Vpon the Copper-piece.

MAn form'd (in Mind, Word, Spirit) by th' Trinity
(Beares eke the Image of that glorious Three
Jn's Vnderstanding, VVill, and Memorie.)
I'th strickt examine of the VVorld can find
Nothing that is not Vaine, to show his Mind
For some more excellent Obiect was design'd.
Therefore his Soule, (whose Hieroglyphick is
The Phoenix,) knowing that she could not rise
Renew'd from such course ashes, nimbly flies
And busily pursues the Hierarchie
But 'tis not Angels that can satisfie
Th' ambitious Bird. Some higher flight she'le try
And in the Sunne, a representatiue
Of the Great Essence that all light doth giue
She findes a flame that onely makes her Live.
THE ARRAIGNMEN [...] of the whole CREATVR [...] Att the Barr [...] RELIGION REASON [...] EXPERIE [...]

THE ARRAIGNEMENT OF THE VVHOLE CREATVRE, At the Barre of RELIGION, REASON, and EXPERIENCE.

Occasioned vpon an Inditement preferred by the Soule of Man against the Prodigals variety and Vaine Prodigality.

EXPLAINED, Applyed, and TRYED in the Historie and Misterie of that Parable.

From whence is drawne this DOOME Or­thodoxall, and IVDGEMENT Divine.

That no Earthly Vanity can satisfie Mans heavenly Soule.

And by reason of the variety of Instances and Demonstra­tions, it may serve in some sort as a COMMON-PLACE, for almost all manner of Readings.

LONDON. Printed by B. ALSOP and THO: FAVVCET, 1631.

TO THE RIGHT HONORABLE, GEORGE WHITMOVR, Lord MAIOR: And to the rest of that Honorable FRATERNITY and SOCIETY; the Aldermen, Recorder, and Sheriffes, of the famous Citie of London: Health in the Lord. (*⁎*)

My Lord and Gentlemen:

WHen I considered, that All of you are Potentiall Lords, and Actuall Ma­gistrates; and not onely so, in your severals, but a Society of such: So [Page] many Members of an Honourable Head (The Lord Major) and so many Heads of the severall Mem­bers of this Citie, the Metropolis of the most renowmed Kingdome in Europe. Every particular of which considerations, bearing with it a weight of Honour in the ballance of my Iudgement, have moved mee to intayle vpon you all, the Title of Right Honorable; which being the highest and lowest of my ambition in the Dedication of this Treatise, I have made choyce of your Ho­nors to tender the Patronage unto. Wherein it cannot be imagined, I should have any End of gratifying some favors received, seeing I ne­ver had occasion to bee acquainted with any of you, in all my life hi­therto.

Neither may it be safe to acknow­ledge any such weaknesse in the VVorke, as that it could not walke without such pillers of support­ment (a common pretence;) For then I should be grosely guilty of dissimulation or ignorance, two such great infirmities, two such soule deformities as I cannot easily determine whether more to ab­horre.

Neither can I conceit, That your Honours can want any requisite meanes for instruction and directi­on in the wayes of Godline [...] [...] in Pulpit or Pr [...]s [...] for [...] were a mistake as manifest [...].

But my Ends [...] more Generall, and (of [...]erre not much) more Gen [...] also [...] [Page] onely respecting Your owne, but the Common-good.

And for the first. If J spake with the tongue of Men and Angels, I could never enough set foorth the lustre and beauty of that Goodnes, which concurres with Greatnes; nor the misery of that Greatnes that goes unconsorted with Goodnes: The former is instrophiated with the Tytle of Gods vpon Earth; The lat­ter lyes subject to the tyranny of De­vils in hell. VVhich deliberation (Right Hon:) when I entred vpon I was abundantly inflamed with desire, that You all might be as gra­cious as you are Great; And that your vertue & goodnes might march in aequipage with your State and Au­thority, whereby your Future glory may transcend your present Honour [Page] as farre as the Sun doth the Earths Center. In which happy possibility although I am ascertained; That some of you are in a high manner, and all of You in some sort seated and stated; notwithstanding could not my zeale & ambition, but de­sire and indeavor to have a finger in the affaires of this high impor­tance;Luk. 24.6. And (according to the An­gels course in the case of our Savi­ours resurrection) to bee your Re­membrancer in these things, where­in (no question) you haue former acquaintance.

