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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	devil_n	father_n	lie_n	3,415	5	9.0726	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

the Testimony of their Nicol. Lyra Comment in cap. 14. Dan secundùm Edit Vulgat Nicolaus Lyra Aliquandò in Ecclesia fit maxima Deceptio Populi in Miraculis factis à Sacerdotibus vel eis adhaerentibus propter Lucrum Sometimes the People are very greatly deluded in the Church by forged Miracles the Priests or their Adherents forging them for gain Secondly by the Authority of their own Alexander Hales In Alex Halens p. 4 q. 53. Me●●b 4. art 3. Solut. 2. Sacramento apparet Caro interdùm humanâ procuratione interdùm operatione Diabolicâ Flesh appeares in the Sacrament sometimes by humane Procuration and sometimes by Diabolicall Operation the Priests and the Devill doing the same work fraudulently and the Devill whatsoever the Priests may pretend alwayes working for an Evill end And thirdly by the infallible Sentence 〈◊〉 Cl mentis O●●●vi transmissum ad Regula●es and most known Precept of their own dear Clement the Eighth commanding the Regulars to surcease from the deceitfull and fraudulent Abuse of their Knowledge acquired in Confessions by the which they made them burdensome to promote their own advantage in their outward Government And having proved the Things I should have strongly and boldly proved against the lawfullnesse of them of these their pious Frauds First because all proper Meanes are naturally suteable to the End and if the End be good the Meanes must be proportionably good and if the Truth of God published be the End the Meanes of Publication must be true void of deceit and godly Secondly because by fraudulent carriages in the way to our good Ends a vile aspersion is cast upon the Providence of God as if good Meanes were not adequately prepared by divine Providence for good Ends Thirdly because by such fraudulent Conveyances in holy Things holy Things in direct motion and issue and not per accidens are disesteemed the most excellent Truths of God question'd and Men become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God and Atheisticall Fourthly because as evill produces evill and false Actions produce false speeches in the same Subject so much deceit of the Tongue is produced by this deceit of the Heart and action before and after it as pernicious Lying impertinent Equivocation multiplication of idle Words And lastly Because the Devill is the Father of Lies and of double dealing and the old heathenish Priests his impious Instruments were expert in reducing to praxis this pious Art the Holy Ghost is the Author of all Truth and of Holy simplicity Therefore these being so different in their Causes Meanes Ends may not be joyned in their Terms and Logicall Predications and fraud cannot be pious nor piety fraudulent CHAP. XXXIX HAD my Adversary said that Scripture hath been prostituted by some Papists to sanctify the licentiated Stews at Rome I should have come to his hand as a Hauke to the Lure and zealously protested against them First because the Evill in this Permission doth infinitely surmount and preponderate the Good as appeares by the consequents more by thousands being incouraged in this permission to the most grievous Commissions of Adultery Fornication and other Uncleannesse than the Good is or can be that the filth and stinke of the common sinke is restrained from certaine Houses Secondly because the filth might be more perfectly restrained by severe Lawes and a Coercive Power Thirdly this publike permission of the Stews is not like the permission of Usury because in Fornication Adultery c. the Actors both sin but in Usury the Taker or Borrower upon whom he that permitteth Usury keeps the single Eye of his Intention Sinneth not his Concurrence being materiall not formall and he not willing but un willing Fourthly because God hath dealings towards sin before the Commission prohibendo by forbidding it impediendo by hindering it permittendo by suffering it as after the Commission ordinando ad bonum by actuall and executionall ordering it to good ignoscendo by pardoning it puniendo by punishing it and this Permission of the Stews is larger than the divine Permission in such a latitude for God sometimes in all places absolutely hindereth sin but in the Reign of this Permission of sin by the Romanists there is no absolute hinderance there being so much of furtherance on their parts and there is but a dull cool and weak prohibition in consideration of penalties to be inflicted upon sense and these only of all humane Acts work effectually upon a Soul steeped in the Lees of corrupt Nature Fiftly because this permission proves a double Allurement to the single Clergy Lastly because the Jews there are greatly disturb'd and nardened by this Permission And I should have garnished this Reason with a prevalent Example commended to Eternity by Bishop Espenceus who relates of a Jewish Maid that she renounced the Jewish Religion and became a Christian