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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	person_n	son_n	trinity_n	3,993	5	9.6731	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34540	Rome in her fruits being a sermon preached on the fifth of November, 1662, near to the standard in Cheapside : in the which sermon the author sets up his standard in opposition to the fruits and practices of Rome, and likewise answers in brief a late pamphlet, entitled Reasons why Roman Catholicks should not be pe[r]s[e]cuted / by Richard Carpenter.	Carpenter, Richard, d. 1670?	1663 (1663)	Wing C626; ESTC R5572	26,955	38

that he visibly bears the person of the invisible God as God is the supream Lord. A Bishop directly and immediately represents God in his Goodnesse Holinesse Gentlenesse Piety a King in his Greatnesse Majesty and Supremacy of executive power the one as a King the other as a Bishop Secondly They would have destroyed all the flourishing Nobility of this Nation many hundreds of the chief Gentry many thousands of neighbouring people whereof a main part were aged persons women and innocent children yea and children in the Womb not baptized and therefore according to them not capable of Glory and a great part laden with sin unrepented of It seldom happens even in the most bloody Warres as Vegetius notes that old Men old Women young Maids and little Veget. de Remilitari lib. 3. children are not spar'd And could ye not be contented O ye cruel-ones after the manner of Italy cruel beyond the Grave and beyond Temporalities to kill Bodies but Souls must be kill'd too O be mercifull now if ye have relenting Hearts if ye have any reflection upon Antioch or Jerusalem to these poor people on the brink and edge of horrible Danger He that hath a bountifull Prov. 22. 9 Vulgatus Interpres Eye shall be blessed The vulgar Latin advances Qui pronus est ad Misericordiam benedic●tur He that is prone to mercy shall be blessed The Hebrew deales forth primarily Qui bonus est oculo He that is good of Eye Text. Hebr. And the Chaldee follows in the foot-step Qui bonum oculum habet He that hath a good Eye Then we have a Chald. Paraph. merciful eye when we look mercifully upon those who are in misery or in the confines of it Zanchius is our Oratour Indè dicta est Misericordia quod Cordi nobis Zanch. de naturà Dei lib. 4. cap. 4. quaest 1. sit aliena Miseria Thence mercy was by the Latins call'd Misericordia because by mercy we lay close to our Hearts anothers Misery But who do I require a mercifull eye or the eyes of Doves in Wolfes Tygers Rocks worse Men in whom the Nature of Man is joyned with the Nature of Devils as some report of Antichrist Thirdly I speak now of a Thing which I believe none of our Preachers ever thought of untill now They would have destroyed their own God many times over that is burned his real Body as they speak in many places at once In this most abominable Plot there was neither good order not measure and yet the match was measur'd ordred and appointed to deliver his mournfull and matchlesse arrant to the powder about the hour of ten or eleven in the morning because it was supposed that then the Parliament-House would be full and compleat These are the hours wherein commonly their Priests run over their Masses as the blind Be●ga● his prayers in the Spanish pamphlet whereof some but few were ingulfed in or knew the plot This was perfectly known to the plotters as likewise that hundreds of Priests were then scattered in and about Westminster For they seat themselves here ordinarily in great nu●b●● near to Courts Parliament-Houses Innes of Court Schoole and Universities as watching for their Game Therefore they had an intentional wilfull and explicite Designe to blow up their own God with their King Here a most excellent Spirit of Elixir exerts it self He tha● Reb●ls against his King Rebels against his God He that would destroy his King would if he could destroy his God stan●ing in his way so neer so twisted and united are the interests and affairs of God and a King by reason that a King is in his Office so like to God and so neerly subordinate to him But hear me ye that work in the Cellar there I beseech you Remember the Text Hoc est corpus meum This is my Body Hic est sanguis meus This is my Blood And forget not your own Glosses After the pronuntiation of the last syllable by the Priest in the words This is my Body there follows nothing but the Body of Christ ex vi verborum by force of the words but per Concomitantiam by concomitance there follows the Blood of Christ the Soul of Christ also the Son of God the second