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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80547	The perfect-law of God being a sermon, and no sermon;-: preach'd,-, and yet not preach'd;-: in a-church, but not in a-church; to a people, that are not a people-. / By Richard Carpenter. Wherein also, he gives his first alarum to his brethren of the presbytery; as being his-brethren, but not his-brethren.	Carpenter, Richard, d. 1670?	1652 (1652)	Wing C625; Thomason E1318_1; ESTC R210492	112,779	261

nothing sought or affected in Prayer in Preaching in Pronunciation or in Matter nought of the dull and sensuall Beast in him He is altogether manly and his words and actions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they move onwards in the same yoke Ye cannot exclame of him O sweet O pious O valiant voice or say reasonably to him as the Lacedemonian Plut. in Apophtbeg Lacon in Plutarch to the dead Nightingale having found little sap and substance for his nourishment in her musicall Body V●x es praetere à nihil Thou art a voice and nothing but a voice He will deny himself to be the Christ even by his preaching the Christ and to be Elias or a Prophet And he will humbly define himself in his Office The voice of one crying in the wildernesse as the Baptist did Joh. 1. And therefore he shall be most highly approved by the divine Testimony of the Christ and be declared to come in the Spirit of Elias and to be more than a Prophet yea the choice Angel of the great God as it was declar'd of John O my dear Consorts of Nature Coelum coelorum the Heaven of Heavens or the highest Heaven which is Coelum Beatorum the Heaven of the Blessed wherein the blessed Saints and Angels dwell is not rapted or carried about as those Vnder-Spheres are Nor is a Man from Heaven being God's Angel or Messenger to Mankinde career'd about And the Messenger qui versatur in circulo that moves circularly though he comes from Heaven-ward comes onely from the Sphere of Mercury or of the Moon being himself like the nimble Spheres under our Heaven of the which great Aristotle asserts That if one of them should Arist lib. 2. de Coelo stand a while while a small Flye could be rais'd to settle upon it it would be whirling about in the very first onset of the silly poor Fly I hear it Thunder Psal 77. 18. The Voice of thy Thunder in the Heaven or in the Sphere the Originall word with like affection importing a Text. Hebr Sphere a Wheel and every thing the motion of which is circular Which moved the Vulgar Latin to run parallel with our Codex vulgatus Sense Vox Tonitrui tui in Rotâ The voice of thy Thunder thy Anger thy Judgement is heard in the motion of the Wheel And the same Propher reaches even to this Age and to this Nation with a propheticall Eye and Prayer Psal 83. 13. O my God make them like a Wheel that being drawn a little turns upwards downwards towards Heaven and towards Hell forwards and backwards turning a new way and to the way from which it lately turn'd wheeling about and about and about again this way that way the other way any way every way all wayes The second of the Three things stands forth And it pleads for the maintenance of certain unoffensive Rights concerning the materials and composure of this Discourse I have receiv'd it flowing from the Pen-Distillations of the mighty Controvertist whose very Name gives us an Alarum and sounds Bellum Arma War and Armes that we may wisely return and run back with our Pitchers to the Greek and Hebrew Fountains driven Robert Bellarm. lib. 2. de Verbo Dei cap. 11. Tom. 1. within the lists and restraint of four Cases or Exigencies Whereof the third is Quandò verbum aut Sententia in Latino est anceps when a word or sentence in the Vulgar Bible is doubtfull and stands upright in aequilibrio looking at once two wayes or many but inclining or propending no way And the fourth ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprietatem vocabulorum intelligendam for our clear understanding of the secret energy or efficacy and smoothdeep current of words running majestically and with grave silence in their own Channel As when the word or phrase in the Fountain is beautifully bigg with an Emphasis or tacit signification The wise Alchymist in the whole progress of his Art extracts Things purer and purer from grosser Things And a Text sometimes is like a double Picture wherein they wipe off with a wet cloath the water-colours that the during oyly Picture in recessu in it's withdrawing place and retiring-Chamber may now be unveil'd and come in view which oft times is contrary to the Picture carrying the first face Brethren There was a a kind of mortall punishment amongst the old Jews badg'd with the title of Combustio Animae the Burning of the Soul My Author is R. Levi Ben Gerson R. Levi Ben Gerson in Levil 10. wherein they poured scalding Lead into the mouth of the condemned person by the which his inwards were consumed the shape and outward bark of his body remaining still with due proportion So there be Translatours of the lower Classis O dismall and odious name that with a leaden sense yet full of Malignant heat and base passion scalld away the Spirit Soul and Life of the Text leaving nought often times but a shell Superfice and outward letter Moreover I disclame and abandon as I do the Angel of the Bottomeless pit Abaddon King of the strange Locusts Apoc. 9. 