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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20673	The practise how to finde ease, rest, repose, content, and happines. Written by a religious man of the congregation of St. Elias the prophet, and the order of our Blessed Lady of mount Carmell, restored by the Blessed mother Teresa. The second part. Containing directions how to end all controuersies, and take away all discontentments, and euils, and attaine vnto true ioy of minde, and content of heart, and all good; Practise how to finde ease, rest, repose, content, and happines. Part 2	Doughty, Thomas, fl. 1618-1638.	1619 (1619)	STC 7072.6; ESTC S106011	123,081	516

vpon one sinner that doth Penance And againe Luc. 15. 10. I say to you that there shall be ioy before the Angels of God vpon one sinner that doth Penance Neither at this must thou maruell since a soule that loueth God becommeth by his grace so beautifull as that God Almightie taketh her for his Spouse and liueth with her in chaste delights as in his bed-chamber house and home whereof we are to speake in the next Chapters Beautie corporall is a proportion of the members with a certaine sweetnesse of the mixture of colours Beautie spirituall is a portion of vertues with a certaine sweetnesse of diuine splendor which is of such excellencie that it cannot be expressed vnto thee but by changing literall sense of wordes into spirituall so abstract from thy senses that thou mayest in some part vnderstand what the Scriptures say of the Beautie of a soule louing our Lord and keeping his Commaundements vnder these tearmes How beautifull Cant. 4. art thou my Loue how beautifull art thou Thy eyes as it were of Doues besides that which lyeth hid within thee Thy haires as the flockes of Goates which haue commed vp from Mount Galaad Thy teeth as flocks of them that are shorne which haue commed vp from washing all with twinnes and there is not a barren amongst them Thy lippes as a Scarlet Lace and thy Speech sweet as a piece of Pomegranats so are also thy cheekes besides that which lyeth hid within Thy necke is as the Tower of Dauid which is built with Bulwarkes and thousand Targuets hanging on it all the Armour of the valiants Thy low breasts are low Faunes the twinne of a Roe which feedeth among the Lillies Thou art all faire O my Loue and there is not a spot in thee So the Scriptures in expressing the beautie of a Soule endued with Charitie and louing God Almightie with all her heart Whereupon S. Augustine sayth How shall Aug. in epist Ioan. tract 9. we become faire or beautifull but by louing him who alwayes is beautifull As much as the loue of him doth encrease in thee so much doth thy beautie encrease because Charitie is the beautie of the soule And how great happinesse it is to haue this beautie of soule or cleanenesse of heart our Lord himselfe in few words setteth it downe saying Blessed are the cleane of heart for they shall see God For Mat 5. this cause God Almightie was incarnate and suffered death that hee might dissolue sinne and present vs to God immaculate and pure that we might see him and enioy him in seeing and enioying of whom is consummated all our happinesse For this saith S. Iohn 1. Ioh. 3. 8. appeared the sonne of God that hee might dissolue the workes of the Deuill and present vs 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 euill works yet now he hath reconciled you in the body of his flesh by death to present you holy and immaculate and blamelesse before him And againe Eph. 1. 3. Blessed be God the Father of our Lord Iesus Christ who hath blessed vs in all spirituall blessings in heauenly things in Christ as he chose vs in him before the constitution of the world that we should be holy and immaculate in his sight in Charitie And yet adding sayth Christ loued the Church and Eph. ● 15. deliuered himselfe for it that he might sanctifie it cleansing it by the Lauer of Water in the Word that hee might present to himselfe a glorious Church not hauing spot or wrinckle or any such thing but that it may be holy and vnspotted So if it be a Content vnto thee to haue and possesse Beautie corporall or cleane Linnen soft Apparrell stately Pallaces rich Gardens which are nothing but a proportion of earthly thinges mixt with varietie of workes or colours how farre greater a Content and Happinesse would it be to thee to haue a pure Heart and Soule a good Conscience and Faith not fained Which the loue of God and keeping his Commaundements would bring thee vnto as affirmeth S. Paul saying The end of the Precept is 1. Tim. 1. 