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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	father_n	8,393	5	5.3981	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80530	Experience, historie, and divinitie Divided into five books. Written by Richard Carpenter, vicar of Poling, a small and obscure village by the sea-side, neere to Arundel in Sussex. Who being, first a scholar of Eaton Colledge, and afterwards, a student in Cambridge, forsooke the Vniversity, and immediatly travelled, in his raw, green, and ignorant yeares, beyond the seas; ... and is now at last, by the speciall favour of God, reconciled to the faire Church of Christ in England? Printed by order from the House of Commons.	Carpenter, Richard, d. 1670?	1641 (1641)	Wing C620B; ESTC R229510	263,238	607

up and with their best clothes on and dance by the high Altar before it in imitation of David that danced before the Ark and the people stand about them as they doe in our Country Townes at their Summer sports only the Altar-side is cleare And whereas the people were infected with an evill custome of giving reprochfull names one to another as they met occasionally in the high-wayes the Pope hath taught them a Salutation and bound a sufficient Indulgence to it Alabado sea el santissimo sacramento Praised be the most holy Sacrament which words they usually pronounce one to another as they meet But I would he had taught them to say something which he had learn'd of the Primitive Church CHAP. 10. 2. THe Bread and Wine in the Sacrament are signes and figures onely of the body and bloud of Christ broken and powred out for us The tearme figure is used in this matter by Tertullian S. Austen and others of the Latine Church Wisedome hath builded her house saith the Wise-man Pro. 9. 1. By what secret passage can it enter into the heart of man that the Son of God the wisedome of the Father building a house a faire house a Church and building it in the defiance of Paganisme and to the ruine and overthrow of Idolatry under the heavy burden of which all habitable parts of the world all Kingdomes Countries people groaned would now forget his main plot and so institute the master-peece of Religion that his Followers comming to him with a zealous contempt and loathing of Idolatry should be taught presently in the Schoole of Truth to adore the glorious Majesty of Heaven and Earth in the likenesse of a little peece of bread to the great scandall and aversion of all that should beleeve the contrary For what is more frequent at this day in the mouth I cannot say of an uncircumcised but of an unbeleeving Turk when hee mingleth discourse with a Christian concerning God and Religion then to say in a reproachfull manner Alas good man I pitty you you make your God that which I eat at my Table And this Reason though it be drawne but ab improbabili yet urges because besides that nothing is improbable which is God hath ordained probability to be one of the first steps to knowledge If wee goe to the University and ask the Philosophers they will tell us it is requisite to the nature and Essence of a body that every part should have his proper place neither can a body be conceived to be a compleat body without extensive distinction of parts or to be but in a place And it is the exigence of materiall Accidents saith Aristotle as of quantity figure colour to be rooted in a body But here they are supposed to stand by themselves without a prop. And when a reason of these things never thought of in any kind of learning either in themselves or in their grounds is required the greatest schollers in the world on their part can say nothing but wee must goe up with holy Abraham the good old man to the top of the mountaine who having a strong promise that his seed should be multiplyed as the starres of Heaven was yet commanded to kill and sacrifice his onely sonne Isaak and we must leave the servants and the ignorant Asse at the foot of the hill that is the senses and Reason But if the senses be servants they are faithfull ones and are not deceived in the knowledge of their proper objects due order and conditions being kept on both sides and if Reason be an ignorant Asse what distinction is there betwixt a man and a beast They speake on As the Captaines of the Army put off their garments laid them in a heap and setting Jehu upon them cryed Jehu is King So we building a Throne for Faith over Sense and Reason must hold up our hands and pray that Faith may have a long and prosperous raigne over us Vive la Foy long live Faith There was a farre more searching kind of Philosophy taught in the sound and sincere dayes of S. Austen who in his Epistle to Dardanus thus draweth his argument from the deep grounds of true Philosophy Spatia locorum tolle corporibus nusquam erant quia nusquam erunt nec S. Aug. ad Dardan erunt tolle ipsa corpora qualitatibus corporum non erit ubi sint ideò necesse est ut non sint Take away from a body place and the body will be no where and being no where will not be take away from a body the qualities of a body and there wil be no place for the body to reside in and therefore the body must be no body I yeeld that in the part of Divinity which treateth of the blessed Trinity Reason must strike saile and stoope and Reason teacheth us that in the scanning of such high things Reason must be guided by a more certaine though not a clearer light and therefore still we follow the safe conduct of Reason but in materiall things proportion'd to our capacity and confined to their natures by the God of nature I cannot see with the eye of Reason or any other eye why Reason should not be one of the Councell and passe her judgement as shee does and ever did in these inferiour things Answer mee now Doth it not follow and flow out of these principles that the body of Christ in the Sacrament hath the being of a body and the being of a spirit at the same time and that if an Angell should take a particle of the Hoast and divide it continually for all eternity because such a division can never strike something to nothing as likewise no creature can ever lift something from nothing still in that little thing very like to nothing and many thousands of yeares before not perceptible by any sense of man Christ shall be as truly and as plentifully present as hee was in the world and upon the Crosse Answer mee againe Doe not they worship as Christ said to the woman of Samaria they know not what For when the Priest is supposed to be a Ioh. 4. 