✚ IHS.  
MARIA JOSEPH.  
THE PRACTICE HOW TO find Ease, Rest, Repose, Content, and Happiness.  
Written by a Religious man of the congregation of St. ELIAS the Prophet, and of the Order of our Blessed Lady of mount Carmell, restored by the Blessed mother Teresa.  
THE SECOND PART.  
Containing directions how to end all Controversies, and take away all discontentments, and evils, and attain unto true joy of mind, and content of heart, and all good.  
Stand upon the Ways, and behold, and ask for the old Paths, which is the good way, and walk therein, and you shall find rest for your Souls. jerom. 6. 16.  
AT ROUEN.  
By jaques Foüet, with permission of Superiors. 1619.   

TO THE KING'S MOST ECCELLENT MAJESTY: The Author wisheth all Content and Happiness.  
AMongst all our Labours in this life (most dread SOVEREIGN) there are none better employed then those, which are spent in seeking after, and in establishing in ourselves, and others, true Content, and Happiness: For what doth it profit a man, if 
Math. 16. ●6.  he gain the whole world, and sustain the damage of his soul? or what permutation shall a man give for his soul? and deliver it to be afflicted in this life with temporal discontent, and in the other with eternal torment: Will he take to be an Emperor, or King of the whole Globe of the earth; to reign with discontent, for seven years, over all the people in the world? It is so hard an exchange, that none endued with reason would accept of such conditions: for what is an Emperor, a King, or any man, but his Content, and Happiness? To be, and not to be happy, is but to be by a privation of well being, wretched, and miserable. Neither is it sufficient to Happiness, that a man think himself happy, and be not, for this is but an increase of misery; not to seem to be, that which he is, until it be too late, to obtain that which he would; true Content: whereby we see, that true Happiness is more worth than Kingdoms; and true Content is more to be esteemed, than all the treasures of the East, and West indies, since it endueth Emperors and Kings with whatsoever true goods they have, and filleth Subjects with what they can desire, if they will not desire that which is hurtful to themselves: Insomuch, as let but a Prince establish in himself, his Court and Subjects, the practice of true Happiness, they rest and remain, each one rejoicing at others good, and all well content, with that which every one hath of his own: and let him but permit, false, and deceitful Happiness, to be practised in himself, and Subjects; and do what he can, he and they will become wretched, and miserable, in all things else, saving in imaginations: which considerations have moved me to seek out the paths of Content, and set down at large the way to true Happiness, and Rest, that I might thereby as much as in me lieth, call all my Country men from the disgustes, and dissensions of this age (which the iniquity of heresy hath brought forth) to a rich Repose, and joy in our Lord.  
And having Dedicated our First part, unto the most worthy Prince CHARLES your Son (whom God Almighty long preserve.) I could not set out these our Second labours, under the protection of any other, but your Majesty: For seeing I am to speak of Content, and Happiness, to whom may I more fitly dedicate our labours, then to my Sovereign, unto whom above all men living I heartily wish them. Accept therefore most dread Sovereign, the protection of this our work against all calumniators; and be well pleased, that true Content, and Happiness, which your Majesty cannot but desire to yourself, may with your Gracious favour, and under your protection, be communicated to all your Subjects: that all dissensions and discontentments taken out of your highness Kingdoms: it may be verified of your Monarchy; which was spoken of Zion the Temple of God: The habitaiton in thee, is as it were of all Rejoicing, 
Psal. 86.  which is that I desire, and heartily pray for, and so humbly submit myself, and rest,  
Of your majesties Subjects, the meanest: SI: STOCK.   

THE PREFACE TO THE READER.  
Dear Reader, though so great be the force of Happiness to draw all men to seek after it; that there is not to be found, any one so lost or forlorn, as publicly to profess, that he loveth afflictions and griefs; as they are vexations, and pains: yet such is the pride and obstiancie of many, that rather than they willbe convinced to be men of evil lines, they will defend that to be Happiness, which they love, and not that which is Happiness indeed: and so hearty loving carnal liberty, and sensual life, under false pretexts, of Liberty of the Gospel, justification by Faith only. assuredness of salvation, etc. have put Content and Happiness in sensuality of life, and not to be discovered, that they are Hogs (as Horace 
Hor. lib. 1 Epist. 4.  saith) of the Herd of Epicures, do craftily colour their Carnal liberty, under the vail of Religion, and so persuade as many as will believe them.  
First that abstinence, or fasting from meat, drink, and sleep, at certain times, and upon 
Luther in lib. libertate Christiana. Caluin. lib 4. Inst. and their followers.  certain days, is superstition, contrary to the word of God, and the liberty of their Gospel, so that they cannot be happy without the liberty of eating, drinking, and sleeping, as much as they will, and when they will.  
Secondly, that it is not possible to live Chaste, so to their Content, 
Luth. in lib. libert. christiana  and Happiness, according to their Doctrine, it is necessary 
Cal. lib. 2 institut. cap. 7. & their followers.  that they have always a Woman.  
Thirdly, that man hath no free-will, or power to resist the putting in practice of his evil 
Luther in lib deseruo arbitrio. Calu. lib. 2. instit. cap. 2 & in antidoto Concilij Tridentini. and their followers  thoughts, suggestions, or Carnal desires; whether they be of theft, fornication, adultery, or heresy, etc. Whereupon it followeth that according to their Doctrine, they cannot be happy without the liberty of committing Fornication, adultery, theft, and preaching whatsoever suggestions of the devil, or thoughts shall arise in their minds etc. Since as they say, they have not free-will, or power to resist them, or do otherwise, and he was never esteemed happy, who was bound to observe, that which was above his power and might.  
And accordingly to this, they teach, and preach for Religion, that all the actions of men are of their own Nature mortal sins, worthy of everlasting pains, as well the best as the worst: that all sins are equal: that evil thoughts not consented unto are mortal sins, and that as grievous mortal sins, as if they had committed the fact: Whereupon they infer that it is not possible to keep the Commandments of God, or merit any thing by well doing, and so craftily colouring their Epicurism under the pretext of Religion, they seem to their followers, neither to deceive, nor be deceived in their opinions, or practise of Happiness; but by this craft preserve their credits, and live without suspicion of wretchedness; and yet take to themselves liberty to do, what their Flesh or concupicences do desire, without respect either to God or man, more than the wariness, not to incur the forfeitures, and pennalties of Penal Laws: Insomuch as that they have put Conscience (which in Catholic times, men used to carry in their hearts, and souls) into their neighbour's eyes; that if he see them not doing amiss, to accuse them to a judge, & bring them within the compass of some penal Law, all is well; 
Cal lib. 3 inst ca 14. Melanct. in locis anni 1521. tit. de peccato: and their followers. Cicero de leg.  In the sight of God, their best, and worst works, are of their own nature (as they say) all equally mortal sins; And he who feareth nothing but a judge, and a witness (as Cicero a Heathen man well observed) What will not he do in the dark?  
And this policy, these Libertines have borrowed from Epicurus, a heathen Philosopher, who heartily loving carnal liberty, and sensual life; not to be of all men contemned, and accounted as a beast, would not in plain terms defend publicly: That man had no other happiness then sensual life, but coloured his Lasciniousnesse under pretext of Religion, and taught for truths: That the Soul of man was mortal: and that after death there was no reward for good deeds, and so by denying of merit for good works, and punishment condign to wicked deeds (with the Lutherans and calvenistes 
English Creed Art. 11.  of this age) he founded his Sect, Happiness, and Religion, upon the grounds of Faith only, without merit for good works, or exercises of virtue: and by this craft, did what his concupiscences desired, and yet preserved his credit, of being a Philosopher; and found many followers in all ages: Insomuch as St. Augustine (before his Conversion to our Catholic Church) if he could have believed the Epicurian Articles, had made himself of the Sect of the Epicures, as he saith in these words: Nothing did call me, from the deep gulf of carnal 
August. lib. Conf. 8. cap. 16  pleasures, but the fear of death, and the judgement of God to come, which (notwithstanding the divers opinions I held) never departed from my breast: And I did dispute with my friends, Alipius, and Nebridius of the ends of good, and evil: and Epicurus had carried away the prize in my mind, had I not believed that after death, there did remain a life of the Soul, and places proportionable to our merits, which Epicurus would not believe. So S. Augustine.  
And from this Epicurian Doctrine of Protestants, and liberty of their Gospel, proceedeth their abundant fruits, and works of the Flesh; which are so copious, that as their own Authors do testify; In Flaunders 
Richard Iefferie in his Serm. printed 1605. page 31.  was never more drunkenness, In Italy more wantonness, etc. In jury more hypocrisy, In Turkey more impiety, In Tartary more iniquity, then is practised generally in England. The people (of 
Stubbes in his Epistle dedicatory before his Book of good Works.  England saith another of their Authors are) in most places dissolute, proud, envious, malicious, disdainful, covetous, ambitious, careless of good works. So these two English Protestant Authors; yet the one affirmeth 
* Iefferie  that he spoke what he had plainly seen in the course of some travels, and the 
* Stubbes  other what he had found in traveling the whole Realm round about. And according to the testimonies of these two, is the Lamentation of the Puritans, in their mild defence, alleged in Mr. powel's Book, of things indifferent, saying: What eye so blind, that it doth not gush out with tears, to behold the misery of our supposed glorious Church, I mean the great ignorance, the Superficial worship of God, the fearful blasphemies, and swear in houses and streets, etc. The dishonour of Superiors, the pride, cruelty, fornications, adulteries, drunkenness, covetousness, usuries, and other like abominations, etc. O behold and pity, the woeful and lamentable estate of our Church in these things. And with this agreeth the testimony of their Apostle Luther, saying: The world by this Doctrine 
In Postil. super Euang: Domini. Aduentus  (of Protestants) is daily made worse: Again in the same Postile: In so bright a light of the Gospel (of Protestants) men are more covetous, more crafty, more unjust, more cruel, more froward, and to conclude they are much worse, than they were before in the Papacy. Again: Before time when we were seduced by the Pope, every man did willingly follow good works, and now no man, saith or knoweth any thing, but how to get all to himself, by exactions, pillage, theft, lying, usury, etc. Again: It is (saith he) a wonderful thing, and full of 
In Serm. coni. Ger. Fer. 5.  scandal, that from the time, in which the pure Doctrine of the Gospel was first called to light, the world should daily grow worse. Of this Henry the eight, after he was a Protestant lamented, saying: I am sorry that the Readers of the word of GOD, follow it in 
Fox Act. 1 pag. 1124  doing so faintly, and coldly. For of this I am sure, that Charity was never so faint amongst you, and virtuous and Godly living, was never less used, nor God himself amongst Christians, was never less reverenced, honoured, and served. And with this testimony of K. Henry the 8. agreeth the testimony of Fox, saying: 
Fox considerate. 4.  To rip up all our deformities in particular, I mean not here; neither need I, the same being so evident to all men's eyes, that who cannot see, our excessive outrage in pompous Aoparell, our carnal desires, and unchaste demeanours, without fear of God, our careless security, without Conscience, as though there were no judgement to come! our study upon this world, as if there were no other Heaven? And the same also affirmeth Caluin, saying: 
In cap.▪ 11 Dan. 5. 34  Ampugst the small number of those, who have withdrawn themselves, from the Idolatry of the Papists; the greater part is full of treachery, and craft, they sergeant indeed great zeal, but if thou look into them, thou shalt find them full of deceit. Again: There is scarcely to be found the 
In come. 2 Pet. 1. 2.  tenth (Protestant) who hath for any other end, given his name to the Gospel, (of Protestants) then that he might with greater liberty, flow in all Lasciviousness. Whereupon Andrea's Musculus, another 
In libro de novissimo die.  Protestant saith: If we would confess the truth: then are we compelled to witness this of us Gospelers, that there are not to be found in the whole world, men more given to whoring, usury, cozening, and deceit than we. Again: the thing itself doth speak, and truth doth compel us to confess, (although 
In the same book  against our wills) that now men are become worse, and more irreligious, more ingrate, more unfaithful, more shameless, and that greater wickedness, and sins, cannot be found in the whole world, no not amongst the Turks truly, or the jews, or Pagans, then in those places, where the word of the Lord (of Protestants) is most diligently preached. Again: I am compelled to say, because 
Musculus in Prophetia Christi.  it is true, that there are not to be found, no not among the heathen, jews, or Turks, men more self-willed, in whose minds the sparks of all virtues are extinct, and amongst whom sin is accounted nothing: then amongst the professors of the Gospel (of Protestants) amongst whom the Devil altogether loosed from his chains, and in free liberty doth flourish; And that I may in few words tell all, it is even so, and this is the estate of us Lutherans, that if any be desirous to see a great multitude of Knaves, Athists, Usurers, and Cozeners, he must go to some City where the Gospel (of Protestants) is preached, and there he shall find of this sort of men, by multitudes, and repeating almost the same words in another place, he saith: The case standeth thus with us Lutherans, that if any be 
Musculus Domi. 1▪ Aduentus  desirous to see a great table of Knaves, of persons turbulent, deceitful, cozeners, usurers; let him go to any City where the Gospel is purely Preached, and he shall find them there by multitudes; for it is more manifest, than the day light, that there were never among the Ethnics, Turks, and other Infidels, more unbridled and unruly persons, with whom all virtue, and honesty is quite extinct, then are among the professors of the Gospel. And jacobus Andrea's another Protestant saith: The other part, and multitude 
Andrea's adu. 11. Luc.  of Germans do give liberty indeed, to the Preaching of the word: But there is not perceived an amendment of manners amongst them, but horrible Epicurism, & beastly life is seen amongst them, in their conversations, compositions of body, desires, etc. In stead of fasting they attend wholly to feastings, and drink night and day. And Melancton a Protestant saith: The thing itself doth speak 
Ad cap 6. Math.  that in these Countries (where the Protestant Gospel was preached) almost all their studies are employed, in sumptuous preparations for banquets, & drunkenness, and exceeding great cups, etc. Such barbarousness is in the people, that the most part persuade themselves, if they should fast one day, the night following they should die. So these Protestants of the fruits of their own Doctrine.  
Of the coming of these Epicures, Libertines, and lose livers, three of the Apostles prophesied saying: In the last days 
1 Tim. 3. 1.  shall approach perilous times, and men shallbe lovers of themselves, Covetous, Haughty, Proud, Blasphemous, not obedient to their Parents, unkind, wicked, without affection, without peace, accusers, incontinent, unmerciful, with out benignity, Traitors, stubborn, puffed up, and lovers of voluptuousness, more than of God, having an appearance indeed of piety (every one his Bible) but denying the virtue thereof, the keeping of the Law. Again: In the last days shall come mockers in deceit, walking 
2 Pet. 3. 3  according to their own concupicenses. Again: my dearest be mindful of the 
jud. 1.  words, which have been spoken before by the Apostles of our Lord jesus Christ, who told you, that in the last times shall come, mockers according to their own desires, walking in impiety. These are they which separate themselves, Sensual, having not the Spirit of God, whose fruits are Charity, joy, Peace, Patience, 
Gal. 5. 22  Benignity, longanimity, Goodness, Mildness, Faith, Modesty, Continency, Chastity; but the Spirit of the Devil, and Flesh, whose works are Fornication, uncleanness, wantonness, 
Gal. 5.  lechery, serving of Idols, Witchcraft, enmities, Contentions, emulations, angers, brawls, dissension, Sects, envies, murders, drunkenness, banquetings, and such like, forbidden works by the Commandments of God.  
For the discovering of whose deceits (out of love to my Country, and desire to gain some, who out of ignorance, are fallen into these follies, and deceitful contentments in Carnal liberty, and sensual life) I have written this our Second part of Ease, and Rest: to show unto them the means how to attain unto true joy of mind, and Content of heart, and suppress these base desires, which are common to men with Beasts: that all evils, Contentions, Strifes, Suits in Law (the lamentable Civil wars of this Land) being taken away, and true goods, and pleasures, engrafted in their places, Without fear being delivered out of the hands of 
Luc. 1. 74  our enemies, we may serve God in Holiness, and justice 
Isay. 32. 17.  before him all our days. And the works of justice shall be Peace, and the service of justice Silence, and security for ever. And my people (saith God) shall sit in the beauty of Peace, and in the tabernacles of Confidence, and in wealthy rest: According as it was promised to true Christians, by the Prophets, in both Testaments, saying: There shall arise 
Psal. 71. 7 Rom. 14. 16.  in his days justice, and abundance of peace, until the Moon be taken away, for the Kingdom of God (upon earth) is not (saith St. Paul) meat and drink, but justice and Peace, and joy in the holy Ghost, according to the words of our Saviour, saying: Peace I leave to you, 
john 14. 27.  my peace I give you, not as the world giveth, do I give to you: Not such a Peace or Content, as the world giveth to her favourites, doth our Saviour give unto his followers, but ●uch a Peace and Content as is without trouble, and servile ●eare, as followeth immediately in his wor●es, saying: Let not your hearts be troubled or 
Luc. 1. 74  fear. Without fear (saith the Prophet Zacharie) delivered from the hands of our enemies, we may serve him, in holiness, and justice all our days. This is the Ease, Rest, and Peace, which every where is promised to Christians, the followers of our Lord and Saviour JESUS CHRIST, a peace or content, without servile fear, or trouble: not as the world giveth peace, doth our Saviour give peace, and Content; The peace which the world giveth to worldlings, is a feeding of their inordinate Concupiscenses, and carnal desires, with a Carnal and Sensual delight, mixed with servile fears, jealousies▪ and troubles; The peace, and content which our Saviour doth give unto his followers, is a peace without servile fear, jealousy, or trouble; A Peace (which as the holy Ghost saith) passeth all understanding; A Peace Rest, Repose, 
Phillip 4. 7.  and Content to their bodies, by bringing their passions, appetites and carnal affections, under the obedience of right reason, that they may live in Corporal peace and rest, and keep their bodies free from servile slavery, and vile subjection to their inordinate passions, which are unreasonable Masters: Peace to their hearts, and souls, by possessing all good; Peace with God, by loving him with all their hearts, and keeping of his Commandments; Peace with their Neighbours, by loving them, as themselves: no man commencing a Suit against himself; Peace with their enemies, by patiented suffering whatsoever injuries they shall lay upon them; Peace with the Angels and Saints in Heaven by Union with them in a mystical body; Peace with the Devils in Hell, by having authority over them; Peace with all the Creatures of the earth, by using them according to the end they were created: That it may be verified which was spoken by the Prophet Isay, saying: 
Isa. 66. 12  I will decline upon her a flood of peace: Again, And I will make thy visitation 
Isa. 60. 17  peace, and thy overseers justice. Iniquity shall no more be heard in thy Land, waste, and destruction in thy borders, and Salvation shall occupy thy walls, and praise thy gates. This is the Ease, Rest, Repose, Content, and Happiness, which we speak of, and desire to Preach unto all 
Phil. 4. 7.  people. The peace of God which passeth all understanding. The Legacy which our Lord and Saviour left us, saying: Peace I leave to you, my 
john 14.  peace I give to you: A true joy, and Content of heart, and mind, which he commanded us 
Math. 10. 11.  to Preach unto all the Families of the earth, saying: Into whatsoever City or Town you shall enter, inquire who is worthy, and there tarry, And when you enter into the house, salute it, saying: Peace be to this house, according to whose commandment, we Preach it unto thee, dear Reader, and say Peace be to thee; and so rest thy humble Servant.   

OF EASE, REST, REPOSE, CONTENT, and Happiness.  

CHAP. I. That Man hath a complete joy and Content, proportionable to his being.  
Almighty God having created all things of 
Ps. 113. 1●.  nothing, according to the disposition of his will; as a pious Parent, and merciful Creator, hath given to every thing a Content and Happiness; which had, than it is so well satisfied, that it seemeth to desire no more, but resteth (and after his manner rejoiceth) as content, and well pleased.  
As we see by experience, that he hath given to a Stone, a Content, to be in his Centure; Water, a Rest, in the hollow places of the Earth; Air, a Repose, in his Region; and Fire, in his Sphere; Trees, Plants, and Herbs, a Delight, in the fat and firmness of the Earth, tempered according to their properties; Birds, Beasts, and Fishes, a Pleasure, in Meats, Places, Company, and sensual Delights.  
And out of his infinite goodness, in creating every thing, hath also annexed unto it such a disposition to order, and such a propension to his good, and content; that take but out of his place, a piece of Earth, (which of all the creatures of God Almighty is the meanest) and give it all things you can devise, and make the most of it that possible you can invent, yet it will tend thither, and never be quiet, until it return; insomuch, as do but take away that which holdeth it up, presently it goeth thither of itself, and that infallibly.  
And if by some accident, a subtle Vapour become to be enclosed in some hollow place, or cave of the Earth, where it hath, as it were, a chamber prepared for to rest in; it will be so unquiet, that it will tear in pieces Rocks and Mountains, overthrow Castles and Towers, and, as angry, shake the whole Earth, to ascend up to his place; and if it find but an issue, or you make but a passage, it is gone.  
Or if a gross vapour, by the heat of the Sun, be drawn up into the Region of the Air (as though it should be exalted to higher dignity) and there come, to be environed about with clouds, that it cannot descend, but must stay there, it taketh his exalting in such disdain, and stayeth with so great discontent, that by collision of bodies, and through earnest pressing, it throweth fire down from Heaven, and causeth such a thunder, as though it would tear the Heavens in pieces, and all to descend to his place of rest, there to remain, where it was ordained, that it should be, in his first creation.  
And the same we may observe in Birds, Beasts, and Plants: put them in a Soil not accommodated to their properties, and they die; or take from Birds or Beasts, their natural Company, foods, Places of abode, etc. and give them what other thing else you can, yet out of anguish and grief they will pine away; and let them but lose, they are gone, to their ordained Company, Meat, and Rest.  
Whereby we may infer, that since all creatures whatsoever have a Content and Rest (which once had, than they seem well pleased, and desire no more) that also Man hath his Rest & Happiness, wherein also he may be satisfied and well pleased.  
And seeing God Almighty, as a most prudent Creator, hath given to every thing a Content, proportionable to his being; it must needs be, that Man, being a far more excellent creature, than any of the Elements, Birds, Beasts, Fishes, and Plants, must have a more excellent Content, than any of them; unless we should esteem God Almighty injurious to the nature of Man; which cannot be, His Mercies (to Man) exceeding all 
Ps. 144.  his Works, being duly considered.  
So having found out, that Man hath a Happiness, and Content; it will be worthy of our labour, to seek, wherein it consisteth, and set down the means, how to attain unto it; which we will do, by God's grace, in the ensuing Chapters.   

CHAP. II. That there is a God.  
THe fool hath said in his 
Ps. 1●.  heart, there is no God. Fools, whose grievous sins and horrible crimes have extinguished the right use of Reason, deny the first Cause. Agent, Mover, and Creator of all things; and descend to such gross ignorance, as that they attribute that to Nothing, Chance, Fortune, or Accident, which proceedeth from God: as though Nothing, or that which hath no being, were more potent than that which is; and could give being, beginning, and motion to all things.  
To dispute against fools, obstinate, and wilful people, who have lost wit and reason, is but to become foolish. To convince them, there is no better argument, then to put them to the practice of their Doctrine; as when they are sick, hungry, afflicted, or want any thing, to let them have no other help, or succour, than their Nothing, or Chance, to help them, until they change their Opinions; since, in their judgements, Nothing is so potent, and active, as that it can give being, motion, and action to all things; it must of necessity also, in their judgements, be of sufficient force, to help them in their necessities, to rest and content, without any other assistance.  
Aristotle setting down common places, and means how to find out arguments to convince errors, and establish truths, against Atheists would not dispute, but set down this for an argument, saying, Such as do doubt, whether 
Top. lib. 1. c. 9  they should honour the Gods, or no, stand in need of pains. Such as are become so deprived of reason, as to think, that there was no God, nor honour due unto God; to convince them, were necessary pains, sicknesses, and torments; that the Truth, which Arguments, derived from Reason, could not prove (against such as had lost the right use of Reason;) yet Affliction and Pains might force them to confess. So the Devils in Hell, though they cannot love GOD Almighty, or serve, or adore him, as they ought, for that they are confirmed in Malice, and multitude of Sins; yet compelled by Affliction and Pains, Believe, that there 
ja. 1. 19  is one God, and tremble: So forcible an argument is pains and Afflictions against Atheists, who deny God in their hearts; that it is of force sufficient to convince even the Devil, that there is a God.  
So do but leave these Atheists, who deny that there is a God, and esteem all things to happen by Chance and Fortune; in their Distresses, and Afflictions, to Chance and Fortune; and permit nothing else to help them: then they will not only believe, that there is a God, but also earnestly persuade others, that there is a God; and that he is the rewarder of those, who show and use mercy to others; and punisheth the cruel, and hard-hearted: According as it is written in the Scriptures, saying, Blessed 
Mat. 5. 8.  are the merciful, for they shall obtain mercy. And in 
Mat. 7. ●.  what measure you meat, it shall be measured to you again. And God will render to every 
Mat. 16. 27.  man according to his works: As it fell out of late years in a certain English Soldier, in the Garrison at Flushing in Zealand; who whiles he was well in health, could not be persuaded, that there was a God; but falling, by lewdness of life, into many diseases, wherewithal he was grievously afflicted and tormented, he cried out unto him for help and mercy: Their infirmities were multiplied, 
Ps. 15. 3.  after they made haste to seek for remedies, and to call upon God for help.  
And this for proof against Atheists, that there is a God.   

CHAP. III. That God is the content of Man, and that it is not possible for Man to find any true joy, or Content, without enjoying of God Almighty.  
MAn having lost by sin that which was given him by grace and favour, the Content and Pleasure of Paradise, 
Gen. 1. 8.  wherein, after his creation, he was placed, still seeketh to recover his ancient inheritance, Ease, Rest, Repose, joy, Content, and Happiness; old, and young; rich, and poor; Kings, and Peasants; wise men, and fools; all seek after Ease, and Content: No man so forlorn, or decayed from the first original of his Happiness, that loveth and affecteth Affliction, Torments, and Pains, as they are Vexations and Griefs: but every one, how corrupt soever his nature is, through sin, yet he desireth Repose, and Happiness.  
O Sons of Adam! seek that you seek; but there it is not, where you seek it: you seek for Ease, Rest, Repose, Content, and Happiness, in the Honour, Glory, Riches, Wealth, sensual Pleasures, and Commodities of the World; where never yet was found, but their Opposites; Griefs, Anguishes, Discontents, and Unhappiness: And whom shall we call for witness of this truth? the fools of the World? No; hear the Wise man speak: I have seen 
Eccl. 1. 14.  all things that are under the Sun; and behold, all are vanity, and affliction of mind.  
Is it possible, that the sons of the Earth cannot remember their Parents fall? That in the enjoying, & familiar conversing with God in Paradise, the place of Pleasure, was all Ease, Content, and joys; and banished from thence, they were put, with all their posterity, into a cursed Land, of Pains & Travels: Cursed is the 
Gen. 3. 17.  Earth in thy work; with much toiling shalt thou eat thereof all the days of thy life; thorns & thistles shall it bring forth to thee. Great is the ignorance of Mankind, that looketh to gather Grapes of Thorns, and Figs of Thistles; 
Mat. 7. 16.  to seek for Ease, Rest, Repose, and Content, in the commodities of a cursed creature; in the Metals, Herbage, skins of Beasts, dead Fish & Flesh, sensual Pleasures, and corruption of the Earth: base minds, to be deluded with such base contents, and gross ignorance, against which no reason or experience can prevail.  
God Almighty, in creating of Man, out of his infinite goodness, gave him Understanding, Will and Memory, according to his own Image, as it is written; God created 
Gen. 1. 17.  Man to his own Image, to the Image of God he created him, male and female he created them; their souls, and form their bodies of the slime of the earth: God form Man of the 
Gen. 2. 7.  slime of the earth, and breathed into his face the breath of life, and Man became a living soul, bearing in his mind the Image and likeness of God, Understanding, Will, and Memory.  
Understanding, to understand what was the chiefest good; God his Creator, of infinite Goodness, Beauty, Glory, Majesty, Excellency, and Perfection.  
And a Will, to will, love, and seek him at all times.  
And a Memory, to remember him in all his actions; with such a capacity of him, and hunger after him, that whatsoever else he seeketh, he should err, and whatsoever else he should find, yet he should want; that, as it were perforce, though otherwise he would not, yet he must needs seek after his glorious Majesty; since nothing else is able to content the soul of man, but God: as Cicero, a Pagan man, well observeth; there were never any 
De Leg. lib. 1.  people in the world so barbarous and irreligious, but that, although they knew not what God they ought to serve, and adore, yet they knew, that they ought to serve and adore some God. The light of reason, in the most barbarous people, manifesting to them, that there could be no true Content and Happiness, but in serving and adoring God: though, for want of grace, they erred in the manner, and through ignorance, were deceived, in their opinions, of his divine Majesty; yet all, with one consent, cried out, that God was to be served, loved, and adored; seeing that there could be no true content, without the enjoying of him.  
God Almighty being only He, that is Sum qui sum, I am 
Exo. 3. 14.  which am, and all other things being by participation from his goodness, depending upon his 
Apo. 4.  will; no creature can have any true good content, or rest, but in him, and from him: he being all Ease, Rest, Repose, Content, and Happiness, holdeth them in his hand, & communicateth them to his creatures at his pleasure; according to the saying of the Prophet: Thou hast made the 
Ps. 35. 11.  ways of life known to me, thou shalt make me full of joy with thy countenance, delights are in thy right hand, even to the end.  
Again, Thou openest thy hand, 
Ps. 103. 28.  and fillest every living thing with thy blessing.  
All things created, being finite, and having limited perfections, cannot satiate the heart of Man; as we see by experience, in the most famous Minions, and greatest Potentates of the Earth; who though the world (ambitious to show and set forth her pride and jollity) hath raised to the highest fortunes and greatest glory she had; yet could she never bestow upon them one moment of true Content, or Rest; but forced them to march, like galld-backt Mules, covered over with painted Saddles, and burdened with heavy burdens of Cares and jealousies all the time of their lives; after death, to descend into eternal Miseries and Torments.  
And to begin with Nynus, who lived in the third hundredth years after the Flood, and was the Earth's first famous Minion, exalted by her to that height of worldly honour and dignity, that his Father Belus, and his Grandfather Nemrod, were styled Gods, his Father called jupiter, and his Grandfather Saturn, as Sator Deorum, the Father of the Gods; that for Nobility of Birth, Stiles, Titles, Descents, and Dignities, he was not inferior to the highest that ever was upon the Earth: and that his earthly power and might, might be correspondent to his Styles 
Oros. li. 1. c. 1. et 4.  and Titles, he was advanced to the Monarchy of the Assyrians, Medes, and Persians; so large Dominions, that upon the first view, he alone seemed to enjoy all the pleasures and best commodities of the Earth, from the South, unto the Sea Euxinus, of four Empires: Yet if we seriously look into the Content he had in this his Greatness, you shall find nothing, but that the poor man was deceived with bare Imaginations; lived forty years, the time of his reign, under a heavy burden of Cares, jealousies, Wars, and Dangers, to die a miserable death (wounded with an Arrow, shot from his enemies) without any other benefit of all his worldly Greatness, Majesty, and Might, then increase of eternal Torments.  
The same we shall find in 
4. Reg. 18. 19  Senacherib, the Earth's second Favourite; whom she raised to the Monarchy of the Assyrians, and made Conqueror of many Kingdoms, and Vanquisher of many Kings, to adorn him with all their Treasures and Pleasures: All which could not endue him with one moment of true Content, but loadened him for eighteen years, the time of his reign, with many Troubles, and much Discontents; afterward, to be miserably murdered by two of his own sons, so to descend into eternal Torments.  
The like we read of Nabucadonosor, 
Dan. 2.  another Minion of the Earth's; Monarch of the Chaldeans, and over so many Countries and Nations, that Daniel affirmed of him, that he had all earthly things under his power: yet this was so far off from yielding him true Content, that he was put to live like a Beast.  
Cyrus, so high a favourite of 
1. Esd. cap. 1. just. lib. 1. Oros. li. 2. c. 6. et 7.  the Earth's, that he had the Monarchy of the Medes, Persians, and Chaldeans, conquered King Croesus, and posfessed all his Wealth; yet therein could find so little content, that after two and twenty years, the time of his reign, passed in Wars, Troubles, and Afflictions of Mind, he was killed miserably by a woman, and so descended into eternal Torments.  
The like we shall find in Alexander the Great, julius Caesar, Aniball, and all Heathen or Christian Kings, who lived unchristian lives (and did not seek after God with all their hearts) that they lived in this life in perpetual anguish, and affliction of mind, and died Wretches, discontent, and miserable.  
This is the general malady of all the sons of Adam; but especially, of the Princes and Nobles of the Earth; who pretend to be wise, and will by no means seem to be deceived; and yet all deceive themselves, and that so egregiously, as that by pretending pleasures, they are turned into pains, and by seeking for Riches, Ease, and Content, they fall into Penury, Disgusts, and eternal Torments; for that they seek them where never yet they were found, in the sensual pleasures of the earth, and ugly pretensions of sin (which obtained, loath; and ended, breed affliction) when they are only to be found in God Almighty: who being of infinite wisdom, beauty, riches, honour, glory, with all that is great, precious, and delicious, that thou canst wish, is able to endue thy soul with Happiness, and thy body with true Content. So that having him, thou mayest have all things; and possessing him, possess all things; and knowing him, know all things; and loving him, be filled and ravished with all divine delights. Seek him, and He healeth all 
Ps. 100LS. 3.  thy infirmities; follow him, and He redeemeth thy life from deadly falling; serve him, and He crowneth thee with Mercy, and Commiserations; love him, and He replenisheth thy desire in good things; enjoy him, and thy youth shall be renewed as the Eagle.  
As the Soul is life of the Body, from whom the Body hath his lively motions, sensible gusts, and pleasures; so God Almighty is God, & life of the Soul, from whom, in whom, and by whom, she hath her spiritual divine motions, heavenly gusts, pleasures, & delights. Whereupon the Prophet called our Lord, The God of his 
Ps▪ 4. ●.  life. And as the Body, howsoever it may have some false and deceitful contents of his own, without the consent of the Soul, or Spirit, as witnesseth S. Paul, saying, For that 
Rom. 7. 15.  which I work, I understand not; for not that which I will, the same I do, but that which I hate, that I do: Yet it cannot have any full Content, Pleasure, or Delight, without the consent, pleasure, and concurrence of the Soul, or Spirit: as is manifest by experience, when the will of the Mind resisteth the desires of the Flesh; so the Mind, or Spirit, howsoever it may have some false and deceitful contents, which it may enjoy without the will and consent of God Almighty (such as are, Ambitious Thoughts, vain Imaginations, and pride of Mind) yet it can never have any true Content, perfect Pleasure, or Delight, without the full consent and concurrence of the will and consent of God Almighty: according as it is written, Without me you can 
Io. 15. 5.  do nothing, that is good, or of true content. Again, Our 
2. Cor. 3. 5.  sufficiency is of God. So our Saviour exhorting us, saith, Seek first the Kingdom of God, 
Mat. 6. 3●.  and the justice of him (which is his Will, and Law) and all these things (Meat, Drink, Apparel, etc.) shall be given you beside. Whereupon S. Augustine 
De Civit. Dei li. 19 c. 25. et 26.  saith, As it is not of the flesh, but above the flesh, that which maketh the flesh live; so it is not of man, but above man, which maketh man to live happily: Wherefore, as the life of the flesh, is the Soul; so the happy life of man, is God. Whereby it is manifest, that happy life cannot be, without the enjoying of God Almighty.   