5. Charitie of a pure Heart and a good Conscience and a Faith not fained from the which things certaine straying are turned into vanitie of words desirous to be Doctors of the Law not vnderstanding neither what things they speake nor of what they affirme As wee see by experience in the Solifidians of this Age. And this for the first spirituall Content and Happinesse of such as keepe the Commaundements CHAP. XIX Of the second spirituall Content and Happinesse which such enioy as loue God Almightie with all their hearts and their Neighbours as themselues which is to be beloued of God Almightie WE see by experience that to loue and not to enioy or not to be beloued againe is painefull so hauing put all our Content and Happinesse in louing his Diuine Maiestie with all our hearts and all other things for him if we should not be beloued of his Diuine Maiestie nor enioy him we could not be content or happie So supposing that thou firmely beleeuest that God Almightie is faithfull in all his Promises and cannot lye or deceiue but will performe whatsoeuer hee hath promised if there bee no impediment on thy behalfe it is necessarie to shew vnto thee how hee hath promised to loue such as loue him with all their hearts and to make them his Children Sonnes and Coheires with our Lord and Sauiour Iesus Christ and endue them with his Spirit the holy Ghost his gifts and fruits and maintaine his Oath and Couenant with them which hee spoke to Abraham and his Seed for euer And first for the Promises to loue them that loue him and keepe his Precepts he saith He that hath my Commandements Io. 14. 21. and keepeth them hee it is that loueth me and hee that loueth me shall be beloued of my Father and I will loue him Againe If any man Io. 14. 23. loue me he will keepe my Word and my Father will loue him Againe If you keepe my Precepts Io. 1● 10. you shall abide in my loue as I also haue kept my Fathers Precepts and doe abide in his loue Againe Io. 16. 27. The Father himselfe loueth you because you haue loued mee Againe Hee that keepeth 1. Io. 2. 5. his Word in him in verie deed the Charitie of God is perfited Whereby wee see that God Almightie cannot but loue those who loue him with all their hearts and heereupon ariseth all these amorous tearmes of chast loue betwixt God Almightie and a soule that loueth him so often spoken of in the Scriptures and repeated in the workes and writings of the Fathers as Spouse and Espouse Kisse me with the kisse of his mouth my loue my beloued my beautifull one How beautifull art thou my loue my sister Spouse most beautifull

amongst women And infinite other the like amorous tearmes and kind speeches expressing the passages of chast loue spirituall pleasures and delights exercised betweene God Almightie and a Soule his fauorite Whereupon S. Augustine in his Booke of Confession calleth God Almightie His sweet happinesse the God of his heart God the light of his heart the inward bread of the mouth of his soule and the vertue marrying his minde and the bosome of the thoughts of his minde c. Insomuch as all the kindnesses in nature and exchanges of lawfull naturall affections vsed amongst creatures are but shadowes infinitely a farre off imitating the kinde passages and spirituall affections betweene God Almightie and a Soule his loue and fauorite which are so great that neither eye 1. Cor. 3. 9. hath seene nor eare hath heard neither hath it ascended into the heart of sensuall man what thinges God hath prepared for them that loue him So thou must not maruell though the friendship and passages of amitie which I write of betweene God Almightie and a Soule that loueth him with all her heart seeme strange and almost incredible since such he saith they are and ought to be as exceede the capacitie of men These are the workes of God and they are maruelous in our eyes He that hath my Commandements Io. 14. 21. and keepeth them hee it is that loueth me and hee that loueth me shall be beloued of my Father and I will loue him And of this ariseth the filling increase or extention of Loues motions whereof the first is Feruor which is an increase of desire to our Lord beloued whereof the Prophet Dauid speaking saith My heart waxed hot within me and in Ps 38. 4. my Meditation a fire shall burne The second is Languor or languishing in loue which is an extension of feruor to our Lord beloued but not yet in spirit inioyed and so remayning betweene extension of desire and not inioying little esteeming of any thing else sweetly languisheth after our Lord beloued whereof the Spouse in the Canticles speaking saith Stay me vp with Flowers Cant. 2. compasse mee about with Apples because I languish with loue The third Extasis which is a passing of the soule out of her selfe that shee may bee in our Lord beloued Whereof the Prophet Ieremie speaking saith He shall Ierem. Lam. 3. 28. sit solitarie and hold his peace because he hath lifted himselfe aboue himselfe The fourth is Liquefaction which is a certaine dilatation or ratifying of the heart for the better receiuing and inioying of our Lord beloued Whereof the Spouse speaking saith My soule melted Cant. 5. 6. as he spake The fift Vnion which is as it were a certaine being together with our Lord beloued whereof the Spouse speaking said My beloued to me Cant. 6. 2. and ● to him The sixt Mutuall inhesion which is a cleauing to our Lord beloued whereof the Prophet speaking saith It is Ps 72. 