and under burthens; and yet you may easily mi∣stake, what loads you are called to bring first to be discharged of; your temporall gravations that lye upon you, may goe neere to hasten you too much, in your starting forward into this course of reliefe, without looking out, and laying uppermost that burthen which must be first removed, before you can hope for this lightning and ex∣oneration which is proposed unto you. And indeed these times, without a par∣ticular prevention by the grace of God, are likely to tempt many, to come to Christ with their first suit, as he did in the Gospel, that came with his first motion of complaining on his brothers detention of his inheritance, and desi∣ring Christ to right him in that oppres∣sion; this was the heaviest burthen whereof he was sensible, of some un∣just sequestration lying upon him. But we know Christs answer cleereth this case

to us, that his call doth not summon such pressures to come in for ease in the first place. The greedy man who had constituted Christ for his temporall Judge, made himselfe a Delinquent, in what he was a Judge of, and found him no Judgel, in what he would have had him one. And so shall all those, who come to Christ to commence their first suit about any temporall damages, find this plea cast out rather then admitted, and their burthens will but grow the heavier, by this earnestnesse to be dis∣charged of them; they will be but like weights taken off from their backs, and laid upon their heads, where they will more annoy them.

It most importeth us then to be right∣ly resolved, of what burthen we ought first to seek our discharge; for it is one of so strange a nature, as the increase of the weight diminisheth alwayes the feeling and sensiblenesse of the carry∣er. And this insensiblenesse, as it aug∣menteth, doth likewise aggravate the weight, so as there is a great perill, to leave never so little of this matter, that

hideth it selfe by the same degrees it heightens in us. These qualities are so little sortable to the temporal burthens of crosses and afflictions, as they cannot be conceived to be the grievances we must first complain of. Nothing but sin is to be found counter-marked with these notes upon it. That then is the burthen you are first advised to bring in to be delivered of; this weight which the world commonly laboureth and sweateth most to charge it selfe with; and yet it is truly so strangely onerous, as even God and Man Christ Jesus, did sweat blood under the weight thereof, although he carryed but the lighter halfe of it, the paine onely, not the pol∣lution. This is then the first oneration, whereof you must intend the demission and deliverance. For they who begin with calling to Christ for alleviation of temporall burthens, or solicite him to transpose their loads upon their ene∣mies, setting these articles of ease and animosity before all the rest in their Petitions, doe (me thinks) as if the Le∣per in the Gospel should have sued to

Christ, to have given him clothes to co∣ver him onely. For when we have the uncleannesse of any foule sinne upon us, to intend any thing, before the delive∣rie from that, is but to beg a covering, or palliation of our distresse. And we know, temporall commodities doe of∣ten hide and clothe the leprosie of sin, but seldome contribute to the emun∣dation; and they who lift up their hands in the first place, to draw down venge∣ance, even from him to whom it be∣longeth, doe (me thinks) as if the rob∣bed and wounded Traveller in S. Luke, should have desired the good Samaritan to have followed the theeves to appre∣hend them, and deliver them to justice, before he had thought of dressing his owne wound; it is but such a preposte∣rous application, to pursue even Gods enemies, while we have our own sins crying out, and endangering our souls, and crying for revenge against us, un∣der the same notion we prosecute our enemies.

We must all then retaine this princi∣ple, that the first exoneration we must

designe, is, to be this of the burthen of our sinnes; and when we are delivered from them, our crosses will prove ra∣ther our carriages then our burthens; for as death is formidable in this face and aspect of the wages of sinne, (and that countenance may justly fright us) but when we look upon it as a debt on∣ly, we must pay nature before we can passe to eternall life; in this view, it see∣meth rather officious, then offensive to us; in like manner, when our afflictions and crosses are charged upon us as wa∣ges of our iniquities, still growing in us, as in the cases of Pharaoh, and Antiochus, then they have an intollerable heavi∣nesse in them; but when they are con∣sidered but as fees and duties we must pay in our passage through this mise∣rable life, unto a blisfull perpetuity, and that all the Saints have paid them in their pilgrimage, then they appear ra∣ther serviceable then formidable unto us: So hereupon I may say, that when our sinnes are heaped and accumu∣lated on our crosses, pressing and hol∣ding them upon us, then the charge is unsufferably grievous; but when our