that she might freely exercise the Romish-Christian Art of Ribauderie not unsoundly permitted as amongst Christians but soundly punished by the Jews And the Bishop bewailes the sadnesse of the matter with many a mournfull Accent Dici nequit quàm incredibili Christianorum Esp●ncaeus de Contin l. 3. cap 4. tum pudore tum etiam eorum qui verè tales sunt cordolio factum est ut Judae filiae scort●rs non liceat Dei filiae liceat Imò Israelis filia meretricari non aliter ante possit quàm facta per Baptismum sanctum Christi soror filia It cannot be said with what incredible shame of Christians and also with what heart-griefe of such as are truly such it is come to passe that a Jewish Daughter may not become Whore a Daughter of God may Yea that a Daughter of Israell cannot otherwise play the Harlot than when she is made by Holy Baptism the Sister and Daughter of Christ She was made so quoad externan● apparentiam according to outward appearance and she had been really made so remotis impedimentis ex parte Subjecti had the impediments been removed on the part of the Subject CHAP. XL. ROme I Honour thee in thy Truths which are many and excellently obeyed by many But I detest thy Corruptions and I see a large Field before me and could proceed farther against them should I not wander beyond the Lines of Communication with my Matter Finally therefore Had my Adversary said that the Scriptures have been rifled spoil'd exanimated and murthered by some Papists of the Jesuiticall Division to set aloft the Scarlet-coloured practise of the murdering of Princes in the dark by private and obscure Persons I should have cried Murder and Treason too and have fortified my selfe in the Preamble with the forerunning History of the preposterously-Heroicall M. Claudius Paradinus in Heroïcis Courtier of Millain Andreas Lampugnanus who when he desired to Murther Galeazus Marius the Millain-Duke for a Tyrant did practise it long before by stabbing privately the Duke's Image that his hand might not shake or he misse his aim in his stabbing the Duke

utterly deny and heartily renounce that I am a Papist in the Sense of the common Sectaries and others of the speckled Rout and miscellaneous Rabble who call me so I never was an Anabaptist or had a Congregation heaving that way God Almighty knows and the world can testifie though now after our Disputation and the success of it the adverse Party hath most unworthily started this insipid Scandall of me and as impudently defends it These are they who leave altogether Viam Regiam the Princely way of Truth and turne aside to lies Or according Psal 40. 4. li dit vulgat to the Vulgar insanias falsas false madnesses Or in the words of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying Sept. madnesses Or acceptably to the Hebrew stamp impressed by St Hierom Pompam mendacii the S. Hier. in Psal 40. worldly Pomp of a lye These although they should be in Ecclesia in the Church yet could not be de Ecclesia of the Church neither could they pertinere ad Regnum pertaine to the Kingdom For without are dogs persons Apoc. 22. 15 barking and biting and tearing as they go and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lye The Doctrine of Aquinas D. Tho. 1. 2. q. 18. art 2. Interpretes ibi and of the Schooles is true Humane Acts do take their Species or kinds from their Objects and if the Object be good the Act is good If the Object evill the Act evill in such a kind of Vertue or Vice wherein the Object is placed or to which it is drawn or perverted Because the Object being loved and efficaciously desired by the will is alwaies in the matter pulled home to it and so refunds its goodnesse or badnesse upon it Therefore the will which loveth and maketh a lye and by loving it is habituated to it is habitually evill in that kind Standing upon this firme Ground St Austine preacheth S. Aug. ep 52. ad Macidonium Non faciunt bonos vel malos mores nisi boni vel mali amores Good or evill Love makes good or evill Manners And againe Talis est Idem Tract 2. in ep 3. Joann● quisque qualis est ejus dilectio Every one is such as his Love is Love being the first and the Queen of Passions in the Soule and the rest all servants and of the Traine In truth and sans lying It appeares to me that if Archimides were alive he would sooner undertake to number the sands of the Sea than to sum up the Lies of such lovers and makers of Lies I have been rather a constant and sedulous Opposer of Anabaptists being actuated thereunto S. Bern. lib. 4. de Confid ad Eugen. Pontis Similia habet Serm. 34 in Cantica by the grievous complaint of St Bernard Cadit Asina est qui sublevet eam perit Anima nemo est qui reputet A she-Asse falls and the Owner presently runs and lifts her up A Soule perishes and there is no man who considers as he ought to consider how pretious a Iewell a Soule is or what is lost when a soule is lost As first in their first holding up their head I opposed them and all their Tub-men by publike Disputation at Wapping Where I extorted from the Minister of the place by the rack