CHAP. FOUR That Faith, or belief in God Almighty, is necessary to Man's Content and Happiness: but not only Faith, without the conjunction and connextion to other virtues.  
THat Faith, and belief in God, is necessary to Man's Content & Happiness, is first manifest by reason: for that the first thing which is to be sought for, in any Question, is, Whether the thing be, or no; and 
Arist. post. li. 2. c. 1.  until we believe it to be, it is in vain to seek how, or after what manner it is.  
Secondly, by the Scriptures, which say, that without faith, it 
Heb. 11. 5.  is unpossible to please God: for he that cometh to God, must believe that he is, and is a rewarder of them that seek him. Again, He that believeth not, shall be 
Mat. 16. 16. Io. 3.  condemned. Again, He that doth not believe, is already judged.  
Yet that Faith only, without the connexion to other virtues, is not of itself sufficient to Happiness, is manifest by the light of Grace & Nature.  
First, For that we believe many things to be, which we would not have, nor enjoy; as Hell, and eternal pains.  
Secondly, To believe that there is Happiness, is not to be happy; otherwise, the Devils, and damned souls in Hell, should be happy, since they believe, that there is Happiness, and lament for the loss of it, saying, We 
Sap. 5. 4.  senseless, esteemed their life madness, and their end without honour: Behold, how they are accounted among the Children of God, and their lot is among the Saints.  
Thirdly, Faith endeth with 
1. Cor. 13. 12. 1. Io. 3. 2.  this life: so, if Happiness consisted in only Faith, there were no Happiness after death.  
Fourthly, Faith may stand with sin, and malice: sin, and malice, is wittingly to do against that we believe in conscience; and so one might be both happy and wretched together; which is contrary to experience.  
Fiftly, If only Faith were sufficient to Happiness, without the connexion or conjunction to other virtues, there could be no impiety committed; nor no man should be wicked, unjust, or unhappy, for any fact, how horrible soever, unless he denied Articles of Faith: and all Laws, and execution of justice upon any one whosoever, but upon such as denied Articles of Faith, should be Tyranny and Cruelty; as made, to put to death a happy and just man, who had committed no unhappiness, or impiety.  
Sixtly, It is contrary to experience, that a man should be happy by Faith only: For though the whole English Clergy of Protestants, in the eleventh Article of their English Creed, affirm in these words, That we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort; yet we shall never hear, or find, that any of their Clergy hath left the comfort of a Benefice, good Fare, fine Apparel, worldly Riches and Commodities, to practise and enjoy this most wholesome Doctrine, and very full of comfort, Happiness by faith only. Neither will they be well content, to be put to the practice of their Doctrine, and live separated from all other Contents, to enjoy no other comforts, but what they can receive by Faith only, without connexion or adherence to any other virtue.  
Again, the Scriptures never absolutely affirm, but absolutely deny justification by Faith only, saying, By Works 
ja. 2. 23.  a man is justified, and not by Faith only. Again, Do not 
1. Cor. 6. 9  err, neither Fornicators, nor seruors of Idols, nor Adulterers, nor the Effeminates, nor the Liars with Mankind, nor thieves, nor Covetous, nor Drunkards, nor Railers, nor Extortioners, shall possess the Kingdom of Heaven. Again, The works of the flesh 
Gal. 5. ●.  are manifest, which are Fornication, uncleanness, Immodesty, Lechery, serving of Idols, Witchcraft, enmity, contentions, angers, brawls, commessations, & such, I foretell you, as I have foretold you, that they which do such things, shall not obtain the Kingdom of God. Not only such as want faith, shall go to Hell, but also the 
Apo. 21. 8.  fearful, and incredulous, and execrable, and Murderers, and Fornicators, and Sorcerers, and Idolaters, and all Liars, their part (as well as the incredulous) shall be in the Pool, burning with fire and brimstone, and the smoke 
Apo. 14. 11.  of their torments shall ascend up for ever and ever.  
And our Lord esteemeth those who should hear the Scriptures read, or preached, and do not practise what they say, to be so far off from Happiness, that he accounteth them fools, saying, Every one that heareth these 
Mat. 7. 26.  my words, and doth them not, shall be like a foolish man, that built his house upon the Sand. And to convince fools, there cannot be found a more forcible argument, then that of Aristotle's; When they are in affliction, necessity, & pains, to let them have neither the love of God, nor love of their Neighbours, to help, comfort, or give content unto them, but their comfortable Doctrine of only Faith; and you shall see how quickly they will not only believe with S. james, that by works a 
ja. 2. 23.  man is justified, and not by faith only; but also preach the doctrine of our Saviour, and his Saints: Blessed are the merciful, for they shall obtain mercy. 
Mat. 5. 7.  Again, Get you away from me, 
Mat. 25.  ye cursed, into fire everlasting, which was prepared for the Devil and his Angels: for I was an hungered, and you gave me not to eat; I was thirsty, and you gave me not to drink; I was a stranger, and you took me not in; naked, and you covered me not; sick, and in Prison, and you did not visit me: as long as you did it not to one of these lesser, neither did you it to me: And these shall go to punishment everlasting, not for want of faith, but for want of good works.  
That S. Paul, in his third Epistle to the Romans, and third to the Galathians, saith, that we are justified by faith; he there, and many times, explicateth himself, saying, The 
Rom. 3. 22.  justice of God by faith of jesus Christ. Again, justifying him 
Rom. 3. 26.  that is of the faith of jesus Christ: whose faith was, as he faith, not to break the Law, but to fulfil. For assuredly I say unto 
Mat. 5. 18.  you, until Heaven and Earth pass, one jot or one tittle shall not pass of the Law, until all be fulfilled. This is the faith, of which S. Paul speaketh of: a faith, that doth establish the Law; as he himself in plain words confesseth, saying, Do we then destroy the 
Rom. 3. 31.  Law by faith? God forbidden: but we do establish the Law.  
Whereas S. Paul, in the same Chapters, seemeth to speak against justification by works, he disputeth against works done without faith in jesus Christ; such as are Circumcision, the Ceremonial Law, and works done before our Conversion to the Faith; as is manifest by his words, in the same Chapters and places, saying, What pre-eminence 
Rom. 3. 1.  hath the jew? or what is the profit of Circumcision? Again, 
Rom. 3. 29.  Is he God of the jews only? Is he not also of the Gentiles? for it is one God that justifieth Circumcision by faith, and Prepuce by faith. Do we then destroy the Law by faith? God forbidden: but we do establish the Law, by denying justification by Faith only, without Works, and justification by Works only, without Faith in Christ jesus; he established the Law and the Prophets.  
The same Lawgiver Moses, and the same Law which telleth us, that we ought to observe it; the same also telleth us, that we ought to believe 
Deu. 18. 13.  in Christ jesus. A Prophet 
Act. 3. ●●.  (saith Moses') shall the Lord your God raise up to you, of your brethren, as myself: And 
Deu. 18. ●5.  it shall be, every soul that shall not hear that Prophet, shall be destroyed out of the people. So the Apostle, by denying justification by Works of the Law only, without Faith in this Prophet, our Saviour, and by denying justification by faith only, without observing the Law, saying, Not the hearers of 
Rom. 8. 13.  the Law are just with God, but the doers of the Law shall be justified, establisheth the whole Law; Faith in Christ, and keeping the Commandments of God.  
And for the understanding of many places of S. Paul, thou must observe, that the Faith which Saint Paul speaketh of, when he saith, that we are justified by faith, is a Faith, that worketh by Charity, a Faith rooted 
Gal. 5. 6.  and founded in Charity. 
Eph. 3. 18.   
So likewise, when our Lord promiseth salvation by faith, saying, He that believeth in me, 
Io. 21. 26.  shall live, etc. He meaneth such a faith, as is rooted and founded in Charity. Faith without Charity, being but a dead faith, deserveth not the name of faith, no more than a dead man deserveth the name of a man: As it is an error in speech, to discourse of men without addition, and mean dead men; so it should be an error in speech, to speak and discourse of faith, without addition, and mean a dead faith; which serveth those, who have it, for nothing else, but increase of eternal Torments: According to the Testimony of our Lord, who saith, He 
Luc. 12. 47.  that knoweth his Master's will, and doth it not, shall be beaten with many stripes. Faith, 
ja. 2. 17.  if it have not Works, is as dead in itself. Without Love 
Aug. in joan. trea. 10.  (saith S. Augustine) Faith is vain: the Faith of Christians is with Love, the Faith of Devils without love. Again, If neglecting 
De Fide et Operib. c. 1●▪ tom. 4.  the Commandments, we might be saved by only Faith, which without Works is dead; how should it be true which he will say to them, whom he shall place on his left hand, Go ye into eternal fire, which was prepared for the Devil and his Angels? neither doth he find fault with them, for that they did not believe in him, but because they did not good Works, etc. So they shall go into everlasting combustion, there shall be an everlasting combustion, as of Fire, and they shall go into it, saith Truth, whose not Faith, but good Works, he hath declared to be wanting. So Saint Augustine. Whereby is manifest, that Faith is necessary to Content and Happiness, but not Faith only.   

CHAP. V That Man cannot be content, and happy, without embracing and believing the Faith which was planted upon Earth by our Lord and Saviour jesus Christ, the Son of God.  
Having found out, that Faith is necessary to Man's Content and Happiness, and excluded the Faiths of all sorts of Protestants, who defend justification by Faith only, from ever finding any true Content, or Happiness; it followeth, to seek out, what Faith is necessary to Man's Happiness, that we may embrace it, and be happy.  
First, That it is the faith which was planted upon Earth by our Lord and Saviour jesus Christ, is manifest to reason; for that the Faith which our Lord planted, teacheth us many Truths, Secrets, and Mysteries, which to the greatest Philosophers were not known, neither in any other Doctrine, can or may they be learned; as of the Trinity, the Creation, and Redemption of the World, the Communion of Saints, the Forgiveness of Sins, the Resurrection of the Dead, the Life to come, and many things more, of the greatest content and comfort that can be to the heart of Man; which were not made known unto the World, but by the Son of God, our Saviour; that it might be fulfilled, which was spoken by the Prophets, saying, The Orient from on high 
Luc. 1. 78.  hath visited us, to illuminate them that sit in darkness, and in the shadow of death: to direct our feet in the way of peace. Again, The Land of Zabulon, and Land 
Mat. 4. 16.  of Nephtali, the way of the Sea, beyond jordan of Galilee, of the Gentiles, the people that sat in darkness, hath seen great Light; and to them that sat in a Country of the shadow of Death, Light is risen to them: By knowing Truths & Verities, before the coming of our Saviour, not known unto the World.  
Secondly, It is manifest by the Scriptures, that the Faith which conducteth us to Happiness, is the Faith which was planted by our Lord and Saviour, jesus Christ; for that, when the Scriptures say, that we are justified by faith, they intent the Faith planted by our Saviour; as, justifying him 
Rom. 3. 26.  that is of the faith of jesus Christ. Again, We also believe in jesus 
Gal. 2.  Christ, that we may he justified by the faith of jesus Christ. Again, 
Gal. 3. 23.  The Scriptures have concluded all things under sin, that the Promise, by faith of jesus Christ, might be given. Whereby is manifest, that none can be truly content, or happy, who do not believe and embrace the Faith planted upon Earth by our Lord and Saviour jesus Christ, the Son of God. Wherefore it is necessary, that we seek it out, that thou mayest embrace it, and lay a sure foundation of thy happiness; which I will do in the three next ensuing Chapters.   

CHAP. VI That our Catholic Faith, which Protestants call Papistry, is the Faith of God, planted by our Lord and Saviour upon Earth, is proved by the light of Reason in general.  
FIrst, by reason taken from the unity of our Catholic Faith; that people of all Nations, Tribes, and Countries, differing in Languages and Government, dispersed over the whole Earth, should all believe as one, and one as all, and all with one voice, and in one sense, and signification, profess one and the same Articles of Faith; and those of so deep understanding, high mysteries, and secrets, as in particular, the reason of Man is not able to reach, or comprehend, is a sufficient demonstration to any reasonable Man, that our Catholic Faith is the Faith of God, planted by our Lord and Saviour jesus Christ: For as God Almighty is, so must his Faith and Religion be. God Almighty (as Aristotle found out by the light of Reason) is most Simple, One, Actus purus, without composition; so must his Faith and Religion be one, most simple, and without composition of divers Faiths; as Saint Paul saith, One God, 
Eph. 4. 5,  one Faith.  
Again, God Almighty is One, and of infinite Goodness, without Malice or Division; and so could not plant a Faith, or Religion, that should divide Men into Sects, Dissensions, and Divisions in Faith, because it is contrary to his Goodness, and Unity in himself; he being God 
1. Cor. 14. 33.  of Unity, and Peace, and not of Dissension: So, that Faith, and Religion, by all reason, must be his, which can endure no disunion, or Disparities, in matters of Faith: which all men see to be our Catholic Faith; which with such zeal maintaineth her unity, that she rejecteth all that differ from her in matters of Faith, as Heretics, and Schismatics; and refuseth to make composition of her Faith with any other, in any the least thing, upon any condition or benefit whatsoever. Insomuch, as that the unity of our Catholic Faith is one, as Punctum, a point, unum, one, or Indivisibile, that which cannot be divided; unto which you can neither add, nor abstract any thing, but they pass either into nothing, or into things of another nature, as to be a line, a number, or a body. So to our Catholic Faith, if either you add any Opinion, or take away any Article, it is no more Catholic Faith, but human opinion, Schism, or Heresy. As for example; if you take away the Real Presence of the Body and Blood of our Lord, in the Communion, and affirm, that it is but a sign; than it is Zwinglianisme, of Zwinglius, who was the first Author of this Opinion. Again, if you add any thing unto it, and say, that both the Body & Blood of our Lord is there really, and also the Bread, than it is Lutheranism; and so forth, of any other Article of our Catholic Faith. And if any oppose and say, that some esteemed Catholics have or do obstinately maintain any one point of Doctrine, contrary to the Catholic Faith (held and received over the World) and would not, nor will not, submit his or their judgements to the Catholic Church, and her Superiors; I answer, that he or they were, and be, Schismatics, or Heretics, and have, or are, to perish everlastingly: According to the Article of our Creed, which saith, Whosoever 
Athana. Creed.  will be saved, it is needful, before all things, that he hold the Catholic Faith; the which, unless each one shall keep whole, and inviolate, he shall, without doubt, eternally perish. Insomuch, as that it is impossible for any one of our Catholic Church to dissent obstinately from our Catholic Church, since he is bound by his Faith, to believe inviolately, and before all things, all the Articles of our Catholic Faith; and if he obstinately fail herein, in any one point of Faith, he is bound to believe, that he shall, without doubt, eternally perish, according to our Creed.  
So that the words which S. Ireneus (who lived so near the Apostles times, that he affirmed to have seen S. Policarpe, who was S. john the Evangelists Scholar) used against the divers Sects of Heretics in his time, we may use now, without exchange. The Church, sown throughout the World, doth diligently keepeth is preaching, which it hath received, and this Faith, as we have said, as it were dwelling in one house, and doth believe them, as if it were having one soul, and one heart, and consonantly doth preach, teach, and deliver these things, as if it had but one mouth. For although in the world there are different Languages, yet the virtue of Tradition is one and the same. So that neither the Churches which are founded in Germany, do believe otherwise; neither otherwise do deliver these which are in Spain, neither those which are in Arragon, neither those which are in the East, neither those which are in Egypt, nor those which are in Libya, nor those which are founded in the midst of the world. So Saint Ireneus, in his first Book, and second Chapter, against Heresies; and we with him.  
Protestants, though they have but few affirmative Articles, which in the same words and sense they defend as matters of Faith, and are but few in number, in respect of Catholics; yet are they in them few Articles first generally divided into many Sects, as into Elizabethians, Lutherans, and Caluinists; and many more lesser Sects, as Anabaptists, Brownists, Desperates, Pig-Recusants, or Trasquites, etc. The Elizabethians defend, that a woman may be Head of the Church, and hold the Supremacy, in all causes, and over all Ecclesiastical persons whosoever, and put those to death as Traitors, who refuse to swear it as true; and give Authority to Parliaments, to alter forms of Religion: Lutherans and Caluinists deny both. Caluinists' deny the Authority of Bishops, and Ordination of Ministers by Bishops; Lutherans and Elizabethians defend both. The Lutherans defend Consubstantiation in their Supper, which they esteem a Sacrament; both Caluinists and Elizabethians deny it. And secondly, besides this Division into general Sects, they are all so particularly divided, one from all, and all from every one, that there cannot be found any two of them, which agree in unity of Faith; one to believe the same Faith, in the same words and sense, that his companion doth believe, to Salvation: All believing, that the whole 
The English Creed, art. 19 et 2●.  Church and general Counsels may err; yet every one believeth of himself in particular, that he is assured to be saved, and that he cannot err. So that Faith which one Protestant believeth, to be saved by, all the rest doubt, whether it be true, or no: And no other else will believe that which his companion believeth, for an Article of Faith; videlicet, That Titius is assured to be saved, and cannot err. Whereby they are divided into as many Sects, as Men. So that supposed, that unity of Faith, in the same sense and meaning, were necessary to Salvation, Content, and Happiness, as it is; and that any one Faith professed by any one Protestant man, could save, and bring to Content and Happiness; yet of all the Protestants that are, or ever were, or shall be, one only can be saved, and happy, since only one agreeth with himself in unity of faith, and with none of his companions Protestants whosoever.  
Secondly, it is manifest by reason, taken from the goodness of God Almighty, that our Catholic Faith is the Faith of God, planted by our Saviour; for that God Almighty is of infinite goodness, and virtue, and so could not plant a Faith, or Religion, whereby men might be saved, and attain to all goodness, content, and happiness; but it must consist of all virtues: because he cannot do contrary to his will; which is always to will good, & virtue: which is our Catholic Faith, which teacheth, that it is not possible for any man to be saved, or enter into Heaven, or enjoy God, or have any true content, that hath any vice, or iniquity in his soul; as S. Paul saith, If any man 
1. Tim. 6. 3.  consent not to that doctrine which is according to piety, he is proud, knowing nothing: because all men may and aught to know, that God Almighty is of infinite piety, and so cannot plant a Faith, or Religion, which is not pious, and teaching all virtues, as necessary to salvation, and union of heart with him, their happiness.  
Thirdly, that Faith and Religion, in all reason, must be the Faith and Religion planted by God, which teacheth and showeth men the most and best means how to love God; this being an Argument in Nature and Grace, That every one loveth his own. 
3. Reg. 3. 26. joh. 5. 19  Whereby is manifest, that our Catholic Religion is the true Faith; for that it teacheth us, how to love God with all our hearts, and how to obtain Salvation, and Happiness, by loving God: Whereas Protestants do teach Salvation, by only Faith; and that it is impossible to love God, or keep the Commandments. And can there be a more vile and wicked Religion invented, then to teach, that it is impossible to love God Almighty with all our hearts?  
Fourthly, by general consent of all People and Nations, though of different Religions; who all generally say and affirm, That Catholics, living according to their Faith, and Religion, may be saved, and have a sparing (as some term it) saving Faith: And the consent of all People, and Sects, and Nations, cannot err in Reason.   

CHAP. VII. That it is as certain, that our Catholic Faith, which Protestants call Papistry, is the Faith of God, planted by our Saviour, as it is certain that God Almighty cannot lie, or be forsworn; and how easily to end and determine all Controversies, by maintaining the Oath of God as true.  
BY my own self have I sworn, 
Gen. 22. 16.  saith the Lord to Abraham; because thou hast done this thing, and hast not spared thy only begotten son for my sake, I will bless thee, and I will multiply thy Seed as the stars of Heaven, and as the sand that is by the Sea shore; thy Seed shall possess the gates of his enemies, and in thy Seed shall be blessed all the Nations of the Earth, because thou hast obeyed my voice.  
Again, our Lord promised to Isaac, saying, In thy Seed 
Gen. 26. 4.  shall be blessed all the Nations of the Earth, for because Abraham obeyed my voice.  
Again, our Lord promised to jacob, Thy Seed shall be as 
Gen. 28.  the dust of the Earth; thou shalt be dilated to the West, and to the East, and to the North, and to the South, and in thee and thy Seed all the Tribes of the Earth shall be blessed.  
Of these Promises, the Prophet Esay speaketh, saying, Israel shall flourish, and spring, 
Isa. 27. 5.  and they shall fill the face of the world with Seed. Again, I 
Isa. 61. 8.  the Lord, that love judgement, and hate Robbery in Holocaust. And I will give their work in truth, and make a perpetual Covenant with them. And they shall know their Seed in the Gentiles, and their Bud in the midst of Peoples: All that shall see them, shall know them, that those are the Seed which the Lord hath blessed.  
And of this Oath, the same Prophet speaking, saith, As in the days of Noah, is this thing 
Isa. 54 9  to me; to whom I swore, that I will no more bring the Waters of Noah upon the Earth: so have I sworn, not to be angry with thee, and not to rebuke thee: for the Mountains shall be moved, and the little Hills shall tremble (before the Day of judgement) but my Mercy shall not departed from thee, and the Covenant of my Peace shall not be removed, said our Lord, thy Miserator.  
Of this Oath, the Prophet Daniel, in the Captivity of Babylon, maketh mention, saying, Take not away thy 
Dan. 3. 35.  Mercy from us, for Abraham thy beloved, and Isaac thy servant, and Israel thy holy one, to whom thou hast spoken, promising, that thou wouldst multiply their Seed as the stars of Heaven, and as the Sand that is in the Sea shore.  
Of this Oath, the Prophet David speaking, saith, I will 
Ps. 88 28  put him, the first begotten, high above all the Kings of the Earth; I will keep my Mercy unto him for ever, and my Testament faithful unto him: I will put his Seed for ever and ever, and his Throne, as the days of Heaven. But if his children shall forsake my Law, and will not walk in my judgements; if they shall profane my Mercies, and not keep my Commandments; I will visit their Iniquity with a Rod, and their sins with stripes: But my mercies I will not take away from him, neither will I hurt in my Truth: Neither will I profane my Testament; violate his Oath. Again speaking of this Oath, and these Promises, he saith, He hath been 
Ps. 104.  mindful for ever of his Testament, of the Word which he commanded unto thousand of Generations, which he disposed to Abraham, and his Oath to Isaac, and he appointed it to jacob for a Precept, and to Israel for an eternal Testament.  
That this Oath of God, and Promises to the patriarchs, were to be fulfilled in Christ jesus, and in Christians, maintaining and professing the Faith of God, planted by our Lord and Saviour jesus Christ, the Scriptures abundantly do testify. Our Lord expounding the Parable of the Cockle of the field, saith, He that 
Mat. 13. 37.  soweth the good Seed, is the Son of Man, and the Field is the World, and the good Seed those are the Children of the Kingdom, dispersed over the World, according to the Oath of God to Abraham. Again, our Lord saith, Do 
Mat. 5. 18.  not think, that I come to break the Law, or the Prophets; I am not come to break, but to fulfil. Again, All things must needs 
Luc. 24.  be fulfilled, which are written in the Law of Moses, and the Prophets, and the Psalms of me.  
Our Blessed Lady, speaking of the fulfilling of this Oath in our Saviour, and his Seed, the Christians, saith, He hath received Israel his 
Luc. ●. 54.  Child, being mindful of his mercy, as he spoke to our Fathers, to Abraham, and his Seed for ever. And Zacharie, replenished with the Holy Ghost, prophesied, saying, Blessed be 
Luc. 1. 68  our Lord God of Israel, because he hath visited and wrought the redemption of his people, as he spoke by the mouth of his holy Prophets, that are from the beginning, to remember his holy Testament, the Oath which he swore to Abraham our Father.  
Of the fulfilling of this Oath, and these Promises, in our Saviour, and Christians, S. Peter speaketh, saying, You are the Children of the 
Act. 31. 24.  Prophets, and of the Testament, which God made to our Fathers, saying to Abraham, And in thy Seed shall all the Families of the Earth be blessed.  
That this Oath of God to Abraham, was to be fulfilled in Christians, S. Paul every where witnesseth, saying, Of 
Act. 13. 25.  his Seed, God▪ according to his Promise, hath brought forth to Israel a Saviour, jesus. Again, We preach unto 
Act. 13. 32.  you the Promise, which was made to our Fathers, that God hath fulfilled the same to our Children. Again, Paul 
Rom. 1. 1.  the Servant of jesus Christ, called to be an Apostle, separated in the Gospel of God, which before he had promised by his Prophets, in the holy Scriptures of his Son, by whom we receive grace and Apostleship, for obedience to the Faith, in all Nations. Again, Abraham contrary to 
Rom. 4. 18.  hope, believed in hope, that he might be made the Father of many Nations, according to that which was said to him, So shall thy Seed be, as the stars of Heaven, and the sand of the Sea. Again, Know ye therefore, that they that are 
Gal. 3. 7.  of Faith, the same are the children of Abraham. And the Scripture foreseeing, that God justifieth the Gentiles by Faith, showed unto Abraham before, that in thee all Nations shall be blessed. Again, Christ hath 
Gal. 3. 17.  redeemed us from the Curse of the Law, that on the Gentiles, the blessing of Abraham might be made in Christ jesus, that we may receive the Promise. Again, to the Galathians converted to Christianity, he saith; We brethren according to Isaac, are the children of the Promise.  
And speaking of this Promise of God to Abraham more at large, saith; God promising 
Heb. 6. 13.  to Abraham, because he had none greater by whom he might swear, he swore by himself; saying: Unless blessing I shall bless thee, and multiplying I shall multiply thee, etc. for mensweare by greater than themselves, and the end of their controversy, for confirmation, is an oath: Wherein, God meaning more abundantly to show to the Heirs of the Promise the stability of his Counsel, he interposed an Oath, that by two things unmovable, whereby it is impossible for God to lie, we may have a most strong comfort, who have fled, to hold fast the Hope promised, which we have as an Anchor of the Soul, sure and firm. So S. Paul.  
Whereby thou seest, dear Reader, that our Catholic Faith is as certain the Faith of God Almighty, planted by our Saviour, as it is certain, that God Almighty cannot lie, or be forsworn: since there is not, nor ever was, any one Faith, or Religion, so dilated over the World, as our Catholic Faith is at this day; in the East, West, North, and South, in Europe, Asia, Africa, and America, overflowing the 
Isa. 66. 12.  glory of the Gentiles; according to the Oath of God, and Promises to the patriarchs and Prophets.  
Though Sects and Heresies have sometime occupied many parts of the World; yet they either in short time returned to the union of our Catholic Church, or else were conquered by barbarous Nations, and made their slaves, according to the Promises and Prophecies: As the Arrians in Lombardy, and other places, by the Goths; the Donatists in Africa, by the Vandals; the Greeks', by the Saracens, and Turks. The Britain's (ancient Inhabitants of this Island) admitting of the Pelagian Heresy, were soon after conquered by the Pagan Saxons, and their name extinguished, and they, for the most part, destroyed; that poor remnant of them excepted, which were hemmed up in that part of the Realm which is now called Wales: For a few years before the coming of the Saxons into this Land, the Pelagian Heresies were brought in, saith Beda in his first Book and 15. Chapter.  
Since Schismatics and Heretics will not honour God, by maintaining his Oaths and Promises to his Seed, and return unto the union of our Catholic Church, that they may be partakers of his Blessings; God Almighty will be honoured, by manifesting the fulfilling of his Maledictions and Curses upon them: that the just may see, and fear and 
Ps. 51. 8.  confess, that God is true and just in all his Words and Oaths. Revenge is mine, saith 
Deut. 32.  our Lord, and I will repay them in time, that their foot may slide. They have provoked me, in that which was no God, and have angered me in their vanities; and I will provoke them, in that which is no People, and in a foolish Nation will I anger them. And in this, God Almighty hath been so faithful in his Promises, that he always raised up the most barbarous foolish Nations of the Earth, to be their Conquerors.  
And as for Protestants; if ever there hath been any Kings, Kingdoms, or Nations, which have made profession of that Faith Protestants do now, before King Henry the eight; we see by experience, that the Curses and Maledictions of God Almighty, spoken of by the Prophets, hath so fallen upon them, that they were as people that descended into Hell quick; 
Ps. 54. 16.  of whom there is no memory in any Book, Chronicle, Antiquity, or History: Those enemies of God, upon whom the Prophet Moses speaking, saith in the Person of GOD: I said, 
Deut. 32. 26.  Where are they? I will make their memory to cease from among Men. In such sort, that there is less memory of them, then of Sodom and Gomorra, which was destroyed by fire from Heaven; or of Core, Dathan, and Abiron, who were swallowed up into the Earth quick; of whom yet there is some mention made, in other men's Writings: But of Protestant Kings, Kingdoms, or Nations, professing the Faith Protestants do now, there is not any mention, or memory. Yet a little while, and the 
Ps. 36. 10.  sinner shall not be; and thou shalt seek his place, and shalt not find it. The enemies 
Ps. 36. 20.  of our Lord, forthwith as they shall be honoured and exalted, vanishing, shall vanish as smoke. I have seen the Impious highly exalted, and advanced, as the Cedar of Libanus, And I passed by, and behold he was not: and I sought him, and his place was not found. The Unjust shall perish together, the remains of the impious shall perish. Again, He loved Cursing, & it shall come 
Ps. 108.  to him; and he would not Blessing, and it shall be far from him: In one generation let his name be clean put out.  
Which Prophecy we see, of late years, to be fulfilled in Henry the eight, King of England, and Henry the second, King of France. Henry the eight was the first founder of the Parliamentarians, and author of giving authority to Parliaments, to determine matters of Faith and Religion: Henry the second, 
Serres in the life of Henry the second.  King of France, became Protector of the Protestants of Germany, rebelling against Charles the fift, their lawful Emperor; and went in person to their aid, with thirty thousand men.  
Henry the eight had six Wives, and five or six Children: Henry the second had five Sons; Francis the second, after, King of France; Lewis, Duke of Orleans; Charles, after King of France; Henry the third, King of France; and Hercules, after called Francis. Yet in one generation, both the names of these potent Kings were extinguished from the face of the Earth, according to this Prophecy: so faithful is God Almighty in fulfilling of his Word.  
So, supposing thou believest, that God Almighty cannot lie, not be forsworn, and that thou, as a creature of his, wilt glorify him, and maintain both in words and deeds, the fulfilling of his Oath and Promises, that he may bless and glorify thee; I set down these Acts of Faith following, thereby to end and determinate all matters of Controversies, or Differences in Faith, or Belief; that hereafter thou mayest remain always firm, stable, and unmovable, in the Faith 
Eph. 2. 20.  built upon the foundation of the Apostles, and Prophets, jesus Christ himself being the highest corner Stone, in whom all Building, framed together, groweth into an holy Temple in our Lord: Which is that I wish unto thee; and desire thee to pardon me, if I speak for thy content, boldly.  

Acts of Faith.  
GOd forbidden, dear Lord, that I should ever think, that thou hast broken the Oath and Testament, which thou hast spoken to Abraham, Isaac, and jacob, thy Servants, saying; By my 
Gen. 22.  self have I sworn, I will multiply thee, and I will multiply thy Seed as the Stars of Heaven, and as the Sand that is upon the Sea shore: Thy Seed shall possess the Gates of his Enemies, and in thy Seed shall be blessed all the Nations of the Earth. Thy Seed shall be as the dust of 
Gen. 28.  the Earth, that shallbe dilated to the East, and to the West, and to the North, and to the South: and in thee, and thy Seed, shallbe blessed all the Tribes of the Earth.  
I detest (O Heavenly Father) as Suggestions of the Devil, all opinions whatsoever, which are contrary to the unity of the Faith, dilated over the World.  
O God of Heaven, I believe most firmly, that the Christians, dilated over the World, professing one Faith, are the Seed of Abraham, the 
Gen. 22.  Children of thy Kingdom, the Wheat that thou didst sow, the 
Mat. 1●.  Sheep that thou dost feed, and 
joh. 10.  the Blessed, which at the last day 
Mat. 25.  shall enter into the Kingdom of Heaven.  
Dear Lord, I believe most firmly, that if we be Christ's, 
Gal. 3. 29.  than we be the Seed of Abraham, and must profess the faith dilated over the World.  
O Lord, of Infinite Majesty, I humbly beseech thee, for thy tender Mercies, that I may be one of the great Multitude, 
Apo. 7. 9  which no man could number, of all Nations, and Tribes, and People, and Tongues, which are to be signed with thy Mark, and to be conducted by thee to the Living Fountains 
Apo. 7. 17.  of Waters.  
I detest (Eternal God) more than Death, or Hell, to hold, or maintain, any opinion, which the Catholic Church, the Seed of Abraham, dilated over the World, doth not approve.  
Dear Lord and Saviour jesus Christ, I undoubtedly believe, that thou art the Son of the living God; to whom this Promise is made: I will give thee the Gentiles for 
Ps. 28.  thy Inheritance, and for thy Possession, the ends of the Earth.  
I believe, dear Lord, all the Articles of the Catholic Faith; and for the truth of any one of them, by the assistance of thy grace, am ready to die, not one death, but if it were possible, as many deaths, as all the Martyrs have suffered from the beginning of the World until this day.  
O Lord of infinite Majesty, while I live, I will faithfully believe, and hearty confess, with thy servants, S. Ambrose, and S. Augustine, That the holy Church doth 
Hym. SS. Amb. et Aug.  confess thee, throughout the World.  
I believe most firmly (O living God) that thou art the God of Abraham, Isaac, and jacob; keeping thy Covenant with them for thousand of Generations, and maintaining thy Promise, of multiplying their Seed as the Stars of Heaven, and possessing the Gates of their Enemies, until the end of the World.  
Grant dear Lord, that I may rather die a thousand deaths, than not confess with thy Servant S. Athanasius from my heart in a Catholic sense, That whosoever will be saved, it is needful, before all things, that he hold the Catholic Faith; the which unless each one shall keep whole and inviolate, he shall without doubt eternally perish.  
Man may lie, and mine own judgement may be deceived; but I believe firmly, that God Almighty cannot be forsworn, deceive, or be deceived in his Oath.  
I believe most firmly (dear Lord) that the Christians professing one Faith multiplied, as the sand that is by the 
Gen. 28.  Seashore, and dilated to the West, and to the East, & to the North, and to the South, are the Seed of Abraham thy servant, the children 
Ps. 104.  of jacob thy elect, and there is no salvation in any other. 
Act. 4.   
I do most firmly hold, and do no ways doubt, but that not only 
Aug. li. de side ad Petrum.  all Pagans, but also all jews, Heretics, and Schismatics, who do die out of the Catholic Church, are to go into everlasting fire, which was prepared for the Devil and his Angels.  
Bear witness, O ye Heavens, and be testimonies all ye that dwell upon the Earth; that I undoubtedly and most firmly believe, that God Almighty hath and doth visibly multiply the Christians (professing in unity the Faith planted by our Saviour) as the stars of Heaven, and as the sand that is by the sea-shore; according as he spoke 
Luc. 1. 55.  to our Fathers, to Abraham and his Seed for ever.  
Let me never live▪ dear Lord, to believe, or think, that thou hast broken thy Oath and Promises to the patriarchs and Prophets; and canst lie, and be forsworn, in permitting the Catholic Church to err, or vanish away from the face of the Earth.  
Dear Lord and Saviour jesus Christ, by the assistance of thy grace, though as great torments as the sensible pains of the torments of Hell should fall upon me for it; yet will I confess, that thou art the true Messiah, and came to fulfil the Oath and Promises which God made to Abraham, the patriarchs & Prophets; and not to break them.  
These Acts grounded upon the Oath and Promises of God, you are to make often, and with simplicity and sincerity of heart; and they will so direct you to know and find out truth, that your own conscience will not permit you ever to be an Heretic, jew, Infidel, or Protestant, of any Sect or sort whatsoever.  
And by these Acts, without disputing of Controversies, thou puttest an end to all Controversies and Disputes in matters of Faith and Religion; & believing them, thou art as sure that thou believest aright, as that it is certain that God Almighty cannot be forsworn, or that our Saviour was the Messiah promised to the patriarchs & Prophets; and excludest all Errors, Heresies, and Temptations of the Devil in matters of Faith, and infallibly settlest thy understanding in the Faith & Word of God, planted by our Lord and Saviour jesus Christ upon Earth, to the great Content, Ease, and Rest of thy mind, and assuredness, of knowing divine Truths and Verities, without deceit; because God Almighty cannot deceive thee, nor fail of his Oath, and Promises, whereupon they are grounded.  
So Saint Paul telleth the Colossians, and in them, all Christians, that they shall be holy, and immaculate, and blameless 
Col. 1. 27.  before God, if yet you remain in the Faith, grounded, and stable, and unmovable, from the hope of the Gospel, which you have heard, which is preached among all Nations that are under Heaven.    