28. good for me to cleaue to God The seuenth Penetration which is an entring of our Lord into the bottome of the soule and vnion with all the powers which cannot bee better explicated then by the words of S. Paul This is Eph. 5. 32. a great Sacrament but I speake in Christ and the Church The same vnion that is betweene Christ Iesus and the whole Church the same is with one soule his beloued the Church as it is vnited with Christ our Head by Charitie cōsisting of the iust onely with whom he is so vnited that they are but one spirit as man and wife are two in one flesh so Hee 1. Cor. 6. 16. that cleaueth to our Lord is one spirit with him saith S. Paul Thou must not thinke that God Almightie in these delights with the sons of men is altered or changed who is one and the same for euer but that we are changed by his grace and fauour and so we speake of these things according to the changes which his grace doth make in our soules and explicate them the best we can by these actions of sensuall loue which are through the miserie of mankind better knowne and so though our words sound carnall yet if thou wilt vnderstand our meaning thou must abstract from the senses and vnderstand them vnder spirituall conceptions Wee speaking of the loue betweene a soule louing our Lord with all her force and our Lord rendring by his grace and fauour mutuall exchange of spirituall loue whereof the bodie for the vnion it hath with the soule hath his part at least in the two first Feruor and Languor though little in the latter which happen as S. Paul saith in bodie 2. Cor. 12. or out of bodie I know not The auersion of his intention was such from the senses of this life in his Extasis that he saith he knew not whether it was in bodie or out of bodie Aug. epist 112. That is saith S. Augustine whether as it happeneth in vehement extasies his mind was alienated from this life into the other the bond betweene it and the bodie still remaining or there was a ful dissolution of his soule from his bodie as happeneth in complete death he knew not And thou must not maruell at it for first the attention is so great and the obiects 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 extasies and rapts then it pleaseth God Almightie to shew him The chiefest effect of all or any one of these Loues motions is Zeale of the honour and glorie of God and the keeping of his Commandements and an holy impatience detestation and horror of sinne as well in himselfe as in others as is admirably to be seene in our Father Elias the Prophet 3. Reg. 19. Dauid Saint Paul and all the Apostles and Saints as to our Father our Lord said What doest thou here Elias But he answered With zeale haue I beene zealous for our Lord the God of Hostes because the children of Israel haue forsaken thy Couenant thy Altars they haue destroyed and thy Prophets they haue slaine with the Sword c. And not to see these wickednesses and miseries desired to die saying It sufficeth me Lord take my soule for I am not better then my Fathers And the Prophet Dauid Who had 3. Reg. 15. 5. done right in the sight of our Lord and had not declined from all things which he commaunded him except the matter of Vrias the Hethite had such a detestation of his sinne that hee sayth My sinne is before mee alwayes Ps 50. 5. to detest bewaile and lament it and expressing his further sorrow and griefe for the said sinne sayth For the voice of my Ps 101. 6. groaning my bone hath cleaued to my flesh I am become as a Pellican of the Wildernesse I am become as a night-Crow in the house I haue watched and am become as

Ease Content and Rest and wilt not bee offended for that I plainely defend the honour of my God I proceed CHAP. IX That hope in God is also necessary to the Content and Happinesse of Man but not only Hope without other vertues And how acts of Hope made by Catholikes include Sacraments and other Vertues and not exclude them THat it is impossible to be saued or finde Content without hope in God is manifest by reason First for that no man laboureth for that which he no waies hopeth to obtaine nor yet is carefull to keepe that which he esteemeth impossible to inioy Againe vpon want of hope ariseth despaire and pusillanimitie of mind both which being passions of sadnesse and discontent depriue vs of the Ioy and Content we seeke after Secondly it is manifest by the Scriptures which in plain tearms affirme That by Hope we Rom 8. 39. Rom. 15. 4. are saued Againe What things soeuer haue beene written to our learning they haue beene written that by the patience and consolatiof the Scriptures wee may haue Hope So Saint Paul saith The Rom. 15. 13. God of Hope replenish you with all Ioy and Peace in beleeuing that you may abound in Hope In the Psalmes it is said They that Ps 124. hope in thee shall not be confounded Againe They that trust in Ps 33. 9. our Lord as Mount Sion he shall not be moued for euer Againe Blessed is that man that hopeth in Ps 36. 