22. Priest and is not which often happeneth according to their Divinity either for the defect of Baptisme or for want of intention either in the Priest or Bishop or for want of orders in the Bishop then certainly they worship they know not what And it is a fearefull thing to draw the chiefe and most noble acts of Religion within the lists of such notable danger And the law of not administring the Sacrament in both kinds being one of the young handmaids which wait upon this doctrine took earnest first in the Councell of Constance And Pope Gelasius cursed all those who presumed to maime the divine ordinance and to receive it onely in one kinde And Transubstantiation the other feat waighting-maid was hired in the Councell of Lateran By little and little it was made a most huge Monster The bramble groweth

deserve it better then I that Spiders should empty their poyson into my drink that because I stript my soule and rob'd her of her wedding garment no kind of garment should ever be able to hang upon my back I have deserved that because I have infected my Brethren by evill example the hearts and hands of all men should be turned against me that as I passe in the streets men and women should laugh at me in scorne and mock me as they doe fooles mad men and that because I have beene a stumbling-block to youth Boyes and Girles should run after me with a noise and that their Parents and people of all sorts should throw dirt in my face Indeed I have deserved that because I have sinned in the sight of the Angels the Angels of Heaven should arrest me in the Kings name whom I have offended take me and deliver mee to all the devils of Hell and that they should throw me with all their might into the bottome of Hell and follow after me with an out-cry that should make the foundations of the earth shake For having playd the notorious Rebel against the Creator of all things I have most justly deserved as often as I have sinned that all things all creatures should rise up in armes against me And with what heart or face shall I stretch out my hand against the faults of others But it is not my owne quarrell I speake in Gods behalfe CHAP. 11. I Was reconciled to the Church of Rome in London by an English Monk and by him recommended to a Jesuit who sent me to the English Colledge at S. Omers in Flanders And the better to passe at Dover I was put by an English Monk into a habit like an Italian and indeed like the Monk as he goeth in London and joyned in company with a young Gentleman an Italian Traveller who was now in his returne towards his Country Having passed for an Italian not only in clothes but in Country and being landed at Calice in France it hapned that I travelled from thence to St. Omers with a Jesuit and a young Scholler which he brought with him out of England and they had come in the Ship wherein I passed Hee was apparrelled like a secular Gentleman and wore a little Ponyard by his side And we three mingling discourse as we journeyed he told us that the Ponyard was given him by a Catholike a deare friend of his upon a condition that hee should kil a Pursuivant with it God knows I lie not By a Pursuivant hee meant one of the Kings Messengers which are imployed in the search and apprehension of Priests and Jesuits But O my Lord and my God can this be the veine and the spirit of the Primitive Church or doth it taste of the meeknesse and gentlenesse of Christ our sweet Saviour either in his life or doctrine With the first it cannot agree For St. Cyprian is plaine in the matter Nos laesos divina ultio defendet Inde est quòd nemo nostrum S. Cypr. ad Demetriad se adversus injustam violentiam quamvis nimius copiosus sit noster populus ulciscatur God wil revenge our wrongs And therefore not one of us doth lift up his hand against unjust violence although our people be many and our strength great Wee are patient not that we cannot resist the power of our persecutors but because we may not resist them having received power from God to which wee ought to submit our selves wheresoever we finde it With the second it may not hold in either of the two branches It sutes not with the doctrine of Christ who saith to Peter having smote off the eare of an inferiour servant though he had left his head behinde Put up againe thy sword into his place for all they that take Mat. 26 52 the sword shall perish with the sword It is not of the same colour with the life of Christ of whom Saint Paul testifieth that he humbled himselfe and became obedient unto death 2 Phil. 8. 