Indulgences even absolution from Penance which being set to sale doe plainely crosse Christs charitable doctrine by making it easier for a rich man then a poore man to enter into the Kingdome of heaven But indeed it hath had this charitable consequence that it hath caused many Nations to cast up not single sins only but the man of sinne himselfe But otherwise whereas this Author speakes of this Sacrament to cast up sinne wee must complaine that it hath beene used as a meanes to cast up goodnesse and to cast sinne into a mould even to nourish and strengthen it for Garnet thought it a good covert and hiding place of treason saying that in Confession hee first received the knowledge of the Powder-treason and secondly himselfe would not say that hee did cause his Penitents to cast up this treason but left it in their stomacks wherein it lay with some of them untill death not acknowledged as a sinne Behold right Romish charity plainly proved by the Sacrament of Confession yea this Sacrament hath beene by them uncharitably used as a means not to cast up sin but to cast up righteousnesse for some maine acts and duties of righteousnesse have been put to Penance as great sinnes Sir Thomas Overbury and my selfe met with an Irish Pilgrime in France who taking us as hee said for Catholickes wherein hee was not mistaken if hee had rightly understood the word told us that hee was enjoyned by way of penance to goe on Pilgrimage to Rome and Compostella for serving Queene Elizabeth in her warres against Tyrone See here not a sin cast up but an excellent duty of subjection and loyalty and so the Romish Sacrament of Penance not a proofe of charity but of disloyall uncharitablenesse Hee goes on and sayes that Rome to make her child grow and stand out feeds him from time to time with the precious Body of our blessed Lord in the Sacrament of the Altar But where is Romish charitie in taking away the Bloud of our blessed Lord in the same Sacrament If it be charity to give bread to a childe is it not uncharitable to deny him drinke but the children of Rome are left to cry like Sampson though not heard as Sampson Thou hast given this great deliverance and now shall I die for thirst Christ hath given them a great deliverance and now Rome would kill them with thirst Yet the same Lord in his Passion gives both meat and drink to their soules and therefore hee not onely saith that his flesh is meate indeed but that his bloud is drink indeed and so is hee perfect nourishment and a just refection being both meat and drinke Hee gives no lesse to the true Israel then to the typicall Israel the type of the Church in their Journey to Canaan it is said of them they did eat spirituall meat and drank spirituall drink for they drank of the Rock and that Rock was Christ. But Romish charity or uncharitablenesse takes from the people that drink which Christ gave them and as it were drives the true Israel from the waters that issue from this Rock to refresh them in their walking through the wildernesse to this heavenly Canaan Neither doth it availe any thing to say that there is bloud in the body for bloud out of the body is given us in this Sacrament to quench the otherwise unquenchable and ever-thirsty guilt of sinne Bloud that was shed for us is given to us in this Sacrament as the very words of our Saviour in the Institution of it doe affirme and if Christ say hee gives us bloud that is shed either they must profanely deny the words which our Saviour spake or else they must bee inforced to witnesse that they doe uncharitably and unchristianly deny to us that which our Saviour gave us and indeed bloud that is shed and so powred out of the body is the proper Sacrifice for sinne for without the shedding of bloud there is no remission yea our Saviour himselfe here saith of his bloud given in the Sacrament that it is shed for the remission of sinnes What therefore Christ the fountaine of charity hath shed for us out of his body and so given us being shed for the remission of our sinnes is it not extreme uncharitablenesse in Rome to take the same from us for thereby shee takes from us an excellent means of the remission of our sinnes and so the remission which should come to us by this meanes I could here multiply complaints of Romish uncharitablenesse in the manifold abuses of this Sacrament and among them of their Latine that is barbarous as Saint Paul saith and whispering Consecration It is no Sacrament in the Romish beleefe without the Priests intention and the words that should give some ghesse of his intention are not heard and understood How short then are tâ—e poore people of knowing the Priests intention when they either heare not or understand not the words which might give them at least some hope of his intention But darknesse fits best with a doctrine of darknesse and it is best nourished by that which begat it But their doctrine of worshipping this Sacrament yea even when they know not whether it be a Sacrament yea carrying it about the streets in a solemne procession on a set day of purpose to bee worshipped is a most killing uncharitablenesse if I may say of the Sacrament by their corruption as Saint Paul of the Law by the corruption of nature That which Christ ordained to life is thus found to be unto death The Lord of life appointed this Sacrament to communicate life by it and Popish uncharitablenesse by it gives death to her children But I say the lesse because the truly reverend and learned Bishop of Durham hath so plainely