Againe, how well it sorts with Persons of great substance, that they be put in mind of the emptinesse and vanity that is in all Earthly things, least their hearts should be [Page] stolne away therewith. For Sa­than is malitious, Sinne is subtle, our Corruptions are strong, and wee (since the Great fall) are full of frailty and weakenesse. To which purpose, this subject serves well; not onely, to discover the vnsatisfying Huskes of Earthly Va­nities; but also, to shew vs that Bread and Water of Life, that immortall Inheritance of the Saints: The onely satisfaction to the soule of Man. A Subject no doubt as necessarie for the Times, as the Times are subject to Necessi­tie.

2. Concerning the Common-good. If this meane Present may bee entertayned by such Honou­rable Persons, the benefit will flow [Page] further than to your owne parti­culars.

For as it is in Ʋices, that they are more or lesse accounted of, as is the qualitie of him that com­mits them;Omne animi vitium, c. Iuuenal. Even so it fareth with Graces and Vertues, according to the Poet: ‘Regis ad exemplum totus com­ponitur Orbis.’

The eyes of the World are whol­ly bent, eyther for Love, feare, or flattery, vpon the placets, and pra­ctises of those Great Persons, where it hath dependance or relation. Each being led more by Examples than Precepts.

Which whether it be done by an inward Principle of GODS owne stamping in mans heart (as [Page] in all other Creatures in their kinde) inclining to that perfection which eyther Authority of Per­son, meliority of Judgement, or pulchritude of Appearance pre­sents to the apprehension: Or it come by an Influence from the actions, or persons of Superiours, mooving the minde of the ad­mirer or intentionate observer; It is rather fit for the Mimeticks to dispute, then for mee to deter­mine. Certainly our Sensualitie is much mooved with sensible Ob­jects.

And sure I am, that your Ho­nours by your godly conversation, and countenancing of good Acti­ons and intentions, shall not onely shine in your severall Spheares, [Page] like Starres in the firmament, Firma men­te stare est firmamenti astero splen­did [...]or. but al­so Edifie your soules in your most holy faith, benefit the Church, and people of God, 1 Tim. 4.8. bring much Honour to his great name, And make your selves capable of all the promises both of this Life and of that which is to come. Consider what J say, 2 Tim. 2.7. and the Lord give you vnderstanding in all things.

One word of the Worke wherin I am not ignorant of divers Tautolo­gies, which notwithstanding I have admitted, some for their goodnesse, bonum quo communius eo melius; O­thers for the fitnesse when they fall, considering withall how requisite such repetitions sometimes are to beget a conviction in Iudgement; an impression in memory, the Master-peeces [Page] of true Knowledge and Wise­dome.

If the Simple finde fault with the Method, or the Cynicke with the Style, wee seeke neyther of their satisfaction. Jf any bee Con­tentious, 1 Cor. 11.16. wee haue no such custome, nor the Church of GOD.

The more Judicious are more Ingenuous, and by consequence more Courteous also: Together with whom, so your Honours ac­cept it, who else like not may looke off, if they please. I will say no more for it, than the Pa­rents sayd on theyr Sonnes be­halfe whom our SAVIOVR cu­red, Ioh. 9.21. It is of age to answer for it selfe.

Lastly, the concealement of [Page] the Authors name carries this benefite therewith; That neyther can the Faults of the one, reflect vpon the other, while hee goes vnknowne.Praestat age­re dictum, quam actum dicere. Aug. Neyther can hee be counted guilty of, or subject to bee tempted, with that great Ʋaine-glorie, which makes ma­ny so forward to become foole in Print. So that every way that excellent Proverbe is wor­thy of all approbation. Quo ob­scurior, eo securior. Obscurity is the best security against Censure and Selfe-conceipt, Persij Sa­tyr. 1. Non te quaesie­ueris extra.

But least my Boldnesse should be burthensome, in that which is spo­ken before, I have made choyce of St. PAVLS charge, for mine Apol [...]gie. [Page] Charge them that are rich in this World that they be not high minded, 1 Tim. 6.17 and that they trust not in vncertaine riches, but in the living GOD, which gaveth vs abundantly all things to in­joy. That they doe good and be rich in Good workes, 18 ready to distribute and communicate. Laying vp a store for themselues, 19 a good founda­tion againe the time to come, that they may obtaine Eternall life.

And so I close all with that Doxo­logie of the Author to the He­brews. Heb. 13.20. The GOD of Peace which brought from the dead our Lord Je­sus, the great Shepheard of the sheepe, through the blood of the everlasting Covenant, Vers. 21. make you perfect in all good workes to doe his will, working in you, that which is pleasing in his sight, [Page] through IESVS CHRIST (our Lord) to whom bee Glorie, both now and ever. AMEN.

Your Honours, in all due observance: R. H.

THE CONTENTS.