of Argument that his Congregation was the Synagogue of Satan who thereupon was defeated and fairely driven to the quick use of his Heeles by his own Congregation and ran as if Satan himselfe had been at his heels And afterwards at Doctor Chamberlain's house and in the faire and amiable presence of his Fairy-Congregation where I devoutly heard from him a long Discourse comparing while his young she-Disciples encircled him in clusters natuturall generation with Regeneration and being in proper Language a learned Lecture of Man-Midwifry And where afterwards going up to the mouth of him I tore from his lips that we might baptize Children did they not shew resistance and the resistance wherewith he defended himselfe in the push of Argument is Children usually cry in the sprinkling of the water on their Faces Whereupon I replied that by the same Reason Children newly-borne and feeling the cold Aire and crying should not after such resistance be continued and entertained amongst us but speedily returned into their mothers wombs And there I left him ready to do his Office but not able to say a word for himselfe or make any resistance So that the pious Observation which holy St Austin used S. Aug. lib. 1. de Peccator meriti● remissione cap. 23. for the magnifying of the Mercy of God in his Ordinance and for the commendation of the charity of Christians in administring it Flendo vagiendo cùm in eis Mysterium celebratur ipsis mysticis vocibus obstrepunt Infants by crying when the Mystery is rightly celebrated upon them noise it against the mysticall words Our womans-Doctor seriously abused and turned against God's blessed Ordinance and the charitable and righteous administration of it What Christian emolument came of the good which I wrought at the Spittle by tormenting the Anabaptists there those petty Chapmen and Pedlers of Divinity and by stopping their Pestiducts let the judicious Hearers for such there were of my Companions in every meeting judge And now with what strange and powerfull water these men have washed their Foreheads or how they have hardened them I know not as being altogether ignorant of this their mysterious Trade Yet I beleeve Hieronymus Hier. Cardan lib. 6. de Subtilit Cardanus in his report that he saw a man at Millan being an Italian City who washed his face and hands with scalding lead as carelesly and as confidently as a man washeth his hands and face with ordinary water but he had first washed them with an extraordinary new-sound and hardening water of his own I forget As the Physitian describes the Disease so he prescribes the Cure These must be cured in their Hearts and Roots In their Actions and Lives Men have learned the way of changing bitter Almond Trees into sweet-ones which is they pierce them neere to the Root and let forth the bitter juyce So these bitter-hearted men and women should let their perverse and sower Inclinations forth at the Root of their Hearts and become of bitter better And the Physitians that they may draw the vapours from the Head of the Patient apply Pigeons to the soles of his Feet If these black Saints would walke innocently and with Pigeons at their feet they should not be troubled with such grosse and idle fumes in their Braines If they will not The Palm-Tree being in some sense the Phenix of Plants will grow strait and tall and shew fresh and have sweet branches howsoever at the Foot thereof outwardly there may be Troups of unpleasant Frogs of poysonous Toads and of ugly Serpents crying and croaking and hissing and making a mixt noise that

the comparison by describing in the rebound how the Word agrees and contracts with water As that 1 Water is of a purifying nature and so is the Word 2 Water is weak of it selfe except it be compounded and made comfortable with comfortable Ingredients and so the word is a dead letter and the comfortable Spirit and Life of the Word is the true sense thereof 3 Water hath a cooling and refreshing quality and so the Word I answer All this is true and all superlatively comprehended in Baptism As 1 Baptism is of a most purifying nature 2 Except the water in Baptism act with the spirit it is most weak and brings cold comfort But an argument raised from water here taken for the word in a word is as weak as water 3 Baptism is indued with a most cooling and refreshing quality Had the chiefe Properties of water closed with the word and not with Baptism and been proper to the word quarto modo proper to the word and only to the word the Adversary and the two proper Pages of his black Guard had made a fairer appearance with their Pageantry Thus did the Devils Oracles deliver many sound truths the better under such palliations to disseminate publish their most unsound errors Thus doth a stinke offend us more when concomitant with some weake perfume which it hath pro vehiculo than if it singly sets upon us the perfume procuring for the stink easier admittance into our sense the stinking Perfumer that smels of Italy knows it practically and stinking Perfumers are more offensive Thus