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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	apostle_n	holy_a	scripture_n	3,055	5	5.5132	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80534	The Iesuit, and the monk: or, The serpent, and the dragon: or, Profession, and practice. Being a sermon preached on the fifth of November, 1656. / By Richard Carpenter.	Carpenter, Richard, d. 1670?	1656 (1656)	Wing C622; Thomason E897_5; ESTC R206691	27,529	33

repeats it after this manner For the Priests lips should keep knowledge and they should seek the law at his mouth for he is the Messenger of the Lord of Hosts Sept. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Lord of Hosts And in this sense Christ saith of John the Baptist Mat. 11. 10. Behold I send my Messenger Evang. Graec. The Greek alloweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I send and commissionate my Angel I believe It is the hearty Wish of all Christian People that these Italian Angels would not come to us in Bodies of Fire and burn all as they go My Text greets you Prov. 4. 14. in the end Goe not in the way of Evil Men. THe Vulgar Edition delivers it Edit Vulgat Nec tibi placeat malorum Via Neither let the way of evil men please thee This Reading is more restrictive and indeed narrows the sense and binds it even to the denial of all delight pleasure or complacence in the ways of evil men The Context in the Latine Bible especially touched with the Original gives us to know what manner of Evil men these are and that they have sulphureous hearts and that their holy work is to supplant and destroy Princes The Text is a negative Exhortation moving us to decline the crooked way and evil example of such profane men as are Supplanters of their Brethren We must not goe in this way because it is the way of evil men that is to say it is not the way of the Saints and Servants of God to which we are called Assuredly Jacob was a Saint of God and the same a Supplanter of his Brother But he supplanted him irrationally that is when he had not as yet the use and exercise of Reason and he pre-occupied his Brothers Blessing instructed by his Mother who now acted according to the Regulation of a supernatural Principle and all this was mysterious and designed for the signification of Things afterwards to come by him who only is able to make Things foresignifie Things And the two Brethren now growing to some ripeness of age are briefly characteriz'd Gen. 25. 27. And the Boyes grew and Esau was a cunning Hunter a man of the field and Jacob was a plain man dwelling in Tents Codex Vulg Cod. The Latine sayes Vir simplex a simple man Hebr. The word in the Hebrew Basis is Tam Sept. which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not feigned or daubed over that is exempt of guile and fraud Sym. Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fault or blemish irreprehensible Aq. Aquila gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain man that had nothing of duplicity in him Where Simplicity it not opposed to Prudence but to Craft and Falsehood The bottom-Truth is The Hebrew Tam arises from the Root Tamam which signifies to perfect or consummate and therefore speaks Jacob to have been a man of a right and good way of an innocent work and of a perfect life yea a plain man dwelling in Tents that is continually meditating upon the brevity and vanity of this life according to which interpretation it is written of our Saviour Christ Jo. 1. 14. And the Word was made flesh and dwelt among us Text Graec. Where the Greek affixeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Word was made flesh and pitched his Tent or Tabernacle among us Beloved ye have seen holy Jacob and ye have seen him differenced from his Brother Esau I have seen much of Esau and somewhat of Jacob in the world In all the gleanings of my Experience gathered from the Church of Rome I cannot find with a Candle I had almost said one Priest with whom I have mingled near acquaintance commerce and conversation that hath not give me leave to speak at large for the Things are beyond ordinary limit and compass a thousand Esaus in him and more than a million of our common and quotidian Mountebanks and Jugglars They are Cunning Hunters after Money Books Apparel Goods Provision and Gifts out of the Country of all which in their kinds the good Monks have cheated me having then in a manner blown me up though not with Powder And therefore their continual and most ready Profession is that they are poor And whither will not the bold and presumptuous attempts of such high-soaring people ascend This Diabolical Fraud Falshood Cunning is the most unhappy Mother of all damnable mischief Now God hath moreover declared that he converseth chiefly that is intimately and familiarly with simple Hearts As Prov. 3. 