CHAP. VIII. How our Catholic Faith is so founded upon the Oaths and Promises of God, that it is not possible for any man to be an Heretic, or Protestant, of any Sect, or sort, without affirming in effect and deed, that God Almighty is perjured and forsworn.  
OUR Catholic Faith, which Protestants call Papistry, is not founded upon Men, as Protestant Ministers tell thee, but upon two things immovable, The Oath of God, and, That it is impossible for God to lie. By myself 
Gen. 22.  have I sworn, saith our Lord, I will multiply thee, and I will multiply thy Seed as the Stars of Heaven, and as the sand which is by the Seashore: thy Seed shall possess the Gates of his enemies, and in thy Seed shall be blessed all the Nations of the Earth. Not only the Britain's, in an Island, divided from the whole World, but all the Nations of the Earth. The Scripture foreseeing, that God 
Gal. 3. 8.  justifieth the Gentiles by Faith (by Faith, that worketh by 
Gal. 3. 22.  Charity) showed unto Abraham before, that in thee shall all Nations 
Gal. 5. 6.  be blessed. For God promising 
Heb. 6. 13.  to Abraham, because he had none greater by whom he might swear, he swore by himself; saying: Unless blessing, I shall bless thee, and multiplying, shall multiply thee, etc. for mensweare by greater than themselves, and the end of all their controversy, for confirmation, is an oath: So God meaning more abundantly to show the heirs of the Promise the stability of his Counsel, he interposed an Oath, that by two things unmovable, whereby it is impossible for God to lie, we may have a most strong comfort, who have fled, to hold fast the Hope proposed, That in the Seed of Abraham, our Saviour, not one, or few Nations, but all the Families of the Earth 
Act. 3. 25.  should be blessed.  
Upon these two things unmovable, are founded our Catholic Church, & holy Faith; the Oath of God, & That it is impossible for God to lie, or violate his Oath & Promises; every where spoken of in the Scriptures, to be fulfilled upon Christians, believing in our Lord and Saviour jesus Christ, of the Seed of David, of the Seed of Abraham, that in his Seed 
Gen. 22. Luc. 1. 55.  should be blessed all the Nations of the Earth, as he spoke to our fathers, to Abraham and his Seed for ever.  
So, that it is not possible for any man, by any means, to become an Heretic, or Protestant, of any Sect or sort, unless he affirm in effect, and deeds, that God Almighty is a liar, and forsworn; nor possible for any man sincerely to maintain or defend in effect, and deeds, that God Almighty cannot lie, or be forsworn, but he must be of that Religion which Protestants call Papistry, do what he can.  
Whereupon S. Paul saith, An Heretic sinneth, being condemned 
1. Tit. 3. 10.  by his own judgement: For that he knoweth, that he preacheth against the Oaths and Promises of God; and pronounceth in his works, and deeds, God Almighty to be forsworn, and a liar: and hereupon our Saviour saith, He that doth not believe, is already judged. He that will not believe God Almighty, when he sweareth, and reneweth his Oath so often as he doth in the Scriptures; there are no means left to convince him, but by Aristotle's argument, viz. Punishment, and Pains: Those who 
Li. 1. Top▪ ca 9  doubt (saith Aristotle) whether they should honour the Gods, or no, stand in need of pains. And according to this, are the words of our Saviour, where 
Luc. 16. 30.  he saith, If they hear not Moses, and the Prophets; neither if one should rise from the dead, will they believe. Such as will not believe the Oaths of God Almighty, recorded by Moses, and the Prophets, there is no other means left, for to make them confess truth, but by eternal Torments.  
Eva believed the Devil, that God Almighty could lie, when he told her, No; you shall not die, whereas God Almighty 
Gen. 3. 4.  had told her, that she should, if she eat of the forbidden fruit; and by this means deceiving her, he deprived her and all her posterity of the joys of Paradise, and brought them to Miseries, and temporal Death. Take thou example by thy Mother's fall, and do not believe the Devil, or Sectaries, when in effect and deeds they shall persuade thee, that God Almighty can lie, or be forsworn, and suffer his Catholic Church to err, fail, and decay, contrary to his Oath and Promises; that they draw thee not from the Content and Happiness of Grace in this life, and Glory in the other, into the horror of all temporal Discontents, and after death, into eternal Torments.  
Saint Augustine in his time urged the Donatists with this foundation of our Catholic Faith, the Oath of God, and the Impossibility for him to lie; saying to them, as we, in his words, say now to Protestants; changing only Donatists for Elizabethians, and Africa for Brittany.  
To you Elizabethians, the Catholic Church doth say: O sons of men, how long are ye of heavy heart? Why do you love vanity, and seek after a Lie? Wherefore have you divided yourselves, by a wicked sacrilegious Schism, from the unity of the whole World?  
You give ear to Falsehoods, which are told you of Man, either lying, or erring, from the tradition of the Scriptures, that you may die in your Heretical Separation, And do not attend what the Books themselves say, that you may live in Catholic 〈◊〉.  
Wherefore do you open your ears to Men, telling you that which they could never prove? and are deaf against the Word of God, which saith, Our Lord 
Ps. 2. 7.  said to me, Thou art my Son, this day have I begotten thee: Ask of me, and I will give thee, the Gentiles for thine Inheritance, and thy Possession, the ends of the Earth.  
To Abraham are the Promises 
Gal. 3. 16.  made, and to his Seed: he doth not say, to his Seeds, as in many, but as in one, and to thy 
Gen. 22.  Seed, which is Christ, In thy Seed 
Gal. 3. 8.  shall be blessed all Nations.  
Lift up the eyes of your hearts, and consider the whole Globe of the Earth, how in the Seed of Abraham all Nations are blessed. Then it was believed of one, when it was not yet seen; now you see it, and yet you envy it.  
The Passion of our Lord, is the price of the whole World: he redeemed the whole World, and you, with the whole World, for your gain, cannot agree; but rather to your loss, in a part do strive, that you may lose the whole.  
Hear in the Psalm; They 
Ps. 21. 19  have divided my Apparel amongst them, and upon my Coats they cast Lots. Why will you be dividers of the Apparel of our Lord? and will not hold with the whole World, the Coat of Charity, woven above, which his Persecutors have not divided.  
In the same Psalm it is said, 
Ps. 21. 28.  that all the World shall hold it; he saith, All the ends of the Earth shall remember, and be converted to our Lord, and all the Families of the Gentiles shall adore in his sight.  
Open the eyes of your heart, 
Ps. 49. 1.  and hear; for the God of Gods, our Lord, hath spoken, and he hath called the Earth, from the rising of the Sun, even to the going down; out of Zion the beauty of his comeliness.  
If you will not hear this, hear the Gospel, our Lord speaking, and saying, by his proper mouth: All things ought to be fulfilled of Christ, which of him are written, in the Law, and Prophets, and Psalms; and Penance, and Remission of sins, in his Name, to be preached throughout all Nations, beginning at jerusalem.  
That which is said in the Psalm, He hath called the Earth from the rising of the Sun unto the going down. This is understood in the Gospel, by all Nations. And that which in the Psalm is said, out of Zion, the beauty of his comeliness, in the Gospel is said, beginning from jerusalem.  
Wherefore do you believe, that the Cockle hath grown, and hath filled the World, and the Wheat to have diminished, in Brittany only to have remained? Do you call yourselves Christians, and yet contradict Christ. He saith, suffer both to grow until the Harvest. He did not say, let the Cockle grow, and the Wheat diminish, He said, the Field is the World, and did not say, the Field is Brittany. Thus Saint Augustine, Epist. 171. and we with him.  
So dear Reader, not to live, seeking after lies, and publicly professing in deeds and actions, that God Almighty is forsworn; when Satan shall tempt thee in matters of Faith; or any controversy ariseth between thee & some Protestant, about Religion; as about the Real Presence, Prayer for the Dead, Intercession to Saints, etc. make some of the aforesaid Acts, set down in the former Chapter, with zeal and fervour; and hold fast the hope proposed, which 
Heb. 6. 18.  we have as an Anchor of the Soul, sure and firm, the Oath of God, and that it is impossible for God to lie. Be not removed away from the two things unmovable, the Oath of God, and Impossibility for God to lie. Whereupon is grounded all the whole course of the Scriptures, and founded the House of God, the Church of the 
1. Tim. 3. 15.  living God, the Pillar and ground of Truth, And neither Death, 
Rom. 8.  nor Life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature, shall be able to make thee a Protestant, Sectary, or Heretic, and separate thee from the unity of our Catholic Faith, the Faith of God, which is in Christ jesus our Lord.  
And in arguing and disputing with Sectaries, who deny our Catholic Faith; put them to prove, that the Oath of God, the Promises, and Prophecies, are verified and fulfilled upon their Sects; and then thou shalt find, that their Doctrine proceedeth from this Source, or Gulf, that Satan is increased in Pride, hath got him a new Coat, and reform his Religion. Whereas heretofore he was wont to go like a Serpent, and preach out of a Tree, and taught, that God Almighty could lie, and men that would believe him, should be as Gods; No, you shall 
Gen. 3.  not die, you shall be as Gods: now he hath increased his Pride, and got a new Coat, and goeth like a Precisian Minister, and preacheth out of Pulpits, and hath reform his Faith, and Religion, teaching for, God can lie, and you shall be as Gods; God can be forsworn, and you are Gods; and cannot lie, err, or be deceived, but be assured to enjoy Heaven: and upon this, hath founded his reformed Religions; the violating of the Oaths of God, and public profession in acts and deeds, that God Almighty is perjured and forsworn.  

Heb. 6. 17.  God meaning more abundantly to show the heirs of his Promise the stability of his Counsel, in performing what he did promise; for the establishing of the hearts of men, in the infallibility of our Christian Catholic Faith, Church, & Priesthood, swore two Oaths; the one, in confirmation of the Priesthood of our Lord for ever: 
Ps. 129. Heb. 7.  Our Lord hath sworn, and it shall not repent him, thou art a Priest for ever aecording to the Order of Melchisedeck. The other, this which we treat of, The Oath of God to Abraham; 
Act. 3.  Of multiplying 
Gen. 22.  his Seed as the Stars of Heaven, and as the sand that is by the sea-shore: Thy Seed shall possess the gates of his enemies: In thy Seed shall be blessed all the Families of the Earth. And upon these Oaths is founour Catholic Faith.  
And the Devil meaning more abundantly to show his malice and power in the hearts of wretched men, the heirs of his Miseries and endless Torments; hath brought them to plant a Faith and Religion, grounded and founded upon the denying, in actions and deeds, of the fulfilling of both these Oaths of God: First, by winning men to deny in effect and deeds, that God Almighty hath multiplied Christians, his children, as the Stars of Heaven, possessing the Gates of their enemies; and moving them to affirm in acts and deeds, that for many hundredth years together, God Almighty hath failed in fulfilling of his first Oath; he hath planted in their hearts his new Ministerial Doctrine. And secondly, by winning Men to deny in action and deeds, that our Lord was a Priest for ever, according to the Order of Melchisedeck; and moving them to affirm in acts and deeds, that he was a Priest but for once; and that according to the Order of Aaron, in offering up of himself once upon the Cross, he hath destroyed all the Christian Priesthood, life, and Religion, which was amongst them. And so by moving men in acts & deeds, publicly to profess, that God Almighty hath been twice forsworn; the Devil hath founded and planted amongst them his new reformed Religions, grounded and founded upon two contradictories to the grounds of our Catholic Faith: viz. God Almighty cannot lie, or be forwsorne; God Almighty is perjured, and can lie.  
Which is so manifest, that if Malice and Passion do not blind thy heart, and extinguish the light of reason in thy understanding, I will make thee touch it, as we use to say, with thy finger.  
For grant me but that God Almighty cannot be forsworn nor violate his Oaths; and in every opinion of Faith and Religion, as a creature of God Almighty's, maintain in act and deed, that he cannot be perjured or forsworn; and thou caused not be a Protestant of any Sect or sort, by any means possible; but of necessity be of that Faith and Religion Protestants call Papistry.  
As for example; the question is, whether our Catholic Church, or your Protestant Congregation, be the true Church of God. Let us go to the Oath of God, and as creatures of God Almighty, let us in actions and deeds firmly and faithfully believe this Oath of God to Abraham to be true, and submit our understandings and judgements unto it, as unto the most infallible and most certain truth that can be: and as willing to honour God without passion or malice, let us simply seek whether this Oath of God (By myself have I sworn, I will bless thee, and will multiply thy Seed as the Stars of Heaven, and as the Sand that is by the Sea shore: Thy Seed shall possess the Gates of his Enemies, and in thy Seed shall be blessed all the Nations of the Earth) be more verified upon our Catholic Church, or your Protestant Congregation.  
First, for Temporal blessings, all the Christian Kings and Kingdoms, that ever have been flourishing upon the face of the Earth, before Henry the eight, were so Catholic, that thou canst not name me one, who was in Faith and Religion a Protestant, and held the Religion Protestants now maintain.  
For spiritual blessings, we have written in all Ages, Books, and Volumes, of the Spiritual blessings and gifts of God, the gifts of the holy Ghost bestowed upon us; Exercises of Spiritual life, love and union of heart with God: amongst you, there is not any one professing such things, all denying inherent grace and infused virtues.  
And whether the Seed of Protestants, or Seed of Catholics, have been multiplied as the Sand that is by the Seashore, possessing the Gates of their enemies; not only all the Chronicles and Histories of Countries and Nations, do bear witness for us; but even Protestants themselves; convinced with truth, do confess it: Perkins upon the Creed, pag. 307. affirmeth, That during the space of nine hundredth years, the Popish Heresy hath spread itself over the whole Earth. Fulke in his Treatise against Stapleton, pag. 25. affirmeth, That some Protestants have written, that the Pope hath blinded the World these many hundredth years; some say, a thousand; some say, one thousand two hundred; some, nine hundred years. And Napper in his Treatise upon the Revelations pag. 68 affirmeth, That between the year of Christ three hundredth, and three hundredth and sixteen, the Antichristian and Papistical reign begun, reigning (saith he) universally, and without any debatable contradiction twelve hundred and threescore years: & pag. 145. saith, The Pope and his Clergy during all that time possessing the outward visible Church of Christians. So these English Protestants. And it is a thing of itself so manifest, that Protestants are not able to name any one Minister or Preacher for one thousand four hundred years together, who held and maintained the Doctrine they now teach.  
And to let pass other States, Countries and Towns, and make instance in the City of Venice: The Goths 
Michele Zappulo in his History of Venice.  afflicting Italy, many Catholic Italians flying the fury of those barbarous people, did retire themselves into that place of Venice which is now called Rivalta, before called Lupa; which being than not inhabited, and unknown to the Goths, with the consent of the Senate of Padua, chose three Consuls, Alberto Faliero, Thomaso Candiano, and Canone Davolo, and by their help, begun the Foundation of the City of Venice upon the five and twentieth day of March, in the year of our Lord four hundred twenty and one, which hath continued ever since in the Catholic Faith, & union of the Church of GOD, dilated over the World, without alteration or change in Religion or State; or having been sacked or spoiled, as their Histories and succession of Men, from age to age, do abundantly testify.  
Whereby thou seest, that our Catholic Church is so manifestly the true Church, that unless thou wilt first affirm in effect and deed, that God Almighty is perjured and forsworn, thou canst not deny it; & that the Church of the Protestants is so manifestly the false Church, that without affirming in effect and deeds, that God Almighty may be forsworn, it cannot in any one Article be defended.  
And the same thou shalt find in any other question: as for example; thou wouldst examine whether Catholic Priests, that offer to God the Sacrifice of the Mass, or Protestant Ministers, who have no external Sacrifice, be true Christian Priests: admit but of the Oaths of God for true, without malice and passion, and the Controversy is ended; and it is as manifest unto thee, by both the Oaths of God, that Massing Priests are true Christian Priests, as it is manifest, that God Almighty cannot be forsworn. Of the first Oath we have spoken before. The second Oath is; 
Ps. 109. Heb. 7.  Our Lord hath sworn, and it shall not repent him, thou art a Priest for ever, according to the Order of Melchisedeck. First, of Protestant Ministers, there were none for many hundredth years together, visibly known in the World, as they confess: so this eternal Priesthood of Christ could not be verified in them, as in his Priests or Ministers.  
Secondly, they have no external Sacrifice.  
That Catholic Priests have been these many hundredth years offering to God (as Ministers of his Son) his Body and Blood, under the forms of Bread & Wine, according to the Order of Melchisedeck, as they do now; that, Protestants confess; as we have immediately before set down.  
So do but admit, that God Almighty is not forsworn in both these Oaths; and of necessity thou must defend, that Massing Priests are true Christian Priests, and Protestant Ministers false. And in all other Questions & Controversies firmly believe the Oaths of God, which are the most certain and infallible truths that may be; and such, as whereupon all the rest of the Scriptures depend; and honour God Almighty, by maintaining them in words and deeds, and think, that thy Understanding, Wit, and judgement, may deceive thee, as they many times do; but the Oaths of God cannot, and thou canst not but be a Roman Catholic, or Papist. So manifest it is, that our Catholic Faith is founded upon the Oaths of God, and Protestantisme of all Sects and sorts, is founded upon Public profession in acts and deeds, that God Almighty is perjured and forsworn; that if passion and malice do not blind the light of reason in thee, thou canst not but see it, and confess it.  
Thus having laid the foundation of our Ease, Content, and Rest, upon the surest foundations which are to be found in Heaven or Earth; the Oaths of God: hoping thou desirest to find that Ease, Content, and Rest, and wilt not be offended, for that I plainly defend the honour of my God; I proceed.   

CHAP. IX. That hope in God is also necessary to the Content, and Happiness of Man, but not only Hope, without other virtues. And how acts of Hope made by Catholics, include Sacraments, and other Virtues, and not exclude them.  
THat it is impossible to be saved, or find Content without hope in God, is manifest by reason.  
First, for that no man laboureth for that which he no ways hopeth to obtain, nor yet is careful to keep that which he esteemeth impossible to enjoy.  
Again, upon want of hope ariseth despair and pusillanimity of mind; both which being passions of sadness and discontent, deprive us of the joy and Content we seek after.  
Secondly, it is manifest by the Scriptures, which in plain terms affirm, That by Hope we 
Rom 8. 39 Rom. 15. 4.  are saved. Again, What things soever have been written to our learning, they have been written, that by the patience and consolatiof the Scriptures we may have Hope. So Saint Paul saith, The 
Rom. 15. 13.  God of Hope replenish you with all joy and Peace in believing, that you may abound in Hope. In the Psalms it is said, They that 
Ps. 124.  hope in thee, shall not be confounded. Again, They that trust in 
Ps. 33. 9  our Lord, as Mount Zion, he shall not be moved for ever. Again, Blessed is that man that hopeth in 
Ps. 36. 4.  God. Again, He will take them 
Ps. 144.  away from Sinners, and save them, because they have hoped in him. Whereby is manifest, that without the virtue of Hope, no man can be happy, or saved.  
But as we said before, of only Faith; that Faith, without other virtues, is dead to Grace in this life, and Glory in the other, and serveth such as have it, for nothing but for the increase of eternal torments: so also it is manifest, that only Hope, without other virtues, is a vain and dead Hope; without any true Content in this life, or in all eternity; as is manifest first by reason.  
Because Hope endeth with Death: so if the Content and Happiness of Man should consist in only Hope, there should be no Content in the other life.  
Secondly, we see (some few excepted, who fall into utter despair) that all men, of all Sects and sorts, and how wicked soever, hope for Happiness, and Content: So, if Hope, without the assistance of other virtues, were sufficient to Happiness, men might be happy and wretched both together; which is contrary to experience.  
Thirdly, to hope for Happiness, is not to be happy; since none hopeth for that he hath, but enjoyeth. Whereby is manifest, that only Hope is not sufficient to be happy.  
Again, the Scriptures say, Not every one that saith, Lord, 
Mat. 7. 21.  Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Again, Many shall say to me in that Day, 
Mat. 7. 22.  Lord, Lord, have not we prophesied in thy Name, and in thy Name cast out Devils, and in thy Name wrought many Miracles? And then I will confess unto them, that I never knew you departed from me you that work iniquity.  
And our Saviour compareth those who hope to be saved, and are negligent in gaining other virtues, and using the means he hath ordained for the salvation of mankind, unto foolish Virgins; who invited to a Marriage, neglected to prepare themselves for the Marriage until it was too late, and so were shut out with this answer, Amen I say to you, I know you not. 
Mat. 25. 12.   
Whereby is manifest, that the Promises are not made to a dead Hope, which is void of other virtues, but to such a Hope, as is conioint to all other virtues, and is void of all iniquity.  
Hear thou mayest observe, dear Reader, the error of many Protestants; who being driven from the impious Doctrine of justification by Faith only, fall upon justification by Hope only, without Faith, Charity, Sacraments, or other virtues: and not knowing nor regarding what Faith they ought to profess, nor what Commandments they have broken; presume to be saved by a vain Hope, in the Passion of our Lord, and so perish in their presumption; thinking, that to say only, I hope to be saved by the Passion of our Lord jesus Christ, without Faith, Charity, Sacraments, etc. is sufficient to remit their sins, and save their souls, how evil and wicked soever they have lived; and so die Heretics and Infidels; of no Faith nor Religion, for all their hope.  
When Catholics say, they hope to be saved by the merits of the Passion of our Lord and Saviour; they do not exclude the Sacraments, Faith and other virtues, but suppose them, and include them & all other means whatsoever God Almighty hath given or left us for our Salvation: yea, the whole merit or benefit of his Passion, and things gained for us; as Faith, Hope, Charity, Sacraments, assistance of the holy Ghost, etc. And the sense of the words are; I hope to be saved by no other means, than those which thou hast gained for me by thy Passion.  
And so likewise in all other acts of virtues, or Sacraments, Catholics do include the whole merit of the Passion of our Saviour: as whether they make acts of Contrition; as, Lord be merciful to me a poor sinner: or of Love; as, I desire to love thee, dear Lord, with all my heart: or of Hope; as, I hope by the help of the Sacraments to be saved: they do not exclude any other virtue, or means, but in all and every one of these Acts do include all the means and benefits of our Lords whole Passion; offering up these Acts, and whatsoever Christian work they do, to God the Father, in union with the Passion of our Lord, upon the Cross, for the remission of their sins; and use these Acts, Sacraments, and good Deeds, done in Grace, as a means which God Almighty hath ordained they should use, for the receiving of the merit and benefit of the Sacrifice of the Passion of our Lord.  
For though our Lord died foe all the World; yet none receive the benefit of his Passion, but those who diligently and carefully use the means he hath ordained should be used, for the receiving of the benefit thereof; which are, Faith, Sacraments, good Deeds, and acts of virtue: by these, as by instruments, receiving the merit and benefit of our Lord's Passion, his graces and favours purchased for us. So Saint Paul exhorting us, saith; Our desire is, that every one of 
Heb. 6. 11.  you show forth the same carefulness, to the accomplishing of hope unto the end, that you may become, not slothful, but imitaters of them, which by faith and patience shall inherit the Promise.  
The slothful servant received of our Lord a Talon; 
Mat. 25. 15.  yet because he did not increase it, he was cast into utter 
Mat. 25. 30.  darkness, where there shall be weeping and gnashing of teeth.  
Neither can the Passion of our Lord, or merit of his Sacrifice upon the Cross, as it sanctifieth and justifieth, be applied by parts; as that any one might be sanctified & justified by only Faith, or only Hope in him, & also have iniquity: for that grace which justifieth, and mortal sin, or iniquity, cannot dwell together in one and the same Soul. For what participation 
1. Cor. 6. 14.  hath justice with Iniquity; or what society is there between Light and Darkness; and what agreement with Christ and Belial; or what part hath the Faithful with the Infidel. Again, No 
Mat. 6. 24.  man can serve two Masters; you cannot serve God and Mammon.  
Not only Faith, nor only Hope, nor Faith and Hope, with Impiety, and Vice, and want of other Virtues, are sufficient to Rest, Content, and Happiness. There shall 
Apoc. 21. 27.  not enter into it any polluted thing, nor that doth abomination, and maketh a lie: without (ever finding Rest, or joy) are Dogs (Heretics, whom S. Peter calleth Dogs; for that they having been once converted to Christianity, are returned to Infidelity) and Sorcerers, and the Unchaste, and 
Apoc. 22. 15.  Murderers, and servers of Idols, and every one that loveth and maketh a lie: according to the words of our Saviour; saying, 
Mat. 7. 23.  Depart from me, you that work iniquity, I never knew you, and they shall go into punishment everlasting.  
As in Arts & Sciences, every one is made expert & cunning in his Art by frequent acts: so in Virtues, every one becometh grounded in Virtue, Piety, & Godliness, by frequent acts and exercises of Virtue: according to the saying of the Holy Ghost; 
Ps. 17.  With the holy thou shalt be holy, and with the perverse thou shalt be perverted. So it resteth here, to set down acts of Hope in God.  

Acts of Hope.  
MOst merciful Lord, and my God, I most firmly hope, by means of thy help, and the good works, which by thy particular grace, I intent to do; at the end of my life to enjoy eternal glory.  
Dear Lord and Saviour jesus Christ, although in every moment I commit many Imperfections; yet I hope, by thy gracious help, to arrive to Christian perfection.  
Most merciful Lord, whose Mercies are above all his Works; if I alone had committed all the sins, and enormous crimes, which have been committed from the beginning of the World until this day; yet would I not despair of thy mercy.  
I hope most firmly (O Son of God, and my Redeemer) by means of thy holy Sacraments, to come to possess eternal glory.  
All my hope, dear Lord and Saviour, is in the merit of thy sacred Passion: Grant, sweet Saviour, that I may use the means which thou hast ordained should be used by all those who shall receive benefit by it.  
O Lord of infinite Mercy, there was never sinner that did call upon thee, to whom thou didst not show mercy: so I hope, that thou wilt have mercy upon me, who calleth upon thee with all my heart.  
In thee only I hope, O Lord, Thou art the portion of 
Ps. 15. 5.  mine inheritance, thou art he that will restore mine inheritance unto me.  
From them that resist thy right hand, keep me; as the apple of thine eye, under the shadow 
Ps. 16. 8.  of thy wings, protect me from the face of the impious, that have afflicted me.  
Our Lord is my firmament, and my refuge and my delivery; 
Ps. 17. 1.  my God is my helper, and I will hope in him.  
Dear Lord, in all my tribulations, 
Ps. 21. 6.  I will hope in thee. In thee our Fathers have hoped; they hoped, and thou didst deliver them: They cried to thee, and were saved; they hoped in thee, and were not confounded.  
Lord of infinite power and Majesty, Although I 
Ps. 22. 4.  shall walk in the midst of the shadow of death, I will not fear evil, because thou art with me.  
Our Lord is my salvation, whom should I fear? our Lord is the Protector of my life, of whom shall I be afraid? If Camps stand together against me, my heart shall not fear; If Battles rise up against me, in thee will I hope.  
In thee O Lord have I hoped, 
Ps. 30. 1.  let me not be confounded. Be unto me for a God, a Protector, and for a house of refuge, that thou mayest save me; because thou art my strength and my refuge.  
Into thy hands I commend 
Ps. 30. 4.  my spirit: thou hast redeemed me, O Lord God of Truth.  
Be delighted (my Soul) in 
Ps. 36. 4.  our Lord, and he will give thee the petition of thy heart: Reveal thy way unto our Lord, and hope in him, and he will do it.  
Why art thou heavy, O my 
Ps. 41. 12.  Soul? And why dost thou trouble me? Hope in God; because yet I will confess to him, the Salvation of my Countenance, and my God.    

CHAP. X. That Charity, or love of God, together with Faith and Hope, is necessary to the Content and Happiness of man..  
THat it is not possible for Man to be content, and happy, without the love of God, is manifest by the light of Reason.  
For if I had what things soever can be given me, and yet did not love them, I should not find; or receive, any true content, or joys, from them: and yet those who love things that are not good, are deceived; and Time discovering Deceits, they will remain afflicted. Again, those who love such things as have an end; at their end, or parting, they will rest comfortless: whereby is manifest by the light of reason, that true Content, and joys, cannot be without true Love; nor true Love, unless it be placed in loving a perpetual Good. Again, this perpetual Good must be such, as I may at all times, and in all places, love, talk with, and in some sort enjoy; which is God Almighty, who is every where, and in all places, eternal, and of infinite goodness.  
Neither is it less manifest by the light of Grace; the Scriptures every where promising Happiness to such as love God Almighty with all their hearts; and Misery and Wretchedness to such as fornicate from him; saying, If thou wilt enter into 
Mat. 19 17.  life, keep the Commandments; whereof the first is, Thou shalt 
Mat. 22. 37.  love the Lord thy God from thy whole Heart, and with thy whole Soul, and with thy whole Mind. Insomuch, as the holy Ghost pronounceth them first Accursed, who who do not love God with their whole hearts; saying, Cursed are they that decline from thy Commandments. 
Ps. 118. 21.   
Secondly, the holy Ghost accounteth them Fools, without wit and understanding; saying, Give me understanding, and I will search thy Law, and 
Psal. 118.  will keep it with my whole heart.  
Thirdly, It termeth them unjust, reserved for to endure Torments in the Pool of Fire and Brimstone, for ever and evermore, saying, The unjust 
Ps. 118. 85.  have told me Fables, but not as thy Law. Wicked people, saith the Prophet, told him Fables, such like as these; that we may be saved and justified by only Faith, or only Hope; but not as the Law of God, which teacheth, saying, Thou shalt love the Lord thy God from thy whole heart, etc.  
Fourthly, It esteemeth them to be malignant people; who out of their malice, would fraudulently conduct others into Hell, and Torments, saying, Depart from me, ye malignant, 
V 115.  and I will search the Commandments of my God; which consist in Love, and not in only Faith, or only Hope.  
If I should have (saith Saint 
1. Cor. 13. 2.  Paul) Prophecy, and know all Mysteries, and all Knowledge, and I should have all Faith, so that I could remove Mountains, and have not Charity, I am nothing; and if I should distribute all my goods, for meat for the poor, and if I should deliver my body, so that I burn, and have not Charity, it doth profit me nothing.  
If we will believe Saint Paul; neither Prophecies, nor Science, nor Knowledge, nor Faith, nor Almsdeeds, nor Martyrdom, for the Religion any one professeth, is sufficient to the attaining unto Happiness, without Charity; and so he concludeth, saying; Now these remain, Faith, Hope, and Charity: these three; but the greater of these is Charity, according to the words of our Lord, where he saith; He that shall break one of 
M●●▪ ●. 20.  these least Commandments, and shall so teach men, shall be called the least in the Kingdom of Heaven: But he that shall do, and teach, he shall be called great in the Kingdom of Heaven.  
So our Saviour saith, I tell 
Mat. 5. 21.  you, that unless your justice abound more than that of the Scribes & Pharisees, you shall not enter into the Kingdom of Heaven: Yet the Scribes and Pharisees had Faith, as witnesseth our Saviour, saying, Upon the 
Mat. 23. 2.  Chair of Moses have sitten the Scribes and Pharisees. All things therefore whatsoever they shall say unto you, observe ye, and do ye. Whereby is manifest, that the Scribes preached faithful and true Doctrine; otherwise our Saviour would not have wished their Auditors, to observe and do whatsoever they said: But they wanted Charity, in themselves, to do good Works, and keep the Law; as witnesseth our Saviour, saying, But according 
Mat. 23. ●.  to their works do ye not; for they say, and do not: and so, for want of Charity, or love towards God, they shall not (as our Saviour saith) enter into the Kingdom of Heaven; or ever enjoy Rest, or Happiness, but endless Pains.  
Again, our Saviour saith, If God were your Father, verily 
Io. 8. 42.  you would love me, for from God I proceed. Whereby our Saviour giveth us to understand, that such as do not love God with all their hearts, according to the Commandment, have not God for their Father, and are not the sons of God, but of the Devil: As in another place he saith, You are of your Father the Devil, and the desires 
Io. 8. 43.  of your Father you will do: who though he believe that there is a God, as S. james witnesseth; 
jam. 2.  yet he doth not love God with all his heart, and keep his Commandments. Whereupon it is written of our Saviour, That for this appeared 
1. Io. 3. 8.  the Son of God, that he might dissolve the works of the Devil; bring men to love God Almighty with all their hearts, and win them to keep his Law: and so saith of the reprobate jews, I have 
Io. 5. 42.  known you, that the love of God you have not in you: And of the elect Apostles, You have 
Io. 16. 27.  loved me.  
Love being the fullness of the 
Rom. 13. 19  Law, the want of love, is the work of the Devil, in the hearts of all the wicked; and the love of God, the works of our Lord, in the hearts of the elect. Whereupon our Saviour saith, Verily, verily, I 
Io. 8. 15.  say unto you, if any man keep my word, he shall not see death for ever: and yet again saith, He that loveth me not, keepeth not my words. So, love God Almighty with all thy heart, and thou shalt not see death for ever. He that loveth not, abideth in 
Io 3. 14.  death; dead to Grace in this life, and to Glory in the other.  
By which is manifest, that happy life cannot be, without the loving of God Almighty with all our hearts: Insomuch, as if thou hadst Happiness and Content, and yet didst not love it with all thy heart, thou shouldest not be happy; as witnesseth S. Augustine, saying, He is not 
De Civitat. li. 14. ca 15.  happy, of whom happy life is not beloved: Which thou mayest find true by experience; seeing thyself, and all others, to take comfort and content in that which they love, and not in that which they neglect. Whereupon S. Paul saith, If any man love not 
1. Cor. 16. 2.  our Lord jesus Christ, be he Anathema; his body cut off from the communion of the Catholic Church upon earth, and his soul excluded from the joys of Heaven.   

CHAP. XI. How to attain unto the love of God, and how to love his divine Majesty with all our hearts.  
SEeing that Divine Love, or Charity, is necessary to the Content and Happiness of Man, it is requisite also to set down the means, by which thou mayest attain unto this Divine Love, or Charity, that thou mayest be happy.  
Charity (saith S. Paul) is 
1. Tim. 1. 15.  from a pure Heart, and a good Conscience, and a Faith not feigned. So, that the first thing which thou oughtest to do, if thou desire to love God Almighty with all thy heart; is to separate thyself for a time from all other affairs and businesses, only to attend unto the examining of thy Conscience, how thou hast spent thy life past; and to call to mind all thy evil thoughts, words, deeds, and unjust actions, which have stained and made filthy thy heart and soul; to confess them, with contrition and sorrow, to one of the Pastors of the Church of God, to whom God Almighty hath given authority to forgive sins, saying, Whose sins you shall forgive, 
Io. 20. 23.  they are forgiven; that thy sins being forgiven, thou mayest have a clean and pure heart, fit to receive Divine Love, or Charity; and God Almighty will bestow it upon thee, according to his Word, saying, Return to me, and I 
Mat 3. 7.  will return to you.  
No body putteth new Wine 
Mat. 9 17.  into old Bottles, otherwise the Bottles perish: But new Wine they put into new Bottles, and both are preserved together. So, if thou wilt receive the new Wine of Divine Love, and Charity, thou must first lay away thy old Conversation, 
Eph. 4. 22.  the old Man, which is corrupted according to the desires of Error; thy self-love, proper judgement, private spirit, inordinate appetites, and passions, and by sorrow for thy sins, and Penance, be renewed in the spirit of thy mind, and put on the new Man, which according to God, is created in justice, and holiness of the Truth. Whereupon Saint john Baptist, speaking of the way, or means, how to attain unto Content, and Happiness, saith, Who hath showed 
Mat. 3. 7.  you to fly from the wrath to come? yield therefore fruit worthy of Penance. Which is as if he should have said; If any one hath showed you the way to Content, and Happiness, and not by contrition, and detestation of sin, the fruits of Penance; he hath deceived you. So our Lord and Saviour, in his first Sermon according to Saint Matthew, taught Penance, as the first means to Happiness; the Text saying, that 
Mat. 4. 17.  jesus began to preach, and to say, Do Penance, for the Kingdom of God is at hand.  
Hear thou mayest see, how many men, which are of short Capacities, and weak and shallow Wits, and Understandings, are deceived; in framing to themselves a conceit, that to do Penance, is to be tormented, dejected, and oppressed in mind; when it is nothing less: but the greatest ease, remedy, and rest, to a dejected and oppressed mind, that can be had, or found; and the way, and means, to all true Content and Happiness. If thou wilt believe the Scriptures, and Experience; Contrition, or sorrow for sin, doth much differ from the sorrow, or lamenting of worldly men; when out of self-love, they lament the loss of their worldly Commodities, or Pleasures. The fruits of this Sorrow, are Sadness, Oppression of Mind, and Discontent, as being inordinate, and not ordained by God to be used as a means of finding Happiness: whereas Penance, Contrition, and Sorrow for Sins, being means ordained by God, to Content and Happiness; the more thou usest them, the more rest, and content of heart, thou shalt find; because God Almighty doth revive the 
Isa. 57 15.  heart of the Contrite, by the assisting of the holy Ghost, 
Gal 5.  whose fruits are Charity, joy of heart, and Peace of mind; of which we are to speak more in his place.  
A second means of attaining unto the love of God, is often to Communicate, according to the words of our Lord, saying; He that eateth 
joh. 6.  my Flesh, and drinketh my Blood, abideth in me, and I in him: which is the Charity we seek for.  
A third means, is Meditation; seriously to consider all the benefits thou hast received from his divine Majesty; as, Creation, Redemption, Conservation, and whatsoever graces thou hast, or expectest; and likewise, to meditate often upon his divine Attributes, as his infinite Goodness, Beauty, Majesty, and Power, etc. for the only means to love any thing that is very good, fair, pleasing, and beautiful; is but to look seriously upon it, and consider it well, and the love or liking of it presently is begotten in thy heart. And it being excellently good, the more thou thinkest, or meditatest upon it, the more the love of it increaseth in thee. So if thou wilt love much GOD Almighty, do not omit thy Meditations.  
A fourth means is, always to keep the Presence of God; that having always before thine eyes an infinite Good, from whom all things else borrow whatsoever good they have; thou canst not but little esteem of all other goods, in comparison of it, and love it with thy whole heart, and all things else, as they may conduct thee unto it: of which Presence we are to speak in our third Book.  
A fifth means is, to make many Acts of the love of God: As in Arts and Sciences, thy continual practice increaseth thy knowledge and skill; so the making of many Acts of the love of God, increaseth in thee the love of God: And to that end, here I set down these Acts following.  