sufferings are imposed and charged upon our sinnes, and that they presse our faults so hard upon our conscien∣ces, as the pressure of our offences groweth intolerable, and so forceth us to come creeping humbly under our loade, to this promise of releefe which Christ exhibiteth to all such labourers, and loaded soules, then our affliction proveth an happy surcharge, that hath sunke through our hearts, that other sad portage of our sinnes, which before peradventure did not disease us, and then the heavinesse of our crosses which remaineth, will comparatively with the other we are released of, seeme ve∣ry easie, and portable; as one that should rise from being bedrid with the Palsie, or Sciatica, after he were cured, would find a little charge to carry his blankets upon his back. There is such an analogy, between the weight of sinne and of sufferance, as between these two different heavinesses; And sure the Paralitike, who went back charged with his bed upon him, found lesse heavinesse, then when he was caryed upon his bed. So when af∣fliction,

that we finde hath partly con∣tributed to our spirituall rising, and recovering out of our bed-rid habits of sinne, remaineth upon us, we carry it so lightly, as we handle it rather as a benefit then a burthen. Then we find sensibly, the verity of this assertion, of Jugum meum suave est, & onus meum leve. When we have found rest for our soules, all other agitations are but (as the Prophet saith) powring us out from vessell into vessell, to purge us of our dregs, and faeces which we should settle in againe it may be, if we were let stand.

And to evidence this principle that we must first begin our addresses to God with the Prodigals Pater peccavi, before we sue for casting off our rags, and being apparelled with convenien∣cies, we may consider, how God doth not account himselfe so much as spo∣ken to by us even in all our clamours, untill, as the Prophet saith, the cloud be removed that intercepted our prayer from passing. For David affirmeth this experience, saying, Because I held my

peace my bones are as it were waxen old, while I cryed all the day. So as you see, all Davids clamours are but as dum∣nesse to the eares of God, so long as his sinne sleepeth within his brest, though his throat grow hoarse, he doth but as it were strain to cry out un∣der water, while his iniquity like wa∣ters are gone over his head. Hereby, we see, that all vociferation while our sinnes are quiet and tacent in our af∣fections, is no more audible, then si∣lence; and on the contrary we may note that God accounted Moses to have made a loud exclamation, when we finde he was silent; his heart being not obstructed with sinne, uttered a voice which penetrated the heavens while his tongue had no part in the convey∣ance of it. And Moses removed the whole red Sea, more easily with this silence, then David could draw back those few drops of iniquity, he had drunk in; all the ejaculations of his voyce did not pierce the cloud, untill his sighes had broken through it, and then after his heart had once strucke

upon that key of confession of his fin, in this note of I have made my sin known unto thee, and mine iniquity I have not hid, then every whisper of his to God is au∣dible, for we finde him professing this also, In quacun{que} die invocavero te, ecce cognovi quia Deus meus es. So as here we see the divers effects of Prayer, while our sins cry the louder for our silencing them, no other vociferation is made but theirs, which we do not utter; & when they have first lifted up their voice, through the organ of our voluntary proclamation of them, and a sorrowful invocation of mercy, then every brea∣thing, and smallest inspiration of our souls in prayer, is a tone loud enough to reach heaven. Then as David avou∣cheth, we shall find him our God at all houres we seek him, and discern the reasons, why we are then heard, and why we were not before regarded; which are these two David giveth us, of the first he saith, If I have beheld ini∣quity in my heart, our Lord will not heare; and of this other, in case of having purged this impurity by our penitence,

Our Lord is neere to all that invocate him in truth, he will doe the will of all them that feare him, and he will heare their prayer, and save them.

