Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	true_a	7,689	5	4.8842	4	false

Text snippets containing the quad

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

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

of Iustice to punish the Breakers and Violaters of it Wherefore Paulus Burgensis contends that the Mercy of God is insinuated Paul Eurgens in Scr●tin Part. 1. by Adonai standing for Jehovah The Name Iah being the Name Iehovah with a curb or check or taken up into short and signifying I am is enrob'd in the same Perfection A Doctrine stands up here He that breaks the Law of God sins against the Divine Essence O thou Spirit of Truth assist me farther The Prophet David cries out towards Heaven Psal 8. 4. What is Man that thou art mindfull of him Where Enos which the Interpreters call Man doth not signifie Man quocunque modo but Euseb de Demonstr Evang●l lib. 2. cap. 7. as Eusebius learnedly Man quatenus est ar●●fex aut architect●s sceler●s ac immen or Dei sui The Paraphrase may be O what is forgetfull Man that thou art mindfull of him who forgets thee and himself and what he does when he sets himself against thy very Essence against thee as thou art Iehovah Who fears not to make a rude Assault upon the very substantiall Essence of God Vpon God as he is Primum Ens per se subsistens The First of all Things subsisting by Himself As he is Fons Essendi atque Existendi The Foutain of all Essence and Existence of all Being and Well Being Most Good and most Great and most greatly Good in being most Mercifull Sin proprium periculum increpuit But if there be the least noise or crack of Danger in other Things mean things starts and looks pale and puts wings to his Heels and runs to save himself crying make room for God's sake And though lying under the Rod he lets fly a multitude of good Words and Prayers and fairly promiseth to be reform'd framing likewise a promising Countenance adjoyning an humble Voice with some groans and a goodly number of sighes the hands and eyes all the while working mainly yet the Rod being laid aside and the smart off presently ●redit ad ingenium returns to his vomit the Rod being yet in sight and Iehovah with all his Divine Essence being present and looking upon him What is Enos or Enosh forgetfull Man that thou art mindfull of him This Law of God is yet more known to be most perfect by it's Contrary For if this Will or Law of God were not infinitely great and good and perfect the Thing contrary to it could not be Malum infinitum an infinite Evill the Truth of this every Man sees nemo tam Talpa est quin videat and have infinite Imperfect on in it as it hath according to Divines and the Angelicall Doctor their Speaker speaking for them as followeth Peccatum contra Deum commissum quandam infinitatem habet ex infinitate D. Tho. part 3. quaest 1. art 2. ad 2. Divinae Majestatis tanto enim Offensa est gravior quanto major est ille in quem delinquitur Sin committed against God hath a certain infinity from the infinity of the Divine Majesty For an Offence is by so much the more grievous by how much he is more great against whom we offend The most adequate and fundamentall Reason is Because in our Elections of moral Good and Evil we hold a Ballance weighing in a manner the Creator and the Creature O great Indignity And in our Applications to Evill as if the Creature were of more weight and worth than the Creator we scornfully turn from the Creator and joyn affectionately with the Creature bidding defiance to the Creator And as the melancholy-She in Trallianus as he delivers it Putavit se Alexand Trallian lib. 1. cap. 16. uno digito posse totum Mundum conterere thought she could break to peeces the whole world with the motion of one short finger and crush it into a Miscel any with the clinching of her little Hand So we more mad and melancholy set up our selves and stretch out our Hands for the time above God and his whole Creation In the which foul Act there is Aversio à Deo Conversio ad Creaturam an Aversion from God and a Conversion to the Creature And therein consequently Bonum commutabi e praefertur Incommutabili Bono a changeable Good yea sometimes a villanous and filthy Lust O Man Siccine te ip●e abjicies wilt thou so debase thy self is preferred before a Good and a God that is unchangeable And the Offender ab im● ever●it ●omnia overturns the whole Frame of the Universe exalting Earth to the place of Heaven and subjecting God and God's Heaven under his dirty feet From this foresight Isidor Pelufiot St. Chrysustom's apt Schollar exacts of a Isid Pelus lib. 1. Ep. 424. Religious Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honest and truly-faithfull Holder of the Ballance And in answer to that Aversion and Conversion there is in Hell Poena Damni the Pain of Loss by the which we shall everlastingly be averted from God and Paena Sensûs the Pain of Sense by the which we shall remain for ever assigned and confined to the Creature I mean to Fire which being the most pragmaticall busy-Busy-Body of all earthly Creatures shall actively revenge the Wrongs done to the Creator and the Creature and which because Sinners have transgressed the Law of Nature shall be promoted and elevated above Nature and beyond its own rank to act upon the Soul by Him who did not intend the burning of Spirits and Souls primariâ Intentione quâ rem propter se intend it with a primar●e Intention by the which he intends a thing for it self sed secundariâ quando rem vult propter al●ud praemissa alterius Consideratione but with a secundarie Intention when he wills a thing urged to it in the consideration of a thing premised And thus our Commission of an infinite Evil is rebus nun● aequâ lance pensatis things now being equally weighed proportionably and most justly punished We are averted from an infinite Good and affixed to a most intollerable Evil being a materiall Instrument of Iustice and representing our adhesion to materiall Things which in Duration à parte post shall be infinite and infinitely subject a superiour Spirit to an earthly base Body Ye demand Why God punisheth a Sin committed in Time a short Time a Moment with Hell a Place of eternall Torment Is this Law of God perfect I answer First If he to whose charge a matter of infinite price and worth is committed should by his gross default and 〈◊〉 negligence lose yea contemn and willfully disavow it ought he not to pay an infinite price for it or if he be not able to pay ought he not to suffer an infinite punishment according to the plain Rule and Letter of Iustice In like manner He to whom the infinite God is given with Grace he who is entrusted with the infinite Son of God in the sacred Symbols of our Lord's Supper he who is redeemed with an infinite price if by Sin he shall

