Pelagian businesse of the possibilitie of keeping the Law which S. Hierome long since told them was but to speak of a power which was never brought to effect For it is affirmed by the Fathers and too much experience confirmeth it that how possible soever the keeping of the Law is yet no man ever brought this possibility to an actuall keeping of the Law To what end then doth hee talk of this possibility which gives such small encouragement by being ineffectuall that his owne words may neer bee retorted against him For what encouragement doe Romists give to the keeping of the Commandements when they speake of such a possibility of keeping them by which no man yet did ever keepe them So that a man may thus only encourage himselfe by this possibility that except he do that by it which never man did before him hee shall never keepe the Commandements by it Besides S. Paul saith That the flesh so lusteth against the spirit that Christians cannot do what they would which is as much as if he had said They cannot be perfect if they would for even Paul saith of himself That the good which he would do he had not power to effect neither had he yet attained a full resurrection from the dead and yet no doubt he improved the power which he had beyond any Romist For hee saith he did reach forth a terme of straining and mighty indeavour yea hee did presse towards the marke yet notwithstanding all this he confesseth that hee had not attained he was not already perfect And now let Romists encourage their disciples by proposing a perfection of righteousnesse to which S. Paul attained not And the question lies not in this what the grace of God can do but what man can do having grace only in measure and withall a great measure and remainder of concupiscence and law of the members For though the foot of grace would go upright yet the other foot of corruption addeth a lamenesse and so the best Christian like Iacob goes halting Neither therefore is it a just reason for a son that goes halting yet with halting is able to perform some messages of his father not to performe what hee may being commanded by his father yea he may be hereby encouraged to indeavour the more to do his fathers commands because he hath a father that knowes his infirmity and his striving against it and the more he strives the more hee will reward him A learner that cannot write so well as his coppy yet is to bee encouraged to write so well and so like it as he can And surely if it were otherwise the Cavaliers reason might discourage most Schollers from the study of Philosophy because they cannot bee so good Philosophers as Aristotle And it might have discouraged the Cavalier from writing Controversies because there was no possibility for him to do it so well as Bellarmine But to give this point a more serious conclusion This state of imperfection wherein with the new man begotten by grace there is left a remnant of the old man begotten by nature doth not lessen the power of Gods grace but sets forth the wisdome of Gods dispensation God whose Spirit bloweth where and how hee listeth for many wise ends and especially for his owne glory dispenseth his grace in this manner and measure and mixture For first the corruption remaining with grace doth humble man before God and cause him to have a low conceipt of himselfe and an high estimation of Gods grace of which hee hath continuall need the sufficiency whereof alone can forgive his falls and raise him from falling and enable him to stand and walke in the pathes of holinesse in such a manner as the same grace will accept Secondly This life being appointed to the Church militant for a warfare and the warfare for a way to the Crowne this contrariety of the flesh to the spirit is not the least part of this warre and to those that fight the good fight of faith it serves for a way of advancement to the Crowne For the more combates of the flesh the more conquests of the spirit and so the greater enjoyings of the celestiall Crowne And thirdly God is mightily glorified who by a little grace even a graine of mustard-seed opposed by a strong concupiscence and that backed by a world of tentations and by those Tempters which are Principalities and Powers though through many foyles faintings and failings the little graine becomes a tree the smoking flaxe becomes a fire and judgement is brought to victory Though wee lose in some single combats yet wee are gainers in the whole warre and wee become more then Conquerours through him that loveth us And indeed this growing nature of the seed of grace and especially the victorious successe which Gods grace giveth to it is a most strong encouragement to good works even such as all objected imperfection of righteousnesse can never overthrow for though it bee so little either at first in the beginning of it or perchance after in some spirituall desertions for there are ebbs and flouds of grace yet wee are mightily encouraged to good workes because that seed is not onely a remaining but a growing seed the house of Saul growes weaker and the house of David stronger wee come still neerer to perfection though wee doe not fully attaine it wee grow from babes to young men from young men to that measure of stature which is appointed to us in Christ Jesus Lastly our state of imperfection doth serve for an incentive to spur up our desires towards the state of perfection For when wee draw up hardly and painfully towards Gods holy mountaine with a weight of flesh pressing downe