Acts of Charity, or Love towards God.  
AS the chased Hart thirsteth after the Fountain of Water; so I desire, that my heart should perpetually thirst after thee, dear Lord.  
O Lord of infinite beauty, that my heart were so wounded with thy love, that out of fervour of spirit, I might in silent speech, perpetually breath forth, When shall I come and appear before thy face.  
O most amiable Son of the living God, take now possession of this my heart, which was created for to love thee; and pierce it with a thousand wounds of pure love, that I may for ever sweetly languish after thy eternal beauty.  
How beloved are thy Tabernacles, O Lord of Hosts: my soul coveteth and fainteth after the Courts of my God.  
Decree jesus, to thee I consecrate my heart.  
O dear King of all beauty and glory, I will no other inheritance but thee.  
O Life of my life, and more beautiful than all beauties created, put together; inflame me with a most desired burning after thy eternal beauty.  
O Lord of infinite mercy, how great are the multitude of thy mercies; that thou commandest me to love thee; and if I do not, thou art angry, and threatenest eternal miseries: when in loving thee, consisteth all my joys and good.  
O who will give to me my Lord, that I may die for thee; that by my corporal death my soul may be engulfed in thee, her rest, and chaste bedchamber of all divine delights.  
Too late have I loved thee, Beauty, so ancient and so new; too late have I loved thee: but pardon my negligence past, dear Lord, and grant, that this my beginning may last, and increase for ever.  
Thou, dear Lord, was within me, and I was without myself; and amongst these fair things which thou hast created, I sought thee, and foully erred: fair they were because thou createdst them, but to me foul; for that I loved them, and loved them not in thee.  
O how I lament, dear Lord, that my poor soul hath been so deceived with sensual love, and worldly vanity: now convert me so wholly unto thee, dear Lord, that nothing created may please me, but the only loving of thy divine Majesty.  
Thou art all fair, my Love, thou art all fair, and there is not a spot or stain in thee.  
O my infinite Good, I resign to thee all that thy liberality hath bestowed upon me; that thereby I may please thee, and offer without ceasing, in the Altar of my heart, myself in Sacrifice.  
If I forget to love thee, my Lord, let all my pleasures be turned into sorrows; and let my right hand be forgetful of her actions, if I do not offer unto thee, upon the Altar of my heart, a Sacrifice of perpetual Love, Morning, Midday, and Evening.    

CHAP. XII. That true Content and Happiness cannot be without Charity, or love towards our neighbours, and keeping of the Commandments of God.  
SO great is the Obligation and bond of Society, interposed between all things created; that the good of one, in some sort, dependeth upon the love and society with the other: The Angels in Heaven rejoice one at another's good and Happiness, and receive increase of Content, by the increase of Glory bestowed upon any one: The Heavens send down showers and dew, to water and make pleasant the Earth; and the Earth shooteth up all her fruits towards the Heavens, as though she would, in gratitude, offer them to the Heavens, as a Present, for all benefits received. The Elements live in a perpetual interchange of amity; the Fire transporting itself into Air, the Air into Water, and the Water into Earth; and the Earth condensing and becoming hard, returneth again to yield Fire; and their intercourse of friendship is confirmed in so firm a league, that rather than the Earth should in any thing perish by suffering vacuum; the Air, or Fire, forgetful of his own well, and content; of his own will and desire, leaveth his Region, to descend in haste to supply the Earth's want, that vacuum be not found in Nature. The most untame Birds, and savage Beasts, keep company together, each one rejoicing at others good; Insomuch, as that the wild Boar, or Bear, who amongst the beasts are accounted the most savage, will not stick to turn against Man, when he shall perceive that he hath hurt or wounded any of his company. So straight is the bond of Amity between all living things, in their kind, that the weal of one seemeth, in some sort, to be the content of all.  
And as for Man, the greater he is, the more need he standeth of the common people: Kings there could be none if Common people were not; nor yet Common people live long in unity and peace, if Kings they had not: Princes and Peers depend upon their meanest Subjects; and their Subjects live in peace, under the Protection of their greatness. So Nature hath combined all in unity and friendship; that he must be a monster in nature, that should deny the love of his Neighbour to be necessary to his Content and Happiness.  
Again, some are so young, that they cannot help themselves; some so old, that their forces are spent; some in Prison; many lame; and none so exquisite in all Arts and Sciences, that he is able completely to furnish himself with whatsoever he wanteth: Whereby appeareth, that there is nothing more manifest, then that the love of our Neighbour is necessary to Man's Happiness.  
And it is no less manifest by the Scriptures, and light of Grace, that the love of our Neighbours is necessary to Content and Happiness; He that saith he is in the Light, 
Io. 2. 9  and hateth his brother, is in the Darkness, even until now. He that loveth his brother, abideth in the Light, and scandal is not in him: But he that hateth his brother, is in darkness, and walketh in the darkness, and knoweth not whither he goeth, because the Darkness hath blinded his eyes. Again, Every one 
Io. 3. 10.  that is not just, is not of God, and he that loveth not his brother; because this is the Annunciation which you have heard from the beginning, That you love one another. Again, Whosoever hateth his 
1. Io. 3. 16.  brother, is a Murderer, and you know, that no Murderer hath life everlasting abiding in him. Again, My dearest, 
1. Io. 4. 7.  let us love one another, because Charity is of God, and every one that loveth, is borne of God, and knoweth God; He that loveth not, knoweth not God. If any man shall say, that I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he seethe, God, whom he seethe not, how can he love? And this is the Commandment we have from God, That he which loveth God, loveth also his brother: whereby, and by many more passages of holy Scriptures, it is manifest, that the love of our Neighbour, is necessary to Happiness, and Salvation; and that no man whatsoever, shall either in this World, or in all Eternity, ever attain unto any true Content, or Happiness, who doth not keep the Law, or ten Commandments, which consist in the love of God, and love of our Neighbour, as witnesseth our Lord, saying, Thou shalt love the Lord thy God from thy whole heart, 
Mat. 22. 37.  and with thy whole soul, and with thy whole mind. This is the greatest, and the first Commandment; And the second is like to this, Thou shalt love thy Neighbour as thyself: on these two Commandments dependeth the whole Law, and the Prophets. So Saint Paul saith; He that loveth his 
Rom. 13. 9  Neighbour, hath fulfilled the Law: For thou shalt not commit Adultery. Thou shalt not Kill. Thou shalt not Steal. Thou shalt not bear False witness. Thou shalt not Covet. And if there be any other Commandment, it is comprehended in this word; Thou shalt love thy Neighbour as thyself. The love of thy Neighbour worketh no evil. Again, All the Law is fulfilled in one 
Gal. 5. 14.  word, Thou shalt love thy Neighbour as thyself.   

CHAP. XIII. The means how to become hearty well-willers of our severest Persecutors, and most alienated Adversaries.  
ALthough it be easy to love men of meek and mild disposition; yet it may seem hard, hearty to love, and pray for our enemies and persecutors: especially for such persecutors, as have for office, to draw us (by spoil of goods, loss of liberty, and life) from temporal and eternal Happiness, into temporal and eternal Misery; which is the case of our Persecution in England: wherefore it is necessary here to set down the means, how to love our most alienated enemies, or adversaries, and fulfil the Precept of our Lord, which saith, Love your enemies, do 
Mat. 5. 44.  good to them that hate you, pray for them that persecute and abuse you, that you may be the Children of your Father which is in Heaven, who maketh his Sun to shine upon the good and bad, and raineth upon the just and unjust. Again, Revenge not yourselves, 
Rom. 12. 19,  my dearest, but give place unto Wrath; for it is written, Revenge to me; I will reward, saith our Lord: but if thy enemy hunger, give him meat, if he thirst, give him drink; be not overcome with evil, but overcome in good, the evil. If, saith the Prophet David, I have rendered to them that repaid me evil; let me worthily fall empty from mine enemies. Let the enemy persecute 
Ps. 7. 6.  my soul, and take and tread down my life in the Earth, and bring down my glory in the dust.  
The practice of which Doctrine, though to worldly men it seem hard, and have great difficulty; yet by the grace of God, and the good means which he hath left for us to use, it is light and easy: Of ourselves, as 
2. Cor. 3. 4.  of ourselves, we be not sufficient to think any thing. But our sufficiency is of God: Christ 
Rom. 8. 34.  jesus that died (for us) who is on the right hand of God, also maketh intercession for us: Who then shall separate us from the Charity of Christ? Tribulation? or Distress? or Famine? or Nakedness? or Danger? or Persecution? or the Sword? (as it is written) For we are killed for thy sake all the day, we are esteemed as sheep of slaughter. But in all these things we overcome, because of him that hath loved us. I can all things (saith the Apostle) 
Phi. 4.  in him that comforteth me. Comfort us, O Lord, and we can do all things; yea, love our heaviest Persecutors, as ourselves.  
Since from God Almighty proceedeth all our good, and strength: the first means of attaining unto the love of our Persecutors, as ourselves; is much to love his Divine Majesty: To them 
Rom. 8.  that love God, all things cooperate in good. Again, If any 
Io. 14. 23.  love me, he will keep my word, (love his Enemies, and pray for his Persecutors) Love is 
Cant. 8. 6.  as strong as Death: The Love of God nothing can overcome; Many Waters (of tribulation) 
Cant. 8.  cannot quench Charity, neither shall Floods (of Persecution) overwhelm it. Wherefore the first means, is much to love God Almighty, and often to make the aforesaid Acts of Love, and Charity, towards God, set down in the eleventh Chapter, and then thou wilt easily love thy most alienated enemies with all thy heart.  
The second means is, often to reflect upon the providence of God Almighty; who since he intendeth to crown none, but such as 
2. Tim. 2.  shall overcome in combat; first giveth the grace and force to overcome, and then permitteth miserable people to practise cruelties and persecutions upon thee; that thou, by his grace, overcoming them, and remaining, through Patience and Charity, a Conqueror, he may crown thee with abundance of temporal Content in this life, and after death, in the other, with eternal glory, according to the words of S. james, saying; Blessed is the man that suffereth 
jam▪ 1. 12.  temptation; for when he hath been proved, he shall receive the Crown of life, which God hath promised to them that love him. Insomuch, as by overcoming, thy gain is so great, that if a persecuting King, Prince, or Potentate, should spoil himself of his Sceptre and Crown, and bestow them both on thee, together with his Kingdom; yet, thou shouldest not receive by his means, so great a benefit, as the Martyr whom he putteth to death either publicly, or by long private imprisonment, or other distresses for our Catholic Faith: My 
Num. 23. 10.  soul die the death of the just, and my last end be made like to them.  
So in truth and verity, there is no cause, why thou shouldest hate or wish any evil unto thy severest Persecutors; but much cause, why thou shouldest wish well unto them, and love them tenderly: since that by their means, and by their loss, both of temporal and eternal Content and Happiness; thou, persevering in Charity, art to receive a greater benefit than otherwise thou couldst expect ever to have received, viz. to be crowned with a Crown of 
Apoc. 3. 10.  eternal glory, to rest in the joy of our Lord, before the throne of God, and serve him 
Apoc. 7.  day and night in his Temple, and be conducted by the Lamb, our Saviour, to the living Fountains of Waters.  
And for this cause, the wisest men that be upon the face of the Earth, have a pious envy at our happiness here in England, For that we are killed 
Ps. 43. 22.  all the day, we are esteemed as Sheep of slaughter, for the Catholic Faith, which we profess; and go continually, as the Prophet David saith, With our lives always 
Ps. 118.  in our hands, to offer them to God Almighty in Sacrifice; knowing, that our reward is very great in Heaven: for so 
Mat. 5. 12.  they persecuted the Prophets, Apostles, and Martyrs, that were before us: To whom our Saviour saith; You are they that have remained with me, in my temptations; and I dispose to you, as my Father disposed to me, a Kingdom, that 
Luc. 22. 28.  you may eat and drink upon my Table, and in my Kingdom, and may sit upon Thrones, judging the twelve Tribes of Israel.  
Thou seest what labour, pains, and dangers, every worldly man would be content to take, if he might but hope to ascend up to be an earthly King, or Prince, or come to attain some grace and favour in the Court; where, in truth and verity, their greatest Pleasures are mixed with so many Woes, that if they would but look upon them with reason, they have more cause to lament their evil mishap, then to take glory in their seeming high estate. How much more shouldest thou be content, gladly, and willingly, to suffer some seven years pains, and persecution, in hope to enjoy the Kingdom of Heaven, the glory of the other life, and that eternally.  
A third means is, to stir up and revive thy Faith in thee, by making many Acts of Faith, founded upon the Promises, to patiented suffering Injuries, and Persecutions, for the love thou bearest to God; as often to make these or the like Acts.  
He that will save his life, 
Mat. 16. 25.  shall lose it, and he that shall lose his life for me, shall find it.  
What doth it profit a man, if 
Mat. 16. 26.  he gain the whole world, and sustain the damage of his Soul.  
What permutation shall a man 
Mar. 26.  give for his Soul? What wilt thou take, that the Devil may have thy Soul, for to burn in Hell eternally? and try but for a quarter of an hour, how thou canst endure thy hand, or foot, to be burnt in this fire, upon Earth? And then thou wilt laud the mercies of our Lord, that by his Grace, and thy suffering patiently so little pains; he hath ordained, to redeem thee from eternal Torments.  
We suffer with Christ jesus, 
Rom. 17.  that we may be glorified also with him.  
The sufferings of this time are not condign to the glory to 
Rom. 8. 18.  come, that shall be revealed in us.  
Our tribulation, which is momentary, 
2. Cor. 4. 17.  and light, worketh above measure exceedingly, an eternal weight of glory in us. If 
2. Tim. 2. 11.  we be dead in Christ, than we shall live also together with him. If we shall sustain, we shall also reign together.  
So to live by Faith, according as it is written: The just 
Gal. 3. 12.  liveth by Faith; for without Faith it is impossible to please God: For he that cometh to God, 
Heb. 11. 6.  must believe, that he is, and is a rewarder of them that seek him.  
And this is the Faith of the Saints; so renowned, and often spoken of in the Scriptures: the Faith of Henoch, No, Abraham, Isaac, jacob, joseph, Moses, Gedeon, Barac, Samson, jephte, (and the Apostles) who by Faith overcame Kingdoms, wrought justice, obtained Promises, stopped the mouth of Lions, extinguished the force of Fire, repelled the edge of the Sword, recovered of their Infirmities, had trial of Mockeries, and Stripes, of Bonds, and Prisons, were Stoned, Hewed, Tempted, dying in slaughter of the Sword, went about in Sheep skins, and Goats skins, needy in distress, afflicted, of whom the World was not worthy, wandering in Deserts, in Mountains, and Dens, and in Caves in the Earth. As thou seest, Religious men, and Priests, and Lay Catholics do, in the time of this our persecution in England; who firmly grounded and founded in the infallible certainty of the Oaths and Promises of God, do think whatsoever they can suffer, or endure, in this life, too little to manifest the constancy of their Faith, and Hope, in the Promises of God; that as S. Paul writeth of the Romans, so we may say of the English Catholics, Your Faith 
Rom. 1. 8.  is renowned throughout the whole World, and will be, in all Ages, in this life, and after death, for all eternity, in Heaven.  
A fourth may be, to remember, that it is the Precept of our Lord, saying, Love your enemies, do good to 
Mat. 5. 44.  them that hate you, pray for them that persecute you, and abuse you.  
Thou seest what pains the Pursuinants' take, at the commandment of their Masters, to apprehend, take, spoil, and torment Priests, and Catholics; and in all equity, it must needs be a great shame unto thee, that the commandment of a Man should have more force to move men to break the commandments of God, than the commandment of God hath to move thee, to keep them; especially considering, that all which they can get, is but to divide the spoils between their Masters and them, and the good countenance of their Masters to themselves: And thou expectest the Kingdom of Heaven, the happy Vision of God, and eternal Glory.  
A fifth may be, to consider, what it is that thou desirest: Is it not Content, and Happiness? wouldst thou not be Content, and Happy? This is the Way. Look after all those, who ever attained unto high degree of Rest, and joy, and observe their steps; and thou shalt find, that they are all gone in this path of outward Tribulation, and Persecution. And supposed, that thou couldst find another way to Rest, and joys; wouldst thou forsake the comfort of so good company, to go alone, when as by so doing, thou shouldest but deprive thyself of much Ease and joy..  
The servants of God, who willingly take pains, and readily suffer persecution for the love of God; in their sufferings, and persecutions, do not suffer, but in outward show, view, and sight of the World; having in their inward hearts, and souls, more joys, and Content, than any Pen, or Tongue, is able to express.  
God Almighty is more tender over his, who will willingly suffer persecution for his love, than ever was the most affectioned Mother in the World over her only Child: that give but thy consent, free will, and resignation of mind, readily, by God's grace, to suffer whatsoever persecution, or tribulation, it shall please his Divine Majesty to permit to fall upon thee, & willingly march on, in that way to Rest, by which he will conduct thee: and suffer pains of torment thou never shalt; but be so full of joy, in the greatest seeming pains, that if they were sensible to others, as they will be to thyself, thy suffering would convert not one, but all the World. And if thou wilt believe the Testimonies of all pious Men, in this Age, and in all Ages past; thou shalt find it most true, by their Testimonies, and Experiences, that either all Content and joys, which are to be found in this life, or the most part, are to be found in suffering and enduring outward pains, labours, and persecutions, for the love of God: such are the Promises of God, as we have said immediately before; and God Almighty is just and faithful in all his Promises, if there be no defect on thy behalf. So the Prophet David affirmeth, saying, According 
Ps. 93. 19  to the multitude of my sorrows in my heart, thy consolations have made my soul joyful.  
Again, Thou hast proved us, O Lord, by fire; thou hast 
Ps. 65. 9  tried us, as Silver is tried; thou hast brought us unto a Snare; thou hast laid Tribulations on our backs; thou hast set men upon our heads; we have passed through fire, and water, and thou hast brought us out into refreshing. So Saint Paul often affirmeth, saying, As the 
2. Cor. 1. 5.  Passions of Christ abound in us, so also by Christ doth our comfort abound. Again, We make 
2. Cor. 8. 2.  it known unto you, Brethren, the grace of God, that is given in the Church of Macedonia, that in much experience of Tribulation, they had abundance of joy.. Again, to the Corinthians, living in persecution, and tribulation, he writeth, saying, Our hope is firm for you, 
2. Cor. 1. 7.  knowing, that as you are partakers of the Passion, so shall you be of the Consolation also: And further affirmeth, saying, All Discipline, for the present, truly 
Heb. 12. 11.  seemeth not to be of joy, but of Sorrow: but after, it will render unto them that are exercised in it, most peaceable fruit of justice. So S. Peter witnesseth, saying, My dearest, communicating 
●. Pet. 4. 12.  with the Passions of Christ, be glad, that in the revelation also of his glory, you may be glad, rejoicing. If you be reviled in the Name of jesus Christ, you shall be blessed, because that which is of the honour, glory, and virtue of God, and the Spirit, which is his, shall rest upon you: The holy Ghost will rest upon you with his gifts, and fruits; from whose communication, proceedeth all our Content and Happiness, as we will show in his place. So Saint Paul concludeth, That all men, without exception, shall find Content by Persecution, saying, All that will live godly 
1. Tim. 3. 12.  in Christ jesus, shall suffer Persecution.  
Whereby thou seest, that if either the light of Reason, or Grace, may prevail with thee, thou hast no cause to hate, or wish evil unto the persons of the Pursuinants', or severest Persecutors; but to hate and detest their sin, impiety, and wickedness, and love, cherish, and do all the serviceable offices thou canst, unto their persons: since that by patiently enduring the evils and wickedness they practise upon thee, God Almighty hath disposed, to conduct thee to more temporal, and eternal Rest, Content, and Happiness, than ever otherwise thou couldst have expected to have received.  
Which considered, thou oughtest to have great compassion upon those poor, miserable, and wretched people, which serve for nothing else, but, by God Almighty's permission, to conduct thee to Happiness; after, to descend themselves into eternal Torments: and out of compassion, to pray much for them, if peradventure, God Almighty will have mercy on them also; that they may see their errors, and come to love God Almighty with their whole hearts, and their neighbours as themselves, and save their souls; that those whom thou hast had as persecutors upon Earth, thou mayest have as companions of Glory in Heaven; which God Almighty grant us: and to that end I set down these Acts following.  

Acts of Charity, or Love toward our Neighbour.  
O King of Kings, in whose hands are the hearts of all Kings; for thy tender mercies, I beseech thee, grant, that my King, Queen, and Prince, may so live and serve thee upon Earth, that after death they may be found in the great Multitude, which no 
Apoc. 7. 9  man could number, of all Nations, Tribes, and Peoples, and Tongues, which are to be signed with thy Mark, and to be conducted 
Apoc. 7. 17  to the Fountain of living Waters.  
O Lord of infinite Majesty, let the petition of thy servant be accepted in thy sight, and grant, that this my King, and his Seed, may be numbered amongst that Seed, to which thou promised, I will put his Seed for ever, and 
Ps. 88 30.  his Throne as the days of Heaven.  
Thou art faithful, dear Lord, and just, and right, without any iniquity, and hast promised, That whosoever shall 
1. King. 2. 30.  glorify thee, thou wilt glorify him, and they that contemn thee, shallbe base. Grant, dear Lord, that this my King, Queen, and Prince, may so glorify thee in all their actions and deeds, that thou mayest glorify them upon Earth, and in Heaven eternally.  
Most merciful Lord, I beseech thy infinite Goodness so to illuminate the hearts of all sinners, that they may come to do hearty penance for their sins, and seek to love thee with all their hearts.  
Grant, dear Lord, for the Passion of thy only Son jesus Christ, that all those Schismatics and Heretics, who in effect defend, that thou hast failed, in maintaining thy Oath and Promises to Abraham, the Prophets, and patriarchs, for many hundred years; may see their errors, and return unto our Catholic Church; in which are abundantly fulfilled all thy Oaths and Promises.  
Forgive, sweet Saviour, all those who persecute me; and grant, that they may come so to love thee in this life, that after death, they may for ever enjoy thee in Heaven.  
I beseech thee, my Lord, by the bowels of thy infinite mercy, that all such as seek after Ambition, and earthly Dignities, may turn all their Affections upon thee, who art their only true felicity.  
Grant, dear Lord, that I may rather die, than not hearty love and pray for my severest Persecutors.  
Dear Lord, for thy infinite mercies, I beseech thee, so to illuminate the hearts of all the Protestant English Clergy, our dear Countrymen; that they may see thy Oaths and Promises fulfilled in our Catholic Church, and return unto it with all their hearts.    

CHAP. XIIII. Of the wretchedness and miseries into which those fall, who live in breach of the Commandments of God, and do believe, that it is not necessary, or impossible, to keep them.  
Having showed thee, (dear Reader) that it is not possible for thee ever to be happy, or find any true Content, Ease, or Rest, unless thou keep the Commandments of God; and also having set down unto thee the means, by which thou mayest easily keep them: Now it resteth, to set down the miseries, and wretchedness, into which those fall, who live in breach of them, and esteem it a thing impossible for to keep them; that either for the love of thine own good, and content, or else for fear of thy falling into miseries & torments, thou mayest be won to keep them zealously, & so be happy; which is that I hearty wish unto thee.  
First, those who do not love God with all their hearts, and keep his Commandments, are spiritual Idolaters, and do live in spiritual Idolatry. For our Saviour explicating of the first Commandment, which is made against Idolatry, and the having of 
Exod. 20. 1.  strange Gods, saith, Thou shalt 
Mat. 22. 37.  love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind: This is the greatest, and the first Commandment, saith our Saviour. So, if thou wilt believe our Saviour himself, thou must confess, that those, who do not love God with their whole hearts, and keep his Commandments, are Idolaters. And the part of Idolaters 
Apoc. 21. 8.  (saith S. john) shallbe in the Pool burning with fire and Brimstone.  
An Idol, of itself, is not 
1. Cor. 10. 19  any thing (as witnesseth Saint john) but the love & affection which any one beareth to any creature, imagination, or conceit, more than to God, contrary to the first Commandment; whereupon, covetous men are called Idolaters, because that 
Col. 3. 5.  they love Gold and Riches more than God; and lascivious Men, or Gluttons, are said 
Phil. 3. 19  to make their bellies their God: And according to this, our Saviour saith, You cannot 
Mat. 6. 24.  serve God and Mammon. God will have all thy heart, and love, or none. Whereupon S. john saith, Every one that 
In his 2. Epist. Ver. 9  revolteth, and persisteth not in the Doctrine of Christ, hath not God, that is, hath no true God, but is an Idolater. Again, He that saith he knoweth God, and keepeth not his Commandments, is a liar.  
Whereupon it cometh to pass, that howsoever these, who think it impossible to keep the Commandments of God, seem to adore, laud, and praise God, and have the Lord, the God, always in their mouths, & sing Geneva Psalms in their Congregations; yet they do neither serve their God, nor acknowledge him in their words or song: but commit spiritual Idolatry; apprehending under these terms, the Lord, the God, etc. such a God as they have feigned, and not such a God as he is indeed. All Heathen and 
Cicero de Leg. li. 1.  Pagan people that ever were, have acknowledged a God, and have sung songs in praise; but they did not acknowledge him to be as he is, but as they feigned him to be; as those do, who affirm, that they are assured to be saved, without keeping the Commandments of God; confess, that there is a God, a Trinity, etc. but do not confess him to be such a God as he is; that is, a God, who curseth all these who decline from his Commandments, 
Psal. 118.  according to his 
Mat. 25.  word; but such a God, & Trinity, as they have feigned; that is to say, a God which will admit and receive into Heaven filthy souls, stained with Pride, Idolatry, Fornication, Covetousness, etc. when there is no such God, but only in their imaginations; as witnesseth Saint Paul, saying, Do not err, neither 
●. Cor. 6.  Fornicators, nor servers of Idols, nor Adulterers, nor the Effeminate, nor the Liars with mankind, nor thieves, nor the Covetous, nor Drunkards, nor Railers, nor Extortioners, shall inherit the Kingdom of God: For he that hath done injury, shall 
Col. 3. 25.  receive that which he hath done unjustly, and there is no acception of Persons with God. There shall 
Apoc. 22.  not enter into Heaven (saith S. john) any unclean thing, or that doth abomination, or maketh a lie. Whereby is manifest, that all those who do live in the breach of the Commandments of God, & do believe, that either it is not necessary, or else, that it is impossible to keep them, are spiritual Idolaters, and do adore and serve strange Gods in their souls and spirits, contrary to the first Commandment; as it is also manifest to experience: for ask of any one of these Ministers, if when he Prayeth, or Preacheth, and saith, The Lord, The God, he do not mean the Lord, the God, that sent him to Preach, that it is impossible to keep the Commandments of God; and he will say, Yes: and yet there is no such God, but in there imaginations, as we have proved before. Again, ask of these Ministers, if they do not adore as God, the Lord, the God, who sent them to Preach this, and the like doctrine; and they will say, Yes: Moreover, ask of their Disciples and followers, if they do not believe in the God, who sent these Ministers to Preach justification by Faith only, without keeping the Commandments; and they will say, Yes: and yet if thou wilt believe the living God, there is no such God, but in their imaginations, as we have showed in the former Chapters. Whereby is manifest, that all those who live in the breach of the Commandments of God, and do believe, that it is not necessary, or impossible to keep them, are Idolaters, and have made to themselves strange Gods, Gods who will save, and make happy by Faith in them, or belief in them only, without keeping their Commandments, or loving them with all their hearts: Strange Gods, that are so black and ugly, that it is impossible for men to love them with all their hearts.  
Secondly, they are sons of the Devil, as witnesseth our Saviour, saying, You are 
Io. 8. 44.  of your Father the Devil, and the desires of your Father you will do, that is, break the Commandments; as our Saviour testifieth, saying, He was a man-killer from the beginning, 
Io. 44.  and he stood not in verity. And the Law of God is 
Ps. 118. 242.  verity. So our Lord saith of judas, that he was a Devil; Have I not chosen you twelve, 
Io. 6. 71.  and one of you is a Devil, and he meant judas: who by living in the breach of the Commandments of God, became a Devil. Saint Paul saith, Give not place to the Devil: He 
Eph. 4. 27.  that stole, let him now not steal. He that doth not love God with all his heart, doth not steal from men, but doth steal from God the love and respect which is due unto his divine Majesty: whereupon Saint john saith, He that committeth sin, is of the Devil, 
1. Io. 3. 8.  because the Devil sinneth from the beginning: For this appeared the Son of God, that he might dissolve the works of the Devil; which are the the violating of the Commandments of God. Again, In this are the Children of God manifest, and the Children 
1. Io. 3. 10.  of the Devil; Every one that is not just, is not of God, and he that loveth not his brother, is not of God, because he fulfilleth not the law; for all the Law is fulfilled in one word, Thou 
Gal. 5. 14.  shalt love thy neighbour as thyself.  
Thirdly, the Devil dwelleth in them, as in his house, and home; as witnesseth our Saviour, saying; And when 
Mat. 12.  an unclean Spirit shall go out of a man, he walketh through dry places (mortified men) seeking rest, but findeth not. Then he saith, I will return into my house whence I came out; and coming, he findeth it vacant (of good works) Then goeth he, and taketh with him seven other Spirits, more wicked than himself, and they enter in, and dwell there. Again, of judas 
Io. 13. 26.  it is said, When our Saviour had dipped Bread, he gave it to judas Iscariot, and after the morsel, than Satan entered into him. And our Saviour cast out of 
Mar. 16. 9 Luk. 8. 2.  Mary Magdalene seven Devils, which dwelled in her before her Conversion.  
Thou must not imagine, that all those who have the Devil dwelling in them, are sensibly Lunatic, and Mad: neither Mary Magdalene, nor judas, were sensibly Mad; but had the Devil dwelling in them unsensibly, and secretly, keeping and possessing their souls, as his right. Those who are sensibly Lunatic and Mad, are generally of the two, the least possessed by the Devil: for that such as are sensibly Lunatic, may be possessed only in body (to do outward foolish corporal actions) and not be possessed in soul, to give free consent of heart to what they do; whereas, the other, who live in breach of the Commandments of God, are possessed in spirit, with a spiritual frenzy, giddiness, and madness, in spiritual things, to the perdition of their own souls and many others, and to the committing of grievous sins, by the union of their spirits, and free consent of mind, to the desires of the Devil, though it be neither sensible to themselves, nor others.  
Fourthly, the Devil is their Master in spiritual things; insomuch, as they must do, for the most part, what he will: for they being void of inherent grace, and of the assistance of the holy Ghost, Which will 
Wis. 1. 4.  not enter into a malicious soul, nor dwell in a body subject to sin; for what agreement 
2. Cor. 6.  is there with Christ and Belial? and having none other strength or force to resist him, dwelling in them, more than their natural forces, he obtaineth of them, for the most part, what he will: according to the words of our Lord, You are of your Father 
Io. 8. 44.  the Devil, and the desires of your Father you will do. What the Devil suggesteth unto them, that they will do, being obedient unto him, as sons to their Father; and so he calleth their hearts his house, saying, I will return into my 
Mat. 12. 46.  house: his house, and home; where, as a Master, he commandeth, and as captives, they obey.  
Such as resist truth, saith Saint Paul, are entangled in the snares of the Devil, 
Tim. 2. 25.  of whom they are held captive 
Ps. 118.  at his will; and the Law of God is truth. So, by resisting the Law of God, and not keeping his Commandments, they become slaves & captives of the Devil: so thou must not marvel, that these (who affirm it, to be impossible to keep the Commandments of God, or that the keeping of them is not absolutely necessary to Salvation) do Teach and Preach, in effect and deeds, that God Almighty is forsworn, by suffering his Church to decay, and become invisible, for many hundredth years together, contrary to his Oaths; and that now after 1500. years, they are sent from Heaven to Preach the Gospel, before not known unto the World, and such like follies as these. For the Devil, as our Saviour saith, dwelling in them, as in his house and home, holdeth them (as S. Paul saith) captives at his will; that they must say what he will, and obey him as his slaves and captives. 
2. Pet. 2. 19  For wherewithal a man is overcome (saith S. Peter) of that he is the slave also. Whereupon S. Paul saith, 
Rom. 6. 16.  Know you not to whom you exhibit yourselves servant to obey; you are the servants of him whom you obey, whether it be of sin to death, or of obedience to justice.  
Fiftly, the Devil not only causeth them to do what he will, as his captives & slaves; but also, for the most part, maketh them to think and believe what he will: as witnesseth our Saviour, saying, Every one that heareth the Word 
Mat. 13. 19  of the Kingdom, and understandeth not, there cometh the wicked one, and snatcheth away that which was sown in his heart.  
To these who do not keep the Commandments of God, the Devil becometh so rigorous a Master, that they must not only do what he will, but also believe, meditate, and think what he will: so, that if either they happen to read any pious Book, or hear any Christian Speech, Sermon, or Exhortation; the Devil will not permit them to think upon it long: but dwelling in their hearts, presently snatcheth it out of their memory, and fantasy, and putteth in of his own suggestions: that they can never have, for any long space, any one good thought; but must be occupied continually in thinking upon such things as it shall please the Devil to suggest unto them, and sow in their hearts and souls: As further witnesseth our Saviour, saying; He that soweth the good Seed, 
Mat. 13. 37  is the Son of Man (our Saviour) and the Cockle are the Children of the wicked one, (who do the works of their Father the Devil) and the Enemy that sowed them, is the Devil.  
The Devil, according to the testimony of our Saviour, hath such power and authority over those, who do not keep the Commandments of God, that he soweth in their hearts, for the most part, what he pleaseth; insomuch, as they must not have a thought long remaining there, that is not of his planting and sowing. And from hence ariseth their assuredness of salvation, without keeping the Commandments of God, and the feeling of the Spirit, as they call it; which is a sensible delight, stirred up by the Devil in the concupiscible & inferior part of their souls: whereby he puffeth them up with such swelling pride of mind, and self-conceit of themselves, of being endued with the holy Ghost, as that presently they contemn the judgement, authority, and knowledge of all others, as inferior to their own, and of less certainty, then is their feeling of the spirit: Insomuch, as though you allege unto them the Oaths of God, and Promises, and Prophecies of both Testaments, Counsels, Fathers, and experience of former Ages, nothing will prevail against their private spirit; it telleth them, that the whole Church, general Counsels, ancient Fathers, & all others, may be deceived; but they are assured, they are not. And thus deceived by the Devil, they live in this life in a kind of frenzy of spirit, in spiritual things; like the Devils in Hell, who being confirmed in pride, and malice, think well of themselves, and basely of all others.  
For the sixth and last Misery of this people in this life, we put their Blindness; which is so great, that living in all these Miseries, they cannot see them, to have compassion of themselves: And who is more miserable, than he that is in misery, and in danger to fall into eternal misery, and yet can have no compassion of himself. Man, being a reasonable creature; and Sin, and breach of the Commandments of God, being a work done, or made, against reason; and it being a natural thing, for one contrary to destroy the other: Hereupon it cometh to pass, that those who live in breach of the Commandments of God, become blind in their understandings, and void of the true light of reason, and true discourse of things passed, or to come; and so, as blind men, without discourse, or apprehension, of Dangers, Do spend their days in sensual pleasures, and in an instant descend into Hell. The God of this World (saith 
2. Cor. 4. 4.  Saint Paul) hath blinded the eyes of the Infidels, that the illumination of the Gospel of the glory of Christ, who is the Image of God, might not shine to them. That which every one loveth, he easily seethe, and embraceth; and that which he loveth not, though it be before him, he will fly from it, and not see it; and being impossible for these, as they confess, to love God with all their hearts; it is impossible for them to see or know his Truths. So our Lord said, 
Io. 8. 17.  If any man will do the will of him that sent me (love God with all his heart) he shall understand of the Doctrine, whether it be of God. Again, If any one love me, he 
Io. 14. 23.  will keep my Word. Again, He that saith he knoweth God, 
1. Io. 2. 4.  and keepeth not his Commandments, is a liar. Again, Every 
Io. 3. 20.  one that doth evil, hateth the Light; hateth our Saviour, who is (as he saith) 
Io. 9 6.  the Light of the World. And what canst thou expect from the haters of Light, but Doctrine of Darkness, and Misery?  
Our Saviour speaking of their Miseries in the other life, saith, that receiving his Curse, they shall go into fire 
Mat. 25.  everlasting, which was prepared for the Devil and his Angels: that is to say, they shall go into Hell; which is, as the Prophet Isay saith, A profound 
Isa. 30.  and spacious room: His food is fire, and store of wood; the breath of our Lord's mouth doth kindle the same, like a main River of Brimstone: And there, bound hands and feet, they shall lie in a Bed of Moths, covered over with a Coverlet of Worms, or Lice, and be delivered up into the hands of the Devils, to pour out the wrath, vengeance, and rage of God Almighty upon them: as is manifest by the Scriptures, saying, 
Mat. 22. 13.  Bind his hands and feet, and cast him into utter darkness. Again, 
Ps. 149.  This glory is to all his Saints, to do revenge in the Nations, chastisement among the People's, to bind their Kings in Fetters, and their Nobles in Iron Manacles. Again, 
Ps. 139.  Thou shalt cast them down into fire: in miseries they shall not stand up. Again, 
Isa. 14.  Thy Pride is drawn down into Hell, thy Carcase is fallen, the Moathe shall be strewed under thee, and Worms shall be thy Covering: And lying thus, in this woeful and lamentable estate, they shall be given up into the hands of Devils, to heap yet more Torments upon them; as witnesseth the holy Ghost, saying, 
Eccl. 39  There are spirits created to revenge, and in their fury, they have fortified their Torments. When the final Day shall come, they shall pour forth the force and rage of him that created them; Fire, hail, Famine, Death, teeth of Beasts, Scorpions, and Serpents. And besides these Torments, their Eyes shall be tormented with ugly shapes of Devils, together with the horror of the Place; wherein, as job saith, 
job. 10. 21.  no order, but a perpetual horror doth remain. Their Ears shall be tormented with horrible Schrikes, Lamentations, Roar, Curses, and Blasphemies of Devils, and damned Souls. He loved Cursing (saith 
Ps. 108.  the Prophet) and it shall come to him; and he would not Blessing, and it shall be far from him: in all eternity, he shall never hear any. Their Noses shall be tormented with stink: For sweet savour (saith the 
Isa. 3. 24.  Prophet Isay) there shall be stink. The cursed Carcase of one damned man in Hell, for want of charity, shall stink worse than all the carrion upon the Earth: so imagine, if thou canst, what a pestiferous stink all the carcases of the damned together, shall make. Their Taste shall be tormented with raging hunger, and thirst, and yet they shall never taste so much as one drop of Water to cool their 
Luc. 16.  Tongues. Their Touch, and whole body, shallbe scorched with fire, & gnawn upon by worms. Their Fantasy shall 
Isa. 14.  be frighted with ugly forms. Their Memory shallbe afflicted with a perpetual memory, and a continual thinking upon their miseries and torments; always so present, as that they cannot possibly forget them, for that they are eternally the same. Their Understandings shall be vexed with frenzy, folly, and ignorance, according to the saying of the Prophet; Our Lord 
Ps. 2.  from Heaven shall laugh them to scorn. Their Wills shall be tormented with the loss of eternal weal, and the possessing of eternal woe: And thus confirmed in this rueful estate, without hope of ever finding any alteration, comfort, or change, The smoke of 
Apo. 14.  their torments shall ascend up for ever, and ever.  
And this is sufficient for to show unto thee, dear Reader, the miserable estate of these, who live and die in the breach of the Commandments of God; that if the love of thy own good and content do not move thee to keep them; yet, the fear of misery, and torments, may win thee to observe them, that thou mayest by one means, or other, attain unto the Ease, Rest, Repose, Content, and Happiness, which I heartily wish unto thee.   