9. even the death of the Crosse Wherefore God also hath highly exalted him Hee was first depressed and then exalted and hee was therfore exalted because hee had beene depressed and he was highly exalted because he had beene depressed as low as death and the death of theeves and murderers and he depressed himselfe but hee was exalted by God Well now It is not agreeable with this or with that Yet I well know with what it agreeth And you shall know as well as I. With the doctrine and practice of the Church of Rome God turn the hearts of her children But I must turne to Christ againe Mee thinks it is a mervailous pleasant thing to looke upon him The obedience of his humility waded as farre as it could find bottome It is a witty difference which St. Gregory maketh betwixt obedience and sacrifice Obedientia victimis praeponitur quia per victimas aliena caro per obedientiam S. Greg. lib. 35. Moralium in Job cap. 12. verò voluntas propria mactatur Obedience is preferred before sacrifice because in sacrifice other things in obedience our owne wils are kill'd that is mortified and offered to God And therefore the night before our deare Saviour was made actually obedient unto death hee discovered two wills in one soule His humanity having a revelation of what he was to suffer and now sweating bloud in the serious contemplation of it his inferiour will cried out O my Father if it be possible let this Mat. 26. 39 cup passe from me But the superiour will soone ended the controversie neverthelesse not as I will but as thou wilt The inferiour will was it selfe in the reasonable part or it could not have beene capable of such a high kinde of willing A little more obedience to Christ and his law would not ill become those great Professors of obedience Christ alloweth us to runne in our own defence but not to resist if the power be lawfull that opposeth us and we subjected to it and if it commeth from God it would be lawfull though it should not doe lawfully what it doth lawfull in it selfe though not lawfull in the exercise of it selfe and it can not be resisted in the exercise but it must be resisted in it selfe for power is never seene in it selfe but altogether in the exercise of it selfe CHAP. 12. IT is the course of the Jesuits at St. Omers to send every yeare in the time of Harvest two missions of English Schollers into remote parts of the Christian world one to Rome in Italy And another to Valladolid or Sevil in Spaine and these places in Spaine receive their missions by turnes In all these places are English Colledges Whereof the Superiours or Governours are Jesuits the rest Schollers chalked out for secular Priests By secular Priests I understand not regular Priests neither Jesuits nor Monks nor Friars but Priests without any farther addition whose primarie charge in their

and for us all MEDITATION III. ANd the Lord God formed man of the dust of the ground and breathed into his Gen. 2. 7. nostrhils the breath of life and man became a living soule For when the Angels enriched with such absolute gifts and dowries of nature by occasion of their shining and beautifull nature had lost and lost beyond recovery the fairest beauty under Heaven which is Grace God turning his Omnipotencie to the Creation of man made as if he feared the like inconvenience all that is visible in Him of Earth of base and foule earth Which lest it should continually provoke a loathing he hath changed into a more fine substance covered all over with a fair and fashionable skinne but with a condition of returning at a word and halfe a call from Heaven unto Earth and into Earth That although he might afterwards be lifted up in the scale of his soule hee might be depressed againe presently on the other side by the waight and heavinesse of his body and so might lay the deep and low foundation of humility requisite to the high and stately building of vertue If now God should turn a man busie in the commission of some haynous crime into his first earth that presently in steed of the man should appeare to us an Image of clay like the man and with the mans cloathes on standing in the posture in which the man stood when he was wholly tooke up in committing that high sinne against God Should we not all abominate so vile a man of clay lifting himselfe against the great God of Heaven and Earth And God breathed upon his face rather then upon any other part of his body because all the senses of man doe flourish in his face and because agreeably to his own ordinance in the face the operations of the soule should be most apparent as the signes of feare griefe joy and the like wherefore one calls the eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most exact and accurate images of the Damascenus in vita Isidori minde But stay I grant that God in the beginning first rais'd all things by a strange lift out of nothing And I confesse it is true not that which Pythagoras his Schollers had so often in their mouthes Ipse dixit and no farther but ipse dixit facta sunt as the Prophet David singeth God spake the word and all this gallant world rose presently out of nothing as if sencelesse nothing had heard his voyce and obeyed him And I am sufficiently convinced that God brought our first Father from cōmon earth that we cannot touch without defiling our fingers to earth of a finer making call'd flesh But how are we made by him wee come a naturall way into the world And it is not seene that God hath any extraordinary hand in the work Truly neither are the influences of the Sunne and Starres apparent to us in our composition yet are they necessary to it Sol homo generant hominem sayes Aristotle The Sunne and a Arist man betwixt them beget a child The reasonable soule is created by God in the body at the time when the little body now shapen is in a fit temper to entertaine it For the soule is so noble and excellent both in her substance and operations that shee cannot proceed originally from any inferiour cause nor be but by creation And if God should stay his hand when the body is fitly dressed and disposed for the soule the child would be borne but the meanest part of a man And doubtlesse God useth Parents like inferiour officers even in the framing of the Body For if the Parents were the true Authors and master builders of the body they should be endued naturally with a full and perfect knowledge of that which they make They should fully and perfectly know how all things are ordered and fitted in the building They should know in particular how many strings veins sinewes bones are dispensed through