11. who in the Greek tongue hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is exterminans exterminating as the vulgar Latin as Erasmus perdens Lectio vulgata Erasm Roterodam in Apoc. 9. Text. Heb. destroying according to the letter in the Hebrew Perdition destruction here being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effecti a Figurative speech in the which Effectus loco Causae ponitur the Effect is honorably substituted for the Cause after the leading of the Hebrew Dialect Destruction in the abstract for a superlative Destroyer As I abandon this Abaddon this Devill-angel I renounce all those who in their Use Abuse is the Word of holy Scripture God's pure word as if it were homogeneal with Anaxagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Aristotle's Record draw Aristot de Genera● Animal lib. 4 cap. 3. quidlibet ex quolibet every thing out of any thing and make divine Scripture in omnia sequacem readily following them in their proof of all things and God the holy Author of Scripture like a Cunning Man that is versatili ad omnia pari●èr Ingenio of a wit or nature applying and turning it self to every thing alike and thus destroy the firmness of Scripture and exterminate God out of his own Word These are unnaturall Children who for want of Superiour moderation pull too strongly and seeking Milk suck Blood from the soft and tender Breasts of sacred Scripture It is Aristotle-proof That Faculties Arist lib. 1. E●hicor cap. 1. powers sciences c. are supreme or subordinate as their Ends are subordinate or supreme Therefore those Sciences those powers those faculties which are immediately helpfull to the consecution of our last End are the supreme and superiour of all other and the other are Servants and waiting-maids in respect of them How dare those Brethren of

of which the divine Scripture gives an account and which it calls Theraphim either from the Root rapha to let or pull down because they bowed themselves and fell down before them for the which meaning Marinus and Forsterus stand up or from Marinus Forsterus in Lexicis the Chaldean toraph to putrifie Whence the Chaldeans call an Idol-Temple Beth Hatturpha a House of Vncleanness They were externally the Statues or Images of Men. They whose Images or Gods they were did consult with them as Pagans did with their Oracles de praesentibus ignotis aut de futuris contingentibus concerning things for the present unknown or contingent and hereafter to come To this known End of Knowing they were made saith Aben Ezra by Astrologers under certain Constellations containing Aben Ezra in Gen. 31. and transmitting heavenly Influences whereby they were enabled to speak A word to the Learned This of the Rabbin is a strange Thesis First Because Creatures not entitled to Speech by the Influence of God's fundamentall Ordinance can never be ennobled with speaking by the aid of secundary Influencies depending upon it Art certainly wadeth far in this Business the business and endeavour of Art being to imitate Nature Secondly Because Constellations are not infallible Helps or Directions For like Constellations doe not alwayes or ordinarily produce like Dispositions or Works The Devil taught them to speak not the Constellation Zach. 10. 2. The Idols have spoken vanity In the Original for The Idols it is The Teraphims Gen. 31. 30. Laban speaks thus to Jacob Wherefore hast thou stolen my Gods In the Hebrew my Teraphims And in the mid'st of other reasons why Rachel stole away her Fathers Teraphims or Images this holds up the head and the Fathers give it for a chief-one That Laban might not by his consulting with them learn which way Jacob had fled And many speak from Pulpits but not with a right Spirit And their Life 's dead even the Truth and Good they speak leaving them like the Image in Davidi Bed 1 Sam. 19. 