person in the Trinity yea the whole Divinity likewise after the last syllable in the pronunciation of the words This is my Blood there follows nothing but the blood of Christ by the force of the words but by concomit●nce there follows the Body of Christ the Soul of Christ also the son of God the second person in the Trinity yea the whole Divinity Ye would have put fire to and blown up the Body of Christ the Blood of Christ and if it had fallen within your Sphere the soul of Christ also the son of God the second person in the Trinity yea the whole Divini●y and this twice wheresoever the blow should have found the Priest after the consecr●tion and of●ner after the division of the Host Was ever any Apparition from Hell so frightfull and so full fraught with horrour as the meer ayrie Relation of this most damnable Fire-work Do we dream or are we awake Can this be true Veritate Rei in the truth of the Thing or Fact In like manner Beloved They would have destroyed their King ex vi verborum by the force of their immediate Purposes Decrees Designes but they would have d●stroyed their God if they could per Concomitantiam by concomitance the Rights of God and of the King being involved most rightly together God is God per essentiam by essence and the King is God per similitudinem by Similitude and Representation I have said Isalm 82. 6 Ye are Gods There are Kings and there are Viceroyes There is a God and there are Vice-Gods visibly acting in the place of God towards their people Summon your Attention mark again The Jesuits Riveted their Lay-Fellow-Plo●ters into this Luciferian Design by the receiving of the Sacrament Thus began the first Act of the plot in the abuse of the Sacrament and the destruction and most horrible abuse of the Sacrament for the Godhead of which they so earnestly stickle should have ended the last act of it The Godhead of the Sacrament is much defended but little regarded in case of Exigent Insert here I pray Henry the seventh Emperour was poison'd by a Benedictine Monk who impoison'd an Host and gave it to him in the receiving of the Sacrament an● Pope Victor the third died at the Altar having there drunk of a poison'd Chalice Rather than Jesuits or Monks will miss of their ends Popes Kings Emperours God and all shall go But ye learned Masters of the dark Vault heark ye once more Have not ye taught me that the Syriack Interpreter Grandchild to Syrus Interp. to the Apostles in the 14th Chapter of St. Mark in lieu of the original Words ingrafts words deserving a Ve●sio ●●thiopica fair Asterisk Hoc est

and Sublunary matters do not I pray your Holinesse intrude upon Heaven do not defile upwards God's holy Truth authorized by the Spirit of Truth calls not for assistance to the Devil's pedling-School of Lying Now O thou imperious Wh●re blush a little if thou can'st Here let my Soul dilate her self Shall I be damn'd to an Eternity of Torments by a most good and most just God because I cannot believe eternal invincible and unmatchable Lyars most maliciously and knowingly sinning against the same God as he is the God of Truth Beloved Countrymen let me prophesie in a word or two After a few yeares I mean when our old Men here are silenc'd and laid to sleep in the Grave the Truth of the Gunpowder-Treason which as yet many thousands now living amongst us know from the Collections and Evidence of Sense shall be declared against ex sacrâ Cathedrâ out of the sacred Chair at Rome and holily si●ned Annulo Piscatoris with that holy Signet of his Holinesse Tell me now Romanists How shall we afterwards believe you in other things We are instructed from your Civilians Mendax semel mendax sempet praesumitur He that does gloriosè mentiri he that is once a notorious magnificent and glorious Lyar is presumed to be a Lyar alwayes This will make us tremble at the Canonization of Saints who are not Canoniz'd untill the Age be dead wherein they liv'd Melchior Canus thou learned Rabbin amongst the Papists come forth stand in the mid'st of this Congregation and speak to the matter Dolentèr dico potius Melch. Can. in Locis Theol. lib. 11. c. 6. quàm Contumeliosè multo a Laërtia Ethnicis Historicis Philosophorum vitas severiùs scriptas quàm a Christianis Vitas Sanctorum Gr●evingly I speak it rather than contumeliously The lives of the old Philosophers are more strictly and severely written by Laërtius and other heathenish Historians than the lives of our Saints by Christians Romanists There we have you Quoniam incidit in foveam obruatur Because he is fallen into a ditch of his own digging throw durt upon him bury im Now the Curtain is drawn and we plainly see who they are that forsake in the pursuit of their evil Ends by indirect Means Viam Regiam the Princely way of Psalm 40. 