all the body in what secret Cabinet the braine is locked up in what posture the heart lyeth and what due motion it keepes what kinde of Cookery the stomack uses which way the rivers of the bloud turne and at what turning they meet what it is that gives to the eyes the principality of seeing to the eares of hearing to the nose of smelling to the mouth of censuring all that passes by the taste and to the skin and flesh the office of touching Nor is this all But also when the body is taken up and borded by a sicknesse or when a member withers or is cut off truly if the Parents were the only Authors of the body they might even by the same Art by which they first framed it restore it againe to it selfe As the maker of a clock or builder of a house if any parts be out of order can bring them home to their fit place and gather all againe to uniformity So that every man naturally should be so farre skill'd in Physick and Surgerie and have such an advantage of power that his Art should never faile him even in the extraordinary practice of either To this may be added that the joyning together of the soule and body which in a manner is the conjunction of Heaven and Earth of an Angell and a beast could not be compassed by any but a workman of an infinite power For by what limited art can a spirit be linked to flesh with so close a tye as to fill up one substance one person They are too much different things the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Gregory Nazianzen speaks a ray of the S. Greg. Naz Divinity the other a vile thing extracted from a dunghill Nor is there any shew of semblance or proportion betwixt them And therfore to make these two ends meet is a work which requires the hand and the onely hand of the Master Workman The Divines give three speciall reasons why God joyned a body to a soule First moved by his infinite goodnesse because he desired to admit a body as well as a spirit to the participation of himselfe and all creatures being spirituall or corporall a body could never have beene partaker of blessednesse had it not beene joyned to a spirit Secondly for the more generall exercise of vertue in the service of God for a soule could not have acted many vertues without the aide of a body as the vertues of temperance and chastity For the Devils are not delighted with the sinnes contrary to these vertues but for our guilt Thirdly the perfection of the universe For as there are creatures only spirits as Angels and creatures onely bodily as beasts and trees so it was a great perfection that there should also be creatures both spirits and bodies By which it is evident that God placed man in a middle condition betwixt Angels and beasts to the end he might rise even in this life with Elias to the sublime and superiour state of

likewise to give evidence of our faith by our works It is Christian doctrine which Christ teacheth As Moses lifted up the Serpent in the Wildernesse even so must the Son of man be lifted up that whosoever believeth in him should not perish but have eternall life Saint Leo strikes home Effusio pro injustis sanguinis S. Leo. justi tam potens fuit ad privilegium tam dives ad pretium ut si universitas captivorum in redemptorem suum credoret nullum tyrannica vincula retinerent The powring out of the just mans bloud for the unjust was so powerfull by way of priviledge so rich by way of price that if every captive soul had believed in Christ Jesus hel should not have held one damned soule in it Who then can despaire He permitted himselfe to be fastned to the Crosse to proclame that he could not run away from any man Press on boldly hee cannot stirre His feet are sure and therefore you may be sure he cannot run away Nor can he free his feet with his hands for the hands are as sure as the feet And if hee were loose hands and feet poore wounded man he could not go farre for he is now parting with all the bloud in his body And when hee does withdraw himselfe from those that call upon him it is onely that he may give them opportunity to call more earnestly and that hee may be more honoured These are the cunning tricks of Lovers Saint Gregory Nazianzen writing to his Friend Nicobulus objecteth to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you flie when I S. Greg. Naz. ep ad Nicobul follow you loves practitioner to make your selfe more precious MEDIT. 5. O Lord how should a poore man do to passe his life in the due and solid consideration of the great secret of Christs Passion to consider that he would appear to men in a vile and despicable manner that he would weare a Crowne of thornes an old purple Robe and beare a Reed in place of a Scepter to be firme occasions of dispensing his heavenly gifts and ornaments to us to consider how Pilate and Herod joyned hands and met in his destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contraries concurred to his punishment S. Greg. Naz. as Saint Gregorie Nazianzen wrote of a Martyr burned alive in an old Ship to whose death fire and water did agree to consider how the Sun as Dionysius declareth in his Epistle to his Master Apollophanes in ipsius verae lucis occubitu lucere Dionys ep ad Apolloph non potuit in the setting of the true Sun could not shine to consider that hee did not take a phantasticall body in the Incarnation that hee might seeme to suffer when he did not as some vainly thought and that he did not chase away the bitternesse of his Passion by the power of his Divinity as others imagined but that hee drew up and concealed his Divinitie and gave nature no succour in her pain when hee giveth to his Martyrs power above nature to consider that all the parts of the body in which sins are committed were in him accordingly punished even though the sins were not in him to consider that hee stretched out his armes to imbrace sinners bowed his head low to kisse sinners