and a body of sinne cleaving fast wee pant towards heaven and send up grones of the Spirit which speake in their language when shall wee come and appeare before God Wee desire to bee delivered from the body of sinne unto the glorious liberty of the sonnes of God our soules being wearied and parched and dryed up with the flames and vexations of tentations and sinnes thirst for the living God and desire to satisfie their thirst in the River of pleasures which floweth from his presence whose streames are perfect holinesse and perfect happinesse SECT III. That the doctrine of denying free will doth not abridge the doing of good and justice of punishment for evill doing THere is yet one question more which must have an answer rather for some weakenesse which it may meet then for any strength which is in it When they profess that men have not so much as free will to doe any good work at all when they are first moved and assisted to it by the good grace of God with what sense can they encourage men to do any thing which is good or with what justice can they punish them for omitting the same The Cavalier is deceived himselfe as it seems and goes about to deliver
make love the mark of his true Disciples seeing those are onely Christs true Disciples which so learne Christ as they draw that spirit from him which teacheth them love and breatheth it into them And surely if a sonne of God by that spirituall eye which hee receiveth from Christ Jesus with his Sonne-ship do clearly behold another son of the same father how can hee chuse but love him as a brother he cannot chuse but love him for the unity that is betweene them for they are one spirit by being begotten of one Spirit in Christ Jesus and as none hateth his owne flesh but cherisheth and loveth it so none should hate his owne spirit but cherish and love it Secondly hee should love his brother for uniformity aswell as for unity there is a spirituall likenesse and conformity betweene spirituall brethren and commonly likenesse breedeth love they are both created unto one image and how can a sonne of God but love his owne likenesse which hee seeth in his brother As in a glasse face answereth to face so a Saints soule answereth to the soule of a Saint and when one sees his owne shape in the other from this likeness and harmony there must needs arise spirituall love and amity Thirdly if a Saint consider the excellency of a Saint how can he chuse but love him for his excellency God is the chiefest and highest excellence and he that most resembleth God is therefore most excellent Now among visible creatures there is none that resembleth God more then a Saint for he is a sonne of God begotten to the true image of God his father therefore hee that loves God that begat loves also the Sons whom God hath begoâ—ten and the man according to Gods own heart because his goodness the fruits of love extends not unto God therefore he communicates it to the Saints and Sons of God that excell in vertue as if that were the next degree to doing good unto God himself to love cherish and doe good to his sons and Saints And indeed what is a fitter object of love next to the chiefe and soveraigne Good then a Saint who by a derivative goodnesse most representeth him God is light and a Saint is light in the Lord God is goodnesse and righteousnesse and a Saint is created according to God in righteousnesse and true holinesse The heart of a Saint is according to Gods heart yea he is partaker of a divine nature and groweth in it from glory to glory And as this divine nature is glorious and lovely so are the fruits of it atractively amiable Love joy peace long suffering goodnesse faith meeknesse temperance yea all goodnesse righteousnesse and truth The beauty of the body is by no means comparable with the beauty of the soule for the beauty of the soule is the Image of God and the glory of this Image having in it divine light vertue and goodnesse shines in the soul with a farre higher excellence then colour and complexion laid on the clay and earth of a fading and corruptible body and according to this excellence the beauty of the soule is preserved to immortality when the beauty of the body is suffered either to vanish before the body or to lye with it in the dust and there to die a kinde of second death neither shall it ever recover life againe but by a conjunction with the beauty of the soule If corporall beauty have been joyned with spirituall beauty then shall it rise in a farre more excellent beauty but if it had not with it spirituall beauty purity and goodnesse and fairenesse of soule it shall not arise in glory and beauty it shall not see the face of God but it shall be sent away with ougly spirits being it self transformed into the deformed character of a countenance weeping and wailing and gnashing of teeth If then a Saint be so lovely and the love of a Saint is so just and reasonable and God doth love this Love and doth give his Saints the Spirit of love of purpose to love one another and so this love is the marke of a Saint a Sonne and a Christian let every Saint make himselfe sure of this love and not onely of the shew and word of it but of the essence and life of it Let him love a Saint whom God loves and love him because God loves this love of a Saint Let him love a Saint as hee loves his owne safety which is annexed to the love of the Saints Let him love a Saint because a Saint loves God Let him love a Saint because hee is like himselfe and because the Saint loves