32. For the froward is abomination to the Lord but his Secret is with the Righteous Edit Vulg. The Vulgar Latine speaks it more plainly Quia abominatio Domini est omnis illusor cum simplicibus Sermocinatio ejus For God abominates every Mocker and Deceiver and his Communication is with the simple Text. Hebr. It lies couch'd in the Hebrew His Secret is with the right Aben Ezra in hunc locum To the which Aben Ezra contributes his reason Because God communicates his Counsels and Secrets unto those who are right of Heart Chald. Paraphr And therefore the Chaldee diggs it up Cum rectis Colloquium ejus He talks privately and entertains the sweet Colloquies of Love with such as are simple right and candid not with such who gestant sub pectore Vulpem who carry a whole kennel of Foxes or a Fox in their Brest And the Reason why God admits not of any friendly and familiar Conversation with Deceivers Destroyers and such as have a Powder-mill in their brains is because all such are extracted from the seed of the old Serpent and are the Children of Cain As soon as we hear of the Serpent in holy Scripture we hear likewise of his Subtilty and that he is pragmatical busie yea full of violent action and mischief Gen. 3. 1. Now the Serpent was more subtle than any beast of the field He was Doctor Subtilis a Subtle Doctor Edit Latina The Latine unsheaths it Sed Serpens erat callidior cunctis animantibus terrae more crafty that is say some not I more Jesuitical more Monkish Aq. Aquila goes to the root and affords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more pragmatical more acting moving restlesse and more fire-like more ready for every work and shape whereby he may deceive yea ready to perform if it were possible all works at once that he might delude all mankind in one manifold performance The holy Apostle imitates Aquila and sanctifies his Translation in this parricular 2 Cor. 11. 3. But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ For through his subtilty the Greek assumes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his craft when he takes all shapes and works all things to comply with his detestable and horrible Ends. Gather your thoughts together now and I pray note with me that here in the beginning of Genesis the first Book of Holy Scripture the

and crying Some a gastly Countenance accompanied with fury Some a Wandriug flight Others a continual trembling of his Bodie Others a Mark impressed on his forehead as with a hot iron and thus on The Cain's Mark of a Jesuit or Monk when I speak thus of the last of these I speak unwillingly is a Face figuring it self into all the Shapes of a nimble Fancy and a Body that croutches cringes and winds any way every way all waies especially when a Plot 's upon the anvile or when there is Odor lucri any sent of gain or of a good Dinner This Way as it was not the Way of the Saints of God but of the Serpent and of Cain so was it not the Way of the Prince of Saints Christ Jesus And first because when he came into the World as delegated by his Father to direct the World into the good Way his Forerunner cried out John 3. 3. Prepare ye the way of the Lord make his paths streight Editio Latina The Latin inserts Rectas facite semitas ejus make his paths right Text. Grae●… The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right or plain Secondly Christ made his Conquest of the World by a small and simple Herd of poor and plain Disciples Thirdly His Conquest was not effected by the shedding of other mens Bloud but by the patient suffering of his own to be shed In the four Evangelists joyn to them the Acts of the Apostles where have ye the least apparition glimpse or shadow of a Powder-plot It is chronicled of Christ Philip. 2. 8. He humbled himself and became obedient unto death even the death of the Cross And to this he composes and conforms his Disciples Lu. 9. 23. And he said to them all If any man will come after me let him deny himself and take up his Cross daily and follow me And if ye will search into his very bowels come to the 15 Chap. of St. Matth. v. 32. Then Jesus called his Disciples unto him and said I have compassion on the multitude He had compassion on the People being hungry both in Body and Spirit and these our Commissioners from Hell would that the People should never have eat more nor have ever thriv'd more in Spirit or Body Text. Grae. The Greek proposes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am mov'd with a great motion of affection and bowels towards the People Vatabl. Therefore Vatablus offers Intimè miseret me turbae I have inwardly and in my very bowels compassion towards the People And hither steers the Exhortation of the Apostle Coloss 3 12. Put on therefore as the elect of God holy and beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercies Here Beloved I am in the way to set before you that this Way is no way answerable to their own Profession There is a Book newly published and lately written by a Priest I could name him to you but I am not yet come so far as to name Persons wherein he divides the Doctrine of the Church of Rome which is of Faith and fundamental from the Opinions and various Out-walkings of the