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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	call_v	left_a	right_a	6,194	5	6.0677	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

vincis invincibilem How easily doest thou conquer him that is invincible For man was made to fill up the now-disturbed number of the Angels which were created some while before the World not long for it is not likely that so noble a part of the World should be long created before the whole to which it belonged They fell downe though not from the possession yet from the title of happinesse by pride Not from the possession for had they beene united to God by the Beatifical Visiō they could not have sinned and therfore not have lost it by sin Wee rising up to the seats prepared for them ascend by Humility rising by falling and falling by rising if wee rise before he raiseth us who being dead and buried was not raised but rose from death to life by his own power Pride and Humility are of contrary dispositions and moreover they worke contrarily upon the subjects in which they are lodged and are in the effect and course of their proceedings contrary even to themselves Pride was the first sin in the Angels and therefore Humilitie is the first vertue in men and all your thoughts words and actions must be steeped in it Other Vertues keepe within a compasse or only now and then goe some of them together or always or direct all Vertues outwardly in respect of the Vertues as Prudence but Humility is an ingredient in every Vertue RULE 4. IN your entrance upon every worke having first examined the motives ingredients and circumstances for one evill circumstance will corrupt the whole lumpe and poyson a good action and it is not vertuous to pray ordinarily in the streets with outward observance though it be vertuous to pray and it being now cleere to you that your intended work falleth in wholly and meeteth in the same point with Gods holy will commend it seriously to GOD. And when you goe to dinner or to bed or turne to the acts and exercises of your Vocation begin all with a cleane and pure intention for the love and honour of GOD. And even the naturall work to which your nature is vehemently carried and by which you gaine temporally being turned towards the true Loadstone and put in the way to Gods glory doth rise above nature and above it selfe and is much more gainfull spiritually as being performed not because it is agreeable with your desire but because it is conformable to the divine will And often in the performance and execution of the worke if it require a long continuance of action renew and if need bee rectifie smooth and polish your intention for being neglected it quickly groweth crooked And when you are called to a difficult work or a work that lyes thwart and strives against the current of your naturall inclination dignifie and sweeten it often with the comfortable remembrance of your most noble end And whereas wee are openly commanded so closely to carrie the good deeds of the right hand that the left hand be not of the Counsell and again to turn so much of our selves outward that our light may shine before men it is in our duty to observe the Golden Mean and keep the middle way betwixt the two Rocks Carry an even hand betvvixt your concealing your good vvorks and your being a light to others You must not conceale all neither must you shine onely Hide the inward but shew the outward not alwayes nor with a sinister intention to the left hand but to GOD and those that will bee edified Every Vertue standeth betwixt two extreames and yet toucheth neither whereof the one offendeth in excesse the other in defect The one is too couragious the other is over-dull but under the Vertue Now the Devill delighteth much to shew himselfe not in his own likenesse but in that extream which is like and more nigh to the Vertue or at least to the appearance of it as Prodigalitie is more like to Liberalitie then Covetousnesse God hath true Saints and true Martyrs which are both inside and outside The Devill hath false Saints and false Martyrs which are all outside like his fairnesse As Prudence is the Governesse of all Vertues so principally of Devotion RULE 5. KEep your heart always calme and suffer it to be stirred onely with the gentle East and West-winds of holy inspirations to zeal and vertuous anger Examine your inward motions whether they be inspirations or no before you cry come in for when God offereth an inspiration hee will stand waiting with it while you measure it by some better known and revealed Law of his And be very watchfull over such Anger For it is a more knottie and difficult piece of work to be answerable to Ephes 4. 