poysons are most dangerous and irremediable when joyned in commission with a cordiall that is not able to resist them It serving to conduct them to the heart and being unable to vanquish their malignity This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leade Aristoph in Avibus Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silly women captive by the admixtion of truth with falshood as the old Fowlers deceiv'd Pigeons by shewing an exoculated Pigeon leaping and dancing in a net And these impious waies of enervating and cutting the sinews of Scripture may soone imbroyle the whole frame of it and overturn all Thus did the Tyrant Mezentius in Virgil binde the quick and the dead together and then throw them into a den leaving the living still imbracing the dead untill death imbraced the living and made the conjunction homogeneall Mortua qu●netiam jungebat corpora vivis Virgil. Aeneid lib. 8. Componens mantbúsque manus atque oribꝰ Ora. Excellently Tertullian of Carthage Tert. lib. de Praescriptionibus adversus Haereticos Tantum Veritati obstrepit adulter Sensus quantum Corruptor Stylus An adulterating Sense is as obstreperous to Truth as a corrupting style a false Sense of a true and Divine Text being as mischievous and doing the same work as a profane and ascititious Text. And vel caeco apparet Violentam hanc quasi sidiculis extortam esse explicationem the blinde beggar may see this figurative explication or confession of the Text to be violent and as it were extorted with the Rack CHAP. XVII I Prove secondly that the Text proclaimes Baptism By answering the Arguments marching up in Batalia against this Truth The first is The new Birth is not attributed in Scripture to Baptism I answer This proposition is Antichristian and most odiously false as having the whole toad in it guts and all Baptism is named in scripture Lovacrum Regenerationis the Laver of Regeneration of which afterwards I will here only set in the middle a Text of the Apostolicall Epistle to the Colossians Colos 2. 12. Buried with him in Baptism wherein also you are risen with him through the Faith of the operation of God Buried and risen in Spiritualibus in Spirituall things is nothing else but born againe In the which Buriall and Resurrection Corruptio unius est Generatio alterius The corruption of the old man is the Generation of the new and of the Subjects of sin we are made the Adopted Children of God And the Baptism here exhibited must be Baptismus Fluminis the Baptism of the Flood or water-Baptism which was commonly given with Immersion to represent the Sepulture of Christ answerably to this Text And therefore the Text runs Buried with him And in Sacred Sincerity which in our dealing of sacred things ought to deale most sincerely the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism properly signifieth Immersion though in rigore loquendo Ablution is of the Fssence of our Baptism but the manner of Ablution is accidentary because the Intention of the Law-giver with respect to the thing signified is in the substance ut abluamur that we be washed And in this Baptism whatsoever the Adversary muttereth and champeth betwixt his teeth we are properly Baptized into Christs Death and sufferings Because the virtue of this Baptism is derived from his Death by the which we dy to sin and live to God And what is there in the essentiall Constitution of the new Birth of a reasonable Creature that is in the constitution of a Child by Adoption which is not reasonably discovered in a Baptized Infant etiamsi passivè se gerat Adoption is by habituall Grace which the Infant may receive by Infusion though he cannot cry Abba Father as wanting actuall Gal. 4. 6. Faith Adoption differs from Naturall filiation in this Essentially that Naturall filiation is founded in communicatione naturae viventis in the communication of the Nature of a living Person Christ being called Mat. 16. 16. the Son of the living God quia viventium est generare sibi simile in natura because it is the part of living things to beget their like in Nature Vide Concil Francosordiense circ● finem But Adoption is the Assumption of an extraneous Person into the place of a Son So may God assume a Child in his free goodnesse Adoptare est quasi optare ut sit quod per naturam non est To Adopt is in a manner to wish that he were a Son by Nature who is not So God may joyne Children closely to him as his Children the wish in the Notation of the Name failing here because it failes of Divine Perfection Adoptio fit per Filium natural●m ubi naturalis Filius est Adoption is made through the naturall Son in whom the Right and Heirship stands where there is one who consentingly yeelds up something of his Right And Children may be Adopted through Christ the Naturall Son and be made partakers of his merits by the Sacrament of Baptism The Sacraments being the Conduit-pipes conveying the Grace of God and Merits of Christ to us The Eagle of the Thomists accords D. Tho. p. 3 q. 62. art ●●n sine Corporis Unde manifestum est quòd Sacramenta Ecclesiae specialiter habent virtutem ex Passione Christi cujus Virtus quodammodò nobis copulatur per susceptionem Sacramentorum In cujus signum de latere Christi pendentis