16. Which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statues representing a dead man but vain ones and having Sept. no body of a Man Aquila turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figures or Images The Aq. Chald. Paraph. Chaldee Psalmenaia Representations or Liknesses O this mock-Godliness being only the face and mouth and wearing apparel of Godliness the pale Ghost of Godliness There was scarce any antient ceremony of the Iews any chief passage or description of the old Testament which the Devil had not filch't privatly convey'd into his Temples wherein his idolatrous worshippers kept their common Rendezvouz The Primitive Doctours abound in this Matter Christ our Lord prescribed the use of Words in the use of his Sacraments and the Devill in Magick prescribes words to Witches and Conjurers Vide Delrio in Disquisitionib Magicis bound to him by a Compact which words pronounced by the Magician and Witch though they doe not move the Devill ad operandum to effect their Commands or desires but he is always stirred propter alia motiva by other Motives yet he shapes his behaviour as if they did move him and is ready at their pronouncing the Words after his prescription to compass and bring about their Designs Non abibo longius I will not go in pursuit of thee longer in this Road. Set aside your Familiar and hear me discourse a Point Familiarly Nothing is more instrumentally dangerous than a glimmering and scanty knowledge coupled with a Pragmaticall and over-active Brain I have read in Forestus of a young Forest Observat lib. 10. Observ 13. Divine in Lovain who having wrought his active Head into Madness cried always in the fits and Paroxysmes of his distemper that he had a Bible in his Head But I still forget you have the Spirit Nugae Fabulae you are a Trifler a Fabler Why now rationem turpitudini quasi velum obtendis you veil your filthiness with reason which is cum ratione insanire yea with the glorious name of the Fountain of Grace the most holy Spirit Fie fie Hast thou not yet found that these chattering Pies are full of prattle And that the Wood then cracks and sings in the fire O this vain cracking when it is not yet throughly kindled The higher the Star is the less it appeareth to us The silent Waters are more deep Chaff and straw ride in State upon the back and surface of the River to be seen when heavy things do sink and hide themselves The Seminal Virtues of the Earth are not seen but in their productions nor the wondrous properties of Herbs and pretious Stones but in their Effects The Spirit of God is direct and reveals not the secret of such reflex Thoughts Psal 45. 13. The King's Daughters is all glorious within her cloathing is of wrought Gold The Vulgar Latin gives out the former part Omnis gloria ejus filiae Regis Interp. Vulgat ab intus All the glory of the King's Daughter is from within And Franciscus Franc. Vatabl Vatablus the French Kings professour of the Hebrew Tongue in Paris carves out the latter part with a more deep impression from the Original Ex Vestibus auro ocellatis indumentum ejus her inward clothing is of Garments wrought or Spangled with little Eyes of Gold of the which we may say Scintillant Oculi these Eyes cast forth sparks not of anger but of brightness These bright sparkling Eyes are inward ever open and viewing always our secret selves on the part of our inward infirmities Of these the Kings Daughter speaks if she tells Secrets The Septuagint begin thus Omnis Gloria ejus filiae Regis Hesebon And Sept. the Stranger-Word Hesebon Didymus Didym in Caetena confines to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitation and returns the sense to flow thus All the Glory of the Soul is from the King of good Thoughts and heavenly Meditations and of such as are both Rich like Gold and like Gold Modest in their shining while the main Design of the Heart is privately driven on betwixt God and the Soul in the Soul in Anima cogitabunda in the pensive Soul Certain Grecians discovered to posterity by St. Hierome S. Hieron ep 140. in place of ab intus from within read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the inward Thoughts And they are favoured by an old Copy in Vaticano yea Missa Sarum receiving Missa Sarum the Text out of that Copy is applyable And the Word is of the same force if Arabically taken The Soul and the Heart of the Text is The best Beauty and Glory of a Righteous Man is the gracious inward and modest carriage of his Heart from one good act and vertue to an other as in the Soul of Christ there was no breaking off or interruption of Good I now fetch a reason ex Rei Visceribus from the very Bowels of the Matter If thy

1. Chald. Paraphr Scholia Graeca Theodot way and walk uprightly as Eugubinus notes Hence the Chaldee contributes there for Blessed Good The Greek Scholiaest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void of reprehension Theodotion in his digging throwes it up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect is the young Man the man that begins early to study Perfection Astronomers observe that Starrs which fetch about with a less Circuit are more neer to the Pole And Aldrovaud in Philomela Aldrovandus agrees that the Nightingale growing fat can not sing He that intends to the Plow may not look another way And he that wars as a Captain for the Spirit may not entertain a Truce or Pa●l und●cently with the Flesh Becaus being Terrae Incola a Dweller out of his Countrey upon Earth he should be Accola Coeli a Borderer upon Heaven being his Countrey I will not compare thee O Preacher to Martha in her active Ministration because she ministred on Christ But in her passive Distraction thou art like her Lu 10. 