  • CHAP. I. THe Preface with a Paraphrase vpon the Text and Context. pag. 1
  • CHAP. II. The maine Point propounded, that No Earthly Vanity satisfies Mans heavenly Soule. pag. 13
  • CHAP. III. The amplification of the Point, and the Proofe en­tred vpon. pag. 17
  • CHAP. IIII. The Prodigals Huskes explained, and the effect of Hunger. pag. 22
  • CHAP. V. The Prodigals hungry Huskes further applyed to Epicurish, profuse and prophane Men. pag. 31
  • CHAP. VI. The Reason why the vainest Men, cannot alwayes attaine theyr worst desires. pag. 41
  • [Page]CHAP. VII. How vaine it is to trust to vaine Men, in any Di­stresse. pag. 50
  • CHAP. VIII. The Insufficiencie of the Huskes of Vanity, to sa­tisfie and content the vnsatiable appetite of the Soule, further explained. pag. 55
  • CHAP. IX. CHRISTS Verdict of the Worlds waters, insuffi­cient to quench the Soules thirst, without the waters of Life. pag. 63
  • CHAP. X. SECT. 3. SECT. 1. The hungry Huskes of vaine World­lings and the blessed Bread of GODS Children declared, and compared by the Prophet Esay. p. 71
  • SECT. 2. Gods Children, as they have Gods plen­ty, so they have Gods peace, which Worldlings want. pag. 81
  • SECT. 3. The Ioyes of the Saints, never conceived, nor received by Sinners. pag. 87
  • CHAP. XI. SECT. 2. SECT. 1. IONAS his Iudgement and Experience of lying Vanities. pag. 92
  • SECT. 2. Eight Demonstrations of Lying Vani­ties. pag. 100
  • [Page]CHAP. XII. SECT. 6. SECT. 1. SOLOMONS depth of Wisdome, diving and wading into the vility and Vanity of things Sublunarie. pag. 108
  • SECT. 2. Solomons Censure of lying Vanities, from his owne Experience. pag. 113
  • SECT. 3. Solomons three Bookes compared; The summe of his Ecclesiastes, beeing his Verdict against Vanity. pag. 121
  • SECT. 4. The aymes, and ends of Salomon, that hee may Effect what hee doth Affect. pag. 126
  • SECT. 5. Solomons Repentance, Sanctification, and Salvation, prooved by Scriptures, and Rea­sons. pag. 136
  • SECT. 6. SOLOMONS Salvation, prooved from Authors and Authorities. pag. 156
  • CHAP. XIII. SECT. 4. SECT. 1. The Nature of these Vanities, their disproportion with the Soule, the immensity of Mans Appetite further declared. pag. 168
  • SECT. 2. The Vnfatiablenesse of the Appetite, and Concupiscible Faculty. pag. 191
  • SECT. 3. The Composition of the Heart, Sublimi­ty of Mans Soule; Center of his Spirit; GODS Image; Mans Pilgrimage. pag. 205
  • [Page]SECT. 4. The Verdict of Divines; force of Reli­gion; vnion betwixt Holinesse and Happinesse. pag. 218
  • CHAP. XIIII. SECT. 2. SECT. 1. The Inconstancy and vncertainty of Life, Health, Prosperity, Common blessings and all Externals. pag. 224
  • SECT. 2. The vncertainty of Honours, Riches, Pleasures, further exemplified. pag. 237
  • CHAP. XV. SECT. 5. SECT. 1. GODS iust Iudgement on Vanities, and Vaine men. pag. 251
  • SECT. 2. The Vanity and vexation of that Love which is Humane, placed on the Creature, allu­red by Beauty. pag. 253
  • SECT. 3. The Vanity, Fury, and Phrensie of Lust­full Lovers. pag. 258
  • SECT. 4. The vnquietnesse of Earthly Loves, prooved by Inductions. pag. 265
  • SECT. 5. Severall Reasons vnited, convincing the first propounded Proposition, placing all Con­tentation in the Creator, not in the Creature. pag. 270▪
  • [Page]CHAP. XVI. These Huskish vanities are never so fully, and freely inioyed, but there is alwayes something wanting to the Concupiscible or rationall Appetite. pag. 278
  • CHAP. XVII. There is no absolute Comfort and Contentation in any thing, every calling hath its crosse, even Mariage it selfe. pag. 293
  • CHAP. XVIII. Our inordinate appetites after earthly things so de­vide, disturbe, distemper and distract our hearts, by divers passions and perturbations, that in steed of hoped contentation, wee reape vexation, exagge­ration, distraction, and destruction. pag. 306
  • CHAP. XIX. These outward things used out of Christ, in carnali­ties, in the abuse of Christian Liberty, ever leave a sting in the Conscience more or lesse, which de­prives of all true peace and contentation. pag. 328
  • CHAP. XX. The Peroration, and Conclusion of this Tract. pag. 333.