his honour to have been sometimes Physitian to Lewes the Emperour Who being a Sorcerer devoured in the sight and perswasion of many Princes and their Followers a Cart loaden with unchopt Hay not abstaining either from the Horses or the poor Carter Also an armed Man his Horse and Harnesse Yet the Mist being recall'd the Country-Man and Man in Arms and all their Goods were made good againe These Devourers of Souls may in God's good time disgorge againe these Ignorant Country-People and themselves return to their old sucking a Paw or a Claw as the Bear or Polypus CHAP. XXXII HIs fifth Objection holds up the Head There is no Man of late who hath made use of this Text in the Proof of Baptism but the Papists and Bellarmin himselfe receives it not as conducing to such proof nor any of the Ancients I answer Horum Omnium Contraria vera sunt The Contraries of Dr Featly in his Dipper dipt Bellarum l. 1. de Sacramento Baptismi cap. 4. Idem facit Eodem in libro cap. 8. Bellarm. l. 2. de Essectu Sacramentorum c. 3. all these Things are true Dr Featly hath used this very Text in the defence of Paedobaptism Bellarmin chiefly builds upon it in this Matter proving the necessity of Baptism from the necessary meaning of this Text iterùm iterúmque againe and againe Likewise the same Bellarmin hath brought together the solid Testimonies of fifteen most approved Doctors and ancient Fathers who all understand by the water in the Text not the Word or any other like Thing but the Water of Baptism The words of Bellarmin are these Omnes Scriptores hactenùs hunc locum intellexerunt de Baptismo ut Justinus Apolog. 2. Tertullianus in lib. de Baptismo Cyprianus lib. 3. ad Quirinum cap. 25. Ambrosius lib. 3. de Spiritu Sancto cap. 11. Hieronymus in cap. 16. Ezechielis item Basilius Gregorius Nazianzenus Gregorius Nyssenus in Sermonibus de Baptismo Denique omnes Interpretes hujus loci Origenes Chrysostomus Augustinus Cyrillus Beda Theophylac●us Euthymins alij O God before whom we shall stand at the last Day how confidently yea how impudently doe these Religious Rats looke out of their Holes and mouth it concerning Protestant Writers concerning that good-liv'd Mirrour of Encyclopedy Bellarmine and all the Ancients and yet relying upon I know not what Perfugium Soricinum Rat-Hole by which to escape utter not one true word Beyond this St Ambrose writing S Ambrose lib. 10. Epist 84. ad Demetriadem Virginem Jansenius Harm in Evang. cap. 20. S Chrysost Hom. super Nisi quis renatus sucrit c. Perlege D. Tho. p. 3. q. 66 67 68. to a Virgin expressely affirms Paedobaptism to be the Constitution of our Saviour and erects his Pillarproof on these words Nisi quis renatus fuerit c. except one be born c. See Jansenius in his Evangelicall Harmony St John Chrysostom not onely Interprets the words for Baptism but also dignifies a famous Homily by making them the Subject of it wherein he carries all before him for the Baptism of Infants Aquinas is of the same Judgement Now indeed one would think a man might in reason give credit as soon almost to this reverend Squadron of Worthies St Justin Tertullian St Cyprian St Ambrose St Hierom St Basil St Gregory Nazianzen St Gregory Nyssen Origen St Chysostom St Austin St Cyril Venerable Bede Theophylact Euthymius I mean to all these in the Complex as to one lone lean leaden Pagnel-Saint in the Country Shall a young barefac'd dough-bak'd Dwarfe of March pane be much more priviledg'd because he is devoted to an old Woman than these walking Libraries wedded to the ancient Church And now in the revolution of my Thoughts why may we not encounter him with three of these being Latine Fathers and three of the Greek Church Why should we muster up fifteen at once Nay verily now I fetch the cud about againe why may not single St Austin take him up and throw him down St Austin was a Godly Man and somewhat learned CHAP. XXXIII BUt the Papists use this Text for Baptism ther 's the grand Ulcer The best Divines concentre in this That the very Devils may performe Acts morally good and that the Pagans and the most obstinate Hereticks have sometimes wrought Miracles and that there was never any Arch-Heretick which did not maintaine some Truths and rightly according to the Rules of Morall Rectitude defend them by Scripture And yet now the Papists concerning whom it hath been generally beleeved in England after some evaporations and ebullitions of heat and passion that they are a part of the true Church though a corrupted one and that many millions of them are sayed may not beleeve any Truths and as beleeved by them justly prop them with Scripture A sad case but f●ctitious and absque Fundamento in Re. In the place of Sun stand thou Jos 10. 