him Dilige Deum tuum dilige in Deo tuo charum tuum Imaginem Dei tui Ille te perinde diligendo Deum in Deo diligat Love thy God and in God love thy brother the image of God and let thy brother in requitall by loving God love thee also in God SECT II. Peace is declared to be the first fruits of love and to make love fruitfull in other graces and is further commended 1. By the beauty and usefulnesse of it 2. By the mischiefs which proceed from dissention 3. By the authority of Scriptures 4. By the example of Christ. TRue Christian love will not bee solitary and fruitlesse but it must bring forth peace and bee attended by it Love is it selfe the fruit of the spirit and peace is the fruit of this love yea love which delights to bee fruitfull loves this peace because by her shee communicates her other fruitfulnesse It is best sowing in a calme and if we will beleeve Saint Iames the fruit of righteousnesse is best sowne in peace So Peace the eldest daughter of Love is a midwife to her mother and delivers her of the rest of her children and without her help the mother doth nothing but make abortions Therefore as thou wouldest have thy love to be fruitfull and by her fruits profitable to the Saints so be thou sure to have her attended by peace that through peace with the Saints thy love may profitably extend it selfe to the Saints The unity of the spirit must be kept in the bond of peace and indeed with whom wilt thou keepe peace if thou wilt not keepe it with those who are one spirit with thee By one spirit are we all baptized into one body and we be members one of another by our unity in this one body How comely yea how necessary is it to the preservation and prosperity of the body that the members of one body bee at peace and unity and how monstrous and destructive is it when one member fights with another That fatall sentence cannot bee avoyded If yee bite one another yee shall bee consumed one of another But contrarily the kingdome of God which is peace flourisheth by the peace of the subjects of that kingdome and therefore St. Paul having taught the former to the Romans adjoyneth the latter
none of them are the bastard fruits of Romish and carnall errors of merit and satisfaction But a patterne of these works of charity hath been already presented to the world and yet not of all Protestants but of this Kingdome and yet not of the whole Realme but of some part for the whole And that I send not away the Reader altogether empty I will take a part of that part and this part I doubt is not to bee matched by any proportionable part of the Romish Jurisdiction in the same proportion of time Thus he begins Whereas the Professors of the Gospel are generally charged by the Romanists as barren and fruitlesse of good workes I will to stop their slanderous mouthes shew by a particular induction that more charitable works have been performed in the times of the Gospel then they can shew to have beene in the like time of Popery or in twice so much time now going immediately before And because it would require an endlesse labour to make collection of all such works I will give instance onely of three most famous places of this Land which have most abounded in these fruits namely the City of London and the two Universities And then having reckoned and summed up divers gifts hee thus concludes his totall They want not much of a Million But if all other gifts which came not to my knowledge were added the summe would farre exceed a Million In which summe I comprehend not the yeerely collection of 30000. pounds through the Parishes of this Land And I think the time since this computation hath yet beene more fruitfull the summes being very great which have been given for the maintenance of forrain Preachers and exiles repairing of Churches redeeming of captives enlarging and beautifying of Colledges erecting or increasing Libraries amongst which that of Oxford growes to so large and glorious a lustre that doubtlesse it dazels the eyes of Popery to behold it CHAP. IV. Opposed to the Cavaliers second Chapter wherein he labours to excuse the uncharitable censure of Papists in damning Protestants SECT I. The Protestants Religion is declared to be a saving Religion In respect 1. of the Object of faith 2. Of the meanes of beleeving the Word and Sacraments 3. Of the effects of faith charity and repentance WEe are told in this Chapter that when Romists give the sentence of damnation against us they doe it not against us but against our heresie or if you will Protestancy But I answer If Protestancy doe not damne us then Papists doe damne us for as a guiltlesse person whom his owne crime doth not condemn may be truly said to be slaine and condemned by the witnesses which falsely accuse him so Protestants not being condemned by Protestancy are damned by the false witnesses of Rome And indeed if they would suspend their uncharitable censures of damnation untill they had manifestly proved the faith of Protestants to be damnable the Cavalier on this quarrell might have had no need to put on his defensive Armour yea if hee had but considered the whole verse whereof he takes a part therewith to conclude this Chapter hee needed not to have begun it his peece is this Hee that beleeveth not shall bee coâ—demned and that which he left out is this He that beleeveth and is baptized shall bee saved now hereunto I subjoyn But Protestants do beleeve and are baptized and how can it chuse but follow Therefore Protestants shall bee saved