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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

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

a Controversy with nothing but Controversy except where Sin ambusheth Our next and orderly step here is The right Interpretation of Scripture both in the Words and Sense compriseth all things necessary to sound Edification either explicitly formally openly plainly or implicitly virtually covertly seminally either in the Conclusion or in the Principle either telling the way as with a Tongue or like a Merourial Image pointing towards it with a finger from the palm and sending us away to the Interpreter The materiall Building of the old and outward Tabernacle adumbrated the Spirituall Edification of our Tabernacle that is inward The persons elected for the building of the Tabernaclè are described Exod. 31. 2. See I have called by name Bezaleel the Son of Vri the Son of Hur. And verse 6. And I behold I have given with him Aholiab the Son of Ahisamach If we poise the names of these persons in a Tropologicall ballance they will not only not want a grain or two but will also prove themselves gratefully passable without allowance from our inclinations and propensities in their being accepted Hur signifies Whiteness or Light as White even such a Light as Faith is being the first Break of Day in the Soul And therefore in Baptisme which is Sacramentum Fidei the Sacrament of Faith the Dionys Areop in Eccl. Hierar I●● Berosus lib. 4. Baptized were after Baptization arrayed in White Uri signifies Fire and Ur Chaldaeorum Ur of the Chaldees famous in the History of Abraham was called Ur because Fire was there honoured with divine worship And Charity is a Fire Yea the holy Ghost who is Love God is Love 1. Joh. 4. 16. descended in Fire when he did enflame his Disciples with Charity The Textual Textus Graec. Edit Vulg. Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilection and the Vulgar Latin evens it Deus est Charitas God is Charity For the holy Ghost notionally consider'd is the Love of the Father and the Son The Construction of Besele●l is in umbra Dei in the shadow of God shadowing forth to us the proper Act of Hope which as by a proper worke lyeth securely down under the speciall Canopy of divine Providence as in the cool shadow and refreshment of a most pleasant Arbour or as under the Defence of a strong Towre or under the spreading of a Buckler even the Buckler of Him that is in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With and by these The●logicaell Vertues which tend in a direct Line to God in their first Acts and the Vertues accompanying them is the Soul built up into a Tabernacle or Templum portatile Temple of God moving as we move And the three Vertues are Material and Efficient The Materials and the Builders First the Materials the Builders afterwards The Materials when the Building is as it were in Fieri in Building the Builders when in Facto esse when it is Built How may this be Happily The Builders with Respect had to continual Augmentations requisite Ornaments and certain Reparations But the Architect or Master Builder is God We are God's Puilding The Scripture is firm and fair in describing and prescribing these Fundamental Vertues and their Company But there were equally called to the Building Ooliab which Name the Hebrews interpret Protectio mea est Pater the Father is my Protection Interpretes Hebraei And Achisamech which is also after their casting the word back into it's Ingredients Frater conjungens a Brother conjoyning himself There is therefore as needfull to us the Providence of our Heavenly Father protecting us from Errour providing moreover outward Helps for us to the End of the World and appointing a Christian Brother or Father holy and learned or a Brother who is both a Father and a Brother having the Wisdom and Providential Care of a Father and the sweet Fellowship of a Brother looking over us as a Father and stooping to us in the Carriage of a Brother a Father to guide us a Brother to joyn himself to us as Philip joyned himself to the Enuch And such a Father-Brother we must find and have ut medicinam faciamus furenti volaticóque Morbo that we may stop the raging and running Disease of strange Doctrine And having him we must hold him and adhere constantly to him being of our selves ingenio facili ac translatitio easily transported And as St. Bernard S. Bern. ep 87. in the heat of an Inspiration rightly said Quise sibi Magistrum consti●uit stulto se Discipulum subdit He that sets himself to learn of himself puts himself to School to a Fool and not an ordinary Fool but one desperately partial and self-conceited Intellectus praefert voluntati lueernam The Understanding should lead the Will in its own light and the light of Grace God's Helps assisting the Understanding in the form of Light 1. That he may work conformably to Nature 2. To perfect Nature and our Will should not drag our Understanding after it and subject both that and it self to the Passions of Anger Envy Malice Stubborness Partiality the Will being a blind power The Devil's way is to pervert and confound the Course and Order of Nature especially in the Soul of Man Because he knows that by the disorderly motions of the Soul the Fountain of Life and of the Actions of Life he is always a prime Gainer God's Will being always