Schools He had rendred himself more ingenuous had he divided with an even hand betwixt the Doctrine of the Church of Rome and the practice of the same Church But it is probable that Blessed Opportunity will devolve this Work upon me and I shall dispatch it with as much haste and fidelitie as I can As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present time it shall be sufficient to shew that this abominable way is much out of the way of their own hypocritical Profession The Jesuit and the Monk are the Persons I arraign the Jesuit as the most malicious Author and Plotter of the Gunpowder-Treason and the Monk when I think of the Primitive Saints abstracted from the world I sigh and am loth to speak but we are now in a lower Orb as one that hath of late years put off all honesty as a Garment and come up to all the nimble motions of the Jesuit in Falshood and Perfidiousness yea gone before him left him behind and lost him Ye two Jesuit and Monk did ye not hear me sigh can not be ignorant but that I abundantly know you And your own hearts know with me that neither the Indies nor the Dominions of the Great Turk nor the rugged and ragged skirts of the Arabian Deserts nor any other wild place of the World where God is not known can produce two such high-flown and sublimated Men-Dragons as your selves and I shall prove it by your professing as Men and your performing as Dragons First ye profess as soon as ever ye are born into the World that your Conversation shall be white direct simple and innocent For this very purpose ye have put upon you in your Baptism a little white linnen garment in the which your Susceptores implicitly promise for you a plain just and innocent Life S. Aug. S●… 157. de Temp Ye call St. Austin to witnes in this Matter preaching on the Octave of the Pasch which is with you Dominica in Albis the Sunday wherein all newly baptized did appear in their white that they might appear outwardly no more in it Hodiè Neophytorum habitus commutatur ita tamen ut Candor qui de habitu deponitur sempèr in Corde teneatur This day the Habit of the Neophyts that is of the new plants lately baptized is changed yet so that the whiteness of the Garment is tetained in the mind or heart which is afterwards to be manifested in their practice Iobius apud Photium Cod. 222. Jobius in Photius discovers the manner of it Candidum amiculum gerebatur septem dies à baptizato The white garment was worn seven daies of him that was baptized that is from Easter-day to Dominica in Albis being the Sunday that next follows and waits upon Easter-Sunday S. Dionys Areop de Eccl. Hier. cap. de Baptismo To make this strong ye go back as far as Dionysius Areopagita the learned Disciple of St. Paul Ye contend that the white garment not only signifies your whiteness of Soul after Baptism but also relates to your future whiteness of manners and moreover that your whiteness of manners hath anagogical reference to the whiteness of the robes worn in Glory according to St. John in the Revel 3. 4. They shall walk with me in white for they are worthy and v. 5. He that overcometh the same shall be ●lothed in white raiment I pray now How doth your white Garment in Baptism agree with the most Palpable darkness and hideous blackness of the Powder-plot and with all your other execrable Actions Jugglings Conveyances And Are ye of those that shall wear white raiment in Heaven Had a man been indued with the Spirit of Prophecie respectively unto the futurition of your Actions and had likewise been present at your wearing of the white Dress in Baptism he might have happily declar'd

beast into which the Devil entred hath his Name à Serpendo from creeping He was but a creeping beast when he first began to plot against us I utter the words of my Soul Heart and Spirit The Jesuites and Monks if I may religiously say so have egregiously out-done him and gone excessively beyond all that he did or could have done when he was a Creeper Now it is plain that the Serpent the Creeper is in length of time grown into a Dragon such we find him in the last Book of Scripture the Revelation Chap. 7. 12. And there was War in Heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Had not the Dragon been a Spirit and his Enemy Michael a Spirit ye had heard here perhaps in the introit of the last Times of the first Powder-Plot But however the Devil is grown from a Creeping Serpent to a Flying Dragon think not I beseech you I am heartily sorry that I have cause to say it that the Jesuit and the Monk fly far behind him Indeed and in truth A Man skill'd in the Motions Promotions Actions Transactions and Overtures of Rome would have reasonably thought that if there were any pure and silken threads of true Christian sincerity simplicity interweav'd into the Practice of the Church they would have been found amongst the Benedictine Monks these having been the most antient order and the most Sun-beam'd from Christ as the most near to him And I grant there are apparently such amongst the