Whereupon we may observe, that the Prophets in all publique calamities, did exhort the people in the first place to purifie their hearts and their hands, by a discharge of their sinnes, before they presumed to lift them up to hea∣ven for receits of temporall degravati∣ons. For when the people wonder that their Fasts and Humiliations are not regarded, the Evangel call Prophet Esay disabuseth them in that point, and in∣formeth them, why their offerings were so unsavoury, because God smelt their owne wils in them, that is the de∣liverance from those secular pressures that lay upon them, not the demission of those spiritual burthens which were inherent in them. Wherefore the Pro∣phet ordereth them, to begin by dissol∣ving the bands of impiety, and loosen∣ing the bundles that over-load. When they have exonerated themselves of those weights which are offensive to

God, then their owne spirituall light∣ning and refreshment follows in a due order and procession. God telleth the distressed people by the Prophet Jere∣my, If thou wilt separate the precious thing from the vile, thou shalt be as my mouth; and when we come to be as Gods mouth, there is no feare of our being not heard by him; but while our mouths are liker the feet then the head of the Statua in Daniels Vision, consisting of iron, and clay, and not of gold, that is, while either revenge against our e∣nemies, or reparation in our earthly dammages, take up the first places in our prayers, and not the purer ore of charity towards God and our neigh∣bour, this sordid composure of our pe∣titions, doth not answer that separati∣on, which God conditioneth for an ad∣mittance to such a neerenesse as secu∣reth our audiency.

S. Chrysostome remarketh, that the holy Magdalene was the first that came to Christ to seek pardon and grace; o∣thers sought health and sensible sola∣ces in their first addresses, but she even

in her first choice, elected the best part, and upon her kissing of our Savi∣ours feet, one of the Fathers raiseth an excellent instruction, That the two feet of Christ, doe mystically signifie Mer∣cy and Judgment, both which must be kissed in order, for the fixing upon the one alone, may produce a temerarious secur••ty, and on the other single, may suggest a timerous despaire. And in conformity to this method, I may pro∣pose to you such another in your pray∣ers, to lay them alwayes first at the feet of Christ, before you raise them up to his hands; that is, to direct your re∣quests first to the pursuit of mercy, and remission of your sinnes, before you commit to them the solici••ing of any other solace, or benefit; and when your prayers have ascended by these regular gradations to the hands of Christ, having first opened your hearts in a sincere confession of your sinnes, you may with far more confidence ex∣pect the opening of his hands, in ans∣wer to your necessities, by this war∣rant of the beloved Apostle, Si cor no

strum non reprehenderit, nos fiduciam ha∣bemus ad Deum. This is then the first at∣tention, whereunto we must addict our minds in all emergencies of publike or peculiar calamities, to purge our soules by a faithfull perquisition of our lives past, and by a profound sorrow for all our faulty actions, or fraile omissions; we must first sue for the washing and cleansing of our hearts, before we pro∣pose to God the wiping away the tears from our eyes; and in this order we may hope to attaine to that safe po∣sture, wherein the Spouse proclaimes her security, having Christs left hand under our head, and his right hand em∣bracing us, that is, by S. Gregories ex∣position, to have his left hand holding and sustaining our head, so as to pre∣serve that from growing dizzie or con∣fused in all the agitations and circum∣volutions of this world, and his right hand embracing and cherishing our hearts, with the delicious promises of eternall rest and stability.

This is then the soundest advise I can present you, respecting your rea∣dyest

consolation, to intend primarily the casting out of every small mote out of that eye, (which our Saviour meaneth, when he saith, If it be simple the whole body shall be lightsome) before you sue for the casting off those beams, which may chance to lye heavier up∣on your carnall eyes, then the other; for sensible afflictions doe commonly weigh more in our degenerated nature, then spirituall onerations; and yet there is truly so much difference be∣tween these two burthens, as they who are discharged of the malignity of the last, feele little the gravity of the for∣mer; and they who remaine charged with their sins, and have their suffer∣ings sequestred upon their Petition, are to be feared as sunk into that depth of Gods displeasure, where they are nee∣rer stupefaction then degravation; for it may be God taketh off his hand, in the sense he said to the Prophet Esay, Why should I strike you any more? This release is the unhappiest of all impositi∣ons. Let none then account them∣selves gratified by the relaxation of

their sensible taxes, while they are conscious of any grosse immunditie, which the waters o•• affliction have but run over, and not removed; for in that case, what is left is the misery, and what is taken off was the mercy mis∣understood.