revealed and soundly convinced the Idolatry of the Masse that hee who reads it and after kils his soule by stumbling at this Idol and falling downe before it into hell cannot lay all the fault on Rome but must share uncharitablenesse with her and have part of his owne bloud laid on his owne head It followes If he will bestow himselfe upon the service of Almighty God in a more particular manner by taking Priesthood shee not onely gives him holy Orders but shee doth it by a Sacrament conferring grace I should here have expected that Romish charity should have expressed her selfe in giving Orders and Grace to one that before had the grace and gift of Teaching from on high which that Lord that ascended on high gave unto Pastors for the building of his Church but I heare nothing of this fruit of charity but I heare of a Priesthood which too often is a resemblance of the order of Ieroboam and that the Priesthood is a Sacrament divided into two Powers one to sacrifice and another to absolve but I read not of a third power or commission of teaching to bee given by this Sacrament and so the Priests lips that under
end they come not from the love of God nor ayme to the glory of God but come from error pride and selfe-love and have selfe-ends such are works done for merit satisfaction and supererogation and indeed these carnall wayes of doing good works are generally very successfull for all mankinde is flesh of flesh so that if you speake of a worke of charity to bee done a carnall way and to carnall ends you have all mankinde already fitted to heare you but if you speake of works of charity to be spiritually done and for spirituall ends there are farre fewer that have a spirituall eare to heare what the Spirit saith Yet upon the works carnally done and for carnall ends doth the Papacy exceedingly multiply the number of her works of charity mentioned in the Catalogue yet an army of these is but an army of dead men even of dead workes which have not the spirit And uncharitable is shee who suffereth yea teacheth her children to bring forth dead works when by good instruction they might have gotten life into them from the quickning Spirit SECT III. The Claime of Charitie is confuted which is drawn from the seven Romish Sacraments ANd as thus generally so now more particularly let us put the Cavaliers supposed works of charity to the touch and try whether true charity may bee proved by them to be in the Papacie But before wee come to his proofes I cannot but take notice that his preparative is very pleasant for therein hee speaks of seeing the holy catholick Church dissolve and as it were defeate her selfe of her very selfe for the acquiring of all imaginable both temporall and eternall blessings to mankinde Surely it seemeth to mee hee could hardly have chosen words more contrary to the actions of the Papacie and this the former Chapter and many Stories doe over-abundantly shew for we see plainly that Rome is so farre from defeating her selfe for eternall blessings to mankinde that for the acquiring of temporall blessings to her selfe shee defeats Kings both of their kingdomes and lives And whereas hee saith a man needs no more but to have eyes in his head to see her charitablenesse it seems much rather that hee who in numberlesse slaughters and actions of bloud doth not see her uncharitablenesse hath need of that strong delusion which causeth men not to beleeve truth though they see it with their eies But I come to the Authors owne Inventory of Romish works of charity and take notice of it as it begins with a mans beginning and for profitable reasons doth not end at his ending For seven proofes of charity which hee names are seven Sacraments of which one begins at mans birth and the last comes as neere his end as it may but when it can goe no further it is lengthened with prayer for the dead which often brings good or at least profit to the living if they bee paid for these prayers and so perchance may be taken for good works But whereas among these he speakes of giving Baptisme and the Lords Supper as fruits and proofes of Romish charity I answer that the Papacie must allow or suffer the giving of these or else there cannot be under her Throne that shew of a Church in which Antichrist must sit that hee may looke like the beast which hath horns of a Lambe Without these his mystery were neere dissolved and wee should see the Dragon starke naked in him therefore the Pope may keepe these for love to himselfe and not to his subjects But saith the Cavalier his Church gives Baptisme very early as soone as the childe is borne and this haste is a signe and a fruit of charity And why may it not be a signe and fruit of error in judgement rather then of charitie yea why may it not proceed of an uncharitable error seeing it often damneth children for want of that washing which they could not have in their mothers belly for many thousands of infants must be damned by the same charitable opinion which makes this haste to baptize others And although this opinion anciently might perchance bee taken for an error in judgement yet on the latter to whom the point hath beene more plainely cleared it may much more probably lay a guilt of uncharitablenesse Sure it is that if want of charity bee not the cause of it yet want of charity doth accompany or follow it as it doth the Popish beleefe of Protestants damnation for to infants unbaptized and Protestants I thinke there is little charitie afforded by Papists when they have