26. the rule of Saint Paul Be angry and sin not the Prophet David spoke the same words from the same spirit then not to be angry As the Curre taken out of the kennell and provoked to barke will need an able and cunning hand to hold him And maintaine alwayes a strong Guard before the weake doores of your senses that no vain thing invade the sense of seeing hearing or the rest and use in times of such danger Ejaculations and Aspirations which are short sayings of the soule to God or of things concerning God and are like darts cast into the bosome of our beloved These motions will do excellently at all times when they come in the resemblance of our pious affections As upon this occasion Lord shut the windows of my soule that looking thorow them she may not be defiled O sweet Comforter speak inwardly to my soul and when thou speakest to her speake words of comfort or binde her with some other chaine that busied in listning to thee shee may not heare thy holy name dishonoured And upon other occasions Oh that my head were waters and mine eyes a fountain of teares that I Jer. 9. 1. might weepe day and night O Lord Whom have I in Heaven but thee and there is Psal 73. 25. none upon earth that I desire besides thee Take counsell my soule Commit thy way unto the Psal 37. 5. Lord trust also in him and hee shall bring it to passe Hearke my soule when we taste the thing we taste is joyned to us We neither see nor heare in this manner and having tasted we know And when the Body tasteth wee commonly see first and afterwards taste In our conversation with God wee first taste and then see I speake not of Faith being of another order O taste and see that the Lord is good Holy Scripture will give us matter Psal 34. 8. without end This is a delicious communication of our selves with God our selves when we are present onely with our selves and with God Keepe the double doores of your teeth and lips the forts of silence close that your nimble and busie tongue speake nothing but what some way directly or indirectly pertaineth to Gods glory agreeably to his good pleasure And therefore always before you speak

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

which you most wilfully performe even while the promise comes warme from your mouths Is not this meere juggling Fifthly bee not so nominall doe not call them Fathers and supreame Judges and acknowledge their power to frame or change of whom you beleeve otherwise then you speake It is the generall Tenent of your Church and if you be not as ignorant of your Doctrine as you are of your Service you will confesse it to be so that Judges yea Princes extra Ecclesiam Catholicam out of the Catholike Church have not power to frame Decrees or make Lawes prejudiciall to your Faith And therefore your Church sayes that your Priests are not obliged or bound by conscience to give a just account to such Judges of their proceedings even those which fall out of confession because those Judges have no true and lawfully-derived power by which to fasten any such engagement upon them And it is a received Maxime amongst your Jesuits that even a Popish Common-wealth when the Church and Common-wealth in some sense are in eodem gradu atque ordine in one and the same degree and order of Faith cannot validly decree any thing prejudiciall to the glory of the Church or to the Canons and constitutions of it Sixthly doe not mince your tearmes lest you are suspected in all things and shroud the most black attempts and most bloody practises of the Romish See against our State with the faire-coloured Mantle of extraordinary proceedings They were extraordinary indeed that is above all ordinary wayes of wickednesse In truth you are extraordinary in your expressions though not as extraordinary as your Church in her proceedings And how dangerous are those people that call the top of all mischiefe but extraordinary proceedings I will not straine this point farther lest I learne of the Jesuits to break into that Cabinet of secrecie which the Italian cals ragioni di stato And heare me doe not father the Gun-powder treason upon a few discontented persons but lay the greater waight of imputation where the greatest waight of sinne was O England give me I pray thee a resting place while I live and when I am dead a place of buriall For the Church of Rome cast backe into her Ingredients is nothing but deceit and colour You shall finde another lesson in this booke and other Authors of that Aggregate of malice and mischiefe And whereas a grosse part of our English Papists are Jesuited let the world judge to what myriads of mischiefes we lie open Seventhly do not pleade so confidently that you are in no wise guilty of the wicked facts of your Progenitours because you are guilty of their Religion and beliefe in conformity to which waighed down with a graine or two of Ghostly perswasion they became guilty of those wicked facts And posita causa sequitur effectus say the Logicians The cause being put the common cause the Catholike cause the cause of Religion the effect helped home by the last disposition of a little Ghostly instruction may follow And as you love me call not your errours supposed errours as if we supposed errours in you while you are certaine of our errour I must tell you that wee are as certaine you erre as we are certaine that God and his word erre not And therefore let your truth be supposed but not your errours Eighthly