CHAP. XV. That the Happy, Elect, and Just, and all those who shall be saved, shall keep the Law, love God with their whole hearts, and their Neighbours as themselves.  
FIrst, it is an horror to Nature, that any man should be truly Happy, or Content, who keepeth not the whole Law, or Commandments of God: as, that a Fornicator, Adulterer, Drunkard, Man-killer, Usurer, Extortioner, Perjured person, or Hater of God, should be received into Heaven, or live with any Content upon earth: for, because we see, that such as are guilty of these crimes, and publicly profess in print, that they cannot love God with all their hearts, or live chaste according to the Law, are not content to be styled, or called, haters of God, Adulterers, or Fornicators; because of the repugnance, which Nature hath against the guilt of sin, and breach of the Commandments of God: which repugnance, forceth them to esteem the very style, of being so called, as an infamous thing, and badge of unhappiness.  
If the guilt of such sins were not a horror to Nature, there would be no repugnance in such as profess, they cannot love God, or live chaste, to be styled haters of God, fornicators, and adulterers: But they would like well of those names, more than of others, as most agreeable to their Natures, and correspondent to their Faith, and Religion.  
And if the only styling of men, with these names, of fornicators, and haters of God, which is but an extrinsical denomination; be so disgustful, that no man, though guilty of the crime, for the good opinion, fame, and estimation, he desireth to have before men, will be content to take them for his name, and be generally counted a fornicator, or hater of God: how much more will the ugly guilt and crime of sin itself, be disgustful, before men, Angels, and God Almighty.  
Whereby it is manifest to reason, that no man, living with the guilt, or stain, of the breach of any one Commandment in his soul, can ever be Content, or Happy, in this life, or in the other: but that the Happy, Just, and Elect, shall keep the Commandments of God, love him with all their hearts, and their Neighbours as themselves.  
And with this reason agreeth the consent of both the Old, and New Testament, saying, Our Lord 
Deut. 31. 6.  thy God will Circumcise thy heart, and the heart of thy Seed, that thou mayest love our Lord thy God in all thy heart, and in all thy soul, that thou mayest live. Again, 
Ezek. 11. 19  And I will give them one heart, and will give a new spirit in their bowels, and I will take away the stony heart out of their flesh, and give them a fleshy heart, that they may walk in my Precepts, and keep my judgements, and do them; and they may be my People, and I may be their God. Again, This 
jer. 31. 33.  shall be the Covenant that I will make with the house of Israel, After these days, (saith our Lord) I will give my Law in their Bowels, and in their hearts I will write it: And I will be 
Heb. 8. 10.  their God, and they shall be my People. And, Saint 
Heb. 10. 15.  Paul making mention of this prophesy, affirmeth, that the foresaid words of jeremy are to be verified upon Christians, saying; Our Lord hath obtained a better Mystery, (than Moses) by so much as he is Mediator of a better Testament, which is established in better promises. For if the former had been void of fault, there should not certainly a place of a second been sought: for blaming them, he saith; Behold, the days shall come, saith our Lord, and I will consummate upon the house of Israel, and upon the house of juda, a new Testament. For this is the Testament which I will dispose to the house of Israel, after these days, saith our Lord, giving my Laws in their mind, and in their heart will I subscribe them; and I will be their God, and they shall be my people. Whereupon the Prophet David saith: The mouth of the 
Ps. 36. 30.  just shall meditate wisdom, and his tongue shall speak judgement. The law of God is in his heart: and his steps shall not be supplanted. Again, The justice 
Ps. 102. 17.  of our Lord, is upon the children's Children, to them that keep his Testament, and are mindful of his Commandments, to do them.  
The Prophet Isay speaking of the estate of our Catholic Church to come, saith, All thy Children, taught of our 
Isa. 54. 13.  Lord, and a multitude of peace to thy Children, and in justice thou shalt be founded, in keeping the law which is just, justified 
Ps. 18.  in itself: Whereupon our Lord saith; That he came not to break the Law, but to 
Deut. 30. 6.  fulfil it, and give grace unto every one, to love God with all their hearts, and their Neighbours as themselves; without the which no man can be saved: as witnesseth our Saviour, saying, If thou wilt enter into life, keep the Commandments. Again, He that doth the will of my Father, 
Luc. 7. 21.  which is in Heaven, he shall enter into the kingdom of Heaven. Again, Whosoever shall do the will of my Father that is in Heaven, he is my brother, and sister, and mother: For this 
1. Thess. 4. 5.  is the will of God, your sanctification, that you abstain from fornication, that every one may know to possess his vessel in sanctification and honour, not in the passion of lust, as also the Gentiles that know not God; and that no man overgo nor cirumvent his brother in business, because our Lord is the Revenger.  
And according to this, Saint 
Aug. de fide ad Petrum.  Augustine saith, Hold it most firmly, and doubt not any ways, that not all which are baptized within the Catholic Church, shall receive life everlasting, but they which being baptized, live well, that is, which have abstained from the vices and desires of the flesh: For the kingdom of Heaven, as faithless Heretics, and Schismatics, shall not have; so sinful Catholics cannot possess.  
And our Saviour praying for us, saith, And not for the 
Io. 17. 20.  Apostles only do I pray, but for them also, that by their word shall believe in me; that they all may be one as thou Father in me, and I in thee; that they also in us may be one (by Charity) that the world may believe, that thou didst send me, to fulfil the Promises, which say, This 
Ezek. 11.  shall be the Covenant I will make with the house of Israel: After these days, saith our Lord, I will 
Deut. 30. jer. 31. Heb. 10.  give my Law in their bowels, and in their hears I will write it, etc. and so concludeth his prayer, saying; I will, that the love 
Io. 17. 26.  wherewith thou hast loved me, may be in them, and I in them.  
Whereby is manifest, that the Elect, and all those who shall be saved, shall keep the Law, love God Almighty with their whole hearts, and their Neighbours as themselves.   

CHAP. XVI. What it is to be content and happy, and how Content, and Happiness, consisteth in loving God Almighty with all our hearts, and our Neighbour, for God's sake, as ourselves.  
WE see by experience, that then every one is well pleased, when he hath that which he loveth, and loveth that which he ought. Of all the affections in the soul, Love is the strongest; insomuch, as Love is said to be 
Cant. 8.  as strong as Death; and jealousy, or fear, to lose that which we love, is said to be as hard as Hell: every one being so loath to part from that which he loveth, that of all pains it is the greatest. So that in loves motion, are satisfied and filled all the other affections of our souls: for who is delighted, but in that which he loveth? or who hateth, flieth, or is sorrowful, but for some evil, which may separate him from the good he loveth? or who hopeth, or despaireth, but in the difficulty he findeth in obtaining the good he loveth? or who feareth, dareth, or is angry, but at the evil which opposeth itself to the good he desireth? so that in loves motions are complete all our happiness, and affections. If a man shall 
Cant. 8.  give all the substance of his house for love, as nothing he will despise it. He is violently carried, whom love driveth; and he was never poor, or discontent, that found what he desired: and all so earnestly desire that which they love, as ask of any one whosoever, what is that which hath greatest force with him? and he will answer, his love, and pleasure: Yet all the pleasures which a man can take, are in some special, good, that is, honest, profitable, and delightful; for he that desireth that which is dishonest, is ashamed; he that desireth that which is not profitable, looseth; and he that desireth that which proveth not delightful, repenteth; and he that obtaineth that which is honest, and yet hath not in it all honesty, is defective; and he that obtaineth that which is profitable, yet hath not all the profit that he is capable of to receive, is still poor; and he that hath that which delighteth him, and yet not all delights, wanteth: whereby we gather, that the good which may give us complete content, may be of all things honest, the most honest; of all things profitable, the most profitable; and of all things delightful, the most pleasing: and yet one it must needs be; for if in one thing I should love honesty, and in another, profit, I should be divided; and division weakeneth love, breaketh affection, and bringeth affliction. Again, this one thing must be every where, and in all places present unto me; otherwise I could not always, and in all places, be present unto it, and happy.  
Whereupon I answer, that according to the light of natural reason, Content doth not only consist in Love, but in loving one thing, which hath in it, all honesty, profit, and pleasure, and all other things for it; and that one thing is to be every where, and in all places, which is, God Almighty, call it what you will, This is my God, and 
Exod. 15. 2.  I will glorify him; the God of my Fathers, and I will exalt him; who is most high, most sweet, most potent, most merciful, most just, most secret, most present, most strong, most incomprehensible, most wise, most beautiful, most happy; of infinite Honesty, Wisdom, Beauty, Content, and Happiness: who giveth all that any hath, and yet is never the poorer; and accepteth what is given him, and yet is never the richer: in loving him, and all other things for him, consisteth all our Ease, Rest, Repose, Content, and Happiness.  
O deceived sons of Men! you seek Ease, Rest, and Content in the Earth, and it is in your inward souls: turn, sinners, into your hearts, and there you shall find it; it is within you, and you are without yourselves; it is present to you, and you are absent to it; it is before your faces, and you put yourselves upon your backs; you seek for it without, and it is within your hearts: as witnesseth the Prophet David, 
Ps. 72.  saying, God of my heart, and God my portion for ever; and in all places, more present to you, than you are to yourselves: For in him 
Act. 17. 28.  we live, and move, and be.  
This is thy Rest, Repose, Content, and Happiness, The 
Mat. 6. 33.  kingdom of Heaven, the justice of our Lord, to love thy God 
Mat. ●2 37.  from thy whole heart, and with thy whole soul▪ with thy whole mind, and thy Neighbour as thyself. On these two Commandments 
Mat. 22. 38.  (as our Lord saith) do depend the whole Law & the Prophets; this is the Mirth, joy, Peace, and Content, which is not given to the wicked, but to such as serve God gratis, whose joy and Content he is.  
This is happy life, O Lord, to 
Au. li. Con. 10. ca 22.  rejoice in thee, of thee, for thee; this is it, and other there is none. O all ye that thirst, come to the 
Isa. 55.  waters, and you that have no silver, make haste, buy and eat, come buy without silver, or without any exchange, wine, and milk: why bestow you silver, & not for bread, 
Boetius li. 2. Pro. 4.  and your labour, and not for satiety. O mortal men! why seek you for your happiness abroad, which is placed within yourselves? Hearing, hear you me, 
Isa. 55.  and eat that which is good, and your souls shall be delighted with fatness; with content upon Earth, and happiness for all eternity in Heaven. Blessed is the man whose will 
Ps. 1.  is in the Law of our Lord, and in his Law shall meditate day and night; all things whatsoever he shall do, shall prosper. To them that love God, all 
Rom. 8. 28.  things cooperate unto good, to such as according to purpose, are called to be Saints. Love thou God Almighty with thy whole heart, and thy Neighbour for God's sake, as thyself, and all things will be pleasing, all things delightful, all things profitable, all things that to thee, which thou wouldst desire, or wish in Charity, or the love of God, and our Neighbour, is satisfied, and filled all our affections. Charity 
Col. 3. 14.  is the bond of perfection, which comprehendeth in it all other virtues. Charity 
1. Cor. 13. 4.  is patiented, is benign; Charity envieth not, dealeth not perversely; is not puffed up, is not ambitious▪ seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not upon iniquity; but rejoiceth with the truth, suffereth all things, believeth all things. Charity 
1. Tim. 4. 8.  never falleth away, is profitable to all things, having promise of the life that now is, and of that to come.  
Whereupon, Saint Augustine saith, The Apostle Paul, 
Tract. 8. in joan. initio.  when against the works of the flesh he would commend the fruits of the spirit, put Charity as head, saying, the fruits of the spirit is Charity, and then putteth the rest in order, as rising from this head, and bound to it; which are, joy, Peace, longanimity, Benignity, Goodness, Faith, Mildness, Continence, Chastity. Which the Saint showing to be true, by experience, addeth, For who doth well rejoice, but he who loveth some good wherein he may rejoice? who hath any true friendship or peace with any, but with him whom he sincerely loveth? who death long persevere in doing good works, unless he be hot in loving? who is benign, but he that loveth those whom he may help? who is good, unless he be made by loving? who is faithful to salvation, but by that faith which worketh by love? who is courageously meek, but whom love doth moderate? who doth abstain from that which may make him filthy, but he that loveth something, by which he may be honested? Worthily therefore doth our good Master so often commend Love, as though it were only to be commended; without the which, other goods can nothing profit us, and which cannot be had without other goods, wherewith a man is to be made good: so Saint Augustine.  
And according to these words of Saint Augustine, are the words of Saint Paul, saying, Circumcision is nothing, and Prepuce is nothing, 
1. Cor. 7. 19  but the observation of the Commandments of God. Again, In Christ jesus, neither 
Gal. 5. 5.  Circumcision availeth aught, nor Prepuce, but Faith that worketh by Charity. Again, 
Thes. 3. 12.  Our Lord multiply you, and make your Charity abound one towards another, and towards all men, as we also in you, to confirm your hearts without blame, in holiness, before God, and our Father, in the coming of our Lord jesus Christ, with all his Saints: Who, when he shall come to judgement, if we will believe himself, shall condemn to everlasting pains all those who wanted Charity towards their Neighbours, and have broken this Precept, Thou shalt love thy Neighbour as thyself. jews, Gentiles, and Heretics, who do not believe the Oaths of God, and the Faith planted by our Lord, are already 
joh. 3. 18.  judged, because they do not believe in the Name of the only Son of God: And shall arise only to receive their final doom, and damnation, with such Catholics as had Faith, but wanted Charity, To feed 
Mat. 25.  the hungry, give drink to the thirsty, harbour the stranger, cover the naked, visit the sick, etc. These (for all their faith, if we will believe the judge himself) shall go into punishment everlasting, which was prepared for the Devil and his Angels: But the Just, such as feed the hungry, give drink to the thirsty, etc. shall go into life everlasting; according to the Prophecies, Our Lord 
Ps. 144.  keepeth all that love him, and he will destroy all sinners. Whereupon S. Paul saith, That the 
1. Tim. 1. 5.  end of the Precept is Charity, from a pure Heart, and a good Conscience, and a Faith not feigned. From a pure Heart; according to the words of our Lord, Happy are the clean of 
Mat. 5. 8.  heart, for they shall see God: and a good Conscience; according to the words of S. Peter, With modesty, and fear, 
1. Pet. 3. 15.  having a good Conscience; that in that which they speak evil of you, they may be confounded, which calumniate your good conversation in Christ: A Faith not feigned; not such a Faith as Protestants have: who feign, that they are assured to be saved, without keeping the Commandments of God; when neither the Apostles, nor Prophets, make any mention of any such thing: but a Faith founded upon the Doctrine of the Apostles and Prophets, jesus Christ himself being the 
Ephe. 2. 20.  highest corner Stone; A Faith, which doth establish the Law; 
Rom. 3. 31.  a Faith conjoined to a good Conscience: according to the words of S. Paul, Having Faith 
1. Tim. 1. 19  and a good Conscience; which certain repelling, have made shipwreck about the Faith.  
Saint Augustine speaking of this definition of Charity, saith, Charity is our fruit; 
Tract. 8. in joan.  which the Apostle defineth, of a pure Heart, and a good Conscience, and a Faith not feigned: by this we love one another, by this we love God; neither should we love one another with true love, but by loving God: For every one doth love his Neighbour as himself, if he love God; for if he do not love God, he doth not love himself.  
Since all Content and Happiness consisteth in loving of God, and all other things for God; he depriveth himself of all true good and content, who doth not love God with all his heart: as in another place, the said Saint further confesseth, saying; Let us hear 
De mo●ib. Ecc. Catho.  O Christ, what end (or rest) of goods thou prescribest unto us, that is without all controversy, the end, or rest; to which thou commandest us to incline unto with all love. Thou sayest, thou shalt love the Lord thy God from thy whole 
Mat. 22. 37.  heart, and with thy whole soul, and with thy whole mind. Thither we are altogether to tend; to that all our Counsels are to be referred; the chiefest of all good, God is unto us. God is to us the chiefest good; neither are we to remain lower, nor yet to seek any thing beyond him. The one is dangerous, and the other is nothing. The following of God, is the desire of Happiness; and the attaining God, Happiness itself: and we follow him, by loving him; and attain to him, when we are not altogether made that which he is; but adorned with his virtue, and sanctity, we are near unto him, and touch him after a wonderful and understanding manner.  
Again, For what other thing 
Aug. de morib. Ecc. Catho.  should be the chiefest good of Man, but that, to which to cleave unto, maketh most happy: and that is only God; to whom, verily, we cannot cleave unto▪ but by Love and Charity. And if Virtue doth lead us to happy life; I would affirm, Virtue to be nothing else, but the casting of all our love upon God. And therefore I will not doubt, to define these four (Cardinal) Virtues after this manner: That Temperance should be Love, giving itself wholly to him that is beloved; Fortitude to be Love, easily suffering or enduring all things for the thing beloved; justice to be Love, serving only the beloved, and therefore rightly ruling; Prudence to be Love, wittily separating and discerning those things wherewith it is helped, from those by whom it is hindered. But we say, that this love is not of what thing soever, but of God, that is to say, of the chiefest Good, chiefest Wisdom, chiefest Concord: Wherefore we may also, after this manner, define these four (Cardinal) Virtues, and say, That Temperance is Love, preserving itself whole and unspotted to God; Fortitude to be Love, patiently suffering all things for God; justice to be Love, only serving God, and for his sake, well governing other things which are under his charge; Prudence to be Love, well discerning these things wherewithal it is helped into God, from these by which it may be hindered.  
Again, Charity is the most 
Aug. de Nat. et gra. ca 42. ibi. ca 70.  true, the most full, and most perfect justice; unperfect Charity is unperfect justice, increased Charity is increased justice, perfect Charity is perfect justice: but we understand Charity from a pure Heart, and a good Conscience, and a Faith not feigned; which then is the most perfect that it can be in this life, when for the love of it, life is despised. So Saint Augustine.  
Whereupon the Council of Trent, Sess. 6. ca 7. saith, Although none can be just, but to whom the mercies of the Passion of our Lord jesus Christ are communicated; that yet is done by the justification of the wicked, whiles by the merit of his most holy Passion, the Charity of God, by the holy Ghost, is poured into the hearts of them who are justified, and doth inhere in them. Whereupon, in justification, with remission of sins, a man doth receive all these, infused together, by jesus Christ; to whom he is engraffed by Faith, Hope, and Charity: For Faith, unless Hope be added unto it, and Charity, neither doth perfectly unite with Christ, neither doth it make a living Member of his Body. And according to this, are the words of S. Paul, saying of 
Rom. 13. 10.  Love, That it is the fullness of the Law; Divine Love, or Charity, comprehendeth in it all other Virtues, fulfilleth the whole Law, or Commandments of God. If there be 
Rom. 13.  any other Commandment, it is comprehended in this word, Thou shalt love thy Neighbour as thyself: The love of thy Neighbour worketh no evil. So Saint 
1. joh. 3 10.  john saith, Every one that is not just (that keepeth not the Commandments) is not of God; and he that loveth not his Brother: because this is the Annunciation, which you have heard, from the beginning, That you love one another. Again, 
joh. 13. 35.  In this all men shall know that you are my Disciples, if you have love one to another. Whereupon Saint Augustine saith, 
In 1. Ep. joa. tract. 5.  Therefore Love only discerneth between the sons of God, and the sons of the Devil: All sign themselves with the sign of the Cross of Christ; all answer, Amen; all sing, Alleluia; all are baptized; all come to the Church, and build the walls of Churches. The sons of God are not discerned from the sons of the Devil, but by Charity. Those who have charity, are borne of God; those who have not charity, are not borne of God. Have a great judgement, have a great Discretion, or have what thou wilt, if this thou hast not, the other do nothing profit thee. Whereupon the Prophet David saith, Blessed are 
Ps. 118. 1.  the immaculate in the way, who walk in the Law of our Lord; and love God with all their hearts, and their Neighbours for God's sake, as themselves: Blessed are they that search his 
Ps. 118. 2.  testimonies, that seek after him with all their hearts; for they shall be happy upon Earth; and eternally blessed in Heaven: according to the words of our Saviour, saying, Blessed 
Mat. 5. 3. Mat. 19 29.  are the poor in spirit; such as have left all things for the love of God: Blessed are the 
Mat. 11. 2●.  meek; such as for his love, learn meekness of him: Blessed are they that mourn; for that they have offended God, and broken his Law: Blessed are they that hunger and thirst after justice; the keeping of the Law: Blessed are the merciful; who feed the Hungry, give drink to the Thirsty, clothe the Naked, etc. Blessed are the clean of heart; such as have Charity: which S. Paul defineth to be, of a pure Heart, a good Conscience, and Faith not feigned. Blessed are the Peacemakers; such as teach men, to love their Neighbours as themselves; thereby to take away all Suits, and Controversies: no man commencing a Suit against himself. Blessed are they that suffer persecution for justice; out of their loves to God, defending his Honour, the fulfilling of his Oaths, and seeking inviolably to keep his Commandments.  
Whereupon we conclude, that in the loving of God Almighty, with our whole hearts, and with our whole souls, and with our whole minds, and our Neighbour (for God's sake) as ourselves; consisteth all our Ease, Rest, Repose, Content, and Happiness. So God grant thee (dear Reader) abundance of Charity towards God and man, that thou mayest be abundantly happy.   

CHAP. XVII. Of the temporal Blessing, and Contentments, which such enjoy, as love God with their whole hearts, and their neighbour for God's sake, as themselves.  
Having established our Doctrine, of Content and Happiness, and sufficiently showed, that it consisteth in Charity, from a pure Heart, and a good Conscience, and a Faith not feigned, which comprehendeth in it, all other virtues; and also having showed thee, how thou mayest become charitable: now it resteth to set down, the Blessings, Repose, and Happiness, which we may by God's grace, attain unto, by the practice of this Doctrine, The love of God with all our hearts, and our neighbour for God's sake, as ourselves. And first, it is necessary to speak of temporal blessings, and contentments; and after, of spiritual, and eternal.  
The practice of this our Doctrine (of loving God with all our hearts, and our neighbours for God's sake, as ourselves) yieldeth such abundance of temporal Happiness, and Content, as that it taketh away all the causes of temporal discontent, and miseries, from amongst men, and planteth in their places, all temporal Happiness, and Contentments: for supposed, that this our Doctrine were practised amongst men, and that every one would love God with all his heart, and his neighbour for God, as himself; first, it would take away all Usury, Theft, Murder, Fornication, Adultery, Suits in Law, Sects, Controversies, Rebellions, Conspiracies, Envy, Hatred, Malice, Emulations, Oppressions, Contentions, and whatsoever misery is in any Kingdom, State, or Commonwealth; and all the evils which are prohibited and forbidden by Laws. For if we did love God Almighty with all our hearts, we should be very sorry to offend him: As we see by experience; every one hath great care, not to offend him whom he loveth. So, if men loved God Almighty with all their hearts; there would be no such sins committed, as are spoken of in the Ten Commandments, or in any other Civil, or Common Law: According to the words of our Saviour, saying; If any love me, he 
joh. 14. 23.  will keep my Word. Again, He that loveth me not, keepeth 
Io. 14. 24.  not my words. So, establish the love of God in the hearts of men; and you take away all Idolatry, Theft, Fornication, Adultery, Covetousness, Extortion, Injustice, Sin, and Wickedness, forbidden by any Law: To the verifying of the words, spoken by the Prophet Isay, saying; justice shall be 
Isa. 11. 5.  the girdle of his Loins; and Faith, the girdle of his reins: The Wolf shall dwell with the Lamb, and the Leopard shall lie with the Kid: The Calf, and Lion, and Sheep, shall abide together; a little child shall lead them: The Calf, and the Bear, shall feed; their young ones shall rest together: And the Lion shall eat Straw, as it were an Ox: And the Infant, from the Breast, shall be delighted upon the hole of the Asp: and he that is weyned, shall thrust his hand into the hole of the Cockatrice. They shall not hurt, and they shall not kill in all my holy Mountain; because the Earth is replenished with the knowledge of our Lord, the love of God, and Man: for he that saith, he knoweth God, and keepeth not his Commandments, 
1. joh. 2. 4.  is a liar, and the truth is not in him. Whereby thou seest, dear Reader, that the practice of our Doctrine, taketh away all temporal miseries, and wretchedness, from amongst men; insomuch, as if that it were practised, there would be no need of Laws, nor any use of any Lawyers.  
Again, supposed that every one would love his neighbour, as his second self; then, all would relieve the poor, and every one would rejoice at others good, and prosperity, as at his own; and all seek to advance one, and one, all; and found a perfect Monarchy, in defence invincible; and in offence, against the enemies of their common good, always conquerors: every one faithfully seconding of his companion, as his second self, they would remain invincible; and every one loving his neighbour as himself, every one would willingly supply, to his power, his neighbour's wants; and by this means they would all live in happy and quiet temporal Content, like perfect friends, confirmed in sociable amity; according to the Prophecies: Thy People all 
Isa. 60. 21.  just, for ever shall inherit the Land; the Bud of my planting, the work of my hand to glory: The least shall be into a thousand; and the little one, into a most strong Nation: the Lord, in the time thereof, will suddenly do it. Again, I will make thy visitation, 
Isa. 60. 18.  Peace, and thy Overseers, justice; Iniquity shall no more be heard in thy Land, Waste, and Destruction, in thy Borders; and Salvation shall occupy thy Walls, and Praise, thy Gates.  
And this we see fulfilled, in the Christians of the Primitive Church: Of whom it is said; The multitude 
Act. 4. 32.  of Believers had one Heart, and one Soul; neither did any say, that aught was his own, of those things which he possessed: And is, even until this day, fulfilled in all poor reformed Religious Orders, dilated over the World; who never stand in need to use Suits, or Lawyers. And it is also fulfilled in all Countries, more or less, accordingly, as they are Christians Catholic, or stained with spots of Heresy.  
All the temporal Blessings of Monarchies, Kingdoms, and States, are founded upon the keeping of the Commandments of God; according to that Pact, or Covenant, which Moses made with the people of Israel, which now we Christians are, saying: If thou wilt hear 
Deut. 28.  the voice of our Lord thy God, that thou do and keep all his Commandments, which I command thee this day, our Lord thy God will make thee higher than all Nations that be on the Earth, and all those Blessings shall come upon thee, and overtake thee; yet so, if thou hear his Precepts. Blessed shalt thou be in the City, and blessed in the Field, blessed shall be the fruit of thy Womb, and the fruit of thy Ground, and the fruit of thy cattle, the troops of thy Herds, and the folds of thy Sheep, etc. Our Lord will raise thee up unto himself, to be a holy People, as he swore to thee, if thou keep the Commandments of our Lord thy God, and walk in his ways. And all the people of the Earth shall see, that the Name of our Lord is invocated upon thee, and they shall fear thee, etc. And our Lord will make thee the Head, and not the Tail, and thou shalt be always above, and not under; yet so, if thou wilt hear the Commandments of our Lord thy God, which I commanded thee this day, and keep and do them, etc.  
Which we see to have been fulfilled, in all Ages, amongst Christian People, Emperors, Kings, Empires, Kingdoms, and States: insomuch, as that these were always the most renowned, happy, blessed, and fortunate Kingdoms, who most followed the Doctrine of the Catholic Church, and attended to the keeping of the Commandments of God. As of Constantine the Great, Saint Augustine writeth, saying: 
Civit. Dei, li. 5. ca 6.  Constantine the Emperor, not suppliant to Devils, but worshipping the true God, received so many gifts and blessings from God, as none durst presume to wish: This one Augustus, held, possessed, and defended the whole Roman Empire. In administrating of War, he was just, and victorious; in vanquishing, and repressing Tyrants, wonderful prosperous: being of great years, he died, of sickness, and old age; his sons, Emperors, to succeed him.  
Of Theodosius the elder, S. Augustine saith, That he 
De Civit. Dei li. 5. ca 26.  had wonderful success in all his affairs, because he was a pious Catholic Emperor; that in the Battles he fought with his Enemies, their own Weapons, Darts, and Arrows, were turned upon themselves; God Almighty fight for him.  
Of Honorius, a most Catholic Emperor, S. Augustine 
De Civit. Dei li. 5. ca 28.  writeth, That God did so fight for him, as in one Battle he slew, of the Goths, above a hundredth thousand, and took their King, and his son, prisoners; and not so much as one of his Army killed, or wounded.  
Of Theodosius the younger, a very pious Emperor, writeth Socrates, That making 
Lib. 7. hist. ca 18.  his prayers to God, while his Army skirmished with the Saracens, a hundred thousand of them were driven, by Angels, into the River Euphrates, and there perished.  
The same prosperity followed justine the elder, and Hieraclius, whilst they were Catholic Emperors; but after they became Heretics, they never did any thing prosperously.  
And to let pass Charles the Great, Charles the fift, and many more Catholic Christian Kings, and Emperors; who attained to prosperous success, in their affairs, aswell in war, as in peace, by being pious Catholic Princes, carefully seeking to keep the Commandments of God: And to speak of the Kings and Princes of this Island.  
In S. Austin's time, there were seven Kings here in England: and the rest extinguished, the Crown remained, together with the Monarchy, in the Line of the West Saxons; who were, of all the rest, most Catholic, and pious defenders of the keeping of the Commaundedements of God.  
And if we look yet further into the estate of this Monarchy of England; we shall find it most true, that the most flourishing times, that ever England saw, was when it most zealously professed Catholic Religion, and piously laboured to keep the Commandments of God: as in the reign of Egbert; who first reduced England into a Monarchy, in the time of Alfred his son; Edward the first, and Athelstan, his son; Edmund, Edred, Edward the Confessor; Henry the first, fourth, and fifth; to the verifying of the Promises and Prophecies, saying: I would thou hadst attended to 
Isa. 48. 18.  my Commandments; thy Peace had been as a flood, and thy justice as the waves of the Sea: And thy Seed had been as the Sand, and the Stock of thy Womb, as the gravel stones thereof: his name had not perished, neither had it been destroyed before my face. Again, Whosoever 
1. King. 3. 30.  will glorify me, I will glorify him: and they that contemn me, shallbe base.  
Whereupon the Prophet David saith; Tribulation and 
Psa. 118. 143.  Distress have found me: Thy Commandments are my meditation: Thy testimonies are equity for ever: give me understanding, and I shall live; by keeping them: enjoying the Blessings and Promises of God; comfort, and help in all his tribulations and necessities. Blessed are all that fear 
Ps. 127. 1.  our Lord, that walk in his ways; Because thou shalt eat the labour of thy hands: Blessed art thou, and it shallbe well with thee; in this life, and in all eternity: which God of his goodness grant thee, Reader.   