once damned them Let them also consider how this doth give a proofe of their charity when thereby they make the Gospel of grace more deadly then the killing Law for the Law damned not infants for dying without circumcision seven daies after the birth in which time there was a possibility of circumcising them but these men make the Gospel to damne children for dying unbaptized before they bee borne when it is not possible to baptize them The Lords Supper is put off for a while and Confirmation is brought in next for a Sacrament and this Sacrament for a confirmation of Romish charity and indeed so much as Confirmation is a Sacrament so much let it be a confirmation of Romish charitie But Suarez the Jesuite confesseth that great Romish Doctors as Alensis and Bonaventure have taught that Confirmation was not instituted as a Sacrament by Christ or his Apostles And himselfe affirmeth that the time when Christ did institute this Sacrament is not recorded by the sacred Historians and withall hee acknowledgeth according to Thomas that to institute new Sacraments belongs to that excellency of power which is Christs alone So the sacramentality of Popish Confirmation seems to bee a stone and not bread which being given to children by a mother proves rather her hatred then charity But indeed if they would make this use of Confirmation to see that children bee brought and made to understand the grounds of salvation this were bread and not a stone and so a fruit of charity and not of hatred but to give them an outward signe that gives nothing from without by any Sacramentall institution and to give them no knowledge within but a Creede or Lords Prayer in Latine which they understand not this is not a work of charity but a deceiving yea a soule-killing cruelty and uncharitablenesse The next seale of Romish charity is the Sacrament of Confession and Penance whereby as our Author saith when a man hath drunk of the poysoned cup of actuall sin Rome strives to make him cast it up againe Much might here bee said to prove this auricular Confession to be no Sacrament and so no charity in giving that for a Sacrament which is none But of Romish uncharitablenesse in the use or rather abuse of this which they call a Sacrament there would scarce be time and place enough in the world to containe the proofes of it Wee know what Markets are made of
be in the vine before wee can draw this sap from him And if wee be in him then as Saint Paul told us before wee are even at the same instant those to whom there is no condemnation And penitence for I hope that is the best pennance also is the fruit of this union and of the new life which wee receive by it For Regeneration makes a Well of water in the soule which springeth up to eternall life Now the nature of a Well is by an ever springing purity to purge and cast out the filth that is cast into it And thus doth the Well of Grace in our soules cast out the filth of actuall sins by repentance And indeede to both these doth our Church call us in our preparations to the Lords Supper so that in regard of the care of our Church and her Remembrancers wee have no need of Popish admonitions towards charity and repentance and in regard of the Lords Supper which is Christs remembrance of these duties to us wee have no need of more Popish Sacraments And now if there were cause I could say much more of the sufficiency of our faith for wee beleeve that which Canisius the Jesuite saith is the summe of things to be beleeved the Creed of the Apostles And if there were yet need of a larger faith Let us heare King James of ever glorious memory what he saith of his Protestant faith I am such a Catholique Christian as beleeveth the three Creeds I reverence and admit the foure first generall Councells as Catholique and Orthodox Briefly wee have so full and saving a faith in Jesus Christ and his Gospell that except the Pope bring us another Jesus and another Gospell wee neede not to heare him and if hee bring another Jesus and another Gospell then hee is accursed SECT II. The presumption of Papists in condemning this saving faith whereas the Cavalier denyes that they hold Protestants to be in the case of those who sinne against the Holy Ghost it is shewed by a fearfull example that denying the Doctrine of the Protestants hath been taken for the sin against the holy Ghost ANd now being justified by God in Jesus Christ through a saving faith who shall condemne us Certainely the faith which saveth us will not condemne us Therefore if Romists condemne us when wee have this saving faith they are to bee condemned for unjust condemning us They must have that judgement wherewith they have judged others and so they have not so much condemned us as themselves They draw the woe and curse upon themselves which is denounced against those that call good evill and take the righteousnesse of the righteous from him And thus doing they are far from taking the place of Almighty God in judging his servants which this man saith som of ours do lay against them as a charge For indeed to speak more rightly they might say that herein Romists take the place of the Accuser of the Brethren They put themselves into the place of that Father of untruth and uncharitablenesse that falsely accused Job as an Hypocrite and assayed to provoke God and Men against the Children of God Yet doth not the Divell nor his instruments falsly accuse and terrifie the faithfull without an especiall craft For hee is a cunning Fowler and a Fowler when