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

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

and lifted above the ordinary level of the World The Christian should be the tallest Flower in all the Field pure in his unknown Actions as his known End is most pure But Mahomet's Paradise agrees more homogeneously Vide Alco●anum Arabic azoara 2. with such a wretched Captive of Lust and Beastliness usquedum à P●oposito resiliat than the Blessedness of Christians Of the which Aquinas Ultima D. Tho. p. 1. q. 12. art 1 in Conclus Hominis Beaetitudo in altissimâ ejus Operatione consistit quae est clara divinae Essentiae Visio per Intellectum The last Blessednes of Man consisteth in his highest Operation Which is spiritual and pertaineth to the Vnderstanding being the highest Power of the Soul God preserve all Superiour Powers to whom accordingly with his Will we owe Duty and Obedience that they be not like with relation to such dissolute Persons the kind Ewe quae Lupae Catulis mammam dabat that gave suck to the forsaken Whelps of the She-Wolf which afterwards destroyed her and her young and all the Flock Such are Luparum vetularum Amasii Men of exorbitant Courses now turnd over to Carnality These are the Vultures that watch upon the Tree while the Lion and the Boar try their strengths on the Ground These judge all Obstacles to their Wickedness Ense quasi Falce resecanda to be cut down with a Sword as good Corn with a Reaping-Hook Christian People Of a declar'd Beast and one that fears every Day the Devill velut ab Hyposcenio redeuntem ac Pilis horridis obsitum as if he were opening the Earth to swallow him alive into Hel we expect nought besides beastly Conversation and Helhatcht-Vngodliness But of a Pulpit-Petifogger Saint-mouth'd Thing in a brown or blew Covering ye perhaps expect a Civil and Saint-like Behaviour O the strength of Imagination All the Root of that Saintliness is your in Fancy And ye expect it ex Imperio voluntatis Your Expectation is commanded by your Will But your Will is quickned by your Imagination not by your Understanding Could ye but once say to these walking Lanthorns in the Spirit of true Zeal Ite nunc atque aliis fucum facite Go now to others with all your colourable Deceits your whole Pack Go pack away ye would be free and others fearfull But where am I Ubi sum ibi non sum Ubi non sum ibi est Animus Wheresoever my Tongue is let your Hearts wait at the Altar and sacrifise all the Dishonours of your God-Names to the Honour of God's great Name Take now thy Son said God to Abraham Gen. 22. 2. thine onely Son Isaac whom thou lovest and get thee into the Land of Moriah and offer him there for a burnt-Offering upon one of the Mountains which I will tell thee of He must take now presently Not his Sheep his Oxe his Servant but his Son Nor one Son of many but his only Son And his Sons name is Isaac which in the Hebrew Tongue sounds Laughture Take now thy Laughture thy Joy If Isaac be sacrifised with Isaac all thy La●ghture dies It is denyed to thee O Abraham to laugh any more And this Isaac is not a Child in quo desiderantur Ingentum Pietas Obedientia that hath wrought himself out of the Love of his Parents by his Disobedience Behold his Name and his Praise Isaac whom thou lovest First for his Wit sweet manners and Morality Secondly for his Piety and Obedience Thirdly because he is Filius Senectutis the Child of thy Old-Age and old Abraham going out of the World is now to leave his new likeness behind him in young Isaac in Isaac the laughing Boy that made all the House laugh Fourthly because upon Isaac stood the Promise concerning the Messias Gen. 21. 