Religious of other Nations But casting aside all the vain Follies and Falshoods of Love with which I humbly confess I have been captivated and enchained for extravagant Love and Hatred are alwayes erroneous and never sound and piercing in their judgements I declare upon my Christian Word our English Monks who in the flourishing days of an old Monk the Behemoth of humane Policy for whose Ashes I have yet so much Reverence as to conceal his name though I beleeve the Chronicling of his notable Actions would yeeld a great access to the knowledge of Despotical Dominion expended no time upon me to penance and prepare me for Profession but much to perswade me that the Jesuites are the grand Abusers of Mankind and the mighty Plot-Masters of the world are now themselves in regard that the Devil is grown from a Serpent to a Dragon become I will hold my Peace but I was in the way to say Deceivers and Impostors beyond a Parallel and beyond a Rival And to adde never any Dancer on the Ropes educated his tumbling Boy never any vile man tutor'd his Ape to so many strange tricks and wondrous Faces as these tumbling and Apish Monks are apted to and exactly taught when they are furnish'd out and manumised into this Nation from their Monasteries But not a word of this Many put it upon the question What kind of Serpent it was into which the Devil entred Eugub Eugubinus thinks it to have been a Basilisk because he is the King of Serpents Perer. Camar in cap. 3. Gen. Pererius that it was a Serpent called Scytales because the back thereof is variously coloured Martinus del Rio Disq Mag. Martinus del Rio a Viper Camara a common Snake Others think otherwise and when we have all thought we have but thought and can but think I would verily believe if I durst that it was a Serpent most fitly chosen as having certain subtil postures motions and tumblings that our young Monks and Jesuits now use My Reason is The Devil had it in his comm●nds from God that he should not assume a shape but one most shewing his nature to the end Eve might thereby be advertised S. Aug. lib. de Genes ad literam● cap. 3. For as St. Austin divinely admonishes Had the Work been referred to the arbitriment of the Devil he would have rather covered his treachery let me not say his Jesuitism his Monkishness under the sweet shape of a Lamb or Pigeon as often times the old Monks and Jesuits do Questionless It was a Serpent that could move turn wind all manner of ways and had Men say so but they speak as they please part of the motions windings turnings returnings and overturnings of blessed Father Garnet when he was religiously instructing his godly Ghostly Children in Confession and sub sacro Sigillo under the sacred Seal to blow up the Parliament House and moreover had it is not I that say it but another out of the clouds part of the motions and mutations of our old Monk and Behemoth when he was instilling in his close and private Chamber his black Art of Policy into his Novices But the Dragon was the compleat and master-Workman he that polished their high Performances And that these are the children of Cain all the children of Abel easily believe Gen. 4. 8. Cain rose up against Abel his brother and slew him These rose up against many thousand Fathers and Brethren and would have slain them and given them over to a most horrible Death They had a most pregnant and efficacious Will to it and the Effect was not wanting on their part They did not impede it but concurred to the production of it with the last dram of their Power Cain was in the Cause that his Brother Abel became Hebel Vanity and they would have turned all these their Fathers the Fathers of their Country and Brethren into Vain smoke A man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little House Wherefore the Hebrews call a Son Ben quasi Domum as it were a House quam bana that is which the Father hath built How many fair Houses of Flesh had the Fathers of the Persons then designed for destruction richly built and educated which our base Children of the Serpent and of Cain would have most suddenly and most cruelly destroyed King Prince Bishops Nobility Gentry and thousands of innocent and ignorant people near to the Place in the heat of their other Thoughts should have been fir'd and torn without a grain of Mercy Let me tell thee O thou Jesuit or O thou Monk some other Power offended at thee speaks this by me that now outactest the Jesuit in all the high and airie motions of transcendent Villany the Devil could not have raised the dust of his Body to this Plot had he stood a Serpent he could not until he came through all the Degrees and Ascents of his Experience to swell into a Dragon and until the worst of times offered you for his Instruments Some curiously enquire especially of the Jewish Rabbins what Sign● it was which God set upon Cain answerably to Scripture Gen. 14. 15. And the Lord set a mark upon Cain lest any finding him should kill him Rabbini Some fancied this Mark or Sign to have been a most horrid yelling