gave water with bloud to signifie that his bloud was able to make white the blackest and most deformed sinners to consider that hee died Hee died and yet the World stands the earth stirs not and the cruell Jewes are not swallowed alive into Hell O pietie O pittie whatsoever Histories have mentioned Verses have sung Fables have framed is to this a trifle And is he dead Good soule when hee was alive hee was the best man living And when hee died hee died sweetly he bowed his head to all that were about him and so died O the strange inventions of love O the bottomlesse abysse of love Unhappy Jews they sold Christ for 30 pence Titus son to Vespasian the Emperour after the destruction of Ierusalem sold them thirty for a peny they cried they forsooth had no King but Caesar and the Statue of Caligula the Emperour was soon brought set up in their great temple they crucified Christ were crucified thēselves under Florus the President till there was no roome in the fields adjoyning to Jerusalē wherin to raise a crosse The death of his forerunner was in like maner revenged for the body of the dancing-maid slipped under the yce while her head was seene to dance above it And thus God dealt with Leo the Emperour if the Popish Writers doe not juggle with us for having took by violence from the great Church of S. Sophia in Constantinople a pretious Carbuncle Zonar annal to 3. an ulcer rose in his head called a Carbuncle of which hee miserably dyed And shall not vengeance be severely taken of those that murder Christ every houre I will strike my brest with the Publican and cry to my selfe Remember alwayes when thou art brooding sinne in thy heart that then thou art breeding a most bloody and stubborne intention to kill Christ and that thou bloudy man doest to the full extent of thy power actually kill him and therefore thou art a murderer a murderer of Christ and it is a wonder that as thou passest in the streets the stones doe not cry out from under thee stop stop the murderer stop the man that kill'd his Master his Lord his Redeemer his Father his King his God and all at a blow Goe thy wayes ungratefull world thou hast lost a jewell of the sight of which thou wert not worthy Good God how naked the world is now Christ is out of it for when he was in it it was very full O my spirit since he is gone solace thy selfe with his memory and being dead let him live in thee in thy thoughts in thy discourse in thy actions he will be very sweet company And my spirit goe with mee a little Christ being dead it is pitty but he should have a Funerall Let the Usurer come first with his bags of money and distribute to the poore as he goes The drunkard shall follow with the spunge filled with gall and vinegar in his hand and check his wanton thirst Then the young Gallant barefoot-like his master and with the crowne of thornes upon his head Then the factious and angry person in the seamelesse coat and carrying the Crosse upon his shoulders The wanton person shall beare the rods and whips wherewith his Master was scourged and fright his flesh The ambitious man shall goe clad in the purple roabe The proud Magistrate follow with the reed in his hand The twelve Apostles shall beare up the corps with one hand and with the other beare every one the instrument of his owne death And the blessed virgin shal goe after sighing weeping and at every other pace looking up to Heaven Then Mary Magdalen divided betwixt love and sorrow with a box of pretious

verbis Apost if they merit salvation they merited likewise the death of Christ But Saint Austin saith Neque enim illum ad nos merita nostra bona sed peccata duxerunt our merits did not draw him to us but our sinnes The Protestants have onely two Sacraments because Christ intended to give life and to maintaine it They have Baptisme to give spirituall life and the Sacrament of the Eucharist or the Lords Supper to keepe and cherish it The Papists have seven Sacraments as there are seven Planets and because there are seven deadly sinnes And yet if every visible signe of an invisible gift be a Sacrament the old Law was exceedingly stored with Sacraments The Protestants give Christ to be eaten by faith the Papists wholly and carnally and in the same manner as he is in Heaven And therefore the sacred institution is maimed and the poore Laity deprived of the Cup because they are beleeved to take all Christ his body ex vi verborum and his bloud soule Divinity and the blessed Trinity it selfe per concomitantiaem in regard that Christ cannot be parted The Protestants teach according to S. Paul that a Bishop may be the husband of one wife which the Papists 1. Tim. 3. 2 would faine turn to one Bishoprick or Benefice but S. Paul cuts them off having his children Verse 4. in subjection with all gravity Both the Bishop and Priest with the Papists professe to live a most Angelicall life and to carry with them out of the world an unspotted robe of chastity And yet while they bring glory to their Church by a compulsive restraint of the Clergy from an honest and lawfull act they ruine the precious soules of many thousands of thousands as appeareth by the great and grievous complaints of many devout persons in the Councell of Trent and by the beaten and ordinary practise of their Priests who by force turned from the true channell runne over all bankes into all beastlinesse And I have from their owne mouths two matters of notable importance First that indeed marriage had beene granted to Priests in the Councell of Trent had they not upon the suggestion of the Jesuits feared poverty and contempt By which it is as cleere as Gods Sunne that they more aime in their adventures at the glory of the Church their visible Mother then of God their invisible Father Secondly that the Jesuits hewed the Councell into this conceit for this end lest because the Jesuits can throw off