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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	part_n	word_n	2,550	5	3.9498	3	true

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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

a Mediatour betwixt God and Man but not one that is invisible and above as God is Certainly God could have given his blessings without the motion of prayer but the device was to exercise us in humility and obedience towards him us here below and in the performance of charitable offices towards our neighbours for our greater advancement hereafter And should it be freely given to them to the Papists that the Saints expresse their charity to us in praying for us it will not presently follow that we must be Petitioners to them For they may pray for us that is for the atchievement of our last end and yet not know the particularities of our conditions and not be able to heare our prayers It is a great way to the place where the Saints dwell and we pray softly And therefore God heareth us because he is every where Intra omnia sed non inclusus extra omnia sed non exclusus saith Isidorus within all Isid things but not shut in them without all things but not shut out of them And although the Saints should behold in the vision of God in whom are all things what we doe and pray for yet still they are finite and their powers limited And if the whole world should pray to a Saint at the same time it would be a great imployment to give hearing to all the multitude He that sees him who sees all things sees but a little of what hee sees that sees all things And the blessednes of the seers doth not so much as partially consist in the seeing of what is done below And that God imparteth to them any such revelations by which they may appeare to us so like to him wee are not warranted to beleeve I rather think that the wills of the Saints and Angels in Heaven lye fast asleepe in the will of God No Saint would grieve for his Father though he should know he is now broiling in the most searching flames of eternall fire because his will is wholly resigned to the first and superiour will in the order of wills the will of God He grieves not for him because the sentence of God hath past upon him and the sentence is irrecoverable because it is absolutely will'd And who can make it credible that the Saints know what sentences are past and what are yet to passe I was borne a poore beggar When I could not begg and I live a beggar and shall dye one My cry shall ever be Good Master my Master and Master of all the world give somewhat to a poore beggar for Jesus Christ his sake CHAP. 5. I Blame exceedingly in the Jesuits and others their neglect of holy Scripture An old man amongst them and a profound Scholler said in a vaunting way that hee had never read a word of holy Scripture in holy Scripture but as he found it scattered and cited in other books And when I made a Latin Play amongst them and God in his tendernesse forgive me for it acted the part of a Minister and preached upon the Stage having took for my text those holy words of Christ to St. Thomas Blessed are they that John 20. 29 have not seene and yet have beleeved Moving excessive laughter at every word I was not reprehended by them but highly commended And in Rome when I composed a Play of a mixture of English and Latin and still personated a Minister though I much profaned the words and phrases of holy Scripture all past for very well done Nothing almost is more common with the Italians then to frame their jests of the phrases or passages of holy Scripture which because they are witty please and spread exceedingly It is worthy to be learned that as in all subordinate Sciences they so contrive the states and resolutions of their questions that they may serve the better to the setling of their Doctrine in Divinity so they have the like ayme even in their ordinary carriages if the carriage be capable of it And running with this byas they neglect even outwardly holy Scripture that in Divinity they may the more seemingly inferre the insufficiencie of it in the decision of Controversies forming an argument out of their owne practice with which argument though no argument they are patiently convinced to whom their practice is a Canon and indeed holy Scripture it selfe There came to this Colledge when I was there a poore old forlorne Spanish Souldier and his arrant was to begg an almes This is ordinary and wherefore should I relate it The extraordinary is to come He confessed weeping to some of the Schollers that he had beene a busie man in the great Fleet that came for England in Queen Elizabeths dayes and that the heavy hand of God had so waighed him downe in all his enterprises since the foule attempt of that mischievous Plot that he could never prosper in his common affaires nor yet see any man who had engaged his person in that businesse that prospered I may ad out of his words that seemed not to beare with Caine or like a wandering Jew the curse of God upon his forehead O all yee true English hearts love God and serve him The Jesuits perhaps will deny they had any hand in that Invasion But lest they deceive you I will tell you some news from Rome It is known there that the Pope tooke and the Jesuits gave the better halfe of the Colledgemeanes sold out-right to the use of that Fleet And that the Scholers were overthrown with the Navy For the number of Scholers being great and now greatly neglected part of them by the fearfull judgement of God were forced to beg from Town to Town And I have heard of a great Extremitie into which some of them fell but the form of it is quite falne out of my mind Still praise thou God ô my soul I have read a Latin book in Rome written by Father Parsons the Jesuite that I told you sate in the Coblers stall after Gods expression to us in the overthrow of the Fleet where he labours to reduce that overthrow as Fa. Floyd the Jesuit did the fal of the house in Black friars not to an act of Gods good pleasure but of his suff●ranc● where with many arguments he encourageth all Catholike Princes to the like attempt where he confesseth that the Spanish ships had many Engl. Priests in thē but hee saith they came onely to mitigate and temper the severity of the Spaniards and to give the distinction betwixt Catholikes and Protestants It is very ordinary in Policie to give faire causes for foule ones Non causam pro causa That which was not the cause for the cause it selfe Every cunning man doth so My memory beares mee witnesse I have been told by them that either at the time of the Spanish fleet or of the Gunpowder Treason the Jesuits thought themselves so secure of a successe agreeable to their mindes That they had cast and written how all things