11 still or as the Vulgar Sol non movearis Interp. vulgat Text. Hebr Sun be not moved the Hebrew gives up Sol tace Sun hold thy peace or be silent For which cause Rabbi Salomon gave it forth R. Salom. in hunc locum for Doctrine as clear as the Sun that the Sun daily sings Hymns sweetly sings them in the praise of God from the which his sweet Hymn-singing he ceased at the command of Joshua The Rabbin seems to run after the Platonick Philosophers who with their nimble-finger'd thoughts did set singng Syrens in the Celestiall Orbs. Be silent be still or hold thy peace is in Originall signification stand still rest or be quiet and the Catachresis or abuse of Speech is frequent in the Hebrew Language Now as it is the same Thing in the Sun to stand still and to hold his peace So shall I construe it one and the same in me who should be the Light of the World to hold my peace and to stand still Which yet I may not untill commanded by Joshua or Jesus who likewise never commands us to hold our peace for the concealement of God's praises which are then sung alowd when oppressed Truth is relieved Wherefore Joshua chose the Sun for the Subject of his Miracle because the Sun was the God of the Amorites and the praises of God were sung in a most high and heavenly Song when a Servant of the true God commanded this their false God to stand still or hold his peace and see his worshippers overthrown Thus therefore The Cosmographers Cosmogr●p●i inform us that there is more Sea in the Western than in the Eastern Hemisphere and if they doe not know it I now inform them that there are also more Ebbings and Flowings more water-Tempests more Sea-alterations and wave-motions of Religion in these our Western parts than elswhere And the Church of Rome holds Truth fast many Times when others wretchedly betray it And I sincerely confesse that even in this Discourse I walk beyond ordinary walkings upon the Grounds of the

what I say and doe some of my latest words on my Death-Bed shall be these I most heartily deny defy renounce abhor and protest against the Presumption Pride and Avarice of Popes their Nephews and Cardinals the deceitful Dealings of Priests Jesuites Monks and Friers and against all their Doctrines which bear the true Marks and Hecceities of Corruption But all the Sacred Articles of Catholike and Apostolike Doctrine amongst the Papists which they have faithfully conserved all their well-ordered Zeale their admirable and most ravishing Devotions their Deiform Intentions their Heroicall Acts of Vertue their Abnegations of themselves and of their Friends Goods and Pleasures their Watchings Fastings Prayings their Recollections Meditations Spirituall Exercises Introversions Soliloquies Aspirations and all the pretty-Love Actions of the Body that attend them their Keeping of the Heart and Senses their Humiliations Mortifications and Resignations of themselves to the Will of God come Riches or Poverty Disgrace or Honour Li●erty or Imprisonment Sicknesse or Health Life or Death their sighings sobbings yernings and Groanings after God their appretiative Love of God when they cry out in the Surges Psa 73. 25. and high Sea of the Spirit Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee their intensive Love of God when the Soule being returned from the Ravishments and ecstasies of Love and the Body overcharged the charge is jointly given I charge you Cant. 5. 8. O Daughters of Jerusalem if ye find my Beloved that ye tell him that I am sick of Love or as the Vulgar Edit vulg quia amore Langueo that I languish with Love and afterwards their dying and giving up the Ghost in their vehement loving of God and by the very force of it I most humbly receive imbrace approve with all my Soule Heart and Spirit And I will never beleeve that the Tree is corrupted in the Root Heart and Substance which brings forth such heavenly Fruit especially when I behold Trees that are more promising and professing in their leafes and blossoms but lesse performing in their fruit And I confesse humbly and sorrowfully as in the Presence of God and Man that when I first came from the Papists I was more as it often happens in extraordinary Mutations fired on with Passion than sweetly drawn with Devotion But now I desire of God that I may be seasoned with Moderation and love in every place what my experienced Soule tels me in the retiring-Chamber of my second and composed Thoughts God loves and likes in all places We often deserve by our own Offences that we take offence at the miscarriges of others and reject in a lump the good with the evill A Scandall is defined Verbum aut Factum minùs rectum aut bonum praebens occasionem alteri Spiritualis ruinae aut lapsûs in peccatum A word or Deed lesse right or good giving occasion to another of Spirituall Ruine or Falling into sin Where the Adverb minùs lesse may not be taken comparativè sed negativè comparatively but negatively for a Word or Deed which is not good but evill And the Evill may be intrinsecè vel extrinsecè malum intrinsecally or extrinsecally evill the evill intrinsecally evill is character'd in the precedent Chapter the other is described which hîc nunc in respect of particular circumstances of Time Place or Persons wants some Morall Rectitude