CHAP. XVIII. Of the first spiritual Content, and Happiness, which such enjoy, as love God with all their hearts, and keep his Commandments; which is Beauty spiritual.  
THe first spiritual Content, and Happiness, which God Almighty bestoweth upon such as love him, is remission of their sins, cleansing and washing of their souls with the water of life, and decking and adorning them with spiritual Beauty: Let the impious forsake his way, and the unjust 
Isa. 55. 7.  man his cogitations, and return to our Lord, and he will have mercy upon him; and to our God, because he is bountiful to forgive. So great are the mercies of God Almighty, that at what time soever a sinner shall desist from violating the Commandments of God, and return to love him with his whole heart, he will have mercy on him, and observe with him, the faithful mercies, which he promised to Abraham and his Seed, saying, Whosoever shall 
Eze. 11. 32. 34. 37.  departed from his wicked ways, and turn unto me, I will receive him into the Covenant; which he made with Abraham, David, and the patriarchs, and their Seed for ever. When 
Deut. 30. 1.  thou shalt be turned (saith Moses') with repentance of thy heart, and shall return to our Lord, and obey his Commandments in all thy heart; our 
Deut. 30. 9  Lord will turn to rejoice upon thee, in all riches, as he rejoiced in thy Fathers; yet so, if thou hear the voice of the Lord thy God; and keep his Precepts.  
For thus saith our Lord; Dissolve the bands of Impiety, 
Isa. 58. 6.  lose the bands that over-load; dismiss them free that are broken, and break in sunder every burden. (Depart from sin, and do works of Charity.) Break thy Bread to the hungry, and the needy, and harbourless, bring into thy house; when thou shalt see the naked, cover him, and despise not thy flesh: then shall thy light break forth as the morning, and thy health shall sooner arise, and thy justice shall go before thy face, and the glory of our Lord shall embrace thee; with spiritual grace and favour in this life, and eternal glory in the other: And so saith, Cease to do perversely, learn to 
Isa. 1. 17.  do good (to keep the Commandments) seek judgement, secure the oppressed, judge for the fatherless, defend the widow, and come and accuse me, saith our Lord: if your sins shallbe as scarlet, they shallbe made white as snow; and if they be red as vermilion, they shallbe white as wool.  
Presently upon the hearty conversion of a sinner from his evil ways, and embracing the Commandments of God, and loving him with all his heart; our Lord maketh his heart pure, clean, & neat, his conscience good, & his faith not feigned: which he doth by spiritual Water; according to his Word, saying: If thou didst 
Io. 4. 10.  know the gift of God, and who he is, that saith unto thee, Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living Water: He that shall drink of the Water that I will give him, shall not thirst for ever; but the Water that I will give him, shall become a Fountain of Water, springing up to life everlasting. Again, He that believeth in me (with a faith that worketh according to charity) as the Scriptures say, out of his belly shall flow rivers of living Water. Whereupon it is said, of such as love God with all their hearts, and keep his Precepts, that they are whiter 
jer. Lam. 4. 7.  than Snow, purer than Milk, ruddier than the old ivory, fairer than sapphire. And moreover, the soul of a sinner, hearty converted to God, is made so pure, and gracious, by Charity, that all the Saints and Angels in Heaven do take pleasure and joy to behold it: as witnesseth our Saviour, saying; 
Luc. 15. 7.  There shall be joy in Heaven, upon one sinner that doth Penance. And again, 
Luc. 15. 10.  I say to you, that there shall be joy, before the Angels of God, upon one sinner that doth Penance. Neither at this must thou marvel; since a soul that loveth God, becometh, by his grace, so beautiful, as that God Almighty taketh her for his Spouse, and liveth with her in chaste delights, as in his bedchamber, house, and home; whereof we are to speak in the next Chapters.  
Beauty corporal, is a proportion of the members, with a certain sweetness of the mixture of colours.  
Beauty spiritual, is a portion of virtues, with a certain sweetness of divine splendour; which is of such excellency, that it cannot be expressed unto thee, but by changing literal sense of words, into spiritual: so abstract from thy senses; that thou mayest, in some part, understand what the Scriptures say, of the Beauty of a soul, loving our Lord, and keeping his Commandments, under these terms: How beautiful 
Cant. 4.  art thou, my Love, how beautiful art thou: Thy eyes as it were of Doves, besides that which lieth hid within thee: Thy hairs as the flocks of Goats, which have comed up from Mount Galaad: Thy teeth as flocks of them that are shorn, which have comed up from washing, all with twins, and there is not a barren amongst them: Thy lips as a Scarlet Lace; and thy Speech sweet, as a piece of Pomegranates, so are also thy cheeks, besides that which lieth hid within: Thy neck is as the Tower of David, which is built with Bulwarks, and thousand Targuets hanging on it, all the Armour of the valiants: Thy low breasts are low Fauns, the twin of a Roe, which feedeth among the Lilies. Thou art all fair, O my Love, and there is not a spot in thee. So the Scriptures; in expressing the beauty of a Soul, endued with Charity, and loving God Almighty with all her heart. Whereupon S. Augustine saith, How shall 
Aug. in epist. joan. tract. 9  we become fair, or beautiful, but by loving him, who always is beautiful? As much as the love of him doth increase in thee, so much doth thy beauty increase, because Charity is the beauty of the soul.  
And how great happiness it is, to have this beauty of soul, or cleanness of heart; our Lord himself, in few words, setteth it down, saying, Blessed are the clean of heart, for they shall see God. For 
Mat 5.  this cause, God Almighty was incarnate, and suffered death, that he might dissolve sin, and present us to God immaculate, and pure, that we might see him, and enjoy him; in seeing and enjoying of whom, is consummated all our happiness. For this (saith S. john) 
1. joh. 3. 8.  appeared the son of God, that he might dissolve the works of the Devil, and present us to God pure and immaculate: according to the words of S. Paul, saying; Whereas you were 
Col. 1. 21.  sometime alienated, and enemies in sense in evil works: yet now he hath reconciled you, in the body of his flesh, by death, to present you holy, and immaculate, and blameless, before him. And again, 
Eph. 1. 3.  Blessed be God, the Father of our Lord jesus Christ, who hath blessed us in all spiritual blessings, in heavenly things in Christ, as he chose us in him, before the constitution of the world, that we should be holy, and immaculate, in his sight, in Charity. And yet adding, saith; Christ loved the Church, and 
Eph. ●. 15.  delivered himself for it, that he might sanctify it, cleansing it by the Laver of Water in the Word, that he might present to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it may be holy, and unspotted.  
So, if it be a Content unto thee, to have and possess Beauty corporal, or (clean Linen, soft Apparel, stately Palaces, rich Gardens) which are nothing, but a proportion of earthly things, mixed with variety of works, or colours; how far greater a Content and Happiness would it be to thee, to have a pure Heart, and Soul, a good Conscience, and Faith not feigned: Which, the love of God, and keeping his Commandments, would bring thee unto; as affirmeth S. Paul, saying, The end of the Precept is 
1. Tim. 1. 5.  Charity, of a pure Heart, and a good Conscience, and a Faith not feigned; from the which things, certain straying, are turned into vanity of words, desirous to be Doctors of the Law, not understanding, neither what things they speak, nor of what they affirm: As we see, by experience, in the Solifidians of this Age. And this, for the first spiritual Content, and Happiness, of such as keep the Commandments.   

CHAP. XIX. Of the second spiritual Content and Happiness, which such enjoy, as love God Almighty with all their hearts, and their Neighbours as themselves; which is, to be beloved of God Almighty.  
WE see by experience, that to love, and not to enjoy, or not to be beloved again, is painful: so having put all our Content, and Happiness, in loving his Divine Majesty with all our hearts, and all other things for him; if we should not be beloved of his Divine Majesty, nor enjoy him, we could not be content, or happy.  
So supposing, that thou firmly believest, that God Almighty is faithful in all his Promises, and cannot lie or deceive, but will perform whatsoever he hath promised, if there be no impediment on thy behalf; it is necessary to show unto thee, how he hath promised to love such, as love him with all their hearts, and to make them his Children, Sons, and coheirs with our Lord and Saviour jesus Christ, and endue them with his Spirit, the holy Ghost, his gifts, and fruits, and maintain his Oath and Covenant with them, which he spoke to Abraham and his Seed for ever. And first, for the Promises, to love them that love him, and keep his Precepts, he saith:  
He that hath my Commandments, 
Io. 14. 21.  and keepeth them, he it is that loveth me; and he that loveth me, shall be beloved of my Father, and I will love him. Again, If any man 
Io. 14. 23.  love me, he will keep my Word, and my Father will love him. Again, If you keep my Precepts, 
Io. 1●. 10.  you shall abide in my love, as I also have kept my Father's Precepts, and do abide in his love. Again, 
Io. 16. 27.  The Father himself loveth you, because you have loved me. Again, He that keepeth 
1. Io. 2. 5.  his Word; in him, in very deed, the Charity of God is perfected.  
Whereby we see, that God Almighty cannot but love those, who love him with all their hearts: and hereupon ariseth all these amorous terms, of chaste love, betwixt God Almighty, and a soul that loveth him; so often spoken of in the Scriptures, and repeated in the works, and writings of the Fathers: as Spouse, and Espouse; Kiss me with the kiss of his mouth, my love, my beloved, my beautiful one: How beautiful art thou, my love, my sister Spouse, most beautiful amongst women. And infinite other the like amorous terms, and kind speeches, expressing the passages of chaste love, spiritual pleasures, and delights, exercised between God Almighty, and a Soul, his favourite.  
Whereupon S. Augustine, in his Book of Confession, calleth God Almighty, His sweet happiness, the God of his heart, God the light of his heart, the inward bread of the mouth of his soul, and the virtue, marrying his mind, and the bosom of the thoughts of his mind, etc. Insomuch, as all the kindnesses in nature, and exchanges of lawful natural affections, used amongst creatures, are but shadows, infinitely, a far off, imitating the kind passages, and spiritual affections, between God Almighty, and a Soul, his love and favourite; which are so great, that neither eye 
1. Cor. 3. 9  hath seen, nor ear hath heard, neither hath it ascended into the heart of (sensual) man, what things God hath prepared for them that love him.  
So thou must not marvel, though the friendship, and passages of amity, which I writ of, between God Almighty, and a Soul, that loveth him with all her heart, seem strange, and almost incredible; since such, he saith they are, and aught to be, as exceed the capacity of men: These are the works of God, and they are marvelous in our eyes.  
He that hath my Commandments, 
Io. 14. 21.  and keepeth them, he it is that loveth me; and he that loveth me, shall be beloved of my Father, and I will love him. And of this ariseth the filling increase, or extension, of loves motions; whereof the first is fervour, which is an increase of desire to our Lord beloved: whereof the Prophet David speaking, saith; My heart waxed hot within me, and in 
Ps. 38. 4.  my Meditation, a fire shall burn.  
The second, is Languor, or languishing in love; which is an extension of fervour to our Lord beloved; but not yet, in spirit, enjoyed: and so remaining, between extension of desire, and not enjoying; little esteeming of any thing else; sweetly languisheth after our Lord beloved: whereof the Spouse in the Canticles speaking, saith; Stay me up with Flowers, 
Cant. 2.  compass me about with Apples, because I languish with love.  
The third, Extasis, which is a passing of the soul out of herself, that she may be in our Lord beloved: Whereof the Prophet jeremy speaking, saith; He shall 
jerem. Lam. 3. 28.  sit solitary, and hold his peace, because he hath lifted himself above himself.  
The fourth, is Liquefaction, which is a certain dilatation, or ratifying of the heart, for the better receiving and enjoying of our Lord beloved: Whereof the Spouse speaking, saith; My soul melted 
Cant. 5. 6.  as he spoke.  
The fift, Union, which is as it were a certain being together with our Lord beloved; whereof the Spouse speaking, said, My beloved to me, 
Cant. 6. 2.  and ● to him.  
The sixth, Mutual inhesion, which is a cleaving to our Lord beloved; whereof the Prophet speaking, saith, It is 
Ps. 72. 28.  good for me to cleave to God.  
The seventh, Penetration, which is an entering of our Lord into the bottom of the soul, and union with all the powers; which cannot be better explicated, then by the words of S. Paul, This is 
Eph. 5. 32.  a great Sacrament, but I speak in Christ, and the Church. The same union, that is between Christ jesus, and the whole Church; the same is with one soul, his beloved: the Church as it is united with Christ, our Head, by Charity, consisting of the just only; with whom he is so united, that they are but one spirit: as man and wife are two in one flesh; so, He 
1. Cor. 6. 16.  that cleaveth to our Lord, is one spirit with him, saith S. Paul.  
Thou must not think, that God Almighty, in these delights, with the sons of men, is altered, or changed; who is one and the same for ever: but that we are changed by his grace, and favour; and so we speak of these things, according to the changes which his grace doth make in our souls, and explicate them the best we can, by these actions of sensual love; which are, through the misery of mankind, better known: and so, though our words sound carnal; yet if thou wilt understand our meaning, thou must abstract from the senses, and understand them under spiritual conceptions. We speaking, of the love between a soul, loving our Lord, with all her force; and our Lord rendering, by his grace, and favour, mutual exchange of spiritual love: whereof the body, for the union it hath with the soul, hath his part; at least in the two first, fervour, and Languor: though little in the latter; which happen, as S. Paul saith, in body, 
2. Cor. 12.  or out of body; I know not. The aversion of his intention was such, from the senses of this life, in his Extasis, that he saith, he knew not, whether it was in body, or out of body: 
Aug. epist. 112.  That is, (saith S. Augustine) whether (as it happeneth in vehement ecstasies) his mind was alienated from this life into the other, the bond between it and the body still remaining; or there was a full dissolution of his soul from his body, as happeneth in complete death, he knew not.  
And thou must not marvel at it: for first, the attention is so great, and the objects so exceeding all things that this World can afford, that the admiration drowneth all other thoughts. Secondly, he neither can, nor may, see or know more, in vehement ecstasies, and rapts, than it pleaseth God Almighty to show him.  
The chiefest effect of all, or any one, of these loves motions, is Zeal of the honour and glory of God, and the keeping of his Commandments; and an holy impatience, detestation, and horror of sin, as well in himself, as in others: as is admirably to be seen in our Father Elias, the Prophet 
3. Reg. 19  David, Saint Paul, and all the Apostles, and Saints; as to our Father, our Lord said, What dost thou here, Elias? But he answered, With zeal have I been zealous, for our Lord the God of Hosts; because the children of Israel have forsaken thy Covenant: thy Altars they have destroyed, and thy Prophets they have slain with the Sword, etc. And not to see these wickednesses, and miseries; desired to die, saying: It sufficeth me, Lord, take my soul, for I am not better than my Fathers. And the Prophet David, Who had 
3. Reg. 15. 5.  done right in the sight of our Lord, and had not declined from all things which he commanded him, except the matter of Urias, the Hittite; had such a detestation of his sin, that he saith, My sin is before me always; 
Ps. 50. 5.  to detest, bewail, and lament it: and expressing his further sorrow, and grief, for the said sin, saith; For the voice of my 
Ps. 101. 6.  groaning, my bone hath cleaved to my flesh; I am become as a Pelican of the Wilderness; I am become as a night-Crow, in the house; I have watched, and am become as a Sparrow, solitary in the house top: I did eat ashes as bread, and mingled my drink with weeping. So great was the detestation, and sorrow, this holy Prophet had for his sin, that he withered away, through sighing, and groaning; fled the company of men for shame, and lived as a Crow, or Owl, that flieth only by Night; and as a Sparrow, who having lost her Mate, and young, remaineth mourning all alone; and did eat ashes, as bread; and would take no comfort, but in weeping: My tears have 
Ps. 41. 4.  been bread unto me, day and night; I have laboured in my sighing: I will every Night 
Ps. 5. 7.  wash my Bed, and will water my Couch with my tears.  
And of his zeal against sin in others, he saith: My zeal hath made me pine 
Ps. 118. 139.  away, because my enemies have forgotten thy words. Again, I saw the Prevaricators, 
Ps. 118. 138.  and I pined away, because they kept not thy words. Again, Did not 
Ps. 138. 21.  I hate them that hate thee, O Lord, and pined away, because of thine enemies; With perfect hatred, I did hate them: That is, he did hate their sin, and love their persons, and seek their salvation: and in this, was so zealous, that he would neither permit any one, who lived in the breach of the Commandments of God, either to sit at his Table with him, or wait upon him, or dwell in his Palace; laying: One of proud eye, and unsatiable 
Ps. 100 5.  heart, with him I did not eat; mine eyes are towards the faithful of the Earth, that they may sit with me. A man that walketh in the immaculate way, he did minnister to me. He that doth proudly, shall not dwell in the midst of my house. And wishing all others to follow the same rule, saith, With the 
Ps. 17. 16.  holy thou shalt be holy, and with the innocent man, thou shalt be innocent, with the elect thou shalt be elect, and with the perverse, thou shalt be perverted.  
And out of his zeal of the glory and honour of God, composed the Psalms, and prepared for the building of the Temple of God. The like example of Zeal we may find in the Apostles, and Saints. Love cannot be idle, nor spiritual jealousy ever be satisfied, with labouring for God Almighty; and the more it laboureth, and doth, the less it esteemeth it hath done: according to the words of our Lord; When you have 
Luc. 17. 10.  done all things that are commanded you, say we are unprofitable servants. The infinite mercies, and liberality, of God Almighty, so overwhelming and drowning all their affections, in the Sea of his goodness; that they find no pains, but in not suffering pains, and undergoing labours for his love. So Saint Paul saith; Who shall separate 
Rom. 8. 35.  us from the Charity of Christ? Tribulation? or Distress? or Famine? or Nakedness? or Danger? or Persecution? or the Sword? In all these things we overcome, because of him that hath loved us. Once wounded with his love, farewell all the base pleasures, and delights, of the sons of Agar, and estimation of the commodities, and vanities of the World. I have 
Phil. 3. 8.  made all things as detriment, and do esteem them as dung, that I may gain Christ, and may be found in him; to know him, and the virtue of his Resurrection, and the society of his Passion, configured to his death: If by any means, I may come to the Resurrection, which is from the dead. Then, so high an estimation of God Almighty, and of the glory of the other life, entereth into his soul, by the taste of a few drops of his grace, and favour; that pains are turned into pleasures, and labours into delights, for his love; and all earthly things, seem dung, base, and vile, as they are indeed, in comparison of the enjoying God Almighty, and the attaining unto eternal life: the force of Charity having so overcome the weakness of human nature, that now they live; not they, but Christ in them; Love having so drawn them out of themselves, as that they are no more that they were, but that they love: To the fulfilling of the Promises, and Prophecies; saying, in the person of our Lord: I will 
Osce 11. 4.  pull them unto me, in the cords of Love; in the bonds of Charity. Again, This is the 
jero. 31.  Testament, which I will make with them: After these days, 
Heb. 10. 15.  saith our Lord, giving my Laws in their hearts, and in their minds will I superscribe them. This is the Testament which God made with our Fathers; That he would give us his Love, and Charity, in our hearts, and souls, and draw and pull us unto him with cords and chains of Love and Charity: This is it, which our Lord promised, before his Passion, saying; If I be exalted from the Earth, 
Io. 12. 32.  I will draw all things to myself. Signifying, that by his Passion he would obtain so great Charity and Love for his Elect (who are all things; all things being for them) That he would draw them to himself, into Heaven: according to the saying of S. Paul, Our conversation is in Heaven; and 
Phil. 3. 20.  the words of our Lord, saying, For where thy treasure is, 
Mat. 6. 22.  there is thy heart also.  
The treasure of the Saints, is our Lord jesus in Heaven: and their hearts being wounded with the abundance of his Love, and Charity; of them, it may more properly be said, that they live in Heaven, than here upon Earth; for that their hearts and affections are there, and man is said, rather to be there, where his soul loveth, than where his body liveth: and according to this, our Lord saith; Father, whom thou hast given 
Io. 17. 24.  me, I will, that where I am, they also may be with me; by grace in this life, and glory in the other: and so saith, Just Father, 
Io. 17. 2●.  I will, that the love wherewith thou hast loved me, may be in them, and I in them. This he said before his Passion, and before his Ascension: and by his Ascension; He departed 
Aug. li. con. 4. ca 12.  from our eyes, that we might return into our hearts, and find him: He departed indeed, and yet he is here: He would not be long from us, and yet he never left us: He is in our inward hearts, but our hearts have erred from him: turn, sinners, into your hearts, and keep his Commandments that made you: stand with him, and you shall stand; rest in him, and you shall find Ease and Rest: which God of his infinite mercies, grant thee, dear Reader.   

CHAP. XX. The third Content, and Happiness, which such enjoy, as love God Almighty with their whole hearts, and their Neighbours for God, as themselves; which is, the becoming sons of God, and coheirs with our Saviour.  
THe next happiness of such as love God Almighty with all their hearts, is, that they become the sons and children of God: according to the words of our Lord, saying; Love your enemies, do 
Mat. 5. 44.  good to them that hate you, and pray for them that persecute and abuse you, that you may be the children of your Father, which is in Heaven. Whereby thou mayest see, how happy a thing it is, to live in persecution, and have persecutors to love, and pray for: since God Almighty hath ordained it, as a means, for the greater increase of thy temporal and eternal Content, and Happiness; and that, of so great a Happiness, as is to be the son of God: And consider with thyself, what a great error it should be in thee, not to pray daily, with hearty and sincere affection, for all such as persecute and abuse thee; since, by doing such acts of high and perfect Charity, God Almighty intendeth to advance thee to so great a dignity, as to be his son: and with what great reason, our Lord said; Blessed are you, when they shall revile you, and persecute you, and speak all that nought is (Felons, Traitors, etc.) against you untruly, for my sake; be glad, and rejoice, for your reward is very great in Heaven: so great a reward, as to be the son of God. And if sons, heirs also; heirs 
Rom. 8. 1&  truly of God, coheirs of Christ. Again, Whosoever shall do the will of my Father that is in Heaven, he is my brother, my sister, and mother. Such as love God with all their hearts, do his will, and keep his Commandments; he is so overcome with affection towards them, that he is not only content, to divide what he hath, amongst them, and communicate whatsoever he hath, unto them, as to his brothers, and sisters; but to obey them, as children do their mother. And he went down with them, 
Luc. 2. 51.  and came to Nazareth, and was subject to them: and so saith, If you abide in me, and my 
Io. 13. 7.  words in you (that is, if you love me with all your hearts: for, God is Charity; and he 
1. Io. 4. 16.  that abideth in Charity, abideth in God:) You shall ask 
Io. 15. 7.  what thing soever you will, and it shall be done to you. Again, Ask, and you shall receive, that 
Io. 16. 25.  your joy may be full. Such as love our Lord with their whole hearts, do never ask any thing, that is good and convenient for themselves (for these two Conditions are necessary in ask) but it is granted them. And thou mayest observe, that he doth not wish them to entreat, or beseech; but, Ask, 
Mat. 7. 7.  and it shall be given you: Verily, verily, I say to you, If you 
Io. 15. 7.  ask the Father any thing in my Name, he will give it you. Ask, 
Io. 16. 24.  and you shall receive: as if they had authority over God Almighty. And thou must not marvel at it: If God have 
Rom. 8.  not spared his own proper and only begotten Son, but hath given him up to death, for gaining us unto him; how can it be, that with him, he hath not given unto us all other things? Every one 
●. Io. 4. 7.  that loveth (saith Saint john) is borne of God: not as the Women of this World bring forth their children; who many times, after they be borne, put them to Nurses, and then regard them no more: but with eternal Charity; which on his part, never decayeth, but always remaineth, with such fervour, and constancy, that before he would part from one soul, borne of him by Charity, he professeth, that he will rather abandon whole Nations. Ever since 
Isa. 48. 4.  thou hast been gracious, and glorious in mine eyes, I have loved thee; and for thy soul, will I give whole Nations. There is no mother so tenderly affected towards her only son, as God Almighty is to such as love him: as he also witnesseth, saying; Can the Mother 
Isa. 19 16.  forget her own Infant? Or can she not be merciful to the Child of her own Womb? If she could, yet can I not forget or reject thee (Daughter of Zion:) behold, I have written thee in my hands. Again, Touch not the unclean, and I will receive you, and I will 
2. Cor. 6. 17.  be a Father unto you, and you shall 
jer. 31. 1.  be my Sons, and Daughters, saith our Lord omnipotent. And if it be esteemed a happiness, amongst the sons of Adam, to be borne Son and Heir to a King of the World; where the greatest Possessions, are but pieces of Earth, and power over mortal men, for some seven years; and afterwards, God knoweth what will become of their souls: when at the day of judgement, they shall not only give account of all their sins committed, but of all the good they have omitted to do, and that to their eternal torment: See what 
1. Io. 3. 1.  manner of Charity the Father hath given us, that we should be named, and be, the sons of God; Who hath blessed us in all spiritual blessings, 
Eph. 1. 3.  in heavenly things, in Christ, as he chose us in him, before the constitution of the World, that we should be holy and immaculate in his sight, in Charity; Who hath predestinated us unto the adoption of sons, by jesus Christ.  
Whereupon, presently after his resurrection, our Saviour sent this most comfortable Embassage, to those who had left all things for his love: Go and tell my brethren, 
Io. 20.  that I do ascend unto my Father, and unto your Father, unto my God; and unto your God. By which two words of God, and Father, he expresseth the happiness of such as love him; signifying unto them, that God Almighty, of infinite power, riches, glory, wisdom, beauty, is become so enamoured of them, that he beareth them endless good will.  
So God Almighty rejoicing at the Content he received, in a soul that loved him with all his heart, saith: Verily, Ephraim is an honourable 
jer. 31. 20.  son to me; certainly, a delicate child: therefore are my Bowels moved with a passionate affection towards him; pitying him, I will pity him, saith our Lord.  
And this, for the third Happiness, and Content, which such enjoy, as love our Lord with all their hearts, and their neighbours as themselves.   

CHAP. XXI. Of the fourth Content, and Happiness, which such enjoy, as love God Almighty with all their hearts, and their Neighbours as themselves; which is, the dwelling of God Almighty in their hearts, and souls, as in his Temple, house, and home.  
SO great is the happiness of those, who fly sin, love God Almighty with all their hearts, and keep his Commandments; that the Father, Son, and holy Ghost, the Blessed Trinity, one God, with all his Divine Attributes, Excellencies, and Perfections, cometh to dwell, by grace, and favour, in their souls, as in his Seat, Tabernacle, Temple, and House of Content: according to the Promises and Prophecies of the Scriptures; saying, Bear 
2. Cor. 6. 14.  not the yoke with Infidels: for what participation hath justice with Iniquity? or what 
Levit. 26. 11.  society is there between light and darkness? And what agreement with Christ and Belial? or what part hath the faithful with the Infidel? and what agreement hath the Temple of God with Idols? For you are the Temple of the living God. As God saith, That I will dwell and walk in them, and I will be their God, and they shall be my people.  
God Almighty advanceth those, who forsake sin and iniquity, to so high a degree of Content and Happiness; that he electeth their souls for his Temple; for his chiefest place of honour and glory; dedicated to the setting out of his Magnificence, Laudes, and Praises, upon Earth: a place, where are to be sung the Songs of Zion, 
Ps. 136. 3.  the Song of our Lord, in a 
Ps. 104. 27.  strange Land, and his wonders in the Land of Cham; for a place appropriated to his recreation and pleasures: as God said; I will dwell and walk in them. Again, I am come into my Garden, 
Cant. 5.  O my sister Spouse, I have reaped my Myrrh, with mine aromatical spices; I have eaten the honey comb, with my honey; I have drunk my wine with my milk: Eat, O friends, & drink, and be inebriated my dearest, my sister Spouse is a Garden enclosed, a Fountain sealed up. Thy Offsprings, a Paradise of Pomegranates, with Orchard fruits, Cypress, with Spikenard, and Saffron, sweet Cane, and Cinnamon, with all the Trees of Libanus, Myrrh, and Aloes, with all the chief Ointments: The Fountain of Gardens, the Well of living Waters, which run with violence from Libanus. To the fulfilling of that which was spoken by the Prophet Isay, saying; Our Lord therefore will comfort Zion, 
Isa. 5. 3.  and will comfort all the ruins thereof, and he will make her Desert, as Delicacies, and her Wilderness, as the Garden of our Lord: joy and gladness shallbe found in it, giving of thanks, and voice of praise. Making the soul of such as love him with all their hearts, a kind of Paradise upon Earth: as God Almighty said, I will dwell, and walk in them; in some sort, as he did in Paradise, with our first Parents, Adam, and Eva; who 
Gen. 3. 8.  heard the voice of our Lord, walking in Paradise, at the afternoon air. To the fulfilling of the words, spoken by the Prophet Isay, saying: They shall 
Isa. 6. 11. 4.  build the Deserts from the beginning of the World: and shall erect the old Mines; and shall repair the desolate Cities, that were discipated in generation and generation. Whereupon our Lord saith; If any man love me, he 
Io. 14. 23.  will keep my word, and my Father will love him, and we will come to him, and will make our abode with him. Our Lord will not only dwell in the souls of them who love him with all their hearts; but will make their hearts his house, and home, and abiding place: Insomuch, as the souls of those who love God with all their hearts, are a kind of Heaven here upon Earth: Our Lord said, Heaven is my 
Isa. 66. 1.  Seat. Again, Our Lord hath prepared his Seat in Heaven: 
Ps. 102. 19  and of the souls of such as love him with all their hearts, he saith, That he will dwell, and walk, and abide in them. Whereby we see, that the souls of such as love God Almighty with all their hearts, are, as it were, a kind of Heaven upon Earth; where, God Almighty keepeth his Court, walketh, and dwelleth.  
As the hearts of Heretics, and those who live in breach of the Commandments of God, are a kind of Hell, even here, upon Earth; pains, and confirmation in malice, excepted: So, those who love God with all their hearts, keep his Commandments, and seek to please him in their actions, are in a kind of Heaven, here upon Earth; glory, and confirmation in grace, excepted.  
Whereupon, our Lord promiseth to those who live chaste, Keep his Sabbaths, choose the things that he would, and hold his Covenant; saying; I will give unto them, in 
Isa. 56. 5.  my House, and within my Walls, a Place, and a Name, better than Sons, and Daughters; an everlasting Name will I give them, which shall not perish. That is, he will give them, to be recollected within their souls, his Temple, wherein he dwelleth, and abideth, as in his House; as he said before: I will dwell in them; we 
2. Cor. 6. Io. 14. 2. Cor. 6.  will make our abode with him: You are the Temple of the living God. Whereupon the Prophet David, speaking of his being recollected within his Soul, in his Meditations, saith: These things have 
Ps, 41. 5.  I remembered, and have poured out my soul in me, because I shall pass into the place of a marvelous Tabernacle, even to the house of God. So, in like manner, S. Augustine saith, Our 
Aug. con. li. 12. ca 31.  Lord is high, and the humble of heart are his house. Again, If we live holy, and justly, whatsoever 
Aug. ser. 252. de tempore.  is done in Temples made with hands, the same is wholly fulfilled in us, by spiritual Building. Whereupon Saint Paul saith, Christ as the Son (is) 
Heb. 3. 6.  in his own house, which house are we. This is Zion, and new jerusalem, 
Isa. 62.  upon Earth; the soul of him that loveth God Almighty with all his heart: and recollected within it, he hath a place within the house and walls of God, his own soul the Bedchamber of our Lord.  
And he will give him a better name, than Sons and Daughters, which is his Name 
Isa. 7. 14.  of Emanuel (which is, by interpretation, God with us) or the 
Luc. 1. 23.  Names of Gods, not by nature, but by grace, and participation, from his Goodness: according as before it is said; I will dwell with them, we will 
Io. 10. 34.  make our abode with him. It is written in your Law, that I said you are Gods. If he called them Gods, to whom the Word of God was made; those may be called Gods, in whom God Almighty dwelleth, as in his Temple, house, and home.  
Here Pens, and Tongues, and Thoughts, and Meditations, and Contemplation, and whatsoever else, with excess of joyful Admiration, sweetly lose themselves, with a happy loss of an infinite gain; and sit alone, in silent speech, more eloquent than all the eloquence of Greeks', and Romans; sellers of vain words: and cry out; Lord, 
Mat. 8. 8.  I am not worthy, that thou shouldest enter into my Roof. Thy friends are honoured too 
Ps. 138. 17.  much. How beautiful are thy 
Ps. 83.  Tabernacles, O Lord of Hosts: my soul coveteth, and fainteth, unto the Courts of our Lord; my heart, and my flesh, rejoiceth towards the living God: There the Sparrow hath found her a House, and the Turtle a Nest for herself, where she may lay her young. Thine Altars, O Lord of Hosts, my King, and my God, Blessed are they that dwell in thy House, O Lord, for ever and ever they shall praise thee. Blessed is the man, whose help is in thee; he hath disposed ascension in his heart, in the veil of tears, they shall go from virtue into virtue, the God of Gods shall be seen in Zion. Whereof Boetius speaking, in his third Book and tenth Verse, saith.  

Come hither, all ye that are bound;  
Whose base and earthly minds are drowned  
By such, which doth them tie in cruel Chains:  
Here is a Seat for men oppressed,  
Here is a Port of pleasant Rest;  
Here may a Wretch have refuge from his Pains.  
No Gold, which Tagus Sands bestow.  
Nor which on Herma's Banks doth flow,  
Nor precious stones, which scorched Indians get;  
Can clear the sharpness of the mind:  
But rather make it far more blind;  
And it, in farther depth of darkness set.  
For this, that sets our souls on work,  
Buried in caves of Earth, doth lurk:  
But Heaven is guided by another Light;  
Which causeth us to shun the Dark:  
And who this Light doth truly mark,  
Must needs deny, that Phoebus' beams are bright.    