I will throw them off one here and one there and only serve God who is my true end It is remarkable that the Papists turn our lenity and gentlenesse towards them into an argument against us inferring that wee have no zeale no religion O consider the flocks and multitudes of ignorant people that came to me when I lodged in London crying for satisfaction in matters of beliefe Every one of them being divided betwixt a Protestant and a Papist not knowing where to finde rest for their souls And some came under my hands whom the papists by their continual perswasions had wrought into a distraction some into madnes This others know with mee God will require an account of these souls O that it were granted to mee but first to the glory of God that while I have leave to behold this good light both of the Sun and of the Gospell I might speake in the light as our Saviour commands us what I have heard in darknesse and that I might be always at hand to binde up the gaping wounds of afflicted spirits even where they are most wounded because there are most Enemies Neither do men saith Mat. 5. 15. our Saviour light a candle and put it under a bushell but on a candlestick and it giveth light to all that are in the House The Candlestick is the place of the candle be it small or great Shall the zeale of the true Church be overcome in religious forwardnesse by a false one It is not all my purpose to labour in the prevention of Popery Part of it is to teach plainly and truly the Faith professed in England and the piety of a Christian life even to the perfection of it as will appeare to the Reader It is our Saviours Rule commended to Saint Peter When thou art converted Luk. 22. 32. strengthen thy Brethren God hath abundantly performed his part towards mee the performance of my part remaineth towards him and my Brethren And no zeale is like to zelus animarum the zeal of souls It somewhat suits which the Bridegroom said to the Spouse My Cant. 2. 10 11 12 13. beloved spake and said unto mee Rise up my love my faire one and come away For loe the winter is past the rain is over and gone The flowers appeare on the earth the time of the singing of birds is come and the voice of the Turtle is heard in our land The fig-tree putteth forth her green figs and the vines with the tender grape give a good smell Arise my love my faire one and come away When God calls who loves because he will love and therefore says first My Love and then my faire one and he first loves because we are not faire but by his love And he seems to love without reason and to do what hee does as women doe because he will doe it but it is the greatest of all reasons that his will should be done And this is confessed by the Schoolmen in the resolution of other great difficulties and when hee cals so movingly and so prettily it is high time to goe But before I go I beg of all the zealous and noble spirits included in my Dedication that they will so farre listen after me and remember Gods worke in me as to take notice and observe what becomes of me And so God that in his good time hath remembred you and us remember both you and us all in the end and world without end Which humbly prays Your humble servant Richard Carpenter EXPERIENCE HISTORY and DIVINITY The first Booke CHAP. 1. THe Divines authorized by Let not my Reader reject many easie things being joined with a few that are not so easie because in the best book the Elephant swimmeth and the Lambe wadeth Saint John in the beginning of his Gospell whom therfore Gregory the Great calls Evangelistarum Aquilam the Eagle of the Evangelists beginning their discourses of Christ with his eternall Generation stile him the word The Reason is reason Because as verbum mentis the word of the Mind even after it cometh of the minde doth still notwithstanding remaine in it the word of the Tongue perishing with the sound So the Son of God comming of his Father by a most ineffable yet most true Generation receiveth a personall distinction and yet remaineth with and in his Father by a most unseperable Unity of Essence This blessed word I call to witnesse before whom wee shall answere for every idle word that my words heere in the matters of Experience and History are so farre agreeable to the Divine word that they are true which is the first excellencie of words as they are words The matters of Divinity will stand by themselves I have read in the Schoolmen that Omne verum est à Spiritu Sancto Every Tru●h comes from the Holy Ghost I will bee sure to tell truth and upon this ground truth being told every man may be sure from whom it comes fix upon it in the deduction of the Conclusions it virtually containeth as upon the firm Principles of a Science I am not ignorant that sometimes it is a sin to speak truth because there may be a falshood committed though not spoken as a false breach of true Charity which many times obligeth to secrecie And these times the speaking of truth is indeed a lie because such a sin and against God who is Truth even as he is Truth But I know it for a Maxime Against a publique enemie of the Church of God we may lawfully and religiously speak all Truths It is a rule amongst Casuists Certa pro certis habenda dubia ut dubia sunt proponenda in a Relation certain things are to be proposed as things certain and doubtfull as doubtfull Let no man doubt but I will certainly dresse every thing in cloathes according to its degree Hence followes a lesson and it falles within my lesson God was in all eternity till the beginning of the World and but one word came from him and that a good one as good as himselfe and not spoken but as it were onely conceived Words are not to bee thought rashly and if not to bee thought not to he spoken because we think not in the sight of our neighbours but we speak in the hearing of our neighbours and if not to be spoken not to be written because we write with more deliberation and more expence of precious Time and words are more lasting when they are written I will heare what Christ says to his Church in the Canticles Thy lipps are like a thread of Scarlet and thy speech is comely Saint Can. 4. 3. Hierome translates it Sicut vitta thy lipps are like a Fillet or Haire-lace They are compared to a thread of Scarlet for the comlinesse of the colour and therefore it followes And thy speech is comely Thomas Aquinas his lips are like Scarlet and his speech is very comely in the Exposition of this place He sais that