or Goodnesse The Active Scandall is subdivided in Scandalum per se per Accidens A Scandall by it selfe and a Scandall by Accident this hapning praeter intentionem Agentis besides the intention of the Agent God almighty graunt I may be so absorpt in the profound Consideration of the Scandals which I have given that I may only use the active Scandals of others as I would use a Marke of Caution set neer or over Vide Ambros Catharin sib de Propheti● Savonarolae Raphaelem Volater lib. 5. Geograph in sine a Rock For it must needs be that offences come in all Churches and Papa Angelicus the Angelicall Pope and his Reformation already come in the Prophesies of Savonaerola may not in reason be farther expected CHAP. XLII I Am now carried as upon the Wings of Cherubims to the maine drift of my Adversary in his last Objection which was to bring an Odium upon me and stigmatize me for a Papist Hoop do me no harm good Man I am verily perswaded that there are of my kindred being in part Jewish Presbyterians who greatly desire to reinforce Popery upon me for secret Ends which they have as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers Text. G●aec 2 Tim. 3. 2. of their own selves and lovers of Mony And they Would perswade me into it by long perswading me that I am of it Which in truth is a powerfull assault upon the will as continually hammering the thing proposed and the conveniences and friendly considerations of it into the Heart Upon this Assumption as commonly a Man's Enemies are of his own Houshold they let fly their fancies by the Voley And therefore as it was in the old Greek Litany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lit. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From my selfe good Lord deliver me And as it is in the Roman Orat. Rom●nae ad Primam alibi Prayers De Inimicis nostris libera nos Deus noster From our Enemies deliver us O our God So my most hearty Prayer shall ever be Ab Amicis meis liberame Domine Deus noster From my Kindred deliver me O Lord our God St Gregory Nazianzen objecteth S. Greg Naz. orat 4. in Julian against Julian that his cheeks undecently swelled when in a Fume he blew the Coles at the Devil's Altar with old women enemies to the Truth of God and of Christ But Mihi ab istis perquàm Volupe est affligi I take great pleasure in being afflicted and Crucified by these and the like Lumber as by other mercilesse Presbyterians by wilfull Anabaptists by the profane Regiment of loose lewd unjust and unmoralliz'd Ministers by the Satyr-Kinde of ignorant phreneticall and powder-passion'd Papists c. And here I will answer punctually First They call me Jesuit And I call not them but the great Majesty of God to witnesse against them That I never was a Jesuit nor a Lover of Jesuits Secondly They Tare-sow among the People that I am a professed Papist and reconciled to my Priestly Functions both which are most false the most true God knows O degenerating England do'st thou thus poorly reward one that came to thee as an humble Suppliant in a Church-storm for pious Harbour one that hath sate peaceably under thy wings and was never in Arms One that whatsoever he writes to better his judgement never preached ought thwarting the known Church of England or gave passe to a word looking awry upon the State I humbly hope that notwithstanding the various and easie Pretences of Worldly Policy we are

a Million of Chast Eyes seu majora Vero seu minora nor appeare in publicke eundem de Papismo Coccysmum nobis occinens crowing to us the old young-cockrel crow of Papist and Jesuit that is used by some as a meer Stop-Gap in great penury of Matter by others quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like an efficacious Bug-Beare as if they could and would and might do as they would though according to Right and Law they could not entangle me with a dangerous Name and thereby deter me from my Sacred Purposes and upon these designes often enters tanquam versus intercalaris as the Burden of the Song útque duram de nobis emolliat Sententiam and that he will not entertain hard and Evill Thoughts of me before he wel knows me But although I binde up the Anabaptists into this heterodox Fardle yet the great Aim which my soul hath in this World being to be a perfect Lover and Advancer of Truth I engage my selfe to make it shine as the Sun that many Anabaptists are the Propugners and Maintainers of most excellent and most divine Truths and are more justifiable before God and more sufferable by Man than the Presbyterians or strict Calvinists and attached upon this Account I shall enter the lists with any Man in the fair Field of School-Divinity by measuring and weighing the Doctrines avowched on both sides And a word more in the heat of true Love towards honest and harmlesse Truth It runs amongst the People without opposition that there are or were lately Jesuits in this our Army and that they have Preached there Yea it hath clearly passed and been imbraced and hugg'd with much joyfull wonder that the Pope's latest Agent in England Signior