But though we ought not to recurre to Christs promise of ease and refecti∣on, assigning it first to the redresse of our temporall grievances, yet subor∣dinately we may hope for their allevi∣ation. And certainly we shall finde, though not an immediate, yet a conse∣quent deliverance from their incom∣modities, for all weights are easie, or grievous, by the proportions of strength, and ability are found in the bearer, so that to adde such a degree of force and capacity as may make a great masse, an easie carriage may be truely said to be a lightning and dis∣charging of the bearer. And in this manner, we are alwaies relaxed in our sufferings, when we are disburthend of our sins; for Christ gives alwayes upon our casting off our crimes, a proportion

of strength, commensurate to that weight we are to beare in all sorts of tentations, so as being furnished with this ability, adequate to our charge, we may well be concluded eased, by this extenuation of our burthens; for being thus entred into Christs yoke, we finde that gentle, and our cariage very portable: God doth then give vertue, and vexation concomitantly as the Apostle affirmeth, God is faithfull, who will not suffer you to be tempted above what you are able, but will make also with tempta∣tion, issue, that you may be able to sustein. So that I may safely promise in Christs name, what he did to his Disciples, when they were entering into the lists of persecutions, that all these signs shal follow all those, who do intirely strip and devest themselves of the pressures and incumbrances of their conscience, They shall take serpents in their hands with∣out offence, and though they drink poison it shall not hurt them, though they remain incircled with the thorns and stings of affliction, they shall not feele any noxi∣ous sharpnesse, or asperity in them, and

they shall drink of the cup of sorrow, without any aversion, or nauseous∣nesse, but shall rather cheerfully pledge Christ in it, saying in conformi∣ty to him, shall not we drink of the Cup which our Head hath given us? And this cup which the Psalmist calleth the Wine of compunction, shall then have a much better relish then that of Babylon, which we have eased our hearts of. For as the Holy spirit saith, A soule that hunge∣reth taketh all bitternesse for sweet, and such soules Christ calleth blessed in their hungering, and thirsting; and yours, after this pious motion, and exercise, in resorting to this call of Christ, and unloading themselves, of all their spirituall onerations, will cer∣tainly get this good appetite, which our Saviour calls a blessed hunger, and shall be satisfied with present peace, and tranquility of spirit, and an hope∣ful expectation in a future blessednesse. The sooner then, and the sharplyer we deplore our sinnes, the readier and greater deduction we make from all our other sorrows, according to the

assertion of the Apostle, The sorrow that is according to God, worketh pennance unto salvation, that is stable. Upon which words S. Chrysostome saith excellent∣ly, sorrow is given us not to grieve for any thing we cannot remedy, and so it is onely a receipt for the cure of sinne, for it augmenteth all other evills whereunto it is applyed, and recovereth us onely out of that extremest of all mischiefs. Therefore sorrow was onely made for sinne, out of which it was first extra∣cted, and so like a moath corrodeth and consumeth the matter that produ∣ced it. And this holy corrosive, is so powerfull, as it will eat away not onely all the dead flesh whereunto it is appli∣ed, but even take out, and obliterate the foulest brands can have been im∣pressed upon our hearts.

Therefore if any for feare of a little burning in the hand, in the heat of these times, hath chosen rather to stigmatize his heart with the marke of apostasie, let not even such a desperat character, doubt of an effaceing by the virtue of sincere contrition, for as soone as it is