leave the old tricke of closing with our Divinity when it makes for your present occasion and turne and againe forsaking it at every turne Whatsoever all Divines say now beliefe was enforced in Queene Maries dayes And suppose that Beliefe as being opus Gratiae a worke or effect of Grace is not to be enforced would you be suffered to possesse your innocent children sufficiently Baptized with a strange beliefe to encrease your number another would say your pestiferous and viperous brood but I will not by threats and promises and rich rewards and thus you enforce beliefe while you thinke not of it to win a maine part of our Clergie though not to your Faith yet to your occasions and by continuall entertainments of them and theirs make them in many practises of high note and consequence more yours then their owne or ours especially when your Priests are still besieging your eares and there whispering that you ought to labour at all times and by all meanes that are feiceable to set up the Popes Throne in all places Ninthly be not so large in the blazoning of your due obedience I will put you a case If your Prince blowne forward with the zeale of Gods truth should endeavour to pull the Pope the grand Father of delusion and Idolatry out of his Chaire in which men talke he sits infallible and utterly to extirpate such a monster-power out of the Christian world Answer me would your Religion permit you to assist your Prince in that most honourable cnterprise And therefore all your promises I turne over to his examination that trieth the heart and searcheth the reines Onely take heed that a mentall reservation is not at the dore And if you are ready in good earnest to minister assistance with your fortuns pray turn the Channel and that masse of money which you bestow on your death-beds to Jesuits Monks Friers and Priests and to the superabundant maintenance of their houses in strange lands reserve for the safety of your poore Country which in your liberall contributions to Popish uses you take paines to ruinate Lastly for shame doe not hope that your affaires may be settled in as great peace and security as theirs who are united in the same reformed Church with his Majesty and not onely serve him faithfully but also beleeve honourably of his profession and are one soule with him who send not their children by stealth into forraine Countries that soiled with strange manners and a strange Religion in strange Countries they may returne at length to teach disseminate in his Dominions the peace of which you promise with submission and in all humility to preserve a Religion coupled with manners dangerous to all that he cals his One thing I dare presume that in this publike Jubilee it is not intended that Vice shall sit hand in hand rejoycing with Vertue or Errour with truth And so farewell And pray when we meete againe in this kinde be true and reall in omni apice in every tittle of what you write And thinke not that although I acted the part of a Minister and a Changeling and a Devill and a Turke at Rome and all in one Comedy of my owne composing you shall ever make any more then a jest of it and but a poore one In our Colledges they were most gracious that most goared the Church of England the fond conceit of which moved mee to turne a Minister by the Alchymy of Action into all strange formes that I might passe more plausible I am Countrey-plaine and still short Certaine religious duties are to be performed of the same print with my present condition and I

carried upon the waters the word in the Originall doth signifie as Saint Hierome observeth S Hierom. quaest Hebr. incubabat sat brooding And I most heartily pray that the Spirit of God may still sit brooding upon my heart and bring forth the plentifull fruits of a true reformation And because I am a sinner let the Angels sing hymnes and praises in my behalfe to him as Saint Gregory Nazianzen S. Greg. Nazian in hymnis deliciously singeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom are Hymnes by whom are praises by whom are the Quires of the Angels And let every one that is a true lover of God that is sound at heart give out from the inwards of his heart and soule with an Eccho Amen And keepe safe in his minde that golden saying of a sober Councell Multa enim bona facit Concil 2. Arausic c. 20. in bomine sine homine Deus sed nihil boni facit homo quod non faciat Deus ut faciat homo Many good things God workes in man without man But man doth no good thing which God is not the cause that man is the cause of Let us ponder alwayes that in all the Psalmes used in divine service still the burden of the song is Glory be the Father and to the Sonne and to the holy Ghost As it was in the beginning And why As it was in the beginning Because the Church acknowledging her extreme want of sufficiencie to glorifie God according to the just exigence of his greatnesse or to adde the smallest point to his perfection desireth to give him the glory which he had in the beginning before the world declaring that she is so farre contented and pleased with him and it that if he were now deprived of it and it were in her gift she would restore it againe to him as to the most worthy which is in a manner to give it him And let us all imitate the Prophet David Ps 115. 