performed orderly and in the Course founded and appointed by him Quod ad me a●tinet Credo Ecclesiam Caetholicam I believe that the Catholick Church is directed by Christ and relieved with vitall Influences from it's Invisible Head And that as Angelus est Nomen Offic●i non Naturae Angel is a Name of Office not of Nature So it pertains to God's Messenger ex Offici● even as he is a Messenger or Angel to clear explicate or unfold the Mind of his Lord who sufficiently instructs him remaining in the condition of an obedient Angel obedient to God and his Church for the sufficient Resolution of all necessary Doubts arising frō his Message And God requires of us this walking by Faith by the which we believe his promises to his Church for three Reasons 1. Because Man having sinned by Pride in eating of the Tree of Knowledge it was most agreeable to the Via Regia of God's Providence so to humble him that notwithstanding his Ambition to know he should not know the Things by which he should be brought to Heaven but only beleeve them 2. God would lead Man to Blessedness by Faith and not by Science that the Way might be open even to the weak and unlearned And therefore the mind of a simple Man adorned with Faith excelleth in Light and Knowledge such as it is not only the Learning of the great Philosophers but even the naturall Knowledge of Angels 3. For Man's greater advancement in Glory wherein Faith will be greatly rewarded as Faith and rewarded more and more as the Object is more and more dark and

angry And that Differences the Decision of which pertains to all must be publikely decided And Differences concerning divine Truthes di●nely and truly decided Because Predestination being that part of Divine Providence which excellently deals and disposes in the last End of God's People Providence must needs be suitable with it self and furnish out other Parts which concern prepare and order the Means And those Parts must according to God's usual Order of Working and to the measure of Reason be more curious in their provision for Generals than for Particulars those being more pretious I beseech you then hide not under a Bushel a matter of such publick advantage and concernment but run and proclaim it with a Song of Triumph to all Christian People who on Earth do dwel That because the variety of Readings in holy Scripture is wonderfull as it abundantly appears in the Iewish Masoret and the Margent is oft-times more divine than the Text They must repair from all quarters of the World to you or others like you for a sound and final Resolution of all their Doubts in Religion And thus our English men having given a Bill of Divorcement to one old Pope beyond the Seas and beyond the Alps shall now enstall and enthrone a goodly number of Popelings and young little Mufties at home In good sooth upon second thoughts I should have turn'd to you once more and told you It is hard for a bare-fac'd linsy-woolsy Thing ad huc à Matre rubenti in omnia praecipiti childish and heady to move the Tongue in divine Matters without Blasphemy and without enterfeering in every step There was a great Contest betwixt the Church of God and hereticall Nestorius which first thickned from a Question Whether or no the Virgin Mary should be called Deipara she Mother of God The Controversie wheeled in this That the Church called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Nestorius called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Daughter of Vide Acta Concil Ephesin Generalis God he meant the adopted Daughter or when the Humour came fluent upon him and he would be liberall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christiparam the Mother of Christ whom he deemed to have been a pure Man It was but a small Accent or matter of Pronunciation which varied the Words and Meaning Betwixt the Nicen Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall or of the same substance and the Term Vide St. Hilar. l●h de Synodis prope finem of the Arians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the like Essence or substonce there is outwardly but the difference of one Letter And yet their Doctrines are the one of Heaven the other of Hell and accordingly manumise or enthrall those who receive them Howsoever Be sure to keep in mind That the Devill was known of all the Fathers by the name of God's Ape Dionysius S. Dionys Arcop lib. de divin Areopagita stiles God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vnity subsisting after a threefold manner or an Essence having three Hypostases or Subsistences And such an Vnity such an Essence God is yea the sacred Trinity is called by St. Gregory Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one S. Greg. Naz. in Odis Torch or Light shining with a treble Flame That this might be in some sort imitated by the Devil he gave his chief Oracles ex Tripode from out of a certain rich Stool or Vessel which being one had three Feet on which it stood There are admirable Matters delivered by Authors of large Souls and deep Brests wherein Antichrist the Devils Darling and of all his Children the most like to him and in whom as fraught with all Devilishness he shall most vaunt himself will strive to imitate Christ But I pass them over leaving this only for a Measure of the rest As the Name Christ hath a double sense in Scripture and is taken sometimes properly for a certain excellent and singular Christ who is indeed Iesus Nazarenus Rex Iudaeorum and the Saviour Head and Prince of the Christian Church sometimes commonly for all those betwixt Christ and whom there interveneth a likeness quantum ad unctionem in which consideration Prophets Kings and Priests are all termed Christs As Psal 105. 