rightly applyed, the operation is un∣questionable. Let not then any such, set Caines stamp upon this his first brand, for could Judas have applyed this corrosive, he needed not have used his cord to suppresse the noysome stenches of his conscience. This receipt would have broken his heart so happi∣ly, as to have kept his bowells from bursting; for we know that a broken and contrite heart, repayres even all her owne breaches. If in these evill dayes then, there should be any that hath done worse then the disciple, that left his mantle, and fled naked to save himselfe, for if any to save their clothes, and coverings of convenien∣cyes, should have left Christ, and have joyned with the party armed against him, yet even he is called by this voice of Come all ye that labour, to come back, and unload himselfe of this unfaithfull pusillanimity. No weight that sorrow can bring in, can be too much for him to take off who carieth all things by the power of his word, and whose mercy is above all his works, and con∣sequently

must needs be far above all ours. Wherefore Despaire seems mi∣serably to vie against the superiority of Gods mercy; in this accursed dejecti∣on there is this derogating contention, whereas faithfull sorrow hath alwayes an obliging confidence. He therefore that cannot find in his heart to give so much as sorrow towards the redemp∣tion of his sinnes, ought not to expect so much as pitty even in their eternall vindication.

Wherefore in this particular pre∣script of Consolation, I may aptly say with the Apostle, Who is it can make me glad, but he that is made sorry by me? For the efficacy of all I can minister unto you, dependeth upon your orderly ap∣plication of this godly sorrow for your sinnes, which may reconcile you to the man of sorrow, who under that notion, was the mediator between God offen∣ded, and man condemned, and so ad∣mitteth not even his owne merits to mediate peace between God, and man, after his offending him, without the intervention of this sorrow of man;

so that this house is as much better then that of feasting, as reparation of a house is better then ruining, in so much, that though you have no other house left to put your heads in, this of penitence (which it may be the ruines of your other have built up for you) may prove such a receptacle of peace, and rest, (when your sinnes are rased, and demolished) as you shall confesse in comparing the change of houses, that Your bricks are fallen down, and you have built with square stones, and have by the hands of this holy contrition, converted your ruinous tenement into reedified temples, from whence all the devout fighes, are breathed up as an odour of perfume unto heaven; and as the fire which was to light the odours upon the table of Incense, was to be brought from the Altar of the bloody Sacrifices, so the incense of our prayers, and petitions must be kindled first by the ardency of our sorrow, and contri∣tion for our sinnes, (which answer to the outward, and first Altar.) From thence the fire of all our zeale

must be first taken, that is, all our peti∣tions must take their rise from our pe∣nitency, and when they are offered up in this order, they doe often impetrate more then they sollicite, for they ob∣taine not onely spirituall acquiescence, but even temporall refreshments. We must remember then, that this holy sorrow is a kind of spirituall Baptisme, which is the first gate of the Church tri∣umphant, through which all our re∣quests must passe up to the altar; so that we shall doe well to set this in∣scription of the Psalmist upon this por∣tall of contrition, Aperite mihi portas justitiae, ingressus in eas confitebor Domi∣no, haec porta Domini, justi intrabunt in eam.

Besides the obligation of this me∣thod which I have remonstrated to you, there is a satisfaction resulting thereout, which may be very agreea∣ble to many, who may be tempted to perplex themselves in search and inve∣stigation of the causes and irritations that have moved God to these severe examinations of you. For when you

recollect your comportments in the former times of more serenity, if in the audit of your consciences, you finde these old debts of an abuse, and insen∣siblenesse of that calme, you neede stu∣dy no farther the matter of these me∣teors, which was then exhaled out of the fatnesse of your earth. Let every one therefore turne over his owne re∣cords, and consider respectively to his condition, what mundanities, what ri∣ots & excesses some can charge them∣selves withall; others with what ava∣rice, worldly wisdome, and over tem∣porizing they can impeach themselves; others of what indevotion, tepidity or scandall they can endict themselves; and they who find themselves standing convicted of these recusancies and in∣conformities to the Laws and Statutes of Catholike Religion, let them not won∣der to see these heavy fines set upon them; for even the lightest of these misdemeanours, deserveth a higher amercement then all your temporali∣ties can be extended unto. And truly I am afraid, upon what I have heard of