And that there may be no quarrell about saving faith Let the Author and Finisher of our faith the Judge of quick and dead bee Judge betweene us Heare the Word of that Word which is God This is the will of him that sent me that every one which seeth the Sonne and beleeveth on him may have everlasting life and I will raise him up at the last day And if this Word who is Truth had any need of witnesses it were easie to produce them So that whatsoever distance betweene Christ and a soule this Author doth speake of it is taken away by that justifying faith which uniteth us to Christ and makes us one spirit with him For by faith wee being made his Spouse flesh of his flesh bone of his bone and spirit of his spirit Christ is ours and we are Christs our debts are his his merits are ours for indeed if Christ bee ours all things are ours and among those all things are Christs merits And now being in Christ Jesus let Rome and the present Romists say what they will Saint Paul to the pure and primitive Romans plainely said There is to us no condemnation None can separate whom God hath thus put together no not the gates of Hell though set open in the Papacie and sending sorth Champions against us can separate us from the love of God in Christ Iesus Againe for the meanes and furtherance of this uniting and saving faith the advantage is incomparably on our side The ordinary and maine meanes of begetting and increasing this faith is the preaching of the Gospel if wee will beleeve the Spirit of God speaking in the Apostles And let the Pope take a survey of his Dominions and I thinke it will palpably appeare that hee comes farre short of matching this Nation with any proportionable part of his Kingdome in the Gifts Abilities and Numbers of solide and profitable Preachers These gifts then being given by Him that ascended on high for the edifying and saving of his Body wee will make no doubt but that the Harvest is great where the Labourers sent forth with these gifts are so many And withall hereby wee may learne That to obtaine thâ—se gifts from on high by which soules may bee saved and to obtaine salvation by the ministry of those gifts there is no need of being subject to the Popes Supremacy seeing wee have both very plentifull without it But this Champion is still angry because we have not great store of Sacraments and yet he knoweth that his owne Doctors do confesse that a man may bee saved if hee have no more Sacraments then we doe use and acknowledge And indeed if a man in Regeneration whereof Baptisme is a seale doe put off originall sinne with the guilt of it and receive a new life of Grace and by the use of the Lords Supper put off the guilt of actuall sinne and nourish and increase this new life I doubt not but hee may goe safe and sound from strength to strength untill he see God in Sion And therefore the French Bishop Fulbertus said five hundred years past that in three things A right Faith in the Trinity To know the reason of Baptisme And of the Lords Supper the whole summe of Mans salvation did consist As for charity and pennance which the Author would commend to us wee acknowledge that charity is the sap which issueth from the true vine Christ Iesus into those that are ingrafted in him by faith But wee must
that hee himselfe can by name say that we admit him So it seems wee had no great depth in hiding the name of Saint Iames which our Authour as shallow as his pen runs did so easily find But I confesse I am sorry both for him and my selfe for him that hee is troubled with working such Cob webs and for my selfe that I have the labour of sweeping them away Yet will hee needs goe on in such industrious vanities But abstracting from all these insincerities wherewith that booke of Articles is full fraught they doe not so much as say that the Articles of Doctrine which they deliver are fundamentall either all or halfe or any one thereof or that they are necessarily to be beleeved by them or the contrary damnable if it be beleeved by us But they are glad to walk in a cloud for the reasons which have been already toucht Our Author commends the booke of Articles while he calls the Insincerities of it These Insincerities that is these which before have been shewed to be invisible and no Insincerities Insincerities only in the eye of the Author which did cast the shape of them on the booke when he read it But saith he They shew not which are fundamentall and which are not Neither did they ever promise you that they would do so The fundamentalls are said to be there but no man said for ought I know that there it was shewed which are fundamentalls and which are not Your selves hold points of importance which are more fundamentall and to bee explicitely knowne and doth every Romish Councell tell you which are these points and which are not And if it doth not why doe you demand it of our Church in her Synod more then of your own Or if you can excuse your own why doe you quarrell with ours It was not the intended much lesse promised businesse of our Church there to distinguish fundamentalls from superedifications but to set downe both fundamentalls and superedifications And these being taught to her children the Spirit of Christ the foundation will discover the fundamentalls to his members and thereby settle them on Christ and further build them up by the superedifications according to their appointed measure And I have before shewed how our fundamentalls may bee discerned though I may say somewhat like to