to speake with a Jusuite at his chamber in London found him earnest in his study behinde a curtaine After the discussion of their businesse the Jesuit stepped hastily downe to give order concerning the entertainment of his friend And in the interim the Frier looked behinde the the curtaine and found before his chair a written book The title of the Chapter which then lay open was By what motives to stirre a widow or other free person to give her estate into the hands of the Church and how afterwards to dispose of her The Frier by whom I was informed named to me a principall man of his Order who then had one of these bookes lying by him Whatsoever the Scribes and Pharises practised I doe not read that they commended the art of devouring widowes houses to writing for the information of their posterity THe fortune of the booke as it was related to me is this The Jesuits dare not print it lest it should at any time slip besides their hands into the world And the Jesuits that are sober natur'd and seriously given are never suffered to heare of this booke it is onely permitted to practical men and at such a time after their entrance into the Order but not before I had formerly heard of this booke and that it was full of damnable conveyances My Reader may see with halfe an eye that I relate things briefely and plainely and that I build upon the testimonies which they give one of another being a sure way The learning of bookes plowes not halfe so deepe Another Frier struck both the Jesuits and the Monks in one turning of his tongue with these words The Jesuits are the daily plotters and actours of businesses which we can never answer And were not the Monks ashamed to give out the other day that a mad man of their Order wrought miracles These Friers have a sleight by which they confirme their young ones They have printed under a picture of Saint Francis Saint Francis obtained of God by his prayers that whosoever dieth in his Order and hath the benefit of confession shall insallibly goe to Heaven The Monks have made the like promise under the picture of Saint Benet But let them unloose this knot without cutting it If their confession come from a penitent heart it will bring them alone to Heaven in the opinion of the Romanists if it come not from such a bruised heart Heaven is denyed to it by all their Doctors The Jesuits are a little more solid They have a picture wherein are printed at large the Prophecies of many Jewish Rabbines foretelling that God would send a religious and learned company of men into the World in the decaying and old age of it as I imagine for the elects sake Now I began to turne my thoughts a seeking againe because I had not yet found what I looked for And therefore I pretended the want of health and loth to continue a begging Frier upon these tearmes freely begged leave to depart CHAP. VII I Was now even cloyed and surfeited with these vanities And I meditated upon a conversion to the Church of England But although I staggered having drunke deepe of the poysoned Cups of Babylon yet my whole heart was never converted neither did I ever apply my selfe with an open profession to the Church of England before this happy time And still my heart gaped for more knowledge of their wayes Wherefore I was commended to an uncloister'd Monk in Paris with whom I lived a while as a stranger and enjoyed the great benefit of a faire Library This Monk communicated with the Church of Rome but inclined very much to the Greeke Church Yet his two Monks for they were all his family inclined every way as they went being seldome sober In Paris I found the fault of Doway that many schollers lived by theft and that men threw themselves into danger of their lives who stirred abroad in the black of night as well neare the Colledges as elsewhere These are not good orders of Universities neither is this a promising and hopefull education of Priests In this Towne I lay at watch for a better occasion You shall have more hereafter Now onely one farewell to the Friers They have many Rules of a strange out-landish nature and condition He that will be rul'd by reason may judge of this Rule A Frier is licensed by his Rule to touch and receive money with his Garment his sleeve or the lappet of his coate but not with his hand He is utterly forbid to touch it with any part of his flesh I see there may be an equivocation committed as well in manners as in words And I saw this Rule kept by a Frier who received a French crowne into a paper In the defiance of this and all other Rules of the like profession I give to him who is pleased to take with his bare hand and heart Rules directory in a Christian life and founded either in themselves or in their grounds upon the received principles of Gods holy word Rule 1. REmember alwayes that God is alwayes with you about you in you and in every part of you and of all his creatures and that when you goe from one place to another you leave God behinde you and yet he goes with you and yet you finde him where you come because he was there before you came And that although not alwayes the same yet some Angels and Devils are alwayes by you watching over you and carefully observing your behaviour yea and oftentimes beholding your heart in outward actions And let your thoughts and tongue bee alwayes running and repeating Shall I commit an act of high treason against so great a King so just and severe a Judge so good so pure a God and in his presence It is he whom Joseph meant when hee said How can I doe this great wickednesse and sinne against God How sweet is God that sendeth his first and most perfect creatures his holy Angels downe from Heaven with an injunction of stooping and attending to the meane and homely affaires of men The Angels are daily conversant with us and yet are never discharged from the glorious vision of God to whom they are united being present with them wheresoever they are such a pretious mixture and composition of good things ought the life of man to be it must be compounded of holy practise and heavenly contemplation The Devill standeth ready to dash out our braines to destroy the body and to devoure the soule to disturbe the peace of nature to confound the elements to mingle Heaven and Earth to trouble all wishing earnestly and earnestly entreating that God would turne away his milde face his gentle eyes and say Goe my Executioner revenge my cause upon the World And yet God will not O the delicacie of the Divine sweetnesse Learne the nature of the Devill In one thing especially the fall of the Angels was like the fall of man For as man was more