40. Martha was cumbred about much serving The Greek Text is more ample and serviceable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was distracted and scattered about much Ministration Here she was and there and elswhere and heer again she would be She was not where she was She was every where and she was no where She was going and she turn'd again and again a new thought carried her to a new place which held her not long Her mind was in many places at the same time and her Body would have been so Martha in her Ministration is like the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst us shewing much distraction in it's runing to and fro that it may signifie both a Deacon and a Minister It runs and turns and would be where it is not The Arabick ●od Arab. Translation is admirable and as much distracted as Martha Martha autem diligenter Ministrabat plurimum But Martha diligently ministred very much And our Saviour tells her of her fault vers 41. Martha Martha thou art careful and troubled about many things Martha must now know that she is multiplyed and that one Martha is Martha Martha Martha where she is and Martha where her Heart is and that she is many Marthas though but one Martha because troubled about many things Emmanuel Sa explicates it tumultuaris And hither directs his Arrow Many things have Em. Sa. raised many thoughts which make a tumult in thee Pray therefore with him that knew how to pray Psal 86. 11. Vnite my Heart to fear thy Name A Metaphysical Axiom acts the Hand-maid here Vnum est quod est indivisum in se et divisum à quolibet alio That is one which is undivided in it self and divided from all other things And morally understood presents upon the Knee an Offering to Divinity For Symmachus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aduna Cor meum unite my Heart that is make it one and Sym. undivided in it self Which in a large sense is Cancellis circumscribito Cor meum keep my Heart from vain effluencies and excrescencies from impertinent exuberancies and extuberancies But St. Hierom stoops for it and takes it up with a more native and Hebrew Face Vnicum S. Hieron in Bibl. fac Cor meum Make my Heart one only that is call it aside from the multiplicity of Business which pulls it many wayes and makes it numerous and ex his me Turbis evolve unfold me from the Rout of the World And Aquila Let my Heart be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one alone A sense falling and setling upon a most abstracted and Heavenly Aq. Condition The Ground will fasten all According to the Multitude of Operations be they of the same or of a different Nature in which the Soul doth busie her self she performeth each particular Operation with less Obsequiousness and ability and therefore less perfectly Because the Soul being finite and limited her active Vertue is also limited and finite And so fitting and applying her Activity to divers Operations she gives the Cause that each participateth a less portion thereof It is not within the Sphere of humane Power that one should at the same very Time observingly contemplate the Feature of a Man's Face beheld with his Eyes and judiciously bend his Thoughts to the curious and bewitching Strains of Musick intruding upon his Eares Nor in the same instant attentively discern the Differences and several Garbs of Colour and Figure Ye have read in the English Bible that the Slender-Soul'd Persons distracted with worldy Blandishments and attentiores ad rem quàm par erat over-attentive to Gain were illaqueati irretiti inescati ensnared caught in a Net bait-held and and went not themselves to the Wedding in the Parable but sent Excuses even such as the Master of the Feast would not accept or legitimate nec inveniebant quasi rimulam per quam elaberentur neither was there any way for their escape from the soare net hook And to the end it may be clear as the Sun-Beams That it is in the Vnion and Perfection of Life which God requires of us our Saviour declares it in his Exhortation Matth. 5. 48. Be ye therefore perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as your Father which is in Heaven is perfect The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Extract from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the End which as such is alwaies perfect And if the End be ultimate or the last End it is but One and obliges to Vnion and Combination in the Means and Powers And St. Peter now follows his Master with a neer foot 1 Pet. 1. 