their habit at their pleasure all their able men should have left them and runne a wiving And it is a great reason of a great rule they have that no Jesuit may be a Bishop or Cardinall without an extraordinary command and dispensation from the Pope because their houses would then be deplumed of Schollers I feare the religious persons of the Church of Rome clad so meanely in the greater part thinke themselves as great as the greatest Tertullian saith of Diogenes Superbos Platonis thoros alia superbia deculcat he kicks the pride of Plato being altogether Tert. Apol. cap. 46. as proud as he The Protestants are alwaies humble suppliants to God for the remission of their sinnes and still laying open before him and recounting the sins of their youth And the uncertainty holds them alwayes in a feare and trembling and in a meeke submission to God The Priest in Confession will give to the Papists a full and absolute forgivenesse of all their sinnes whensoever they please to read or tell them over And yet nothing is more dangerous to an ignorant soule then a deceitfull security they beleeve their sinnes are forgiven and the care is past Confession cannot be necessary necessitate absoluta that is necessary to salvation or in the list of Sacraments For why did the Greeke Church the most devout and most learned Church in the world and the Nursery of our greatest Doctors moved onely with one abuse ushered by Confession abolish it Can the abuse of a Sacrament amongst reasonable creatures and sensible of their owne condition deface the use of it And therefore doubtlesse they held it by the title of a good and pious custome not in the name of a Sacrament Turne another way God who commandeth every servant of his to keepe the dores of his senses and by all honest violence to prevent the entrance of sinne upon the soule will he give a Sacrament wherein the soule shal under the pretty color of sanctity stand open to all kindes of uncleannesse And he that commandeth me to shut my eares against lewd discourses will he now out-goe himselfe and command me to heare them They reply the relations are now in mourning and delivered in a dolorous and humble manner But the disease being catching we cannot be too cautious and it is not likely that God would linke a holy Sacrament with a knowne temptation It is a knowne truth that these confessions and especially of women when they relate the Acts and circumstances of their fleshly sinnes doe make strange motions not onely in the minds but also in the bodies of their Priests which their Authors confesse even out of Confession Confession as they use it is an optick instrument through which they looke neerely upon the soule that according to that sight they may governe And therefore it is one of the private rules amongst the Jesuits that in all their consultations which are many the Bell having rung them together the Ghostly Father especially shall be present and his counsell most observed And although the Generals of their Orders checked by the Popes have given publike commands to the contrary yet they are all but a face and a flourish Confession thought a Sacrament is to many the bane of perfection For leaning heavie upon the pretended strength and efficacie of the absolution they bate much of the sorrow which is the principall part of true repentance The Protestants keepe one day in the weeke holy in obedience to the Commandement given with a Memento Remember the Sabbath day to keepe it holy and other Euod 20. 8. speciall dayes according to an appointment squared by the rule of the ancient Church The Papists have many Holy-dayes and yet doe not seriously observe the Sabbath insomuch that the Jesuits boast their Founder to have complained much of Sabbath-breaking A Councell held under Guntranus Concil sub Guntrano complaines too Videmus populum Christianum temerario more diem Dominicum contemptui tradere we see the silly people animated with a rash custome contemne the Lords day First keepe the Commandement and then let your devotion stretch as God shall enable it In this point they are like themselves when they say their prayers For let my Reader imagine that he seeth two persons on their knees praying The one speaketh distinctly and lifteth up his eyes hands heart and voice together and in a fit time maketh an end The other looketh here and there and runneth with his tongue and

to his Master desiring that my Parishioners might not be stirred in their service of God or averted from their allegiance to the King inserting these words concerning my selfe Set aside the sweete name of Christ I would rather choose to be a Turke then a Papist I descerned no change in the working of my letter but only that I was defamed through the Countrey and proposed as one that had more inclination to Turcifme then to Christianity in them that part which qualified the proposition set aside the sweet name of Christ being wholly concealed and set aside in the report and my intention evacuated The occasion of my inserting that clause was because the Popish servant had said he was sure that I would quickly bee theirs againe which is alwayes a great part of their plea when the man that commeth from them is circumspect in his life I see that where one notorious abomination dwels all other sinnes are neighbours This my letter was shewed by the Papists to one of my owne cloth and profession But one whom the Papists have bought and seal'd their speciall friend by speciall benefits and entertainments He speaking as affection prompted him not as Religion so farre helped them on both in their opinions and in their depression of me that he perswaded them the proposition which they had chose for the instrument of their abuses Set aside the sweete name of Christ I had rather be a Turke then a Papist to be no other thing but elegant nonsense His reasons were as I received