AN APOLOGVE FOR AN EPILOGVE.

IT is not vnknowne how hard it is to preserve a Treatise of this make from faults in Printing, I will not therefore trouble my selfe with gathering, nor the Reader with perusing of every mistake, the ingenuous have not onely judgement to discerne, but also curte­sie to connive at small errours. I could not be present my selfe at the Presse, neyther list I to plead further for the Corrector and Compositor. Let this that followes suffice for the Text; the Margent is matter for Schol­lers, who need no other helpe then their owne inge­nuity.

Errata.

Page 108. line 17. for Pyripatitions, read Peripate­tickes. pag. 109. l. 24. r. Incident. pag. 114. l. 7. r. A­quila, & line 22. deletur as, line 23. place the Colon at Fooles: line 24. for indeed, read, is heere. pag. 141. l. 20. r. Adoption. pag. 259. l. 9. r. Theseus. l. 26. r. kis. pag. 260. l. 19. r. Comes. pag. 261. l. 3. r. Gleanings. pag. 264. l. 19. r. flye. pag. 276. l. 1. r. Perhibent. pag. 283. l. 20. r. Chrysostome. pag. 284. l. 10. r. Richard. pag. 285. l. 27. r. Lyonlike. pag. 287. l. 2. r. Sorowfull. pag. 288. l. 26. r. Meate. pag. 292. l 1. r. whit. pag. 293 l. 21. for where is stung, read where he is stung. pag. 301 l. 3. r. Pleasures. pag. 311. l. 20. r. Ioseph. pag. 335. l. 24. read Worke.

Jn behalfe of this learned Worke, to the Reader.

THat Parable so seldome well apply'd,
So frequently ill practiz'd; vnderstood
By wealthy ones of such as want their food;
Is here declar'd: The meaning verifi'd
Appeaches worldlings most: and fooles beside
Whose covetous desire, for earthly good,
Neglects the bread coelestiall. This foule brood
Which loves to feed like swine, is here descri'd.
Who pleads not guilty? None I feare. What then?
As hee did thinke vpon that better diet
Ordain'd for man at home: returne agen
And have it: here's the meanes, doe thou apply it.
If my commends might move (alas th'are small!)
Onely therein I would bee Prodigall.
T. C.

Libelli ad quos pertinet lectores dialogus.

O Curas hominū! O quantū est in rebus inane!
Quis leget haec? Mollis? Non. Sed avare? Neque
Cùr? Nòn me spectant. Mutato nomine de te
Textus narratur. Prodigus ille nepos,
Hàud ego. Coelorum Dominum, & coelestia temnis
Munera, perdis inops. Quìn pretiosa magìs,
Danubius, Nilus, Ganges, & America dives
Quae mittunt, rapio. Nil minùs indè sitis.
Dulcia sed quis nòn? Epicuri de grege porcus,
Vesceris & siliquis. Da meliora. Cape.
Quìn vbi? Praestò vide. Sed verba haec! Immè salubri
Fonte petita. Probè niteris. Ergò lege.
Consulentibus Horatio, Persió (que) libellus hic ita suadet; adminiculum suppe­ditante, T. C.

THE ARRAIGNMENT OF THE VVHOLE CREATVRE, At the Barre of Religion, Reason and Experience.

CHAP. I. The Preface with a Paraphrase vpon the Text and Context.

THere is no end of ma­king of Bookes, sayth SALOMON,Eccles. 12.12. and much reading is wearisom­nesse to the Flesh; which consideration made me a long while suspend and put off my daily sollicitati­ons for this Workes preferment to the Presse; And the rather for that [Page 2] according to the Proverbe, Nil dictum quod non priùs, There is no new thing vnder the Sunne but euen Inuentions are vicissitudes, and the actions of our mind, though different in a manner, are but Tautologyes vpon the matter, which rellish no more to our captious curious Intellects,Crambe his coctum. than Col­woorts twice boyled to Epicurish pallats. But when I considered that the hungry soule sweetly gusts againe the same Spirituall cates, as did some­times the hearers of Saint PETER, 2 Epist. 3.1. And of Saint PAVL,Decies repe­tita pla [...] ­bunt. Acts. 13.42. Both Iewes and Gentiles. I held it vnmeete, to ballance the deserts of the one with the Censures of the other. Or to bring the consideration of mine owne cre­dit in competition with the benefit that may hap­pily redound to the Common-wealth of Christs congregation. Conceiuing withall, that; In re­gard of the multitude of men and minds the va­riety of Capacities and apprehensions, it is very requisite that in like sort there should be variety of methods and expressions of the selfe-same truth of God. For which reasons I haue bin induced, to forward the publicke appearance of this Trea­tise, hoping that the well taking thereof may be a meanes to produce the remainder, for the fur­ther satisfaction of the Reader, and to incourage the Author for the fuller accomplishment of Gods honour, and the good of his Church. And so I settle vpon the basis of the ensuing building, in the Parable of the Prodigall. Luke. 15.16.