15. But as he which hath called you is holy so be ye holy in all manner of Conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy and without the Commixtion of Earth in all manner of Conversation I had almost translated it Without the Conjunction of a Body Let it go For Laurentius Justinianus wills his Scholars to enter into Gods House solo spiritu with their Spirits Laurent Justin de Discipl Monast cap. 17. alone and to leave their Bodies at the Door God whose Holiness and Perfection is infinite being set in the light before us for our Prototype or great and chief Exemplar and Example We are certainly call'd to a certain infinite Perfection and Holiness that is to a Perfection and Holiness which endure no Bounds no Limits In which Sense St. S. Aug. Serm. 15. de verbis Apostoli Austin speaks Sense Si dixeris Sufficit periisti If thou shalt say It is sufficient thou art lost And in another place demanding of himself who is the Man that doth not profit in Godliness he answers to himself Qui dixerit Sufficit mihi quod Idem Tract de Cantico novo cap. 7. S. Greg. Nyss lib. de professione Christianā sum He that shall say It sufficeth me to be what I am From hence it was emergent That St. Gregory Nyssen the Brother of St. Basil quem Honoris

acknowledge our Error our Delinquency by throwing presently Rose-Water into our Mouthes To use those holy Doctours that antiently flourished and were Stellae primae Magnitudinis Stars of the first Magnitude now in their Absence as the miserable offenders that are drawn higher the more to be strapado'd Beloved As tender Infants are more subject to fascination than grown persons so common people are most easily deluded And it was not well done of that envious Wretch in Quintilian who poyson'd the Flowers in his Garden that his Neighbours Bees Quinti l. Declam 13. might not safely suck any more honey from them A Man goes on sometimes in Morality as it were with Oares and sometimes his Sails are up and the Wind helps him on And now he goes remis velisque with Sails and Oares For when the Mind by the help of our Vertuous Habits and actuall Grace doth operate or work according to the Rules and Dictates of right Reason honest Things we go rowing and failing But when a certain extrinsecall Force from God doth advance and elevate the Soul beyond all these Rules after a more vehement and high Manner then is the Man transported by some Gift of the holy Ghost as Appolonia was when brought to the Fire after she had stood a while attending to the holy Ghost she cast her self into it Even so it is also both in our Praying and Preaching Let me now therefore utter a few Words in the Rapture of my Soul O thou with thy flatuous Knowledge thy Tympanie of Terms os unpurum sparsumque thou with thy wide and impure mouth thou hou so meanly blyth and buxom as thou art Hast thou not learn'd yet what it is to send away to Hell Souls by whole Shoals Souls for the which Christ dyed Do'st thou not know what a Soul is Or can'st thou make a Soul a Soul wherein there is fairly Character'd the Divinity the Spiritualitie of God the Unity of the divine Essence the Trinity of the divine Persons the Generation of the Son the Procession of the holy Ghost Hither Divines commonly come But I cannot rest here A Soul wherein there is an Evident Character of the Incarnation of the second Person the Divine Word when our Will the second Faculty of our Souls is conceived in our Words and made as it were incarnate in our Deeds a Man 's invisible Will being made visible in his Actions far otherwise than his Understanding or Memory the Prophet Psal 22. 20. calls his Soul his Darling his Dearling The Vulgar Latin stiles it as Interpret Vulgar the Prophet speaks it in the Hebrew Vnicam meam my onely one The Chaldee Spiritum Corporis mei the Spirit of my Paraph. Chald. Sept. Aq. Sym. Body The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my only-begotten Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my long-Liver Symmachus in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lonelinesse that will soon be totally Abstracted from the World St. Hierome S. Hier. solitariam meam my Solitary Soul The Soul which thou so murderously destroyest is the poor Mans Darling his onely-one the Spirit of his Body his onely-begotten his lone-Liver his loneliness his solitahy Soul Murder Murder a a more horrible Murder was never committed Do'st thou not fear that such a departed Soul will quasi Vmbra te persequi Ghost-haunt thee Where is now thy supernatural Principle that should move within thee How wilt thou crutch it up that thou art a Christian If thou art awake the Christian in thee I could weep the rest O my God deliver my Soul from the Sword my Darling from the power of the Dog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sept. Septuagint read it so from the two-hand Sword or the Sword that is edg'd on both sides The Sword of thy Tongue O thou fals-Tongu'd Preacher will cut on either side as the side is to which thy Belly most leans and lissens cùm intestina tibi crepent when thy guts murmure for Victuals Was my Soul my Darling my onely-one the Spirit of my Body my only-begotten my lone-Liver my loneliness my solitary Soul ordain'd for an other Mans Belly Which Man when his Belly has done with my Soul will throw it away to the Dog the Devil Agnosco Discipulum Haereticorum antiquorum Thou art a Scholar of the ancient Hereticks For in respect of their Soul-marketing the old Romans saith Lampridius Lamprid. in Alexandro Severo contumeliously calld'd Christum Christ Chrestum from the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable Here Ends the Rapture Matth. 