these latter times, of moderation and indulgence, that it may be too truly said as the Prophet Esay did, in no unlike occasion, Indulsisti genti Domine, indul∣sisti genti nunquid glorificatus es? And if you find your selves lyable to this im∣peachment, you need enquire no far∣ther for a cause of this judgement. It is a harder taske of the two, the giving a reason of Gods trusting you with this second mercy, as I may well term it, of paternall correction, after your having abused your first trust of the indulgence & benignity: so that while you examine your cōsciences, you may not only find a reason of your present afflictions, but that reason may disclose to you this secret, of their being such graces, as you wanted most. For surely if these infirmities, (which I may well call a spirituall scurvy) were growing upon you, ease, repose, and stilnesse would have much advanced this disease, and now this revolution, and exercise, (joyned with the grace of him that mi∣nisters them) is very like to stay, and cure this surreptitious infirmity which

creeps in likely into the softnesse and conveniency of life; and God knoweth when to work upon our nature with Simples, and Benedicta, (as Physitians say) and when to use Mineralls. And we find by experience, that this kind of steele is the proper key to this sort of obstructions and opilations in our minds, of slacknesse, desidiousnesse, and indevotion. Therefore you may well apprehend, the hardnesse of your pre∣sent conditions to be ministred to you, as remedies of some indispositions, breeding by the softer qualities of o∣ther times. I beseech you therefore to conceive your selves in a course of Physick, wherein nothing but your own ill diet can render it inefficacious, as I hope I have before competently re∣monstrated unto you.

Upon these reflections I hope in God you wil confesse with the Psalmist, Lord thou hast not dealt with us according to our iniquities, and not fall under the censure of S. Ambrose upon the persecu∣ted Catholikes of his time, who com∣plaines, that Vidi multos humiliatos, sed

paucos humiles; that he had seen many humiliated, but few made humble. But we confidently trust of you better things, and neerer salvation, although we speak thus, and that you will re∣solve with S. Paul, That these things shall fall out unto your salvation, by the submini∣stration of the spirit of Jesus Christ; and determining to rectifie all your former bendings and deflections from the straightnesse of your Religion, every one of you may make his Catholike Pro∣testation, Now Christ shall be magnified in my body, whether it be by life or by death, acknowledging to God this great tole∣ration, how that after your having been unfaithfull in the menaging of his indulgencies, he would be pleased to give you occasions, to redeeme that forfeited time, by a virtuous corre∣spondency to his present designe upon you, in exhibiting patterns of constan∣cy, longanimity, and fervour, in all your tentations, in order to the magni∣fying of the grace of Christ, appropria∣ted to the Catholike Church; to the do∣ctrines whereof, you may peradventure

sooner reconciliate your enemies, by your practicall vertues of Patience, meeknesse, and charity, then we by all our rationall evincements. These your Apostolicall traditions, of joy in tribulati∣on, longanimity, suavity in the holy Ghost, sincere dilection of enemies, may work upon those, that are never so averse and repugnant to tradition. Therefore as I told you before, you were all be∣come Priests in one respect, so now I may say to you, in this relation, you are now made Doctors to promulgate the Catholike Faith, by the perswasions of your uncontroverted virtues. For me thinks what S. Paul saith, in comparison between the speaking with tongues, and prophecying, may be not unfitly applyed to your practicall parts, and our speculative reasons towards the conversion of the unlearned, and unbe∣leevers: For they who hearing the ar∣guments of the Schoole, may be so uncapable of them, as they may ac∣count them madnesse, when they see all you Catholikes humbly and cheer∣fully accepting all your crosses, rejoy∣cing

in your prisons, singing Gods praises in the midst of the fornace, wherein not so much as the garments of your minds, your exteriour graci∣ousnesse and composure are tainted by the flames, and that your zeal and cha∣rity to your countrey and your enemies are onely the more inflamed, in this your fiery tryall; these evidences, whereof the illiterate are capable, may convince them so, as falling on their faces they may adore God, and not their private spirits, pronouncing that God is in you indeed.