1. who cryeth Not unto us O Lord not unto us but unto thy name give glory Pray marke his carriage He thrusteth glory from himselfe and creatures Not unto us O Lord. And as if it did not yet stand farre enough thrusting it with the other hand he saith Not unto us And then with both hands thrusting it home to the right owner he speakes home but unto thy name give glory That glory may be well and fully given to God God must give it to himselfe And the same holy Prophet who spake as he liv'd after Gods owne heart stirring us up with all his art and his heart to praise God in all sorts of instruments that the Quire might be full and as if the straine were not yet high enough in the end as it were falling down for want of breath with the Nightingale after the long varying of her delicate notes sends forth in a faint but a forced manner his last words Let every thing that hath breath praise the Lord. Praise ye the Lord. As if he should have added For I have none I am out of breath And so being spent himselfe he laid the charge upon others And therefore Praise ye the Lord. Psal 107. vers 8 9 10. Oh that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men For he satisfieth the longing soule and filleth the hungry soule with goodnesse Such as sit in darknesse and in the shadow of death To God be the glory of this worke not to the Virgin Mary or any other Saint FINIS I 〈◊〉 desire all clean-hearted and right-spirited people who shall reade this Book which because the Presse was oppressed seemed to have beene suppressed when it was by little and little Impressed but now at last hath pressed through the Presse into publike first to restore it by correcting these Errata Which if I had beene alwayes at hand to prevent I should have more er●ed in businesses of more present importance Errata qu● legenti dicam an currenti occurebant PAge 10. line 2. dele in p. 23. l. 24. d. it p. 30. l. 27. read contemnes and condemnes p. 57. l. 7. r. two p. 62. in marg r. Psal 128. 3. p. 63 l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. in marg r. Rom. 1. 22. p. 68. l. 24. r. in a combate p. 78. in marg dele 32. p. 81. l. 1. r. selfe p. 89. in marg r. agentem p. 120. l. 24. 25. r. quasi existimemus nihil accidere p. 126. l. 7. r. Lord Jesus p. 145. l. 9. r. cast it p. 148. l. 24. r. all so p. 1. l. ult r. more set out p. 2. l. ● r. are more p. 4. l. 19. r. a treason p. 8. l. 15. d. the p. 17. l. ult r. it 's hold p. 22. l. 4. r. ingreditur p. 28. in marg r. S. Aug. in Medit. p. 31. l. 8. r. a meere lie p. 36. l. 7. r. voide of p. 37. l. 27. and 28. r. beholds p. 39. l. 27. r. with one p. 44. l. ult r. seeing being p. 47. l. penult r. we learn p. 49. l. 28. r. to him p. 50. l. 15. r. to him p. 51. l. 21. r. in a diversity p. 53. in marg r. c. 16. p. 57. l. 5. r. coccineas p. 62. 1. 6. r. S. Justine p. 64 l. 2. r. receive receive p. 68. in marg r. de part Animal c. 5. p. 69. in marg r. c. 2. p. 69. l. penult r Disciplinantes p. 70. l. 18. r. And also the Friers p. 71. l. 27. r. gifts p. 76. l. 17. r. take them p. 82. l. 26. r. even the rich p. 88. l. 9. r. talking to p. 96. l. 6. r. Crow p. 112. l. 19. r. before now p. 117. l. 16. r. of God p. 118. l. 2. 3. per●inent ad finem regulae sequentis p. 119. l 21 r. locks p. 124. l. 6. d. it p. 124. l. ult r. Church p. 128. l 22. r. reserve p. 129 l. 21. r. me p. 131. ● 16. Haec historia quae incipir And yet pars est sequentis paginae l. 26. locum petit p. 131 l. 24. r. being p. 135. l. 13. r priviledged p. 135. l. 19. r. stain p. 136. l. penult r. you lived p. 138. l. 22. Bcause c. ad finem l 23. inferi debent in sequentem paginam post l. 9. p. 140. l. 18. r. every p. 143. l. 8. r. the fingers p. 144. l. 7. r. cried p. 145. l ult r. counsel p. 158. in sine marg r ad Graecos p. 160. l. 28. d and p. 165. l. 9. r. himselfe came p. 169. l. 19. r. is given p. 169. l. 26. r. into p 173. l. 8. r. safe at my p. sequente l. 5. r. These are p. 174. l. 9. r. Cicatrice p. 177. l. ult r. feet p 188. in marg r. Plin lib. 2. p. 189. l. 18. r. had read them p. 190. l. 4. r. Bruxellis p. 191. l. 20. r. and cast p. 205. l. 27. r. your owne throate p. 208. l. 4. r. his owne p. 210 l. 21. d. Church p. 210. l. 27 r. A●●thusius p. 215. l. 13. r. percutit p. 215. l. 27. r. bodies p. 218. in marg r. S. Aug. in Psal p 226 l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 230. l. 12. r. similiter p. 233. l. 3. r. dixerit flexis genibus p. 235. l. 13. d. much p. 236 l. ult r. lingua p. 251 l 3 r. ground Repentance p. 257 l. 16 d. to p. 258 l 14 r wormes p 259 in marg d 5 p 268 l 25 r strike us p 271 in marg post Luke 7 d 5 p. 272 l 1 r here 1 p 274 l. 24. r selfe I doe p. 275 l 2 d. will p 279 l 21 r They p 288 l 1 r Christiane p 289 l 14 r. is not p 291 l 1 r workes p. 296 l 13 r onely p. 299. l. 17. d. because p. 301. l. 4. r. her p 317 l 13 r weepe