them from his owne mouth First because the sweete name of Christ could not be set aside Secondly because the proposition being resolved into the sense of it if it hath any is this Set aside the sweete name of Christ I had rather be a Turke then a Christian I reply This is the discourse of flesh and bloud or rather of hunger and thirst and wanton appetite Were there the greatest of all connexions betwixt the name of Christ and the Popish Religion I might borrow of the Philosophers an hypotheticall and imaginary separation per impossible But my meaning in the inwards is I doe not conceive there is any mighty businesse of Christ amongst the Papists but his name and that wheresover it is is a sweete name and a name without a thing will easily be removed by an Intellectus agens And therefore it will stand as close as this mans tongue does to the Papists Set aside the sweete name of Christ I had rather bee a Turke then a Papist And his second reason is most injurious to his owe Religion I meane the Religion which he professeth For it comes with a long taile and implies that nothing is signified by the word Papist but Christian they being termini convertibiles and that every tenent of Popery is Christian and derived from Christ But the wonder is that I am forced to defend my propositions and assertions by which I disclaime Popery against a Brother The Father of Heaven in his Sonne Jesus Christ blesse and continue the Parliaments of England or many a faire birth-right will be sold for a messe of Pottage Two things I have learn'd and experience was my Schoole-mistresse speaking to me from the lives of others The first is that to divide and rend our selves betwixt two Religions is the nearest path to Atheisme And the second that men so rent divided are company-keepers lovers of pleasure hunters gamsters caet And by such I shall joyfully be resisted having so good an assurance that I fight Gods battels And that the Papists may rise as high as scandall can mount they have spread into the world that I have tooke one of their Priests by whose hands God hath beene very kinde to me To this I thus answer First that my obligation to my Prince the State and the Parliament being the representative body of the whole Kingdome doth binde me farre more strictly then the private kindnesses betwixt friend and friend Secondly as I desire to be washed with the bloud of Christ I had no hand in the taking of that person nor knowledge of it The man I tooke was one from whom I was utterly disinteressed a scandalous person a scandall-raiser and one by whose practises I am as sicke to the Popish Religion as I would bee dead to its sinnes The other my quondam friend I could have taxed in a fit place of this book for his wily dealings with a maid said to be possessed with a Devill and related that the Devill lurking in a lump of her flesh would runne from part to part and could not endure to be touched with his fingers used in the touch of the consecrated Host But I spared my friend I could be copious if I should not bee tedious in these relations Old wives tales are odious And Saint Gregory Nazianzen taxeth Julian the Apostata for blowing the coales at the Devils Altar with old women How their wisedome is confounded It is vainely done of the Pelican that seeing her nest fired by Shepheards commeth in all haste and thinking to redeeme her young from the danger by the waving of her wings bloweth the fire and encreaseth the flame and at last applying her whole body loseth her wings the safety of her body And these reports are in effect the same The flame of my devotion towards the Church of England is increased and they lose their wings and themselves in the fire when doubtles they thought to scape away like the Fish in the black inke they cast round about them upon their brother O these reports They goe as Demosthenes saies of the waves in the Sea one confusedly tumbling over the back of another without any stop or intermission And he that flyeth from Babylon is like one of the Martyrs in the Primitive Church Church tormented in a brazen Bull. The bellowing and roaring that you heare is in the thing it selfe the voice of the Martyr but much altered by passing through the wide throate of the brazen Bull. The torments of Marcus Arathusius were strange ones described S. Greg. Naz. orat 3 in Julian by Saint Gregory Nazianzen The venerable old man was drawn through the kennels through all sorts of unclean places He was hung up by the armes and tossed from side to side where the boyes stood with Pen-kifes to receive his naked body He was drawne up in a basket in the heate of a burning day and all spread with hony to gather a meeting of Bees upon his body But he was happy And happy were the Martyrs who prayed and meditated walking upon hot fiery coales as upon Roses I complained to one of them of these scandals And it was answer'd that I might be called an Adulterer a Ravisher and the like because I had defiled the Spouse of Christ and turned to a Harlot But why then is the crime delivered without the comment Some dayes after the publication of my closing with the Church of England a Popish