hee hath spread his net before some cleft of a Rock where birds rest in safety he assayes by noyses out-cries and terrors to fright them out of their safety that so they may come into his net So the Divell when he seeth soules safely resting by faith in the Rock Christ Iesus hee assayeth to fright them out of their safety by the out-cries and terrors of damnation And the Romists joyne with them in these terrible noyses so to fright Protestants from their Rock of safety into their net of errors superstitions idolatries and especially that large Net of Idolatry the Popes Deity and Supremacy But as the onely safety of the bird is not to feare these out-cries neither by feare of a false danger to runne into a true one so it is the safety of Protestants not to feare these noyses nor for the feare of a false damnation to runne into a true one Let them keepe close to their Rock of safety Christ Iesus and from this safety they may assuredly expect salvation But contrarily the false Accusers and affrighters and casters of damnation shall be truely in danger of the same damnation which they have falsely laid on the heires of salvation This Author speakes yet further of a charge laid by us on Romists That they say Protestancy is as the sinne against the Holy Ghost I thinke the meaning of this charge is onely to this purpose That Romists in saying that unrepented Protestancie doth damne men doe make it in effect as mortall as the impenitent sinne against the Holy Ghost But for every way of charging them for their uncharitable censure I doe not undertake for it may suffice mee any way to shew that this censure is uncharitable Yet seeing wee are fallen into the mention of comparing Protestancy to the sin against the Holy Ghost let us behold in a patterne how neerely falling from Protestancie hath been taken for the sin against the Holy Ghost F. Spira a learned Lawyer dwelling neere Padua having embraced the true Religion with great zeale and making open profession of the same was complained of to the Popes Legate which when hee understood and saw the danger after hee had long deliberated and consulted what was best to bee done hee resolved at last to goe to the Legate accordingly he went to him to Venice craved pardon and promised future obedience The Legate for an example to others commanded him after his returne to make an open recantation which accordingly hee performed But having done this against his conscience to maintaine himselfe and his charge being returned to his house hee could not rest an houre no not a minute nor feele any ease of his continuall anguish And even from that night hee was so terrified and had such horror of his actions as hee held himselfe for lost For as he himselfe did confesse hee saw plainely before his eyes all the torments of hell and the damned and in his soule did heare the fearfull sentence being drawn before the Judgment seat of Iesus Christ. Hee was carried to Padua where famous and excellent Physicians did visit him and gave him Physicke with singular affection but they soone found that he was little sick in body but grievously in minde Nothing came out of his mouth that was lightly or foolishly spoken or that might discover any raving in him They asked him if hee thought his sinne to bee so foule that it could not be pardoned through the bounty and infinite mercie of God His answer was That hee had sinned against the Holy Ghost which was so great a sinne as it is called a sinne unto death
the Church which is the Cavaliers point to be proved by this place for he denyeth many doctrines and fundamentall ones of the Law and the Prophets yea of God himselfe The next place doth much accuse the Cavaliers need of Allegations and yet withall excuseth him not from an indeavour to deceive his Reader The place alledged by him is this Quod apud multos c. That which is found to be one amongst so many is not to be thought to have crept in by errour but to have beene commended by Tradition The place cited is this Quod apud multos unum invenitur non est erratum sed traditum That which is one among so many is not an errour but a thing delivered The question in hand was concerning the rule of Faith or the Creed as the Reader may see by comparing the thirteenth chapter where the Creed is rehearsed and the end of the one and twentieth where he saith That it remained for him to shew whether the doctrine in the former rule came from the delivery or if you will Tradition so it bee not a Tradition beyond that which is written for there is no such in this rule of faith of the Apostles And having refuted these objections That the Apostles delivered not all and that they knew not all he comes after to this objection That the â—hurches did not purely reteine what the Apostles delivered and thus hee refells this objection Age nunc omnes erraverint deceptus sit Apostolus de Testimonio reddendo Nullam respexerit Spiritus sanctus uti eam in veritatem deduceret ad hoc missus à Christo ad hoc postulatus de Patre ut esset doctor veritatis neglexerit officium Dei Villicus Christi vicarius sinens Ecclesias aliter interim intelligere aliter credere quod ipse pâ—r Apostolos praedicabat Ecquid verisimile est ut tot ac tanâ—a in unam Fidem erraverint Nullus inter multos eventus est uâ—us exitus Varâ—asse debuerat error doctrinae Ecclesiarum â—aeterùm quod apud multos unum invenitur non est erratum sed traditum Whereof the summe is this that though the Holy Ghost the Vicar of Christ had not looked to his