4. Truth and turn aside to lyes When water leaves its Channel and turns aside there to abide it quickly stinks The Vulgar Latin gives in the place of lyes insanias God Vulg. falsas false madnesses The Septuagint led the way who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying madnesses St. Hierome Sept. diggs to the Root in the Hebrew and calls it Pompam Mendacij the Pontifical Pomp or profession of a Lye a S. Hier. Church-Lye going in holy State Give me leave to draw forth before you as upon a Table a Triangle of Questions which all cast an eye upon holy Scripture First who is Pater Mendaciorum the Father of Lyes so declared by the true God and the same the God of Truth Ye all know him and it would be superfluous to name him Now learn to know his Children Ye shall truly know them by their Lyes Secondly who shall be excluded from the communion of Saints in Heaven as the last and worst of all the Rout The beloved Disciple as truly answers whosoover loveth and maketh a lye customarily Revel 22. 25 maketh it because he loveth it Thirdly Why were not Pictures and Images entred of old into the Jewish Common-wealth Philo Jud. lib. de Gigant Philo the Jew hands the Reason to us Picturam atque Statuariam a suâ Repub. rejecit Moyses quod veritatem mendaciis vitient illudentes per oculos animabus facilibus The Arts of Picture and Statuary Moyses inspired by God rejected from his Common-wealth because they vitiate that is deflowr Truth with lyes deluding easie Souls by the eyes Moses God's Vice-gerent was greatly afraid even of dumb lyes that have mouthes and speak not of lyes in their very first ineaments of colour and Figure Concerning the seventy Cells built in observance to the commands of Pt●loncy whereas St. Justine gives to every Elder a Cell St. Epiphanius one to every two St. Hierom to promote his Latin Edition joines them altogether and professes Nescio quis primus Author septuaginta S. Hierom. Praefat. in Pentateuchum Cellulas Alexandriae mendacio suo extruxerit I know not who as the first Author built seventy Cells at Alexandria with a Lye But I know the persons that have built seventy times-seven Babel-Towers in the Minds of Men with their Lyes I most humbly call God to witnesse I have been these forty years acquainted with Popish-Priests of the which notwithstanding I never knew one no verily not a little one whom either in his words or practices I could reasonably difference from a theatrical Mountebank or a nimble-finger'd Jugler Hitherto we have preambled Now we state our Text Ye shall know them by their fruits It seems to be resisted ex obliquo obliquely by the first words of the Chapter Judge not that ye be not judged Howsoever Know we may when Things are evidently demonstrated by their effects or Fruits Scientia saith Aristotle est ejus cujus est Demonstratio we know a Thing when it is evident to us by Demonstration Know we may we may not judge Knowledge draws life from evidence D. Tho. p 1. q. 1. art 6. ad 3. Aquinas speaks cùm judicium ad sapientiam pertineat VVhenas Judgement pertains to VVisdom Does it so Then as we know we may judge also if we judge according to the Dictates of VVisdom To Christ the Son of God to whom VVisdom is signally attributed Judgement is likewise assigned There are therefore two sorts of Judgement Judicium rectum Judicium temerarium Right otherwise call'd wise Judgement and rash Judgement Judge not that is not rashly Rash Judgement is cùm Judicium fit ex incertis incognitis when judgement is given concerning Things uncertain and unknown Right Judgement is cùm Judicium fit ex notis evidentibus when judgement is given concerning Things known and evident Knowledge and Right judgement will stand and stable together Yea the one necessarily supposes the other and this other infers that one again Right judgement supposes Knowledge and Knowledge infers Right Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Searcher and Knower of the Heart is one of God's proper Titles He only knows the Heart in the Heart but we know and judge other mens Hearts when out of the abundance of the Heart the mouth speak●th Excellently Euaristus writing to the Evar. ep 2 ad Epist Aegypti Bishops of Egypt and alledged by Gratianus Deus omnipotens ut nos a praecipitatae sententiae prolatione compe●ceret cum omnia nuda aperta sint oculis ejus mala Sodomae noluit audica judicare priusquam manifeste agnosceret quae dicebantur The omnipotent Ged that he might retract us from the