CHAP. XXII. Of the fifth Content, and Happiness, which such enjoy, as love God Almighty with all their hearts, and their Neighbours as themselves; which is, the finding, knowing, and seeing of God Almighty in this life: not as he is in his Essence; for so no man can see him, and live: but as the Saints say, in the disposition of a visible matter; saving the vision of his Divine Essence, for the glory of the other life.  
HE that hath my Commandments, 
Io. 14. 21.  and keepeth them, he it is that loveth me, and I will 
Io. 14. 9  love him, and will manifest myself to him; and he that seethe me, seethe also my Father. God Almighty will not only dwell and abide in his heart and soul, that loveth him with all his heart; but also will manifest himself unto him: and thereby give him the greatest Content, Rest, and Happiness, that he is capable to receive in this life; the seeing of God, or, God Almighty manifesting himself unto him: not according to his Divine Essence; for so, man is not capable of seeing his Divine Majesty, and live: but in the disposition of a visible matter, saving his invisibility; or, which is all one, by taking that likeness which his Will hath chosen, and not his Nature form: as affirmeth S. Ambrose, in Luc. ca 1. S. Augustine, in his Epistle de videndo Deo; S. Gregor. Nazia. cited there by S. Augustine; S. Athanasius, quaestio 12. S. Hierome, de verb. Isa. vid. Dominum; S. chrysostom, Hom. 4. de Dei Natura; That he may walk by faith, and not by sight, 
2. Cor. 5.  or happy Vision.  
Moses, the patriarchs, Prophets, and Saints, did see God in this life, as the Scriptures say; but not as he is in his Essence, or Divine Nature; for so, No man hath seen God 
Io. 1. 18.  at any time; nor shall see God, and 
Exo. 33. 20.  live: but under the disposition of a visible matter, saving his invisibility. Moses' conversing with God face to face, as a man is wont to speak to his 
Exo. 33.  friend, said unto him, Show me thy glory; or, as S. Augustine 
In Epist. de videndo Dei.  translateth, Show me thyself: and our Lord answered, Thou canst not see my face (or Divine Nature) for man shall not see me, and live. Whereupon, our Lord, to satisfy the desire of Moses, showed himself yet more manifestly to Moses; but still, under the disposition of a visible matter; saving his invisibility, by taking that likeness which his Will had chosen, and not his Nature form: and so saith to Moses; Behold, there is a place with 
Exo. 33. 21.  me, and thou shalt stand upon the Rock, and when my Glory shall pass, I will set thee in a hole of the Rock, and protect thee with my right hand, until I pass; and I will take away my hand, and thou shalt see my back parts.  
In like manner, our Lord showed himself in the disposition of a visible matter, saving his invisibility, to the rest of the Saints, and Prophets: as to our Father Elias, 
3. Reg. 11.  in the whistling of a gentle Wind: To the Prophet Isay, like a 
Isa. 6.  man sitting upon a high Throne, and elevated; his Face and Feet covered with the Wings of Seraphins: To the Apostles, and Saints of the 
Act. 2.  Primitive Church, the holy Ghost appeared, in Tongues, as it were of fire. And S. john in 
Apo. 4. et 5. et 6.  the Apocalypse, often maketh mention, to have seen God sitting upon a Throne. And S. Augustine affirmeth, That 
Conf. li. 11. c. 8.  wheresoever he did look, he did see God, saying; How cometh it to pass, my Lord God, that wheresoever I I look, I see thee: but how I should declare, or make others understand it, I know not? unless it be, because all that doth begin to be, and doth cease to be, doth then begin to be, and end, when it is known, that it ought to begin or end with eternal reason. So the Prophet David did see 
Ps. 15. 8.  God always: according to his words, saying; I foresaw our Lord in my sight always: not with the eyes of his body, which daily decay; but with the eye of his heart; which was renewed from day to 
2. Cor. 4. 16.  day: according to the words of S. Paul, saying; God, that 
2. Cor. 4. 6.  commanded Light to shine in darkness, he hath shined in our hearts, to the illumination of the knowledge of the glory of God. So our Saviour saith, Blessed 
Mat. 5. 8.  are the clean of heart, for they shall see God: And Saint Paul 
Heb. 12. 14.  saith, Fellow peace with all men, and holiness, without which, no man shall see God. Whereupon Saint Augustine saith, That 
Aug. ep. 111.  the wicked, though they shall rise in the Day of judgement, yet they shall not see God; Because they would not make clean their hearts, by a true Faith, that worketh by Charity. For God is not seen in a 
Amb. in 111. ep. of S. Aug.  Place (saith Saint Ambrose) but in a clean or pure heart. Whereupon Saint john saith, 
1. Io. 4. 8.  He that loveth not, knoweth not God: And Saint Paul defineth 
2. Tim. 1. 5.  Divine Love, or Charity, to be from a pure heart: And Saint Augustine further 
Aug. ep. 111.  saith, That great men truly, and most learned in the Scriptures, who have much benefited the Church, and the studies of the faithful, as often as occasion hath been offered, have said, That the invisible God is seen invisibly, that is to say, by that nature, which in us, is also invisible; that is, by a pure heart and mind. Again, Because that according 
Aug. ep. 112.  to the custom of speech, bodies are said to be visible; therefore, God is said to be invisible, lest he should seem to be a body: and not because he doth defraud clean hearts of the contemplation of his substance; seeing this great and high reward is promised to the adorers and lovers of God. So, Saint Augustine.  
God Almighty, who is in all places, and every where present, is invisible to the eyes of the body, and visible to the pure & clean of heart; yet not so visible to the clean of heart in this life, as that they shall see him as he is in his essence, or divine nature, or as he inhabiteth Light 
1. Tim. 6. 16.  not accessible; whom no man hath seen, yea, neither can see, and 
Exo. 33.  live: but as S. Paul saith, in 
1. Cor. 13.  a dark sort, in comparison of the blessed seeing of him in the other life: or as the Saints say; in such sort, as his Will hath chosen, and not his Nature form: whose delights are, as he saith, to be with the children of men. Whereupon 
Pro. 8. 31.  S. Augustine saith: What do I 
Li. Con. li. 10. ca 6.  love, when I love thee, my Lord? I do not love the beauty of Bodies, nor the glory of Time, nor the brightness of Light, nor the sweet melody of all kind of delightful Songs, nor the pleasing smells of Flowers, and Ointments, and Spices; not Manna, and Honey, nor Members acceptable to the embracements of the Flesh: I do not love these, when I love my God; and yet I love a certain Light, and a certain Voice, and a certain Odour, and a certain Meat, and a certain Embracing, when I love my God, the Light, the Voice, the Odour, the Meat, the embracing of my inward Man; where doth shine to my Soul, that which Place doth not comprehend; and where doth sound, that which Time doth not take away; and where doth smell, that which a puff of Wind doth not scatter; and where doth taste, that which eating doth not diminish; and where doth cleave, that which satiety doth not take away: This is that which I love, when I love my God.  
So great are the mercies of God Almighty, and so infinite is his love towards them, who love him with all their hearts; that since they are not capable, living in this life, of seeing his substance, and Divine Nature, Essence, Deity, and Glory; he will accommodate himself so, as that they shall find, know, and see him, as they may: and so enjoy the greatest Ease, Rest, Content, and Happiness, that they are capable of in this life; and rest, in some sort, satisfied, quiet, and content, as a Stone in his Centure, Fire in his Sphere, and Air in his Region: according as in other places our Lord saith; 
Io. 17. 3●.  This is life everlasting, that they know the only true God, and whom thou hast sent, jesus Christ. And again, I will see you again, and your heart shall rejoice, and your joy no man shall take from you; and in that day you shall not ask any thing: because they had, by seeing our Lord, all that they could desire; and all Ease, Rest, and Content, that in this life they were capable of: so much content, and so great, that we cannot express it, but by saying, that they had more then enough, of Rest and Content; Thy friends are 
Ps. 138.  honoured too much. Insomuch, as there ariseth, many times, a pious contention, between our Lord, and a soul that loveth him: who knowing her own unworthiness, how unworthy she is of any such favours; desireth to love him, and show her love towards him, only for his goodness, without receiving, in this life, such infinite rewards: and therefore, with thankfulness, and humility (as far as resignation to his will permitteth) refuseth the acceptance of his great contentments, and favours. And then God Almighty being, as it were, more overcome with these her humble proceed, poureth them out upon her the more: for in loving her humility, and making great account of her resignation, and desire of loving him, only for his goodness; as upon one fit to receive greater favours, he will communicate his goodness more abundantly unto her: and so they both rest, as it were, more than satisfied; God Almighty, in the humility, resignation, and faithfulness of the soul that loveth him; and the soul that loveth him, in the infinite mercies of her Lord.  
Thou must not think, that I put Content and Happiness in Visions, Revelations, Gusts, Consolations, or spiritual delights; such errors be far from me: but I put them in Charity, and divine Love, the loving of God Almighty with all thy heart, and thy neighbour for God, as thyself; according to the Precept: and speak of those spiritual delights, as they do fill and satisfy loves motions; and so both give content, and increase thy content and happiness, by moving thee the more to love his Divine Majesty, as having tasted of his goodness: according to the prayer of S. Paul for the Ephesians, saying; Hearing of your 
Eph. 1. 15.  faith, that is in our Lord jesus, and love towards all the Saints, I cease not to give thanks for, you, making a memory of you in my prayers, That God of our Lord jesus Christ, the Father of glory, give you the spirit of Wisdom, and of Revelation, in the knowledge of him; the eyes of your heart illuminated, that you may know, what the hope is of his vocation, and what are the riches of his inheritance, in the Saints.  
Thou mayest be happy, and neither have Vision, nor Revelation, nor yet many sensible spiritual Consolations: yet more cause there is for thee to hope, that thou art in a happy estate, the more thou partakest of the Promises, which God Almighty hath promised to such as are happy, and love him with all their hearts: and so saith; Blessed are your 
Mat. 13. 16.  eyes, because they see, the Son of God; and your ears, because they hear, God Almighty speaking, and preaching: And, Blessed art thou, Simon Bar-Iona, 
Mat. 16. 17.  because flesh and blood hath not revealed it unto thee. And again he saith, Learn of me, 
Mat. 11. 28.  for I am meek, and humble of heart, and you shall find rest; that is, himself: who is all the Content, and Rest, that we either shall find, or can hope to attain unto, in this life, or in all eternity. Whereupon it is said, Seek God, and 
Ps. 68 33.  thy soul shall live: not, that thou shalt be happy, by only seeing him in this life; but by loving him: he being an infinite Good, and the chiefest Good of all Goods, and only sufficient to satisfy thy heart with complete content. For by seeing him, he will so pierce thy heart with his love, and wound thy soul, and all thy affections, with the excellency of his Goodness; that thou wilt say with S. Paul, I esteem all things to 
Phil. 3. 8.  be detriment, and as dung, that I may gain Christ. Though thou wert the greatest King, Queen, Prince, or Emperor of the Earth; as great as were Assuerus, and Ester, who reigned over the Medes, and Persians, an hundredth twenty seven Provinces: 
Est. 1.  yet wouldst thou hearty say, with Queen Ester, to our Lord; Thou knowest, 
Est. 4. 16.  Lord, my necessity, that I abhor the sign of my pride, and glory, which is upon my head, in the days of my ostentation, and detest it, as the cloth of a woman, in her monthly flowers, and did never rejoice, but in thee, O Lord, the God of Abraham.  
According to this, are the many sayings of S. Augustine: For that thou, O Lord, to him that 
Conf. li. 12. 15.  loveth thee as much as thou commandest, dost show thyself, and art all that he can desire; therefore he doth neither decline from thee, nor to himself. And so saith of himself, That before his conversion to the Catholic Religion; This was all his practice, 
Conf. li. 9 ca 1.  not to will that which God Almighty would he should; and to will that which God Almighty would he should not. But after that his Free-will was called, to subject itself under the light yoke of our Lord; and his stout shoulders, under the burden of jesus Christ, his Redeemer; then he saith: Of a sudden how sweet it was made to me, to want the sweetness of Trifles; and those things which before I feared to lose, now I rejoiced in shaking them off: For thou, the true and chiefest Sweetness, didst cast them from me; thou didst cast them out of me, and didst enter thyself for them, who art more sweet than all pleasures. Again, Late have 
Conf. li. 10. c. 27.  I loved thee, Beauty so ancient, and so new; late have I loved thee: and behold, thou wast within me, and I was without myself; and there I did seek thee: and amongst these fair things which thou hast made, I foully erred. Thou wast present to me, but I was absent from thee: and these things did separate me far from thee; which if in thee they were not, had not been. Thou hast called, and cried, and hast overcome my deafness: Thou hast been bright, and hast shined, and hast driven away my darkness: Thou hast burned, and I have drawn breath, and breath out after thee; I have tasted, and I hunger and thirst: Thou hast touched me, and I have burned after thy Peace, and Rest. He which hath known Verity, hath 
Li. 7. ca 10.  known it; and he who hath known i●, hath known Eternity. Charity hath known it. O eternal Verity, and true Charity, and dear Eternity! Thou art my God, to thee I send forth sighs day and night: and when I first knew thee, thou tookest me up, that I might see myself, as I was; and that I was not yet, that which I would seem to be: and thou didst beat the weakness of my sight, excellently shining in me; and I trembled with love, and fear, and I have found myself to have been far from thee, in a Country very unlike thee: as if I should hear thy voice from above, saying; I am the Meat of great ones, grow, and thou shalt eat me. Again, What 
Li. 4. ca 1.  am I, when it is well with me? but one sucking thy Milk, or one enjoying thee, the Meat, which never corrupteth. So, S. Augustine.  
God Almighty in our hearts, is the Treasure hidden 
Ma●. 13. 44.  in the Field, which a man having found, did hide, and for joy thereof, went and sold all that he had, and bought that Field. Finding once God Almighty, farewell the world, and all his sensual pleasures. Then God forbidden, that ● should 
Gal. 6. 14.  glory, saving in the Cross of our Lord jesus Christ, by whom the World is crucified to me, and I to it. Then unto me, to live is Christ, and to die is gain. 
Phil. 1. 21.  Then thou needest not wish him, go and sell all that he 
Mat. 19 21.  hath, & give to the poor, and follow our Lord; he will go, and do it of himself, though he were King of the whole Globe of the Earth; and say with the Prophet: What is to 
Ps. 72. 25.  me in Heaven? and besides thee, what would I upon Earth? my flesh hath fainted, and my heart, God of my heart, and God my portion for ever.  
God Almighty manifesting of himself, in the hearts of these who love him, is that precious Pearl, Which 
Mat. 13. 46.  the Merchant man having found, went his way, and sold all that he had, and bought it; it being all Content. Whereupon S. Augustine saith; Whatsoever 
Aug. in Ps. 26.  is not God, is not sweet, and whatsoever my Lord will vouchsafe to give me, let him take it away, and give me himself. God Almighty is all Love, and Charity: and, If 
Cant. 8. 7.  a man (saith the holy Ghost) shall give all the substance of his house for Love, as nothing he will despise it.  
This is the Kingdom of God upon Earth: of which our Lord speaking, saith; The 
Luc. 17. 21.  Kingdom of God is within you. But not every one that saith, 
Mat. 7. 21.  Lord, Lord, shall enter into it; but he that doth the will of God, which is in it. He that loveth 
Mat. 25.  God with all his heart, and his neighbour as himself, he shall enter 
Luc. 9 60.  into the Kingdom of Heaven.  
God Almighty manifesting of himself to the eyes of the hearts of these who love him, is the light of the World: and men have 
Io. 9 6.  loved the darkness, rather than the 
Io. 3. 19  light: for their works were evil; even so evil, that they think it impossible, or not necessary, to keep the Commandments of God. Whereupon S. Aug. said to the 
Aug. li. 9 ca 4.  dead deaf heretics of his time; O that they could see the inward eternal Light! which I, because I had tasted, I was angry at myself, for that I could not show it them, if they should bring unto me a heart in their own eyes, without thee, & should say, Who will show us good things? Of this Light the Prophet David speaking, saith; The light 
Ps. 4. 7.  of thy countenance is signed upon us; thou hast given gladness in my heart. Again, With thee is the fountain of 
Ps. 35. 10.  life, & in thy light we shall see light.  
This is that one thing necessary, which S. Marie Magdelen hath chosen; the best part, which shall not be taken away from her; the gracious presence of our Lord in her heart & soul: according to the words of S. Aug. saying; Who will give to me 
Li. Con. ●●.  (my Lord) that he may come into my heart, and make it drunk; that I may forget all my evils, and embrace thee, my only good?  
God Almighty manifesting of himself in the hearts of them who love him, is the hidden Manna, which no man knoweth, but he that receiveth it; spoken of in the Apocalypse, saying; He that hath an ear 
Apo. 2. 17.  to hear, let him hear what the Spirit saith to the Churches: To him that overcometh (sin) I will give him the hidden Manna, and will give him a white Lot, and in the Lot a new Name written, which no man knoweth, but he that receiveth. Whereupon the Prophet David saith, Taste ye, and see, that 
Ps. 33. 9  our Lord is sweet: and doth not say, See, and Taste; because thou canst not see, comprehend, or imagine, as the Prophet saith, How great is the 
Ps. 31. 20.  multitude of the sweetness which our Lord hath hid for them that love him; yntill thou taste it.  
To have God Almighty dwelling in our souls by grace and favour, and manifest himself unto us; is all the good, and content, that we are capable to receive in this life. Moses' said unto our Lord; Show me thy glory: and our Lord answered; I will show thee all good: and showed unto him, himself, under the disposition of a visible matter; as all the good that he, living, and remaining in this life, was capable of to receive. Whereupon S. john saith: And the Life 
1. Io. 1. 2.  was manifested, and we have seen, and do testify, and declare unto you, the life eternal, which was with the Father, and hath appeared to us: and that which we have seen, and have heard, we declare unto you, that you also may have society with us, and our society may be with the Father, and with his Son jesus Christ. And these things I writ unto you, that you may rejoice, and your joy may be full.  
Dost thou desire, dear Reader, to enjoy all the Content, Ease, Rest, and joy, which in this life thou art capable to have, and possess; cast out of thy heart thy spiritual Idols, and renounce that false impious God, and wicked Devil, and his ministers, who teach, that it is impossible to keep the Commandments of God; and promise Ease, and Rest, and Salvation, and justification by Faith only: and cleave to our Lord, who created thee, and keep his Commandments, and love him with thy whole heart, and thy neighbour for his sake, as thyself; and thou shalt most assuredly have and enjoy it: according to the Promises, saying; When thou shalt seek the 
Deut. 4. 29.  Lord thy God, thou shalt find him: yet so, if thou seek him with all thy heart. If you will seek him, 
Par. 15. 2.  you shall find; but if you forsake him, he will forsake you. And 
Par. 15. ●.  when they shall roturne, in their distress, to our Lord the God of Israel, and shall seek him (saith the Prophet Azarias) they shall find him: Yet so, if they seek him with all their hearts. And Asa gathered together 
Par. 15. 9  all juda and Benjamin: and when they were come into jerusalem, he went in, after the manner, to establish the Covenant, that they should seek our Lord, the God of their fathers, in all their heart, and in all their soul. And if any man, quoth he, shall not seek our Lord, the God of Israel, let him die, from the least to the greatest, from Man unto Woman. And they swore to our Lord with a loud voice, in jubilation, and in noise of Trumpet, and sound of Shaulmes, all that were in juda, with execration: for in all their heart did they swear, and with all their will did they seek him, and found him, and our Lord gave them rest round about. If any 
Io. 14. 23.  one love me (saith our Lord) he will keep my Word, and my Father will love him, and we will come to him, and will make abode with him. Again, If you 
Io. 14. 14.  love me, keep my Commandments, and I will ask the Father, and he will give you another Comforter, that he may abide with you for ever, the spirit of Truth, whom the World cannot receive, because it seethe him not, neither knoweth him; but you know him. And in this we 
1. Io. 2. 3.  know (saith Saint john) that we have known him, if we observe his Commandments. He that saith, he knoweth him, and keepeth not his Commandments, is a liar, and the truth is not in him. He shall abide 
Io. 14. 17.  with you, and be in you. He that keepeth his Commandments, 
1. Io. 3. 24.  abideth in him, and he in him.  
Again, I will not leave 
Io. 14. 18.  you (that love me) Orphans; I will come to you: Yet a little while, and the World seethe me no more; but you see me, because I live, and you shall live (in me.) In that Day you shall know, that I am in my Father, and you in me, and I in you. Every one 
1. Io. 3. 7.  that loveth, knoweth God: He that loveth not, knoweth not God, because God is Charity.  
Again, A little while, 
Io. 1●. 16.  and now you shall not see me: and again, a little while, and you shall see me; because I go to the Father. They said therefore, What is this he saith, A little while; we know not what he speaketh. And jesus said, Now indeed you have sorrow; but I will see you again, and your hearts shall rejoice, and your joy, no man shall take from you. Ask, and you shall receive (himself into their souls) that your joy may be full. These are the Promises of God: and (as Saint Augustine saith) Who can fear to be 
Conf. li. 12. c. 1.  deceived, when Truth itself doth promise?  
O sons of Men! How long 
Ps. 4.  heavy hearts? Why love you Vanity, and seek Lying? Wherefore will you still walk 
Aug. Conf. li. 4. ca 12.  hard, and painful, Ways? There is no rest, where you seek it. Seek that you seek, but there it is not, where you seek: You seek happy life, in the Country of Death; it is not to be found there. How will you find happy life, where no life is? Our Life descended from hence, and took away our Death, and hath killed it, out of the abundance of his life; and thundereth out crying, that we would return from hence unto him, into that Secret, from whence he proceeded unto us. He departed from our eyes, that we might return into our hearts, and find him. I seek my God in every body, 
Aug. upon the 41. Ps.  as well earthly, as heavenly, and I do not find him; I seek his substance in my soul, and I find it. I have meditated the manner how to find my God, and by those things which are made the invisible things of my God, desirous to behold these things, which may be understood. I have poured out my soul in me; and now there remaineth nothing which I may touch, but my God: For there is the House of my God, above my soul he dwelleth; from thence he beholdeth me, from thence he created me, from thence he governeth me, from thence he counseleth me, from thence he stirreth me up, from thence he calleth me, from thence he directeth me, from thence he leadeth me, from thence he carrieth me about. Thus Saint Augustine.  
Whereupon Boetius, in his third Book, and eleventh Verse, saith.  

He that would seek the Truth with thoughts profound,  
And would not stay in Ways which are not right;  
He to himself must turn his inward sight,  
And guide his Motions in a circled Round:  
Teaching his Mind, what ever shall design,  
Herself in her own treasure to possess:  
She that which late lay hid in cloudiness,  
More bright, and clear, than Phoebus' beams shall shine.    

CHAP. XXIII. The sixth Content and Happiness which such enjoy as love God Almighty with all their hearts, and their neighbour for God, as themselves; are the gifts they receive from the holy Ghost dwelling in them, and the fruits which he produceth in them.  
THe mercies which God Almighty showeth to such as love him with all their hearts, and their neighbours as themselves, are so infinite, that he doth not only dwell in their hearts, and souls, as in his house and home, and manifest himself unto them; but also bestoweth inestimable gifts upon them, and decketh and adorneth their souls, in this life, with his jewels, and produceth in their hearts divine fruits; that it may be fulfilled, which was spoken by Isay the Prophet, saying: Rejoicing, I will rejoice in our 
Isa. 61. 10.  Lord, and my soul shallbe joyful in my God, because he hath clothed me with the garments of Salvation: and with the garment of justice, he hath compassed me, as a Bridegroom decked with a Crown, and as a Bride adorned with her jewels: For as the Earth bringeth forth her Spring, and as the Garden shooteth forth her Seed; so shall our Lord God make justice to spring, in the hearts of all those who love him: according to the words of our Saviour, saying; If you love me, 
Io. 14. 15.  keep my Commandments, and I will ask the Father, and he will give you another Comforter, that he may abide with you for ever, the spirit of Truth, he shall abide in you, and be in you. He 
Io. 14. 26.  shall teach you all things, and suggest unto you all things, whatsoever I shall say unto you: according to which words, Saint Paul saith; We have 
1. Cor. 2. 12.  received, not the spirit of this World, but the spirit which is of God. Again, If any have 
Rom. 8. 17.  not the spirit of Christ, the same is not his. Whereby we see, that the spirit of Christ doth remain in all those, who love him; by whose means, they become wise, learned, full of counsel, strength, knowledge, piety, and fear of God: according to the words of Isay the Prophet, saying; And 
Isa. 11. 2.  the spirit of our Lord shall rest upon him; the spirit of Wisdom, and Understanding, the spirit of Counsel, and Strength, the spirit of Knowledge, and Piety, and the spirit of the fear of our Lord shall replenish him. So here, according to good Method, we should speak of the aforesaid gifts, or effects, of the Spirit of Christ; the holy Ghost in us: But having occasion to speak of them in our fourth Book; where we must treat of the interchange of gifts, between God and Man: not to speak twice of them, we defer them until then; and proceed to set down the fruits, which the holy Ghost doth produce in the hearts of those who love him, and keep his Commandments.  
He that believeth in me (saith 
Io. 7. 38.  our Saviour) as the Scriptures say, out of his belly shall flow Rivers of living Water: and this he said, of the Spirit they should receive, which are to believe in him: Whose fruits, or living Water, Saint Paul setteth down, saying; The fruit of the Spirit, is 
Gal. 5. 22.  Charity, joy, Peace, Patience, Benignity, Goodness, longanimity, Mildness, Faith, Modesty, Continency, Chastity.  
These are the delicate fruits, which the Holy Ghost doth produce in the hearts of those, who love him with all their hearts; by which, they are made beautiful, and happy: According to the words of Saint Paul, saying; 
1. Tim. 3. 4.  For God, not by the works of justice, which we did (of ourselves, as of ourselves) but according to his great Mercy, 
2. Cor. 3, 5.  he hath saved us by the Laver of Regeneration, and Renovation of the holy Ghost, whom he hath poured upon us abundantly, by jesus Christ our Lord, that being justified by his grace, we may be heirs, according to hope, of life everlasting. The holy Ghost is the Tree, of which the Espouse in the Canticles speaking, 
Can. 2.  saith; Under his shadow, whom I desired, I sat, and his fruit was sweet unto my throat: He brought me into the Wine-cellar, he hath ordained in me, Charity.  

OF THE FIRST FRVIT OF THE Holy Ghost, which is Charity.  
THe first fruit which the holy Ghost doth produce in the Hearts of those who love him, is Charity, or purity of Heart, goodness of Conscience, and a Faith not feigned: for so S. Paul and S. Augustine define Charity, saying; The end 
1. Tim. 1. Aug. tract, 8. in Io.  of the Precept is Charity, from a pure Heart, and a good Conscience, and a Faith not feigned: Whereby they do easily keep the Commandments; which consist in Charity: and so live in a happy estate upon Earth; enjoying all the blessings which are promised to the Charitable: which, in some part, we have set down in the former Chapters; and more than we are able to express, remain: for that Charity is the bond 
Col. 3. 14.  of perfection; and comprehendeth in it whatsoever is good, and of perfection: By it we cleave to God; by it we love our Neighbours; by it we take away all Evils, Wretchedness, and Miseries; by it we attain unto all good. Whereupon Saint Augustine 
Aug. in epist. jonn. tract. 5. S●c●. 2. q 23. ●●t 8.  saith, Have Charity, and have all things. And S. Thomas affirmeth, Charity to be the form of all other Virtues, by which their acts are addressed to their last ends, and the end of all Virtues, and the Foundation, in which they are sustained.  
As all Virtues, if they be Virtues of Grace, and Favour, making us acceptable to God, are grounded in Charity; as we have showed in the sixteenth Chapter: so all the gifts and fruits of the Holy Ghost are founded in Charity, as boughs, or branches in the Root: according to the words of our Lord, saying; Whosoever shall do the Will of my Father 
Mat. ●●. 50.  (keep his Commandments) he is my Brother, and Sister, and Mother; he is partaker of all joys, Comforts, Contents, and Happiness whatsoever: For in Christ 
Gal. 6. 15.  jesus neither Circumcision availeth aught, nor Prepuce, but a new Creature (a pure Heart) and whosoever shall follow this rule, Peace upon them, 
●. Tim. 1.  and Mercy; all joys and Contentments. Whereupon our Saviour saith; He that abideth 
Io. ●5. 6.  in me, and I in him, the same beareth much Fruit: And 
●. Io 4. 17.  he that abideth in Charity, abideth in God, and God in him. And S. Paul saith; Charity 
1. Cor. 13. 4.  is patiented, is benign; Charity envieth not, dealeth not perversely, is not puffed up, is not Ambitious, seeketh not her own, is not provoked to anger, thinketh not evil, rejoiceth not upon Iniquity, but rejoiceth with the Truth. Whereby is manifest, that all the rest of the Fruits of the holy Ghost are founded in Charity. So God grant thee, dear Reader, abundance of Charity, that thou mayst bear much Fruit of the holy Ghost, and be abundantly Happy, and Content: For with the same 
Mat. 6. 38.  measure you do meet, it shall be measured to you again, saith our Saviour.   

OF THE SECOND Fruit of the Holy Ghost, which is joy..  
THe second Fruit which the Holy Ghost produceth in the hearts of such as love God, is joy; not such base joys, as have gaping hunters, when they have found their prey; or sensual Men, in the Lute and Harp, and 
〈◊〉 ●0.  Timbrel, and Psalm, and Wines in their Banquets; for which cause, Hell hath dilated his Soul, and opened his Mouth without all measure, or limitation, and the Strong, and High, and Glorious ones, shall descend into it▪ but joy in our Lord; according to the words of the blessed Virgin Mary, saying; My Spirit hath rejoiced 
Luk. 1. 46.  in God my Saviour. An exultation of the Heart and Soul in the living God; according to the words of the Prophet David, saying: My 
Psal. 83. 5.  Heart and my Flesh hath rejoiced in the living God; who is all Pleasure, Content, and Good. An inestimable joy and content of Mind, and Spirit, to find our Lord there; according to his Promise: Now indeed you have 
Io. 16. ●●.  Sorrow, but I will see you again, and your Heart shall rejoice, and your joy no man shall take from you: Because it shall be in their inward souls, with God Almighty; which death will not take away, but increase: according to the words of our Lord, saying; As my 
Io. 15. ●.  Father had loved me, I also have loved you; abide in my Love: If you keep my Precepts, you shall abide in my love; as I also keep my Father's Precepts, and do abide in his love. These things I have spoken to you, that my joy may be in you, and your joy may be filled with so great Content, that in this life you are neither capable, nor would receive, or desire more.  
Of this joy, our Saviour 
●●▪ 17. 11.  further speaking; saith: Holy Father, keep them in thy Name, whom thou hast given me, that they may be one, as also We: and these things I speak in the World, that they may have my joy filled in themselves.  
Of this joy, S. Augustine speaking; saith: God forbidden, 
Con. li. 10. ca 22.  my Lord, that with what joy soever I should rejoice, I should think myself happy. There is a joy which is not given to the wicked, but to such as serve thee gratis, whose joy thou thyself art; and that same is happy Life, to rejoice at thee, of thee, and for thee: this is it, and other there is none. Again, 
Con▪ li. 10. ca 23.  Such as will not rejoice of thee, who only art happy Life, will not be happy; for happy Life is joy of thee, who art Truth, God mine illumination, the health of my face, ●nd my God.  
And out of this joy are the abundant Praises, and joys of the Prophet David, saying: Come, let us rejoice 
Ps▪ ●4.  to our Lord; Let us make jubilation to God our Saviour. The habitation in thee, as it 
I●. 8●. ●.  were of all rejoicing, Light is risen to the Just, and joy to the right of heart. Be glad ye Just 
〈…〉 1●.  in our Lord; and confess ye to the memory of his sanctification.  
Of this joy the Prophet A 〈…〉 
〈…〉  writing, saith; I will 〈…〉 our Lord, and will rejoice 〈…〉 my JESUS.  
Of this joy the Prophet 
〈…〉.  Isay speaking, saith: The joy of 〈◊〉 Asses, the pastures of flocks, until the Spirit be poured out upon us, from on high; and the Desert shall be as Carmell, and Carmell shall be reputed for a Forest, and judgement shall dwell in the Wilderness; and justice shall sit in Carmell. The joys and contentments of Men, before they he endued with the Spirit of God, are, as the Prophet saith, like the joys of wild Asses; all placed in eating, drinking, sleeping, and following their carnal and sensual appetites: but after the Holy Ghost be poured out upon them; then, they who were without Fruit, and as such, abandoned, and forsaken, and left to the joys of wild Asses, shall be as Carmell, or Carmelites, which is to say, knowledge of Circumcision, or a Circumcised Lamb: and shall abandon and cast off all their wild Ass' pleasures, to become partakers of the Promises of God to our Fathers; saying: Our Lord thy God will circumcise 
Deut. 30. 6.  thy heart and the heart of thy Seed, that thou mayest love thy Lord thy God in all thy heart, and in all thy soul, that thou mayest live. Whereof S. Paul speaking, 
Rom. 2.  saith: Circumcision of the heart in Spirit. Again, We 
Phi. 3.  are the Circumcision, which in Spirit serve God; and keep the Commandments. And Carmell (the Mount from which we take our Name; and upon which, our Fathers, Elias, Elizeus, and the sons of the Prophets, lived in contemplation, and adoration of God in Spirit and verity) shall be so dilated as a Forest; many giving themselves to contemplation, all over the World. And judgement shall dwell in contemplative Men: and justice shall sit in Carmell; in Carmelites, or Men having circumcised hearts, by the Spirit of God. As in another place; the same Prophet speaking, saith: Shall 
Isa. 22.  not yet within a little while, and in a short time, Libanus (another more waste Mountain in Palestina) be turned into Carmell, and Carmell reputed for a Forest: and in that day the deaf shall hear the words of the Book; and out of the Darkness and Mist, the eyes of the blind shall see: and the meek shall add joyfulness in our Lord; and the poor men shall rejoice in the Holy One of Israel, etc.  
Again, of these joys, Ease, and Rest, which men endued with Charity should attain unto; the Prophet Isay further speaking, saith: When 
Isa. 2.  thou shalt pour out thy Soul to the hungry, and shalt fill the afflicted Soul, thy light shall rise up in darkness, and thy darkness shall be as the Noonday: And our Lord will give thee Rest always, and will fill thy Soul with brightness, and deliver thy bones; and thou shalt be as a watered Garden, and as a Fountain of Waters; whose Water shall not fail: And the Deserts of the World shall be builded in thee. Thou shalt raise up the foundations of Generation, and Generation; and thou shalt be called the builder of the Hedges, turning the Paths into Rest. If thou turn away thy foot from the Sabbath, from doing thy will in my Holy day, and call the Sabbath delicate, and the Holy of our Lord glorious, and glorify him; whilst thou dost not thine own ways, and thy will be not found to speak a word: Then shalt thou be delighted upon the Lord; and I will lift thee up above the heights of the Earth, and will feed thee with the Inheritance of JACOB thy Father; for the Mouth of our Lord hath spoken.  
If the joy of wild Asses be so highly esteemed by the Princes, and adorers of the Earth, as that they put either all, or the most part of their content in them; how much more are to be esteemed the joys of the holy Ghost, which do so far exceed all the joys of wild Asses, and carnal pleasures of the censual Men of the Earth, as the Soul doth the Body: The one being common to pious Men, and Angels; the other proper to carnal Men, and Beasts.   

OF THE THIRD Fruit of the Holy Ghost, which is Peace.  
THe third Fruit which the holy Ghost doth produce in the hearts of them that love him, and their neighbour for him, is Peace: not such Peace as is given to the wicked; who can find no other Rest, or Peace, but in the following, and feeding of their inordinate appetites with sensual pleasures, like the beasts of the Forest: But the Peace of God, which passeth 
Phil. 4. 7.  all understanding; an Ease, Rest, Repose of heart and mind in God Almighty; which exceedeth the capacity, and understanding of all sensual men, which S. Paul describeth to be an union of our hearts, and all the understanding 
Phil. 4.  powers of our soul, in Christ jesus.  
Peace which was promised by the Prophet Isay, saying: When the Spirit shall be poured 
Isa. ●2. 17.  out upon us, than the work of justice shall be Peace, and the service of justice, Silence, and Security for ever: And my People shall sit in the beauty of Peace, and in the Tabernacles of Confidence, and in wealthy Rest. Resting of their Hearts and all the powers of their Soul, in Christ jesus, as a Stone in his Centre.  
Peace spoken of by the Prophet David, saying: Praise 
●●. 147. ●.  thy God, O Zion, because he hath strengthened the Locks of thy Gates, he hath blessed thy Children in thee, who hath set thy borders Peace, and filleth thee with the fat of Corne. Again, In Peace, in the self-same, I will sleep and rest. Whereupon, S. Augustine reading this verse after his Conversion from Heresy, cried from the bottom of his heart: O, in Peace! O, 
Con. li. 9 8. ca 4.  in the self-same! O, what did he say! I will Repose and take Rest? Thou (O Lord) art the self-same exceedingly, who art not variable: in thee is Rest, forgetting of all labours, for that there is no other with thee; neither are there many more things to be had, which thou art not: But thou, O Lord, hast singularly settled me in hope. I did read, and did burn in love: Neither did I find what I should do to the deaf dead (Heretics) amongst whom I had been an unsavoury yeller forth of infectious Doctrine, and blind against the Letters honeyed with the honey of Heaven, and lightened with thy Light. O that they could see the inward Eternal Light! Which I, because I had tasted, I was angry at myself, for that I could not show it them, if they should bring unto me a heart in their own eyes, without thee, and should say, Who will show us good things? So Saint Augustine.  
The Peace, spoken of by our Saviour, saying: Peace I 
Io. 14. 27.  leave to you; my peace I give to you; not as the World giveth, do I give to you. Again, In me you may have 
Io. 16. 55.  Peace, in the World you shall have Distress: Whereof the Prophet Isay speaking, saith; For this cause shall my people 
Isa. 52. ●.  know my Name in that day, because I myself that spoke (Peace I leave you) lo am present. How beautiful upon the Mountains are the feel of him that evangelizeth, and preacheth Peace, of him that telleth good, preaching Health, that faith to Zion (the Soul which loveth God with all his heart) Thy God shall 
Isa. 9 5.  reign? Because all violent taking of prey with tumult, and garment mingled with blood shall be burnt, and food for the fire. For a little Child is borne to us, and a Son is given to us, and his name shall be called Prince of Peace: His Empire shall be multiplied, and there shall be multiplied, and there shall be no end of his peace.  
At this Peace, the Angels rejoiced, to see it prepared to be planted in the Hearts of Men upon Earth: And 
Luk. 2.  the Angels said, I evangelize to you great joy, that shall be to all People, because this day is borne to you a Saviour, which is Christ our Lord; you shall find the Infant swaddled in Clothes and laid in a Manger: And suddenly these was with the Angel a multitude of the heavenly Army, praising God, and saying, Glory in the highest to God, and in Earth, Peace to Men of good will: For 
Eph. ●.  he (our Lord himself) is our Peace, who hath made both one; and dissolving the middle Wall of the Partition, the enmities in his Flesh. And coming, he evangelized Peace to you that were far off, and Peace to them that were nigh, for by him we have access both in one Spirit to the Father.  
This is the Peace which Saint Paul wished to the Thessalonians, saying: The 
2. Thes. 3. 16.  Lord of Peace himself give you everlasting Peace in every place. And this is the Peace which our Lord often wished to his Disciples after his Resurrection, saying; Peace be to you.  
This Peace (saith S. Augustine) 
In epist. ad fratres in eremo.  Christ left by a Testament to the Apostles, as the chiefest good; without the which none ought to live, etc. This is that glorious Peace which expelleth the fruit of evil Thoughts, preserveth the wavering Mind from hurt, and purgeth the Conscience: He who hath not the peace of Heart, of Mouth, and Work, ought not to be called a Christian. O Peace! thou art the serenity of the Mind, the tranquillity of the Soul, the simplicity of the Heart, the bond of Love, and companion of Charity. This is that high Felicity, which taketh away Enmities, appeaseth Wars, oppresseth Angers, treadeth down the Proud, loveth the Humble, endeth Strifes, maketh Enemies friends, acceptable to all Men. So S. Augustine.  
And if the Peace of the Earth, which is but a cessation from worldly troubles or affairs, and a satisfying of thy passions, be pleasing unto thee; of how far greater Content and Happiness must the Peace of God be, which passeth all understanding; and keepeth, as S. Paul saith, Our Hearts, and all the 
Phi. 4. 7.  understanding powers of our Soul in Christ jesus? which God of his goodness grant thee, Reader.   

OF THE FOURTH fruit of the Holy Ghost, which is Patience.  
THe fourth fruit is Patience; of which it is said: In Patience shall you possess 
Luk. 21, 19  your Souls. Then a man is said to enjoy a thing, when he receiveth Content in it, and useth it according to the end it was created; for he that possesseth a thing to vex, and afflict, hath it not to enjoy, and possess, but to torment: Whereupon it cometh to pass, that angry and choleric men do not possess themselves, nor their Souls; since they want patience; and so▪ the having of a Soul, serveth them for nothing, but to be afflicted and tormented.  
Whereby appeareth the excellency of this fruit of the Holy Ghost, Patience; that it maketh men Masters, or just possessors of themselves; in prosperity, and adversity, always to be the same; and have, and exercise at all times, the free use of reason, graces, and gifts, which God Almighty hath bestowed upon them: In Prosperity, not to be puffed up with pride, nor wanton with external joys; and in Adversity, not to be dejected, changed, or altered, with Sorrow, or Grief: As patiented job said; Our Lord gave, and our Lord 
job ●. 2●.  hath taken away; as it hath pleased our Lord, so is it done: the Name of our Lord be blessed. And being beset on every side with afflictions; yet by Patience so enjoyed and possessed himself, that of him it is said: In all these things JOB sinned not with his lips, neither spoke he any foolish thing.  
And since by Patience we possess our Souls, what can we esteem to be of greater worth than Patience? What 
Mat. 16. 26.  exchange will a men give for his Soul? and give it to be afflicted with Temporal and Eternal Torments? What doth 
Mat. 16. 2●.  it profit a man, if he gain the whole World, and sustain the damage of his Soul?  
By this thou mayest see how basely and lightly worldly men do esteem of their Souls; seeing that many times they lose them through anger, and impatience; rather than they will willingly part from superfluous Meat, Drink, Apparel, esteem of the World, or such like earthly commodities.  
O sensual Man! is not the life (or Soul) more than 
Mat. 6.  Meat, and the Body more than Apparel? Be not careful therefore for the morrow. Be not angry, or afflicted, for that thou possessest not such worldly things as thou wouldst use to morrow, For the morrow day shall be careful for itself; it will bring new cares with it, Sufficient for the day, is the evil or malice thereof: Bear it patiently; and so the next day, and so the third day, if thou live so long. If thou canst not easily bear patiently the cares, evils, or malice, which fall upon thee in one day, why wilt thou put the cares and evils of many days together into thy fantasy; and provoke and engender in thyself impatiency, anger, fury, or wrath, to the losing of thy Soul? Is not thyself and Soul more worth to thee then the worldly commodity thou wantest? why then wilt thou be so foolish, as to be angry, and exchange away thy Soul for a thing that is worse than it? For what art thou angry? Is it, peradventure, for that thou canst not enjoy some good? If it be not good, what wilt thou do with it? or why shouldest thou be angry, because thou canst not have that which is nought? If good it be, why wilt thou wish it so much evil, as to desire that it should become subject to one, who hath exchanged away his Soul, and is run out of himself? Wherefore, thy right course is first to possess thyself and Soul; and seek (by Patience) the 
Mat. 6.  justice of God; and all these things shall be given unto thee beside.  
And from this fruit of the Holy Ghost, ariseth the unspeakable Patience, which we have seen practised and exercised amongst the English Martyrs, and Confessors of our Catholic Faith here in England, in these late years of Persecution: some having been in Prison twenty years, some twelve, some eight, and almost all of them without any allowance from their persecutors, to sustain life. Many put to torments, many to cruel death, and yet prayed patiently for their persecutors, and preached (by example) Charity in their greatest torments. Hear is 
Apoc. 14. 12.  the Patience of the Saints, which keep the Commandments of God.  
The Scriptures speaking of the reward which God will bestow upon those, who seek by Patience to possess their Souls, saith: Because thou 
Apoc. 3. 10.  hast kept the word of my patience, I will keep thee from the hour of temptation, which shall come upon the whole world, to tempt the Inhabitants of the Earth; that is, he will free them from the temptations of the Devil: from which, God of his goodness deliver thee, Reader.   