office of leading the Church into truth yet there is no likelihood that so many Churches had erred into one Faith But the Faith wherein there is such unity among many should not be an errour but a Truth delivered by the Apostles Now this place is so far from saying that all Churches agreed in sin all points beyond and besides the Creed that it speaks onely of their agreement in the rules of Faith and doctrine of the Creed And he saith that such an agreement comes not by errour which commonly is divers but by one uniforme delivery and doctrine of the Apostles So the Cavalier is still to seeke for a necessary unity in every smal doctrine and in points without the Creed Cyrill is mainly for the Protestants even as himselfe alledgeth him For we agreeably affirme That to be the Catholick Church which teacheth without defect all things necessary to salvation And in the doctrine of faith such things necessary to salvation are points fundamentall Cyprian comes or is rather drawne in next against his will and meaning and thus the Author produceth him The Church being stricken through by the light of our Lord doth send her beames throughout the whole world But yet that light which is cast so far abroad is but one and the same Shee spreads her branches over the whole earth after a plentifull manner Shee extends her flowing streames with great aboundance and to a great distance But yet is Shee one Head and one Root and one Mother who is fruitfull by such store of issue Now I thinke it were needlesse to help a Reader to take this place from the Author For it is plaine to every eye that this place speakes not of the unity of the Church in all points of doctrine but of their unity in one Love and one mysticall Body So that this place is not onely unserviceable to the Author but serves much against him and his lady Mother who cuts off noble and excellent members of the Church from her or rather her selfe from the Church if they doe not submit to her universall Tyranny Cyprian it seemes hath not said enough and therefore he must say more but indeed lesse Let us see how the Cavalier rather teacheth him then suffereth him to speake The same S. also speaking of the sin of Core Dathan and Abiram implies that the one Church must not onely be entirely beleeved but followed also in all her doctrines and directions For hee saith that though Core Dathan and Abiram did beleeve and worship one God and lived in the same Law and Religion with Moses and Aaron yet because they divided themselves from the rest by Schisme resisting their Governours and Priests they were swallowed up quick into Hell Here first wee may observe how hee tells his Reader what hee would have Cyprian say for hee saith not that Cyprian doth speake it plainely but the S. implyes and what doth he imply That the Church must not onely bee intirely beleeved but followed also in all her doctrines and directions But did Core Dathan and Abiram differ from Moses and Aaron in doctrine His owne place denyes it which saith They did beleeve and worship one God and lived in Moses his Law and Religion with Moses and Aaron And the place further assignes the true fault Division by Schisme They denyed the authority of those whom God had placed to be Governours over them Just the same sinne into which Pope Pius the fifth drew the English Papists by his Bull so that this place makes exceedingly against Romish doctrine of rebellion against Princes such as those of the North and in Ireland But let me give the Author one question at parting Was Aaron to bee followed in all his doctrines and directions what doth the Author think of this doctrine concerning the Calfe These be thy Gods O Israel which brought thee up out of the Land of Egypt Saint Basill is next produced thus speaking in Theod. They who are well instructed in holy writ permit not one syllable of divine doctrine to be betrayed or yeelded up but are willing to embrace any kinde of death for the defence thereof if need require Hereupon the Author thus commenteth That man of God had beene sollicited by some to relent for a time to yeeld though it were but to a little he refused in such sort as you have seene and he did it with much disdaine to be attempted in that kinde Now let the Reader see here the fairenesse of our Author Hee speakes of Basils not yeelding to a little and what was this little Denying the sonne of God to be God of one substance with the Father Is this a little Surely he should be a great Hereticke that should deny
over his deceipt unto his Reader For we doe not say That men have not so much as free will being moved by effectuall grace But That they have not so little as free will For wee hold that the will being moved effectually by grace is more then free will for it is free will fortified actuated and animated by grace So his Reader is deceived by him if he be perswaded by these words that wee doe not allow men actuated by grace so much as free will for we allow them more And indeed wee allow them much more then Romists and they quarrell with us because wee allow them so much Yet the more power and efficacy we allow grace in the will the lesse efficacy hath the Cavaliers objection but the more encouragement have men to good works For the more God helpeth the will the more couragiously may the will go on to working and the more may exhortation call for good works Indeed if God did not worke in us to will and to do but left man to stand only on the motion of his own will exhortations might have but