Con a Scotchman hath been seen by Knowing Eyes in this Army For me I have not received any particular Favour from the Army nor from the present Authority neither will I accept of preferment But the God of Truth whom I honour commands me to publish on the behalfe of injured Truth how ungratefull soever and censurable the Publication will be to many That whereas I know Popish Affairs Motions and Contrivements in a large Measure and in holy Truth I know more than many thinke me to know and than some would have me to know I faithfully beleeve this Report to be the most malicious and most damnably-false Invention of the seething-scalding-burning-fire-hothearted Genevenses to bring the State and Army into dishonour and Obloquy ut que Oleum huic Incendio copiosius affundant as other strange Things have been forged by them And I am certaine that Signior Con dyed many years agoe and before the new-moulding of the Army beyond the Seas This I deliver in the word of a Christian and in the Hopes which I have to dwell with the most Unerring Fountain of Truth the all-knowing God We walk in Darknesse deceiving and being deceived Pure Religion and Undefiled is this To beleeve the Truth of God rightly to speak it boldly to build upon this Truth and not upon Lies and to performe religiously towards God and Man well-ordered Love and Obedience The Vindication of one Truth extrudes another Let the World take speciall notice that I bleed in my Spirit and am ashamed of my Company when I heare it asserted in Pulpits by Persons non infimae Classis That the Pope dispenses with Priests and Jesuits to recant and join with the Ministers of England that they may reduce Protestants the more conveniently to his Religion That the Common Prayer is Masse in English That the Papists beleeve they shall be saved by their own Merits excluding the Merits of Christ That the common People amongst them pray most commonly in a Language which they Understand not That all ordinary Papists worship Images as their Gods That they all hold Adultery and Fornication to be but Veniall Sins That no Professours of Chastity live Chastly amongst them That all of that Religion are bloudily minded and the like And conclude that these Fancy-Fram'd Pictures of Doctrines falling foul with my cleare Knowledge may passe along with other A●ntick Shapes It is infallibly certain That there are amongst Papists Corruptions both of Doctrine and Manners But he that obiects Falshood against them will after a while manifest his own Falshood and set them free yea will appeare in the number of the greatest Tyrants as tyranizing over Souls and weak understandings The Man is not well setled in his Wits who blames my reviewing and revising the Secrets of Truth when I am a sad Spectator of Soul-Alterations evill in their Terminations and a mournfull Hearer of Blasphemies every day on every side Perhaps Reader it is troublesome to you that I write my selfe Independent adeò ut me transsig as convitio If it be so So be it Vereor etenim nè muricatus tibi subsit Animus For I fear that which way soever your Mind fals it is pointed towards me sharp hurtfull and Caltrap-like Whereas Hereticks and Scismaticks give me Names at their pleasure I presume that I may have leave to Name my selfe by what Name or Title soever I shal desire to be modestly called It matters not how I am called by my selfe but what in my selfe I am Indeed The chiefe Doctrines which I propose to the Reader I will defend to have been formerly defended and proposed by the most learned Divines of England and now to be recommended to the people by the most Popular Independents And therefore Tell not me Apparatu planè scenico Thrasonismi pleno with your Theatricall Language that my Discourse is Oratio pernicioso confecta Philtro It is the godly Truth of the most true God who is my Rock and I feare you not For God said to the valiant Joshua Josh 1. 5. and the Words are sweetly warbled over again by St Paul I Heb. 13. 5. will never leave thee nor forsake thee Where the Originall is wonderfully big and breeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which Versicle there are five Negatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Originall meaning affirms I will never never leave thee I will never never never forsake thee Then If the Presbyterian comes to bite if the Anabaptist God will never never leave me If the wicked Liver comes if Jesuit if Devill God will never never never forsake me OBIECT VI. LAstly It is objected That I understand not all the Languages which I use I answer I submissely confesse that I doe not understand all the Words and Secrets of these Languages yea that some of these Languages have many Secrets and Words which I reach not I understand English And my old School-Fellowes at Eton Colledge know that I was there a Babler in Greek and Latin I have picked up some odd Ends of Languages abroad And I have taken some pains in the Orientall Languages In the which notwithstanding I goe not the rough and tedious way of the Character but apply my selfe