15. Touch not mine Anointed or as the Vulgar Latin Nolite tangere Edit Vulgat Christos meos Touch ye not my Christs For the word Christ signifyeth anointed So also the Name Antichrist passeth sometimes in Scripture under a proper sense for a certain egregious and professed Enemy of Christs upon whom the Scripture glances Io. 5. 43. I am come in my Fathers Name and ye receive me not if another shall come in his own name him ye will receive for your Messias say many of the antient Commentatours and whom the Scripture pourtraits out to us in a large and plain shape 2 Thess 2. in the middle of the Chapter And sometimes the name Antichrist is wryed and warp't into a common and less proper acception and signifies all that any way set themselves against resist impugn Christ though not formaliter as Christ of the which 1 Jo. 2. 18. Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whoreby we know that it is the last time As if he had said ye have heard that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist shall come and now though he the chief Antichrist the head Villane of all be not yet come there be many come already and in view who are Seducers and Enemies to Christ and his Truth and may well he called Antichrists Behold a great Agreement in things most contrary But the agreement in the highest flight of it is God brought the work of Grace to a Head in his Son Christ the Head of his Church And Aquinas saith truly of D. Tho. p. 3 Quaest 8. art 8. ad 3 Antichrist in eo Diabolus quasi malitiam suam ducet ad Caput per modum quo dicitur aliquis ad Caput suum propositum ducere cùm illud perfecerit The Devil shall bring his malice to a Head in Antichrist that Aggregate of Malice and Mischief after the Manner as one is said to bring his purpose to a Head when he hath effected it The holy Ghost dwelleth in us and some Special Servants are said in a special mauner to be filled with him And familiar Spirits mentioned 2 Kings 21. 6. have their name from the Hebrew Word Ob signifying a Bottle For the person possessed with an Evil Spirit oft swels in the Bellie as a Bottle and the Spirit speaketh from his Bellie with a low-fetc'd and hollow Voice in imitation of God's Inspirations and secret talkings with us within us Hence the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one having a Spirit speaking from his Bellie the seat of Lust and Gluttonie As God had his Ark Oracles so there were even amongst the Jewes also certain Images

Profit he having fairly performed his part but to his own Pleasure Which only pleasure and the dignity of it is of greater weight than all the good of all Creatures And therefore It is expedient that it should be fulfilled yea if it should require the Ruin of them all This Answer gives no countenance to absolute Reprobation or to that absolute Reprobate who teaches That God may dam a reasonable Creature to Hel-Fire absque Demeritis as St. Augustin's Language is The return is That the Christian Governour should conjoyn his Will in his Law-giving and in all his works with the revealed Will of God to the End his Law may be God's Law and immaculate absque Macula without spot Marinus Forsterus in Lexicis without as the Hebrew Word is Machalah weakness infirmity Mystical Divinity calls a Soul being in this happy state of Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vniform And Religious persons thus United are stiled by Dionysius S. Dionys Areop de Eccl. Hier. c. 8. Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons closely compacted into one and like the Pearl which is united in it self and called Unio 1 Cor. 6. 17. He that is joyned unto the Lord is one Spirit one Spirit in himself and one with God The Vulgar Latin Qui adhaeret Domino Interp. Vulgat Codex Graecus he that cleaves The Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is glued vehemently joyn'd again and firmly that he may not be now severed or pull'd from his Heavenly Comp●●t This Union is not altogether unlike the Hypostatical Union in Christ Of the which Franciscus Suarez saies to the Fran. Suarez in 3. part Disp 53. Sect. 2. pest Conclusionem 2. dam. very bottom of what men can say Illa Vnio licèt ex parte Humanitatis sit aliquid Creatum tamen ex parte Verbi ad quod terminatur quiddan increatum est scilicèt verbum per se Vnitum Humanitati That Vnion although on the part of Christ's Humanity it be created yet on the part of the Divine Word at the which it is terminated is a certain uncreated Thing even the Divine Word united by Himself to the Humanity Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundum fine fundo a Depth without a Bottome A Vnion created uncreated uniting God and Man in the person of Christ and yet on Goa's part though it be in the nature of a Union as it Unites ut atting at Extrema that it must touch the Things Vnible and United the Creature is vanished and the only Union is Verbum per se Vnitum the Word Vnited by Himself Well now may the Incarna●ion of Christ be set next in place unto the Trinity in Vnity as an