that of our Saviour to the Jewes Why of your selves discern ye not that which is right and rightly fundamentall For if you know how to find out these grounds of Christianity which must bee explicitely knowne which your selves acknowledge to be more fundamentall you may easily find out our fundamentalls so that all this is but an empty out-cry to affright the Reader with noise without reason thus to call for a designment of fundamentalls where none was undertaken and where in like case your selves do it not and to quarrell with fundamentalls which your self and yours do acknowledge Yet when Romists have agreed of the set number themselves let them send to us their Catalogue defined by a Synod and it may be we may deale with them upon exchange The Cavalier goes on Master Rogers indeed in the Analysis which hee makes of those nine and thirty Articles speakes loud enough by way of taxing the Doctrine of the Church of Rome as being contrary to that of the Church of England and hee gives it 〈◊〉 many ill names as his impure spirit can devise and affirmes among other things that many Papists and namely the Franciscans blush not to affirme that S. Francis is the holy Ghost and that Christ is the Saviour of men but one mother Jane is the Saviour of women a most execrable aspersion of Postellius the Iesuite with a great deale of such base trash as this And yet his Booke is declared to have beene perused and by the lawfull Authoritie of the Church of England permitted to be publick But yet even Master Rogers himselfe is not so valiant as to tell us in particular which point of their doctrine is fundamentall to salvation and which is not True it is that Master Rogers doth very clearely and audibly speake against and condemn divers errours of the Church of Rome as being not onely contrary to the doctrine of the Church of England but to the Word of God with which commonly he confronts the errours which hee brings forth to judgement And among them hee sheweth some errours of a high nature which make Saviours of Merits and Masses and Popish Pardons yea which carry the faith of the soule from God unto man the Pope and his Councels And for ought I see hee doth not give worse names then the purest and holiest Spirit gives to the Pope who calleth him the Man of sinne and sonne of perdition c. And the impurity which this Authour at his owne costs and upon his owne word layes on him Mr Rogers layes on Rome by proofes and allegations as in divers places so particularly in the nineteenth Article Propos. 7. whereof the Title is this That the Church of Rome most shamefully hath erred in life ceremonies and matters of faith But for that to which this Authours spirit gives the ill name of base trash it is brought in as the filth of his owne Associates and testified by other Writers and therefore the basenesse of it most justly should light on them that are the first Authours of it Neither is it strange amongst Papists to make creatures to share salvation with our Saviour the hymnes concerning the milke of the blessed Virgin the bloud of Thomas the vertue of the woodden Crosse singing it aloud in the ears of the world Filthinesse and basenesse most abominable and that deserves to bee swept out of the Church with detestation and to bee carried out as the Filthinesse out of the holy Place in the Reformation of Hezekiah And why in an equall judgement should not Master Rogers his Books much rather be permitted to bee publick for naming such filthinesse with detestation then Rome allowed to bee Catholick though using such filthinesse with practicall approbation Lastly The want of valour in Master Rogers to tell us which point of our doctrine is fundamentall and which is not I thinke is no just accusation because for ought I know hee did not undertake this as his businesse neither had any Romish Cavalier yet challenged him upon this quarrell SECT III. Wherein is discovered the vanity of his boasting That the Protestant Church is unlikely to define which are the fundamentall differences betwixt them and the Papists since they scarce dare avow any difference at all HEe goes on Much lesse is there any appearance that ever the Church of England should doe it since even now wee have seene that it dares not in divers points so much as declare in publick manner that it professes the expresse contrary of what wee held Nay wee are not likely to see the fundamentall points of faith whereof they talke so loud to bee avowed by so much as either
over his deceipt unto his Reader For we doe not say That men have not so much as free will being moved by effectuall grace But That they have not so little as free will For wee hold that the will being moved effectually by grace is more then free will for it is free will fortified actuated and animated by grace So his Reader is deceived by him if he be perswaded by these words that wee doe not allow men actuated by grace so much as free will for we allow them more And indeed wee allow them much more then Romists and they quarrell with us because wee allow them so much Yet the more power and efficacy we allow grace in the will the lesse efficacy hath the Cavaliers objection but the more encouragement have men to good works For the more God helpeth the will the more couragiously may the will go on to working and the more may exhortation call for good works Indeed if God did not worke in us to will and to do but left man to stand only on the motion of his own will exhortations might have but a cold