This is truly that sort of practicall reason which S. Peter saith every one should have ready to satisfie those that aske a reason of that hope which is in you; not the arguing & fencing with that sword of the Spirit, which is so hard to weild, even for the strongest hands; and so we see, how unhappily the children of this age cut and wound themselves when they are so bold with it. You are not set by the providence of God, so dan∣gerous a taske as to wrastle with all arguments may be set upon you, (the

Church hath her proper champions for that exercise) your part is to exhibit demonstrations of the vertue of your faith, by the practices of the verities you receive from a sure hand, (your Catholike Mother the pillar and strength of truth:) That as the Prince of the Apo∣stles adviseth his Disciples in your conditions, you may be all of one mind, lo∣vers of fraternity, modest, humble, not ren∣dring evill for evill, nor curse for curse; but contrariwise blessing, that in that which they speak ill of you, they may be confounded which calumniate your good conversation in CHRIST. This practical part of your Religion is that which falls within eve∣ry one of your capacities; this is the good fight you are to fight, wherein you are not disarmed by being mana∣cled. For me thinks I may say as Seneca did of Seaevola, That he was happyer in suffering, then he could have been in acting; as it is a more admirable thing to overcome an enemy by suffering the losse of our hand, then by that of stri∣king with it. So this your suffering e∣state may prove more successefull to

you then that desperate design of some few acting many years agoe, which no good English Catholikes doe justifie; for by your patience and equanimity, cha∣rity for your Countrey, in all your los∣ses and sufferances, you may perhaps overcome, that is, sweeten and miti∣gate the fiercenesse of your enemies, by the most admirable, and most Chri∣stian way that can be projected. And thus proving your selves innocent of those combustions wherewith you are charged, you may become holy incen∣diaries of true zeale and charity in your Country, by these virtues shining and flaming in your sufferances.

In the close of this proposition to you, I must recall to your memorie, that as by these evidences of your so∣lid virtue you may adorne the doctrine of our Saviour God in all things, so there is no accesse unto these holy dispositi∣ons, but through the entry whereunto I have directed you, of humble, and sincere sorrow, and contrition for your sins, whereof I shall not now need to inlarge any advises, since it is a subject

well handled by every body, though the precepts are seldome well obser∣ved, even with the help of affliction to enforce them. Therefore I must close up this point, presenting you with part of the three childrens prayer, upon the occasion of their tryall in Babylon, which may be apposite in many cir∣cumstances to your conditions, in re∣gard of the terrours and comminations you are now exposed unto, Because O Lord we are diminished more then all nati∣ons, and are abused in all the land this day for our sinnes, and there is not at this time nor sacrifice nor oblation, that we may find thy mercy, but in a contrite mind, and spirit of humility let us be received, so let our sacrifice be made in thy sight this day, that is may please thee.

Notes

• Marc. 10.49.
• Mat. 11.28.
• Luk. 12.18.
• Mat. 11.30 My yoke is sweet and my burthen light. Jere. 48.11.
• Jerem. Thren.
• Exod. 14.
• Psal. 3.
• Psal. 55.10. In what day soever I shall in∣vocate thee, lo I have known that thou art my God.
• Psal. 65.
• Esay 58.3.
• Jer. 15.9.
• Dan. 2.33.
• B. Pet••us Dam••anus
• 1 Ep. S. Joh. 3.22. If our heart doe not repre∣hend us, we have confidence toward God.
• Cant. 8.3.
• Luk 11.34.
• Esay 5.
• 1 Cor. 10.13
• Mar. 16.27
• Pro. 27.7.
• 2 Cor. 7.10.
• 2 Cor. 7.10 2 Cor. 2.
• Esay 9.10.
• Psal. 117.20. Open ye the gates of justice to me, be∣ing entred into them I will con∣fesse to our Lord, this is the gate of our Lord, the just shall enter into it.
• Esa. 26.15 Thou hast been fa∣vourable to the Na∣tion O Lord, thou hast been favourable to the Na∣tion, wast thou glo∣rified?
• Psal. 102.10.
• Phil. 1.19.
• Phil. 1.20.
• 1 Cor. 14.27.
• 1 Pet. 3.15
• 1 Pet. 8.9.
• Dan. 3.