incomprehensible Mystery Brethren I cannot commend the Lay-Elder amongst you who 〈◊〉 Men of Repute speak denyed the Communion to a Maid let her Name be Susanna because she could not answer him to the Question Young Maid What is the Hypostatical Union Was not this Lay-Elder Inutile in Sambuceto Sarmentum O the monstrous Productions of Ignorance Away with him When the Master of a Family offended with a stink kicks a Dog in the Parlour the Servants kick him too through the Hall and out of the Kitchin untill he be quite kick'd out of Doors into the free and open Air which the Winde purifies The Master of the Christian Family is God I return And our Deiform Will and Union with God in Love and Law is a most gracious Union of God with Man wherein the Union on the Soul's part is Grace given by God and on God's part Deus per se unitus Homini God by Himself united to Man that we may be conformable to our Head Christ This Uniting Spirit of Grace is that Adopting Spirit we being adopted Children through the natural Heir in whom the Right stands even the Spirit in our Hearts Galat. 4. 6. Crying Abba Father Which is a Term of more familiar Compella 〈…〉 saith Ludovicus Cappellus Lud. Cappell in illum locum Syrus in Marc. 14. 36. Johan Drus Salmant in Marc. The Syriack in St. Mark draws it forth as a Term of Appropriation and winds it up to signify my Father Which in the Targ-Language it every where doth Johannes Drusius admits it as a Term of Dignity Salmanticensis of Honour Wherefore this Union even in the radical part of it sets us up familiar with God and appropriats him to us and entitles us Most zealous in maintaining his Honour Crown and Dignity The Duty therefore of a Governour looks three fair wayes by reason that the Object of his Duty is three-fold God his Neighbour Himself Tit. 2. 12. We should live soberly righteously and godly in this present World Which words St. Bernard having tried them in the fire sorts thus Sobriè nobis justè proximis S. Bern. in Serm. super Ecce nos reliqui mus omnia c. piè autem Deo Soberly to our Selves justly towards our Neighbours towards God godly This duty is general and every Man's Duty but lies more heavy upon the Governour because his Office is of greater import King David his Heart being well-steeped in this Doctrine pray'd for a three-fold Spirit Pal. 51. A right Spirit verse 10. to guide his walkings with his Neighbour in Righteousness or Justice God's holy Spirit verse 11. by the which he might be spiritually built into God's holy Temple And verse 12. God's free Spirit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint his principal or leading Sept. Spirit for the principal fitting of Himself in Himself that he having a principal Spirit in a principal Place his Example consequently might be Principal yea Princely and alios quasi manu ducere lead others as by the Hand into all Godliness and Honesty It respondently Followes verse 13. in the Vulgar Latin Doce bo iniquos Vias tuas impii ad te convertentur In the English Then will I teach Edit Vulgat Transgressours thy wayes and Sinners shall be converted unto thee And Exemplo aliis praeire to go before others by a leading and good Example is to teach others in this good Sense And Qui Dux est aliis Actionum He that leads others by good Action is rightly Dux Viâ Dux Populi the Leader in the right Way the Captain of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present World or in this Now-World wherein we enjoy properly and together but one short Now of Time For Time as Boetius timely told it is Nunc fluens a flowing Now as Eternity is Nunc stans Boet. lib. 5. de Con solat Prosâ ult a Now at a full stand The first is Nunc Temporis the Now of Time The second Nunc Aeternitatis the Now of Aeternity The first is a Now because it is but no 〈…〉 The second is a Now because it is indivisible and all-together in all Eternity Governours have more command in the World and of the World

doe not imitate the Prince of Martyrs who suffered Death without resistance 4. He that is kill'd must beleeve by a Supernatural Faith the Truth in the defence of which he dyeth and the Fundamental Truths for the Propagation of which Christ dyed 5. His Heart must be established with habitual Grace and though perhaps he was never baptized Baptismo Fluminis with the Baptism of Water yet Martyrdome must find him baptized Baptismo Flaminis with the Baptism of the Holy Ghost These Conditions throughly considered the well-meaning Man refers the Matter to the strange Turns and Wonders of the divine Providence in the admiration of which he is quite absorpt And coming to himself again beleeves that many temporal Blessings shall in their due Times accost the present State in answer to brave Things which they have done and in the Head of all to their suppressing these Blackamore-soul'd Apostates A religious Man that most lives and converses inward●y would fain be inform'd for his own inward and sublime Exercise Whether he may serve God most with his Understanding or with his Will. Sound Learning teaches him That Whereas there are two chief Faculties of the Soul the Vnderstanding and the Will and with the Vnderstanding we know with the Will we love It is a greater height of Perfection to know the Things which are under us than to love D. Tho. 1. 