encouragement standing meerly at the mercy of the creature for successe and effect But when God gives what he commands then may exhortations call for the performance of Gods commands As for humane justice in punishing hee may know that our opinion doth not oppose but approve it For even your own Vega in the Councell of Trent acknowledgeth That Protestants affirme a liberty in Philosophicall justice and in externall workes of the Law But of free will I may here say the lesse because I have spoken somewhat of it before and elsewhere is more largely unfolded the truth of the point and the consent of our Church SECT IIII. That the Idolatry and bloud which springs from the Religion of Rome should deterre men from consorting with her BUt here I may give this returne to the Romists Upon the love of God and man depends the whole Law And in the love of God a principall place is given to the worship of God in spirit and truth And in the love of man a chiefe place is given to the preservation of his life Idolatry and murder being contrary to these are maine breaches of this royall Law of love Now Rome permitting the doctrines and practice of idolatry and murder the maine breaches of the Law of God with what face can she require the keeping of other lawes and lesser duties that gives such encouragement to the breach of these greater ones Tertullian proves idolatry alone to be a breach of every Commandement and besides it will not bee hard to prove that Rome jointly with idolatry gives encouragement to the breach of every Commandement but I especially fasten on these two whose eminent guilt is haunted with the continuall out-cry of the Prophets and at length avenged with heavie judgements by the Judge of the whole earth And indeed commonly these sins are twins the same evil spirit first working by idolatry as it were a not being of God in the faith and worship of man and then provoking man to destroy the Image of that God whom he hath formerly abolished But most fearfull sinnes they are and their hideousnesse may be seen in the horrid face of the judgements which have beene the counterparts and representations of them He that would behold painted unto the life the lamentable countenance of these judgements let him with an heart of life and sense read over the Lamentations of Ieremy And he that will see Idols and bloud to have been the maine meritorious causes of these judgements let him reade the words both of other Prophets and the same Ieremy But if for these Jerusalem hath been judged what shall become of Rome For Rome is the mother of spirituall fornications and in her is found the bloud of all that are slaine on earth The power of Rome crucified the Lord Jesus it slew millions of the Martyrs of Iesus under the heathen Emperours it hath added to these millions the multitudes of those who have been slaine under the beast with hornes of a Lamb. And how loud is the cry of all this bloud being united in one voice Wherefore let my counsell be acceptable to you I speake to the children of Rome that they may be saved Heare the voice of Gods Spirit Come out of her my people before God heare the voyce of this bloud and then ye be partakers of her judgements For she that is drunk with the bloud of the Saints shall vomit it up againe and her owne bloud with it shee shall fall and never rise againe for the word of God hath spoken it Wherefore do not joyn with that idolatrous company of Mourners which shall lament for her when they shall see the smoake of her burning but bee found among the heavenly company of Rejoycers which sing Alleluia Salvation and glory and honour and power unto the Lord our God For true righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication hath avenged the bloud of his servants at her hand And thus the Man of sinne and all the enemies of Christ being made his foote-stoole wee will hope that the kingdome of grace shall bee speedily changed into the kingdome of glory And for the hastening of that glory wee will pray for the speedy subduing of these enemies For this glory being come wee shall by the King of glory and peace bee translated into that peace where we shall be free from the vexations of enmity There shall be no controversies emulations factions and schismes for Religion but without controversie the great mystery of godlinesse shall appear unto us in a perfect discovery light glory Yea there the Church shall be made capable of seeing the highest glory and in this sight shee shall be glorified The Father and Fountaine of glory shall shine into her and in his light she shall see light and by his light shee shall be light And hee that filleth her with light shall also fill her with joy for the light of Gods countenance is the joy of the soule and yet with it will hee powre into the soule the new wine of the kingdome the oyle of gladnesse issuing from his Spirit which shall make up the joyes of a consummate marriage and fill the Spouse with extasies and overflowings of joy unspeakable and glorious And thus tasting how sweet the Lord is in the joies of a most fruitive union these joyes shall enflame her loves and her loves shall kindle her joyes shee shall taste and see God who is the chiefe object of her love shee shall rejoice in seeing and tasting him whom she loveth and shee must needs fervently love him in whom shee findes and feeles such exceeding joy Thus shall shee run in a circle of Love and Joy and this circle of Love and Joy shall bee for all eternity for the