a cold encouragement standing meerly at the mercy of the creature for successe and effect But when God gives what he commands then may exhortations call for the performance of Gods commands As for humane justice in punishing hee may know that our opinion doth not oppose but approve it For even your own Vega in the Councell of Trent acknowledgeth That Protestants affirme a liberty in Philosophicall justice and in externall workes of the Law But of free will I may here say the lesse because I have spoken somewhat of it before and elsewhere is more largely unfolded the truth of the point and the consent of our Church SECT IIII. That the Idolatry and bloud which springs from the Religion of Rome should deterre men from consorting with her BUt here I may give this returne to the Romists Upon the love of God and man depends the whole Law And in the love of God a principall place is given to the worship of God in spirit and truth And in the love of man a chiefe place is given to the preservation of his life Idolatry and murder being contrary to these are maine breaches of this royall Law of love Now Rome permitting the doctrines and practice of idolatry and murder the maine breaches of the Law of God with what face can she require the keeping of other lawes and lesser duties that gives such encouragement to the breach of these greater ones Tertullian proves idolatry alone to be a breach of every Commandement and besides it will not bee hard to prove that Rome jointly with idolatry gives encouragement to the breach of every Commandement but I especially fasten on these two whose eminent guilt is haunted with the continuall out-cry of the Prophets and at length avenged with heavie judgements by the Judge of the whole earth And indeed commonly these sins are twins the same evil spirit first working by idolatry as it were a not being of God in the faith and worship of man and then provoking man to destroy the Image of that God whom he hath formerly abolished But most fearfull sinnes they are and their hideousnesse may be seen in the horrid face of the judgements which have beene the counterparts and representations of them He that would behold painted unto the life the lamentable countenance of these judgements let him with an heart of life and sense read over the Lamentations of Ieremy And he that will see Idols and bloud to have been the maine meritorious causes of these judgements let him reade the words both of other Prophets and the same Ieremy But if for these Jerusalem hath been judged what shall become of Rome For Rome is the mother of spirituall fornications and in her is found the bloud of all that are slaine on earth The power of Rome crucified the Lord Jesus it slew millions of the Martyrs of Iesus under the heathen Emperours it hath added to these millions the multitudes of those who have been slaine under the beast with hornes of a Lamb. And how loud is the cry of all this bloud being united in one voice Wherefore let my counsell be acceptable to you I speake to the children of Rome that they may be saved Heare the voice of Gods Spirit Come out of her my people before God heare the voyce of this bloud and then ye be partakers of her judgements For she that is drunk with the bloud of the Saints shall vomit it up againe and her owne bloud with it shee shall fall and never rise againe for the word of God hath spoken it Wherefore do not joyn with that idolatrous company of Mourners which shall lament for her when they shall see the smoake of her burning but bee found among the heavenly company of Rejoycers which sing Alleluia Salvation and glory and honour and power unto the Lord our God For true righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication hath avenged the bloud of his servants at her hand And thus the Man of sinne and all the enemies of Christ being made his foote-stoole wee will hope that the kingdome of grace shall bee speedily changed into the kingdome of glory And for the hastening of that glory wee will pray for the speedy subduing of these enemies For this glory being come wee shall by the King of glory and peace bee translated into that peace where we shall be free from the vexations of enmity There shall be no controversies emulations factions and schismes for Religion but without controversie the great mystery of godlinesse shall appear unto us in a perfect discovery light glory Yea there the Church shall be made capable of seeing the highest glory and in this sight shee shall be glorified The Father and Fountaine of glory shall shine into her and in his light she shall see light and by his light shee shall be light And hee that filleth her with light shall also fill her with joy for the light of Gods countenance is the joy of the soule and yet with it will hee powre into the soule the new wine of the kingdome the oyle of gladnesse issuing from his Spirit which shall make up the joyes of a consummate marriage and fill the Spouse with extasies and overflowings of joy unspeakable and glorious And thus tasting how sweet the Lord is in the joies of a most fruitive union these joyes shall enflame her loves and her loves shall kindle her joyes shee shall taste and see God who is the chiefe object of her love shee shall rejoice in seeing and tasting him whom she loveth and shee must needs fervently love him in whom shee findes and feeles such exceeding joy Thus shall shee run in a circle of Love and Joy and this circle of Love and Joy shall bee for all eternity for the