2. 1. where the Greek hath Evang. Graec. Evan. Lat. Evan. Syr. Arab. Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Magi the Engiish Wise Men and where the Syriack Arabick Egyptiack or Coptick with other Oriental Translations the Languages of which either by a right Line or side-wayes come of the Hebrew say the same Thing yea the Persian-Gospel-Word is Magusan wise men Evangelinm Persicum Evan. Aethiopicum only the Ethiopick is pleas'd with a Name caught from their outward Act of Service which is Adoratores Worshipers Munster in his Hebrew Gospel Eva. Heb. Munsteri which he obtrudeth to us as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saint Matthew dresses them in the Word mecassephim praestigiatores Iuglers or Enchanters Art not thou in the Cause O thou Blazing-Star of the pulpit thou Fabula Conviviorum Fori almost all the talk of people at Feasts and in Market-places for thy Iugglings that pious wise and learned Men who have most faithfully followed the Star of the East are sensured to be as thou art Iugglers The Iewish Thalmudists story to us Thalmud Ord. 4. Tract 2. aelibi multoties that the Soul of one Man passeth into the Body of an other and that for Example the Soul of Abel flew from him into Seth I suppose it pearch't some where by the way and from out of Seth by another and an other flight into Moses The Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigation of Souls joyned with the Platonicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frequent Renascency had evened this way for the Iew. And Pride made Iulian though not a Iew yet a Philosophicall Pythagorean Niceph. Eccl. Hist. lib. 10. c. 35 who conceived that his little Body was fill'd with great Alexander's Soul And now to make a perfect Diapason and agreement of Voices as if all were but one voice thou hast conveyed with a quick and cleanly Conveyance the Spirit of a Primitive Apostle into thy own body and thou art in thy own Thoughts and Words greater than a Magnifico of the East or a Western Admirante Rectè admones It is well thou tellest me so For had'st thou not I should have confidently retorted That there must be truly The Spirit of Truth in some true Spirit to decide the great Differences betwixt thee and others cùm res caleat utrobique velis furori permissis the Matter growing hot and the persons fire-hot and

summis qnidem digitis aut labris adhuc primoribus attigi which I have not as yet touched First The Preachers and Keepers of this Perfect Law are commonly contemned and slandered What admirable Helps for the perfect knowing of Gods perfect Law had the Pagans in the blessed Dayes of the Primitive Church As we go Casaubon denyes the Sybilline Oracles because they have spoken more Casaub Exercit. cap. 1. plainly and more particularly than God's beloved Prophets and therefore he fathers them all upon our Primitive Teachers and Fathers But he should have understood that God acts in relieving us according to our wants and the Pagans needed more plain and more particular Information than the People of God And yet the Beleevers and Teachers of that perfect Law were most greatly dishonoured and brought into Obloquy and their Names inquinated by those unbeleeving Pagans the Contemners of it For when Good is rais'd and on foot the Foundation of Hell shakes The Pagans reported that the Christians were Eaters of Man's Flesh Which some think was occasionally taken from the Words of Christ delivered Form-wise in the Institution of the Eucharist Hoc est Corpus meum This is my Body That they worshipped the Sun Which was first blown up and kindled Vide S. Justin in fine Apolog 2. Epist Plinii Junioris ad Trajanum Ioseph contra Applon Grammaticum lib. 1. as some conceive by reason of their Praying towards the East as others by occasion of their Early rising to sing the Praises of Christ That they worshipped an Ass his head Which took fire Because the Christians under some Consideration descended from the Jews And the Jews had been accused of such Folly though Josephus frees them Of whom some notwithstanding it may be doubted were stained in that part because their Inclinations were ever swerving and Idol-bent and Sampson had acted wonders by the jaw-Bone of an Ass The Paganish Story of