OF THE FIFT FRVIT of the Holy Ghost, which is Bountifulness, or Liberality.  
THe fift fruit which the Holy Ghost doth produce in the Hearts of such as love him, is Benignity, a readiness, and willingness of mind, to help, and do good to our Neighbours; and freely to communicate unto others, such things as God Almighty hath bestowed upon us: which doth wonderfully shine in all the actions of our Saviour, imparting of his gifts, graces, and favours, to all that would prepare themselves to receive them, and hath left this Benignity, or Liberality, of doing good to our Neighbours, as a particular Legacy unto us, saying; A new Commandment I give 
joh. 13. 14.  to you, That you love one another, so as I have loved you, that you also love one another. In this, all men shall know that you are my Disciples▪ 
●. joh. 3. 18.  if you have love one to another, not in word, nor in tongue, but in deed, and truth; by Liberality supplying our Neighbour's wants, with whatsoever God Almighty hath bestowed upon us.  
Of this Benignity or Liberality, our Saviour speaking, saith: Do good to them that 
Ma●. 5.  hate you, and pray for them that persecute you, and abuse you; that you may be the children of your Father which is in Heaven: Who maketh his Sun to rise upon good and bad, and raineth upon just and unjust.  
Whereby appeareth the excellency of this Benignity or Bountifulness towards all; that it maketh men true Disciples of our Lord & Saviour, & sons of God; whose Mercy and Liberality is above all his works, doing good, and using of mercy to every one: and for this cause S. Paul writing to Timothy, saith; Command the 
●. Tim. 6. 17.  Rich of the World not to be highminded; to do well, to become rich in good works, to give easily, to communicate (the riches they have, to others) to heap up to themselves a good foundation for the time to come, that they may apprehend the true Life; live happily in this life, and in the other, enjoy eternal Glory; according to the words of S. Peter, saying; Brethren, labour the more, that by 
●. Pet. 1. 10.  good works you may make sure your vocation, and election; for doing these things, you shall not sin at any time: for so there shall be ministered to you abundantly an entrance into the everlasting Kingdom of our Lord and Saviour jesus Christ. Whereupon our Saviour saith; Give and there shall be given to 
Luk. 6. 37.  you, to be the Sons of God, true Disciples of our Lord, Content and Happiness, good 
Luk. 6▪ ●5.  measure, and pressed down, and shaken together, and running over, shall they give into your bosom: Do good, and lend, hoping for nothing thereby, and your reward shall be much, and you shall be the Sons of the Highest, because himself is beneficial upon the unkind, and the evil. Be ye therefore merciful, as also your Father is merciful, that thereby you may be happy; according to the words of our Lord saying▪ Blessed are the merciful, for 
Mat. 5.  they shall receive mercy.   

OF THE sixth FRVIT of the Holy Ghost, which is Goodness.  
THe sixth fruit is Goodness, by which they become really and truly good; not by Nature, but by Grace and communication of the Holy Ghost: which produceth in them goodness, and an ability of doing good works; according to the words of our Lord, saying: Every good tree 
Mat. 7. 18.  yieldeth good fruits, and by their fruits you shall know them. Again, He that abideth in me, 
joh. 25. 5.  and I in him, the same beareth much fruit, for without me, you can do nothing. If any abide not in me, he shall be cast forth as the branch, and shall whither, and they (the Angels at the day of judgement) shall gather them up, and cast them into the fire.  
Whereupon, S. Paul saith; 
Rom. 11. 22  See the goodness and severity of God upon them surely that are fallen, the severity: but upon thee, the goodness of God, if thou abide in goodness; otherwise thou also shall be cut off. Again; You were 
1. Cor. 6. 21.  (Fornicators, servers of Idols, Adulterers, etc.) but you are Washed, but you are Sanctified, but you are justified in the name of our Lord jesus Christ, and in the Spirit of our God; because 
joh. 14. 17.  he shall abide with you, and be in you: by whose communication they shall be renewed, as S. Paul saith, in the Spirit of 
Eph. 4. 24.  their minds, and put on the New Man, which according to God is created in justice, and holiness of Truth; whereby they become truly and really good, holy, and just.  
And the excellency of this fruit is manifest by the words of our Lord, where he saith: The hour cometh, wherein 
Ioh 5. 28.  all that are in the Graves shall hear the voice of the Son of Man, and they that have done good things, shall come forth to the Resurrection of life: But they that have done evil, into the Resurrection of judgement. And by the words of S. Paul, saying; Tribulation, and anguish, upon every Soul 
Rom. 2▪ ●.  of man that worketh evil; But glory, and honour, and peace to every one that worketh good. Do then good works, Reader, that thou mayest attain unto true Glory, Honour, and Peace: which I wish unto thee.   

OF THE SEVENTH fruit of the Holy Ghost, which is Perseverance.  
THe seventh fruit which the Holy Ghost doth produce in their Souls, who love him, is Persoverance; a firm and constant purpose to persist in loving God Almighty with all their Hearts, and their Neighbours for God, as themselves, for ever.  
It is not enough to begin to do well; but to persevere all the days of their life in doing good to every one: for many have begun good courses, but for want of perseverance have perished. Many false Prophets 
Mat. 24.  shall arise, and shall seduce many; and because Iniquity shall abound, the Charity of many shall wax cold: But he that shall persever unto the end (in a pure Heart, a good Conscience, and Faith unfeigned) shall be saved.  
And he that shall overcome 
Apoc. 2. 26.  (sin) and keep my works unto the end I will give him power over the Nations (and he shall rule them with a rod of Iron, and as the vessel of a Petter shall they be broken) as I also have received of my Father: and I will give him the Morning Star. He that hath an ear, let him hear what the Spirit saith to the Churches.  
He that shall overcome, shall 
Apoc. 3. 5.  be vested in white garments, and I will not put his name out of the Book of Life, and I will confess his name before my Father, and before his Angels. He that hath an ear, let him hear what the Spirit saith to the Churches.   

OF THE EIGHT fruit of the Holy Ghost, which is Mildness, or Meekness.  
THe eight fruit which the Holy Ghost doth produce in the Hearts of those who love him, is, as Saint Augustine calleth it, a Courageous 
Tract. 8. in joan.  meekness, or mildness, which doth moderate the passion of anger, and direct them to do good, with mildness, and zeal: as of our Saviour it is said; Behold my Servant 
Isa: ●●. 1.  whom I have chosen, my beloved, in whom my Soul hath well liked: I will put my Spirit upon him. He shall not contend nor cry out, neither shall any hear in the Streets his voice. The reed bruised he shall not 
Mat. 12. ●8.  break, and smoking flax he shall not extinguish till he cast forth judgement unto victory. Yet when he found in the Temple 
joh. 2. 14.  them that sold Oxen and Sheep. and Doves, and Bankers sitting; he made as it were a whip of little Cords, and cast them all out of the Temple, the Sheep also and the Oxen, and the money of the Bankers, he poured out, and the Table he overthrew: to the fulfilling of the Prophecy, which said; The zeal of thy House 
Ps. 68 10.  hath eaten me.  
In like manner our Saviour saith unto his Servants: Unless 
Mat. 18. 3.  you be converted, and become as little Children, you shall not enter into the Kingdom of Heaven. Whosoever therefore shall humble himself as this little Child (which sat in the midst of them) he is the grea●●● in the Kingdom of Heaven: and yet saith; That 
Mat. 10. 27.  which I speak to you in the Dark, speak ye in the Light: and that which ye hear in the ear, Preach ye upon the house tops; And fear ye not them that kill the Body, and are not able to hurt the Soul: Who are, as the Prophet saith, 
Ps. 51.  Mighty in iniquity, and love malice rather than benignity; iniquity, rather than to speak equity: But the ways of Peace, the assents to Zion, the paths to jerusalem, they have not known; videlicet, Learn of me, for I am meek, 
Mat. 11. 2●.  and humble of heart, and you shall find Rest: Because God 
1. Pet. 5.  resisteth the proud; and to the humble he giveth Grace, to find the assents to Ease, and Rest: from the wise and prudent in their own conceits our Lord hath hid them, saith our Saviour; and revealed them to little ones: for he 
Mat. 11. 25.  that exalteth himself, shall be humbled (with tribulation, and anguish, and pains) and he that humbleth himself, shall be exalted, to Ease, Content, and Rest▪ as S. Peter witnesseth, saying, Be ye 
1 Pet. 5. 6.  humble therefore under the mighty hand of God, that he may exalt you in the time of Visitation, into the joy of our 
Mat. 25. 21.  Lord, which God grant thee, Reader.   

OF THE NINTH fruit of the Holy Ghost, which is Faith.  
THe ninth fruit is Faith, not such a Faith as is in Heretics, and Devils, who have their spirits so full of malice and iniquity, that they think it impossible to love God Almighty with all their Hearts: But a Faith in their Hearts rooted 
Eph. 4. 17.  and founded in Charity, that they may be filled unto all the fullness of God, and be now no 
Eph. 3. 19  more Strangers, and Foreigners, but Citizens of the Saints, and the Domesticals of God; treating with him in their Souls, by Faith, that worketh 
Gal. 5, 6.  by Charity.  
A Faith planted in a good 
Luk, 8, 15,  and very good Heart, which hearing the Word, doth retain it, and yield fruit in Patience, 
Mat, 13, 29,  some an hundredth fold, and other threescore, and another, thirty.  
A Faith, Light of the World, 
Mat, 5, 15,  shining before men: that they may see your good works, and glorify your Father which is in Heaven.  
A Faith dilated all over the World; Teach ye all Nations: 
Mat. 28 19  And they going forth 
Mar. 16. 20.  preached every where. Into 
Rom. 16. 18.  all the Earth hath the sound of them gone forth; and unto the end of the whole World, the words of them. In the 
Col. 1. 6.  whole World it is, and fructifieth and groweth.  
A Faith, Wherein God meaning more abundantly to show the Heirs of the Promise the stability of his Counsel, he interposed an Oath: because he had none greater by whom he might swear, he swore by himself, saying; Unless blessing, I shall bless thee, and Multiplying, shall Multiply thee: that by two things unmovable, whereby it is impossible for God to lie; we may have a most strong comfort who have fled, to hold fast the hope proposed in our Faith.  
The Faith of jesus Christ, 
Gal. 3. 22.  given to them that believe. The justice of God by Faith 
Rom. 3. 22. 31  of jesus Christ, whereby we do not destroy the Law, but establish the Law: according to the words of our Saviour, saying; Do not think that 
Mat. 5. 18.  I came to break the Law or the Prophets; I came not to break, but to fulfil.  
A Faith, which whosoever believeth, and doth according to that which he believeth, As the Scriptures say, out of his belly shall flow 
joh. 7. 38.  Rivers of living water. And 
Isa. 12. 3.  he shall draw waters in joy, out of the Fountains of our Saviour, and be inebriated with 
Psa. 35. 9  the plenty of the house of God; and with the torrent of his pleasure, be made drunk.   

OF THE TENTH fruit of the Holy Ghost, which is Modesty.  
THe tenth fruit which the Holy Ghost doth produce in the Hearts of those who love him, is Modesty, which is a decency, or honest temperature of the motions of the Mind, and Body; by help whereof they always square their actions to a beseeming comeliness, pleasing in the sight of God, whom they know to be present.  
So S. Paul exhorting the Ephesians, saith: All naughty 
Eph 4 29.  speech, let it not proceed out of your mouth; but if there be any good, to the edifying of Faith, that it may give grace to the hearers: And contristate not the holy Spirit of God, in which you are signed unto the day of Redemption.  
And again to Timothy: The Servant of our Lord must 
2. Tim. 2 24.  not wrangle, but be mild towards all men; apt to teach; patiented; with modesty admonishing them that resist the Truth (Heretics and Schismatics) lest sometime God give them Repentance to know the Truth, and they recover themselves from the snares of the Devil, of whom they are hold captive at his will.  
Again, Let your modesty 
Phil. 4. 5.  be known to all men, our Lord is nigh. Whereupon S. Augustine saith: He made 
Conf. li. 4. ca 12.  these things, and is not far off from them: for he did not make them, and then go his ways; but of him, and in 
Act. 17. 28.  him, they are; for in him we live, and move, and be.  
And by these means they grow, and increase daily in Piety, and tender affection towards God Almighty, and live without any just cause of reprehension amongst men; excelling in civility, and decent behaviour, though Modesty is practised in all actions yet it is chief noted in the eyes; insomuch, as of the Fool it is said: The eyes of 
Pro. 17. 24.  a Fool are in the end of the Earth, gazing after every thing. But the eyes of the 
Eph. 4. 15.  Wise are in his Head, looking upon our Lord, who is our Head: and there so content, that he little careth or desireth to see any thing else, more than necessity requireth.  
So the Prophet David saith: To thee have I lifted up mine 
Ps. 122.  eyes, which dwelleth in the Heavens: Behold, as the eyes of Servants are to the hand of their Master; as the eyes of the Handmaid, on the hands of her Mistress; so our eyes, to our Lord God.  
Again, I foresaw our Lord in my sight always, because 
Ps. 15. 8.  he is at my right hand, that I be not moved; for this thing my heart hath been glad, and my tongue hath rejoiced: moreover, also my flesh shall rest in hope.   

OF THE ELEVENTH fruit of the Holy Ghost, which is Continency.  
THe eleventh fruit which the holy Ghost doth produce in the Hearts of those who love him, is Continency, which is a virtue, by which men living amongst the occasions of using lawful sensual pleasures (to get the victory and conquest over their carnal appetites) do abstain from them; that by denying to themselves hangs which many times be lawful, or indifferent; they may easily attain unto grace, and force to overcome, and suppress their unlawful Desires: thereby to bring their passions and inordinate affections, to a subordination, under the obedience of right reason; and so live in great liberty of Spirit, and latitude of Mind, free from consenting to base Desires. Wherefore S. Paul saith in the same Chapter, That against such there is no Law; and addeth the reason, for that they have crucified their Flesh with the vices and concupiscences.  
Continency in general, consisting in the acts of Abstinence, and Mortification, doth crucify or make dead the inordinate desires of the Flesh: That the justification 
Rom. 8.  of the Law might be fulfilled in us, who walk not according to the Flesh, but according to the Spirit. For they that are according to the flesh, are affected to the things that are of the flesh (as we see by too much experience in carnal Heretics, who profess publicly in Print, That they cannot live chaste) But they that are according to the Spirit, are affected to the things that are of the Spirit, that is to say, to Continency, Chastity, Charity, etc. For 
Rom. 8.  the Wisdom of the Flesh, is death; but the Wisdom of the Spirit, life and peace.  
Such as live according to the concupiscences and desires of the Flesh, are dead to Grace in this life, and to Glory in the other; But such as live according to the wisdom of the Spirit, in Continency and Chastity, by mortifying their inordinate appetites, shall live with the life of Grace in this life, & of Glory in the other, and in Temporal peace of mind in this life, and Eternal in the other: Because the Wisdom of the 
Rom. 8. 13.  Flesh, is an enemy to God; for to the Law of God it is not subject, neither can it be: for if you live according to the Flesh, you shall die; but if by the Spirit you mortify the deeds of the Flesh, you shall live. For whosoever are led by the Spirit of God (and mortify the deeds of the Flesh) they are the sons of God. But if any man have not the Spirit of Christ (the Spirit of Continency, and Mortification) the same is not his, but the Devils. Whereupon Saint Paul yet further saith: I say, walk 
Gal. 5. 16.  in the Spirit (that is, in doing acts of Mortification, and Continency) and the lust of the Flesh you shall not accomplish; for the Flesh lusteth 
Gal. 5. 17.  against the Spirit: so these are enemies one to another, and combat for the victory.  
If the inordinate lust and desires of the Flesh prevail so far with thee, as that they bring thy Will, Reason, and Soul, to consent to their desires: then, the inordinate lust, and concupiscences of the Flesh, are Lords and Masters; and thy Will, Reason, and Soul, become slaves to their own vassals; and thou becomest a beast, and a beastly man, to run after thy fleshly Lusts, and Concupiscences; like the wild Asses and beasts of the Forest: and that is thy life, and felicity.  
If thy Soul, or upper part, make continent, and mortify thy Lusts, and Carnal desires, and inordinate appetites of thy flesh; then thy Soul, or upper part, is Lord and Master; and thou livest like a man, or reasonable creature, and not like a beast: and comest, by perseverance in Continency and Mortification, to enjoy these delicate Fruits of the Holy Ghost, which here we treat of. And for this cause, the Life of Man is 
job. 7.  called a Warfare. For the Flesh 
Gal. ●. ●7.  lusteth against the Spirit, and the Spirit against the Flesh: for these are adversaries one to another; that not what things soever you will, those you do, without combat: But combating the lust of the Flesh with Continency, and Mortification, which are the fruits of the Spirit, you come to enjoy inestimable liberty, of doing always by combat what you will, and will nothing but that which is reasonable; according as it is written: Where the Spirit of our 
2 Cor. 3. 17.  Lord is, there is Liberty. Again; Brethren, you are called 
Gal. 5. 13.  into Liberty. And S. Paul setting down wherein this liberty consisteth, saith: Make 
Gal. 5. ●3.  not this Liberty an occasion to the Flesh; but by Charity serve one another: For the Law is fulfilled in one word; Thou shalt love thy Neighbour as thyself.  
This is the Liberty unto which we are called; a Liberty of doing good, always, and when we will, by being conquerors over the inordinate lust of our Flesh, and wicked temptations of the World and Devil, by the assistance of the Holy Ghost, his gifts and fruits in us.  
Who shall deliver me (saith 
Rom. 7.  S. Paul) from the body of this death? the Grace of God, by jesus Christ our Lord. Again, The Grace of God our Saviour 
1. Ti●▪ 2. 1●.  hath appeared to all men, instructing us, that denying impiety and worldly desires, we live soberly, and justly, and godly in this World, expecting the blessed hope, and coming of the glory of the great God, and our Saviour jesus Christ.  
Whereby thou seest (dear Reader) the excellency of Continency: since, that by instructing thee how to deny impiety and worldly desires, it will bring thee to live soberly, and justly, and godly in this world; even as one that continually expecteth the coming of the great God to judgement: which is the greatest Happiness we can attain unto in this life; according to the words of our Lord, saying: Blessed is 
Luk. 12. 43.  the Servant, who, when the Lord cometh, he shall find so doing; verily I say unto you, that over all things which he possesseth, he shall appoint him.   

OF THE twelve fruit of the Holy Ghost, which is Chastity.  
THe twelfth fruit which the Holy Ghost doth produce in the Hearts of those who love him, is Chastity: which is an abrenunciation of carnal pleasures, and sensual delights; not absolute necessary to Nature; whereby they attain to perfect liberty of Spirit, and freedom of Mind, and easily, and without impediment, attend unto the Exercises of the Heavenly jerusalem; according to the words of S. Paul, saying: He that is 
1. Cor. 7. 23.  without a Wife, is careful for the things that pertain to our Lord, how he may please God. But he that is with a Wife, is careful for the things that pertain to the World, how he may please his Wife, and he is divided, amongst many Masters, that he cannot easily serve and love God with his whole heart, according to the Commandment. So likewise S. Paul saith: The Woman unmarried, and the 
1. Cor. 7. 34.  Virgin, thinketh on the things that pertain to our Lord, that she may be holy both in Body and Spirit: But she that is married, thinketh on the things that pertain to the World how she may please her Husband. And this I speak to your profit; not to cast a snare upon you, but to that which is honest, and that may give you power, without impediment, to attend upon our Lord.  
If thou wouldst observe it, thou shalt find, that the thing which hindereth thee from meditating, and practising spiritual courses, & pious exercises of life, is thy unchaste mind; which seeking after the fornications of the World and Flesh, perpetually distracteth thee from well doing, or thinking, by her untame thoughts, and wandering discourses, after the sensual pleasures & vanities of the Earth: which, if by Chastity of mind thou couldst cut off; thou shouldest as S. Paul affirmeth, not only meditate upon the things that pertain to our Lord, and be holy both in Body and Spirit: but also, without impediment, attend upon our Lord, and live an Angelical life upon Earth: according to the words of our Saviour, saying; They 
Luk. ●0. 35.  that shall be counted worthy of the Resurrection from the dead, neither Marry, nor take Wives, neither can they die any more, for they are equal to Angels.  
Whereby thou seest the excellency of chaste Life; that it will free thee from Worldly cares and distractions, and will endue thee with such a facility in serving God; as that thou shalt be able (as S. Paul saith) to 
1. Cor. 7.  attend upon our Lord without impediment.  
And this is sufficient in part, to show unto thee, the joy, Ease, Rest, Repose, Content, and Happiness, which God Almighty in this life bestoweth upon those who keep his Commandments, and love him with all their Hearts, and their Neighbours for his sake, as themselves: which joys, and Contentments, do increase in them, as the zeal of keeping his Commandments & Counsels doth increase, according to his Word, saying: Whosoever shall glorify me, I will glorify him: and they that shall contemn me, shall be base. Whereupon the Prophet David saith: I am delighted 
Ps. 118.  in the way of thy Testimonies, as in all riches; I will be exercised in thy Commandments, and I will consider thy ways: I will keep thy Law always; for ever, and for ever, and ever. And I walked in largeness, because I sought after thy Commandments. My portion O Lord, I said to keep thy Law. The Law of thy Mouth is good unto me, above thousands of Gold and Silver. How have I loved thy Law, O Lord! all the day it is my meditation; above mine enemies, thou hast made me wise, by thy Commandentents; because it is to me for ever, and ever. Above all that taught me, have I understood, because thy Testimonies are my meditations: I have understood more than ancient men, because I sought thy Commandments. I have inclined my Heart to do thy justifications for ever; because of the Reward, corporal and Spiritual, Temporal and Eternal, Ease, Rest, Repose, Content, and Happiness.  
Wherefore, dear Reader, be no more deceived with vain imaginations, of finding Ease and Rest, in the sensual pleasures and vanities of the World; but cast out from thee those strange Gods, who in their eleventh Article of the English Creed, do promise Happiness, and justification by Faith only: And return unto our Lord, in all thy Heart, and in all thy Soul, and keep his Commandments; and our Saviour, according to his promise, will ask the 
joh. 14. 14.  Father, & he will give thee another Comforter, that he may abide with thee, and be in thee for ever: The Spirit of Truth 
joh. 14. 26.  he shall teach thee all things. He will teach thee Chastity, Continency, Modesty, Goodness, Benignity, Patience, Peace of Mind, joy of Heart, and Charity towards God and Man: and thou shalt possess joy, and 
Isa. 51. Isa. 44.  Gladness; Sorrow and Mourning shall fly away: for I, even I myself (saith our Lord) will comfort you. I will pour out my Spirit upon thy Seed, and my Blessing upon thy Stock; and they shall spring the herbs, as Willows, besides the running Waters: For the Shrub, 
Isa. ●5.  shall come up the Fir tree; and for the Nettle, shall grow the Myrtle tree. For thy base afflicting sensual delights, he will give thee true joys, and Content, and Rest: When thou shalt pour 
Isa. 58.  out thy Soul to the hungry, and shalt fill the afflicted Soul; thy light shall rise up in darkness, and thy darkness shall be as the Noonday. And our Lord will give thee Rest always, and will fill thy Soul with brightness, and deliver thy bones, and thou shalt be as a watered Garden, and as a Fountain of Waters, whose water shall not fail; which is the Content and Happiness I wish unto thee.    

THE Last CHAPTER. Of the complete joy, Rest, Content, and Happiness, which those shall have in Heaven, who upon Earth persevered in loving God with all their Hearts, and their Neighbours as themselves, until Death.  
FIrst, All the Charitable shall be saved, and Happy; as witnesseth our Saviour, saying: Come ye blessed 
Mat. 25.  of my Father, possess you the Kingdom prepared for you from the Foundation of the World: For I was an hungered, and you gave me to eat; I was thirsty, and you gave me to drink: I was a stranger, and you took me in; naked, and you covered me; sick, and you visited me; I was in Prison, and you came unto me: Verily, I say unto you, as long as you did it to one of these my least brethren, you did it to me.  
And for their particular Happiness; first, all their Corporal defects, as lameness, crookedness, disproportion of their bodies, etc. by the power of God shall be supplied; as witnesseth S. Paul, saying: We shall 
Eph. 4. 13.  meet all in the unity of Faith, and knowledge of the Son of God, into a perfect Man, into the measure of the age of the fullness of Christ.  
Secondly, they shall be endued with subtility, to penetrate and pass through material bodies at their pleasures; as S. john affirmeth 
joh. ●0. 19  of our Saviour: That the door shut, jesus came, and stood in the midst of the Disciples. And in the Resurrection, our Saviour will, as S. Paul saith, Reform the body 
Phil. 3. 11.  of our humility, configured to the Body of his glory.  
Thirdly, they shall be endued with Agility, to move, and pass from one place unto another, with the same swiftness, that their minds can desire; As the Angels of God in Heaven.  
Fourthly, they shallbe endued with Impassabilitie, insomuch, as they shall never suffer any more hunger, or cold, or heat, or sickness, or pains, or any thing of disgust; as affirmeth S. john, saying: They shall no more 
Apoc. 7. 16.  hunger, nor thirst; neither shall the Sun fall upon them, nor any heat.  
Fiftly, they shall be endued with clarity; according to the words of our Saviour, saying: The just shall shine 
Mat. 13. 43.  as the Sun in the Kingdom of their Father.  
Sixtly, their Corporal eyes shall be delighted with the sight of the glorious Body of the Son of God, and of all the Saints, and with the Beauty of Heaven, whose Wall is, as S. john saith: Of 
Apoc. 21. 18.  jasper stone; but the City itself (is of) pure Gold, like to pure Glass; and the Foundations of the Wall of the City, are adorned with Precious Stone. And the twelve Gates there, are twelve Pearls one to every one, and every Gate is of one several Pearl; and the Street of the City, pure Gold, as it were transparent Glass.  
Seventhly, their Ears shall be delighted with the melody of Angels & Saints, who sing by Quires always new songs.  
Eightly, their Senses of Smelling shall be delighted with delicate sweet smells, which proceed from the body of our Saviour, and from the bodies of the Martyrs, and Saints in Heaven, whose Odour is as the 
Cant. 3. Osc. 1●.  Aromatical Spices of Myrrh and Frankincense, and all the powder of the Apothecary. If the body of our Blessed Mother Teresa (the reformer of our Order, and the restorer thereof to the observance of the first Rule) yield so sweet a Smell here upon Earth, as that it exceedeth the delight of all flowers, as is testified by sufficient witnesses: Imagine, if thou canst, how exceeding sweet shall be the Smell of the body of our Saviour, and all the glorified bodies in Heaven?  
Ninthly, their Taste shall be delighted with exquisite Meats; according to the word of God, saying: To them 
Apoc. ●. 17.  that shall overcome (sin) I will 
Apoc. 2. 7.  give him the hidden Manna. I will give him to eat of the tree 
Apoc. 7. ●7.  of life, which is in the Paradise of my God. And the Lamb shall conduct them to the living Fountains of Waters.  
Tenthly, their Touch, and whole Body, shallbe delighted with delicious Raiment. And I saw (saith S. john) a 
Apoc 7. 9  great multitude, which no man could number, in the sight of the Lamb, clothed in white 
Apoc. 19 7.  Robes for the marriage of the Lamb is come & his wife hath prepared herself. And it was given to her, that she cloth herself with silk, glittering, and White; for the Silk are the justifications of the Saints.  
Those who lose their lives for the love of God, and innocency of his Law, and oaths made to the Prophets, shall be crowned with Crowns of glory; according to the Scriptures, saying: Be 
Apoc. 2.  faithful until Death, and I will give thee the Crown of Life; and also, they shall for ever bear Palms of victory and triumph (over their Persecutors) in their hands, as S. john witnesseth, saying: I saw a great multitude, which no man could number, standing 
Apoc. 7. 9  before the Throne, and in the sight of the Lamb, clothed in white robes, & Palms in their hands, etc. These are they which come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. And Virgins who die in Charity, shall sing a Song, which none else in Heaven shall sing but they: and also they shall accompany our Saviour wheresoever he shall go; according to the words of S. john, saying: I heard a voice from 
Apoc. 1●.  Heaven, and the voice which I heard, was as of Harpers harping on their haps, and they sung as it were a new Song before the Seat of God▪ etc. and none could sing the Song but those. These are they which were not defiled with Women, for they are Virgins: These follow the Lamb wheresoever he shall go.  
eleventhly, the Fantasies of the Charitable shall be delighted with beautiful forms of glorious Bodies; according to the words of Saint Paul: Now I know 
1. Cor. ●3. 12.  in part, but then I shall know, as also I am known.  
Twelfthly, their Memory shall be pleased, with a forgetfulness of all Disgustes and Discontents whatsoever, and with an easy Remembrance of all things which belong unto their Happiness: which shall be easy; for that in Heaven there shall be no more Was, or Shall be, or this Past, or To come; to be troubled with searching for them in the Memory: but Present for ever, and altogether an Eternal Felicity, and Life 
Mat. 25.  everlasting; which is (as Boetius saith) a perfect possession 
Boet. li. 5. Pro. 6.  altogether of an endless Life.  
The Thirteenth, Their Understandings shall be delighted with Divine Wisdom, Understanding, Counsel, Knowledge, etc. according to the words of Saint Peter, saying; If you 
1. Pet. 4.  be reviled in the Name of Christ, you shall be blessed, because the Spirit, which is his, shall rest upon you; which is (as the Prophet Isay saith) the Spirit of 
Isa. 11.  Wisdom, and Understanding, the Spirit of Counsel and Strength, the Spirit of Knowledge and Piety, and the Spirit of the (Filial) fear of our Lord.  
The fourteenth, their Wills shall be delighted, and fully satisfied and content with the enjoying, having, and possessing of God Almighty; who is all the good they can desire: and shall be (as S. Paul saith) all in all the 
1. Cor. 15. 25.  Saints.  
The Fifteenth, their Minds and whole Man, shall be fully and completely made happy, by the seeing of God Almighty whom they have and possess; according to the words of our Saviour, saying: Blessed are the clean 
Mat. 5.  in heart, for they shall see God, 
August▪ epist 111. & 1●2.  not as they did in this life, under that likeness which his will had chosen, and not his nature form: But they shall see him (saith S. john) as he is, in his Divine Nature, Essence, and Glory; as further witnesseth S. Paul, saying: We see now by a glass 
1. Cor. 23. 1●.  in a dark sort, but then, face to face. This seeing of God, whom they possess all in all, is as Saint Augustine saith, their chiefest good: for though 
Aug. li. trinit. ca 13.  many things do concur together to the making of us Happy, and Content: Yet this seeing of God, Face to Face, and as he is in his glory, is the Fountain of all good, and the accomplishment and perfection of full Happiness: which our Saviour signifieth, saying; This is Life everlasting, that 
joh. 17. 3.  they know thee, the only true God, and whom thou hast sent, jesus Christ. And the reason is, for that God Almighty is only He, which is, as he said, I am, which 
Exod. ●. 14.  am; and all other things being by participation from his Goodness, depending upon his Will: As it is written; For thy Will they 
Apoc. 4. 11.  were, and have been created. All other Pleasures, and Contentments, which are not God, are far more excellent in God himself, than they are in themselves, or in their own natures: So that take whatsoever true Pleasure, which in this Life thou art capable to receive, either in Body, or Soul, and when by happy Vision thou comest to enjoy God (as I desire thou shouldest) thou shalt enjoy that same, in another degree, much more perfectly: according to the words of the Prophet, saying; I shall be filled (Lord) 
Ps. 16. 15.  when thy glory shall appear. And hereupon it cometh to pass, that the seeing and enjoying of God by blessed vision, & as he is in himself, is Happiness itself: for that whatsoever may truly delight either Body or Soul, is there in him found altogether, & always most perfectly; even in such sort, as that it is not possible for thee to imagine, wish, or desire any joy, Content, or Happiness whatsoever, but the same is found in God, in his full perfection. Whereupon our Saviour saith: If you keep my 
Ioh 15. 10.  precepts, you shall abide in my love: as I also have kept my Father's precepts, and do abide in his love. These things I have spoken to you, that my joy may be in you, and your joy may be filled. Again, He 
Ioh 14. 12.  that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be beloved of my Father, and I will love him, and will manifest myself to him; that is, he will bestow upon him all Goods, Contentments, and Happiness, that can be imagined, or desired; according to the words of God to Moses saying: I will show thee all good; 
Exod. 3●. ●●.  and showed unto him, Himself.  
The Sixteenth, they shall be confirmed in this perfect Happy estate, that they cannot but love it, and possess it for ever: so our Saviour calleth it, everlasting life; 
Mat. 25 46.  and S. Peter calleth i●, an eternal Kingdom; where 
●. Pet. ●. ●●.  there are no Temporal joys or Contentments, which are no sooner had, then passed: But an Eternal Ease, Rest, Repose, and Happiness, and all goods, and pleasures, always, and for evermore, remaining without End. Which I hearty wish unto thee, dear Reader: and so conclude this our Second Part of Ease, and Rest, with the words of Moses the Prophet, and faithful Servant of our Lords; humbly beseeching thee, to consider, That I have 
Deut. 30.  set before thee Life, and Good; and contrariwise, Death, and Evil: That thou mayest love our Lord thy God, and walk in his Ways, and keep his Commandments, and thou mayest live (in the Happiness of Grace in this Life, and Glory in the other.)  
But if thy heart be averted, and thou wilt not hear; and deceived with Error, thou adore strange Gods (in Spirit) and serve them (either by puplike or private breaking of the Commandments of the true and lining God) I foretell thee this day, that thou shalt perish (and the Wretchedness and Miseries spoken of in the fourteenth Chapter of this Book, shall fall upon thee) And I call for witness Heaven and Earth, that I have proposed to thee Life and Death, Blessing and Cursing: choose therefore Life, that thou mayest live, and mayest love our Lord thy God, and obey his voice, and cleave to him for he is thy life, and the length of thy days.  
To whom be all honour, and glory, now and for evermore, Amen.  
FINIS.  
JESUS, MARIA, JOSEPH.    

Errata.  
Page 1. line 18. for this manner, ●ead his manner. p. 7. l. 1. seek wherein, ●. seek out wherein. p. 7. l. 16. as that they, ●. as they. p. 32. l. 21. sin and malice, r. sin of malice 49 in Chap. 6. the Faith of God, planted, r. the Faith, planted. 67. 19▪ above all the, r. above ●he. 77. 22. there hath been, r. there ●ere. 78 8. hath so, r. have so. 106. 16. Faith, the Faith of, r. Faith, and the Charity of. 109. 14. foun. r. founded. 112. 16. necessity be, r. necessity m●st be. 123. 4. that, r. true. 139. 16. in thee, r. ●n this. 153. in the margin, Mal. 3. 7. 203. 15. 8. john, r. S. Paul. 205. 6. serve ●heir God r. serve God. 205. 17. in praise, ●. in his praise. 208. 2. he doth not, r. he doth. 244. 13. may be, r. must be. 245. 8. I answer, r. I infer. 291. 21. thy low, r. thy two. l. 22. low Fauns, r. two Fauns. 333. 16. Mines, r. Ruins. 369. in the Margin, Exo. 33. 397. 14. waist, r. vast. 417. 1. saith, r. say. 4●9. 2. liberality, ●, liberally.