one stretched out with pride that should after two months die like a Dog in a ditch He saw another pawning his very soule for honour that should not live out the fourth part of a yeare to enjoy it What silly fooles the Devill makes us Here he saw one catching and scraping for mony that he was certain should be call'd to a strict account and cast into Hell within the short space of a month There another cheering up pampering his flesh with dainties and still the tother cup that the wormes were within lesse then seven dayes to enter upon Here he heard one swearing and tearing God the holy name of God and there presently he heard God also swearing in his wrath that he should not enter into his rest And here another venting as many lies as sentences while he heard God say cut him off let him speake no more it is my course for the longer he lives he will be the more wicked He might see two goe reeling in their drunkennesse one of whom the same night should break his necke from a window and the other be stab'd to death in a riot Two more following the vile motions of their owne filthy lusts and in league with base women that the same weeke should cut their purses and throats together He saw the greatest part of them pursuing earnestly their owne sinfull desires and either diseases gathering to a head inwardly in their bodies or Gods judgements outwardly mustering their forces to send them to Hell out of hand These mournefull passages Christ saw and being very sorry to see them wept He pronounces the sentence of destruction against the City and he weepes while he does it Hinc illae lacrymae Hence came those teares He wept not put on with the thought of his owne passion though very nigh but of their destruction And therefore he sayes Daughters of Jerusalem weepe not for mee for whom then Lord but weepe for your selves and for your children Doe we love our children our pretty little Babes let us weep for our sins that we may not weepe for them And can we see Christ weep him that died for us weep and not offer our service to wipe the teares from his eyes Saint Gregorie Nazianzen rapt out of himselfe in consideration of the poore condition of the poore cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O my dainties and their misery And thus we may cry of the soules in Hell of some of our friends and neighbours that died lately O our joy our quiet and their miserable torments which we ought not to pity which God pities not When I have wrote all I can write I feare all will end here There is a blessed repose in God for good men and a cursed prison for wicked livers But we are so busie in the world betwixt both that we have no time to thinke of either to looke upwards or downewards Yet know that we cannot stay betwixt both forever We are certainely appointed for one where we must reside for ever and ever Good Reader stand firme against the Devill and against his two Factours the Flesh and the World Beware you that thinke your selves to be morall men and women of little sinnes Of sinnes little in our weake estimation because they canker not our credits nor cast upon us the staine of wicked livers Doe wee give to our endeavours in their commission a command to please God or men Saint Austin speakes like himselfe Noli quotidiana peccata contemnere quia minima sunt sed time quia plura sunt Plerunque minimae bestiae si multae sint necant Doe not contemne thy daily sinnes because they are small but feare them because they are many Small beasts if they bee many many times kill And the smallest sinne that can be committed but once committed troubles exceedingly and offends the most cleane cleare eyes of God If you are still obstinate the Devill is more good then you the blacke Devill of Hell For Grace is not offered to him and therefore he cannot lay hold upon it It is offered to you with entreaties and you refuse it And moreover the Devill is confirmed in his obstinacie you are not God invites you I am sure of it I am sure I came from him The Angels and Saints from Heaven all the chosen of God from all parts of the world pray you as very desirous of your company The holy Church entreats you for I came likewise from her to you Lissen to your thoughts marke there your own poore soules beseech you trembling like the Hart shot neare the heart and strucke with the fear of eternall damnation crying to you we were made for God O put us into his hands Our hearts are very sicke of a very dangerous disease worse then the Plague chilnesse in Gods service Let us write upon the dore in red letters as they doe upon the dores of houses infected with the Plague the pen being dipt in the bloud of Christ Lord have mercie upon us Yes yes have mercie upon us and not for our sakes not for our Fathers sakes not for our Ancestors sakes not for the Saints and Angels sakes not for the Virgin Maries sake but for Jesus Christ his sake CHAP. XIX EXtraordinary occasions require extraordinary proceedings The Copie of a Letter sent to my Lodging in Thames-street Mr. Carpenter AN old acquaintance of yours sends his hand accompanied with his heart to you although he dares not trust you either with his person or name Especially considering that you traduced an innocent man before the Bench as a seducer because he lov'd you and therefore desired you to remember from whence you had fallen and repent of your errour Poore man I pitie you and therefore I pitie you because I love you Whither so fast Looke backe God is a Father still and his Church still a mother and each hath many bowels of compassion You seemed to us a man of a good nature and religiously enclined And I remember when your Pen also was imployed in the behalfe of the Catholike Church And yet I understand that you are not contented to speake but that you have wrote also and are now ready to speake from the Presse the dishonour of her that was your own Mother and is Christs own Spouse Thinke without passion Is not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight with God And with what weapons when you fight with him can you wound him to hurt him Or did he ever fight and at last went not away conquerour As God hath furnished you with gifts of nature which you by his helpe have bettered with labour so he requires the imployment of them in his owne service And if the imployment or use be not reasonably paid a severe account must be rendered Can you without a pressure of conscience call that a Church in which you are a thing so torne and distracted Can your soule which hath hungred after heavenly things feede now with the swine upon