the Wild-Asses going before them and shewing them Water in the Wilderness is a wild and aery Fiction That they came together unlawfully by night eversâ Lucernâ Which indeed was the Sin of those unclean lustfull and false Professors the Gnosticks Lastly That they were the dismal Cause of all the Wars Earthquakes Innundations Pestilences Famines and Troubles of those Times This ye may read in St. S. Just. Ap. 1 2. Tert. ad Scapulam in Apologet. S. Cypr. Contra Demetrianum Justin in the African Doctor Tertullian and in Cyprian of Carthage Likewise in others apologizing for the Christians The Pagans made the Church of Christ Asinum Clitellatum their Pack-Ass And then looking upon the Christians not with all the Requisites to clear Sight and perfect Apprehension of the Object but through these Calamitous Disasters and those abominable and loud-crying Reports cried aloud with them Christiani ad Bestias Christiani ad Leones The Christians to the Beasts the Christians to the Lions For Love and Hatred are like the two Ends of a Perspective-Glass whereof the one multiplies the other makes less Or Man in this regard is like a Turning-Picture a Lamb on the one fide a Lion on the other Yea Disaffected or angry Persons are like Persons ill-affected in their Eyes who as Abenzoar sets them before our Eyes in his Description see two Abenzoar lib. 1. c. 1 Tractat. 8. Things when but one presents it self Every Man in their seeing hath two Heads four Eyes two Mouths two Bodies four Hands as many Feet and is twice Himself and a double Man and is therefore Monstrum Horrendum Informe Ingens a huge mishapen horrible Monster Beloved Cheirsh an Example or two taken from the Cabinet of mine own Knowledge To name the Persons mihi Religio est I dare not in Conscience I knew an earnest Teacher of God's Law publikely dishonoured by Persons wearing the same Sheeps-coat and vexatious to him as beloved by the People for his opening the Scriptures in his Sermons conformably to the Example of Christ after his Resurrection and audito nunciantes speaking by hear-say and this in Re gravi in the aspersion of a most filthy Matter When as I am superlatively certain That the Soul of the accus'd Man abominates the very first Thought of such an Evil with more abomination than any Stomack did ever abominate the Toad and hates the remembrance even of the noblest Act in that Kinde although he may after the common Rule of human Consideration most honourably conform to it When I first heard of this unchristian dealing for Christ Ego continuo mecum I said presently within my self The Saints if these be Saints are horribly malitious O ye false and evil Tongues I will not tell you that alios ex vestro judicatis Ingenio ye judge others by your own Acts and Propensities The Malice of the Blackhellish-Accusers must needs then have been at full Sea and the Sun of Righteousness in Apogaeo in the farthest point from them Moreover I knew a resolv'd Teacher of God's Law who resolutely and with a bold Spirit gave chast Counsil from the perfect Law of God to a rich Woman poor by a generally-suspected Life exhorting her to refrain the company of a most lewd and most execrable Fellow who boasted commonly that he commonly devoured qualified Poisons to procure Lust and to render himself more acceptable to the Vile Prostitute and who shew'd in his cortupt and beastly Mouth that he kept alwaies in his Heart as in a Seraglio Variety of lewd shapes The Sequel was That Miscreant was presently inform'd by Her O crooked Way of such adventurous Counsil given against him And Lust being alwayes impatient he as presently sought this Counsil-giver found him and so mangled him with an Irish Dagger that he bears in his Body the Marks of the Lord Jesus The base Assassine glorying also that his direct Intention was to murther him I know not what Men-and-Women Beasts do in the dark But I know the Saying of Men walking in the light Homicidium Adulterium anteit in Praecepto Subsequitur in Facto Murther in the Precept goes before Adultery follows it in the Fact The desire of Babylas Bishop of Antioch and Martyr was commendable Suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catalogus Episcoporum qui id Amici● dedit negotii who left it in charge with his Friends to bury him in his Chains lest his dead Body should want it's livelyest Ornaments It is the great Joy of my Friend that his Body shall bear these Beauty-Marks when his Soul shall be presented before God I reverently accept it as a fair Staff of Christ's Song his Wedding Song or Spiritual Epithalamie Cant. 6. 3. He feedeth among the Li●ies The Lilie is the cleanest of all Flowers and exalted from the Ground by a long stalk that it may be conveniently preserved in it's Purity Christ feedeth that is abideth and sojourneth with men whose Conversation is Lilie-white O the black-Man that hath Lilie-white in his mouth onely