2. quaest 66. art 6. ad 1. them But for the Things which are above us it is more perfect Satisfaction to love them than to know and understand them And therefore the Seraphims or loving Angels are the first of pure Creatures and the first allied to the last Person in the Trinity who is Love To this purpose the Divines teach That the Spiritual Powers of our Vnderstanding and VVill being compared in the Exercise of Contemplation and considered ex modo procedend the Acts of the Will excell the Acts of the Vnderstanding though the Vnderstanding simply consider'd taketh place of the VVill. Because such is the Nature and Way of the Vnderstanding in Vnderstanding that the Things which she Vnderstandeth she draws in a manner and fits to her self Whence by Vnderstanding inferiour Things she advances them above their Worth and Degree and by Vnderstanding superiour Things depresses them beneath their Degree and Worth For When the Soul a spiriall Substance or Power by her Act of Vnderstanding being also spiritual doth understand sensible and material Things cast beneath her Condition she doth not therefore sensibly apprehend them by her Intellection neither after a material or corporeal Manner but by the mediation of a Spiritual Form or unmaterial Species and by an Act altogether incorporeal Whilest the VVill doth not draw to her Self the Things which she desireth and willeth but rather is drawn her self by them and fits conforms her self to them The VVill therefore is more subservient to high Things and more observant of them than the Vnderstanding And we serve God more by Charity the principal Vertue of the VVill than by Faith the prime Vertue of the Vnderstanding and Faith acts not but by Charity as the Body acts not but by the Soul And the greatest of these is Charity We cannot turn our selves wisely and securely in Matters of private or publick Importance but we fall into the Hands of Sound Learninng We come to the more excellent and more satisfactory Knowledge of Scripture in the Knowledge of Languages It is most consentaneous to Right and Reason that Christ's Preachers should be furnished with all substantial and convenient Helps for the plenary Performance of their Angelical Imployment And therefore Christ sending his Apostles into all the world qualifying them for the Mission endowed them with Languages Which Gift being withdrawn and the End for which it was extraordinarily given Ending the Church of God supplyed the want of it by Industry and ordinary Means Now He that kens not beyond his Mother-Tongue nor is adherent to a Church of sound Learning and sufficient Authority is deprived of these convenient and substantial Helps 1. He cannot conform himself to the Example of Christ and his Apostles who though the Septuagint many times differ from the Original yet many times in their use of Texts from the old Instrument the old Testament was anciently so call'd took in at the Septuagint and walked besides the Original receiving d●fferent and explicatory Senses and in them the Intention of the Holy Ghost God intending all good Senses in the giving of Scripture as in other Gifts he intends all the Good conveniently arising from them 2. He cannot reach the Texts and Explications which fitly solve Doubts and Controversies depending upon Scripture and the Translations of it It is doubted by what Signe Cain and Abel knew th● one that his Offering was accepted of God the other that God rejected his Offering The Vulgar Latin tels Gen. 4. 4. Et respexit Edit Vulgat Dominus ad Abel ad munera ejus And God had respect unto Abel and to his Gifts The Septuagint spake it first Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he respected he looked favourably upon The Doubt stands still But Theodotion removes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he Theodot set on fire he consumed with a flame as afterwards in such Cases Ecce Signum behold the Signe It is controverted concerning the Text Jo. 3. 5. Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God Whether the Text intends a grown Person or any Person of whatsoever Age or Sex The Original disbands the Controversy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except Text. Graec. one be born including all Ages all Sexes 3. He cannot come neer the Mysteries that ly couched in the Sacred words of Scripture As Gen. 〈◊〉 1. Where the sacred Trinity the Author of Scripture is in despite of all Gainsayers delineated in the very first Line of Scripture Bereschil Elohim bara being exactly Text. Heb. Englished In the beginning Supreme Perfections he created For although the Sacred Persons differ one frō the other by their Personal and proper Perfections yet they are all he as he denotes One God the very same in Essence And though the Name Elohim be not proper to the Persons in it self and it 's first aim yet the Name in the Number is most proper 4. He cannot comprize the secret Energy of Words As in a million of places And besides the Texts interweav'd in this Discourse in that eminent place Zach. 9. 16. They shall be as the Stones of a Crown lifted up as an Ensign upon his Land Where the Readings do all wear Crowns and bear Ensigns The Vulgar Latin Lapides sancti elevabuntur super Interp. Vulga● terram ejus Holy Stones shall be lifted up upon his land The Hebrew Text Lapides Text. Hebr. nezer that is Stones of Separation separated from common Uses in which Sense the Word Nazarite is descended from nezer or Stones