4. God Againe He will take them Ps 144. away from Sinners and saue them because they haue hoped in him Whereby is manifest that without the vertue of Hope no man can be happy or saued But as wee said before of onely Faith that Faith without other vertues is dead to Grace in this life and Glorie in the other and serueth such as haue it for nothing but for the increase of eternall torments so also it is manifest that onely Hope without other vertues is a vaine and dead Hope without any true Content in this life or in all eternitie as is manifest first by reason Because Hope endeth with Death so if the Content and Happinesse of Man should consist in onely Hope there should be no Content in the other life Secondly we see some few excepted who fall into vtter despaire that all men of all Sects and sorts and how wicked soeuer hope for Happinesse and Content So if Hope without the assistance of other vertues were sufficient to Happinesse men might be happie and wretched both together which is contrarie to experience Thirdly to hope for Happinesse is not to be happie since none hopeth for that he hath but enioyeth Whereby is manifest that onely Hope is not sufficient to be happie Againe the Scriptures say Not euerie one that saith Lord Mat. 7. 21. Lord shall enter into the Kingdome of Heauen but he that doth the will of my Father which is in Heauen Againe Many shall say to me in that Day Mat. 7. 22. Lord Lord haue not wee prophecied in thy Name and in thy Name cast out Deuils and in thy Name wrought many Miracles And then I will confesse vnto them that I neuer knew you depart from me you that worke iniquitie And our Sauiour compareth those who hope to be saued and are negligent in gaining other vertues and vsing the meanes he hath ordained for the saluation of mankind vnto foolish Virgins who inuited to a Mariage neglected to prepare themselues for the Mariage vntil 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 vertues but to such a Hope as is conioint to all other vertues and is void of all iniquitie Heere thou mayest obserue deere Reader the error of many Protestants who being driuen from the impious Doctrine of Iustification by Faith only fall vpon Iustification by Hope onely without Faith Charitie Sacraments or other vertues and not knowing nor regarding what Faith they ought to professe nor what Commandements they haue broken presume to be saued by a vaine Hope in the Passion of our Lord and so perish in their presumption thinking that to say onely I hope to be saued by the Passion of our Lord Iesus Christ without Faith Charitie Sacraments c. is sufficient to remit their sinnes and saue their soules how euill and wicked soeuer they haue liued and so die Heretikes and Infidels of no Faith nor Religion for all their hope When Catholikes say they hope to be saued by the merits of the Passion of our Lord and Sauiour they doe not exclude the Sacraments Faith and other vertues but suppose them and include them all other meanes whatsoeuer God Almightie hath giuen or left vs for our Saluation yea the whole merit or benefit of his Passion and things gained for vs as Faith Hope Charitie Sacraments assistance of the holie Ghost c. And the sense of the words are I hope to be saued by no other meanes then those which thou hast gained for me by thy Passion And so likewise in all other acts of vertues or Sacraments Catholikes doe include the whole merit of the Passion of our Sauiour as whether they make acts of Contrition as Lord bee mercifull to mee a poore sinner or of Loue as I desire to loue thee deare Lord with all my heart or of Hope as I hope by the helpe of the Sacraments to be saued they doe not exclude any other vertue or meanes but in all and euery one of these Actes doe include all the meanes and benefits of our Lords whole Passion offering vp these Actes and whatsoeuer Christian worke they doe to God the Father in vnion with the Passion of our Lord vpon the Crosse for the remission of their sinnes and vse these Acts Sacraments and good Deedes done in Grace as a meanes which God Almighty hath ordained they should vse for the receiuing of the merit and benefit of the Sacrifice of the Passion of our Lord. For though our Lord died fo all the World yet none receiue the benefit of his Passion but those who diligently and carefully vse the meanes he hath ordained should be vsed for the receiuing of the benefit thereof which are Faith Sacramēts good Deeds and acts of vertue by these as by instruments receiuing the merit and benefit of our Lords Passion his graces and fauours purchased for vs. So Saint Paul exhorting vs saith Our desire is that euery one of Heb. 6. 11. you shew forth the same carefulnesse to the accomplishing of hope vnto the end that you may become not slouthfull but imitaters of them which by faith and patience shall inherite the Promise The slouthfull seruant receiued of our Lord a Talent Mat. 25. 15. yet because he did not encrease it he was cast into vtter Mat. 25. 30. darkenesse where there shall