12. He must go into the Land of Moriah a publick Place and eminent The Vulgar Latin in terram Inte● p. Vulgat Visionis into the Land of Vision or the Land seen afar off The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the High-Land Sept. Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Land Aq. that is conspicuous because in Excelso loco sita Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. It was followed and interpreted by the Vulgar Latin He must offer him there for a burnt-Offering He himself by himself being his dear and most loving Father not by an other must kill him offer him burn him burn Isaac offer Isaac kill Isaac kill his Laughture offer his Laughture burn his Laughture He must tear from his own Heart and Bowels all Natural Affection and strike his Son hard and keep his Ey stedfast upon him and wound his own sweet Child to death and his pretty Child's Blood so shed must run down upon the Ground in severall streams before him And then the pretious Body must be burnt in a Holocaust no solid part remaining to tell the Ey that Isaac once liv'd and the Ashes of Isaac Abrahams laughture will now be the Winds mirth and recreation And he must not yet know which of the Mountains shall be the sad place of Execution Of that hereafter Abraham consents to all this and rises early to do it vers 3. He tels no tales His Wife knows nothing He thinks within him as Basil of Seleucia assequitur conjecturâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Seleuciae Episc in Homil. de Abraham Mothers overcome by the impotency of Nature are grievous He conceals it from his own Nature Abrahams own Flesh and Bloud must not be of the Counsel O the Power of God and of Grace O the Obedience of Abraham the good old Man And O thou injur'd person Take now thy Good Name thine only Good Name which thou lovest and while these murderous Tongues not commanded by God but driven with a firebrand by the Devil wound and kill thy beloved Isaac thy Laughture not in an uncouth and unfrequented place but in a publick one let thy Wil by most humbled and profound Submission to the Will of God ly prostrate at the foot of the Altar and then arise by the strength of a new Grace and Offer it self a perfect Holocaust in the flames of thy Good-Name to the God of Abraham and Isaac and Jacob. Let it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all burnt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the fruit be return'd to the Glory of God let it be Calil Consummated and Ola an Ascension let the whole Sacrifice ascend in fire and smoake to God And protest thou in this thy Sacrifice that thou art wholly God's Soul Body Scarrs and all and that he may demand thy Life when he shall please And do thou cry out heartily Lord thou art my Goods my Good Name Laus me● my praise and my All in all and beyond all that all the World owns My second handfull of Gleanings is That ordinarily Men are forward and bend themselves with some strength and alacrity to the Law of God for a while after a passionate Sermon the