And he faine would haue filled his belly with the huskes, but no man gaue vnto him.

THis Parable sets before our sence and conside­ration the best and the worst of this Prodigall, his gold and his drosse, his corne and his chaffe, his flowers and weedes, his wine and dreggs, his sinnes and his sorrowes, his vanities and vexati­ons, his transgressions and humiliations: His vn­naturall flight from his Fathers house, and his re­turne againe, by weeping crosse, tandem aliquando, Basil. in suo exem. Ho [...]. 8. like the Stork repairing to her old nest which see­mingly she had forsaken.

Herein wee may obserue,

  • 1 What he was.
  • 2 What he did.
  • 3 What he suffered.
  • 4 What vse he made thereof.

How hee was actiue in sining,Si pergit di­cere qua vult quae non vult audiet. and passiue in Suffering, according to the Pagan. Sinne and sor­row being as Esau and Iacob: Twins borne both at a birth, The latter supplanting the former; As the Conclusion, (indeed the confusion) follo­wing the premisses. As the Fathers feigned plea­sure and paine, to be lincked in one chaine; To breake the Ice, as it were, and make way for the intended Treatise, we will obserue in some epito­mized heads the substance of this Parable, both in the Life and Spirit thereof, the outward rinde and barke of the words, and the inward fap and pith of the Spirit; in the sence and meaning of our Sauiour who propounds this Prodigall as a true Image and Idea of a humbled Penitent? A true Map and modell of a Sinners misery. By Faith and Repentance an Obiect or Subject of Gods all-Salving [Page 4] all-Saving mercy. Which Generall gives it selfe to our consideration, in severall ob­servable particulars; As namely,

1. Who the Father of this Prodigall was; Euen God the Father of Spirits, and of all mercies; compared heere to a Man, as in other Scriptures the parts, members, and affections of man are attri­buted vnto him, Per figuram, (saith Saint AM­BROSE) Non naturam, figuratiuely, not natural­ly, as some conceited Hereticks haue dreamed. Expressing in their outward shapes and figures his Philanthropie and good will to Man, which our Sauiour Christ especially demonstrated in his frequent appearing to the Patriarches in the forme of Man; cheifly in his mercifull, miraculous, and mysterious Incarnation,Ha appariti­ones, praelu­dia incarna­tionis, Tertul assuming the nature of man but without sinne in that Nature, all the for­mer apparitions being so many preludes hereof, according to TERTVLLIAN. As also, who these two Sonnes of this Father be, not so probable the Iewes and Gentiles as some would with preg­nant arguments maintaine; But euen the Proud selfe-conceited Pharisie, and the repenting heart-humbled Publicane, to whom and for whom, both this, and the two other preceeding Parables of the lost Sheep, and the lost Groat, were propoun­ded, as appeareth plainly in the Context.

The penitent Publicane typified in this our Prodigall, and exemplified in all his actions and affections both Temporall and Spirituall, being called a younger Brother as the Philosopher ter­med his Auditors young: Not so much in respect [Page 5] of yeares as of manners, not wanting age, but wis­dome; as indeed all Sinners according to Scrip­ture phrase, are in Gods account, in respect of any Spirituall wisdome, held foolish, vnwise, indis­creet, childish, &c. Yea branded and stigmati­zed with the very markes and Epithite of fooles, simple ones, and ignorants, howeuer the worlds blind Arithmeticke number and ranke them a­mongst the Machiauillian Politicians, Achitophels and subtill serpentine spirits of this generation, in respect of the Morrall and Naturall wisdome.

2. Now as it appeares, what he was, forthwith a­natomize his Corruption, search his wounds, and the ruptures of his soule to the quicke, and we shall see what he did, & so expose him to the view of Men and Angels, acting his seuerall obsceane parts in the publick Sceanes, as openly as ABSO­LOM in the top of his fathers Pallace; behold him in his stuffe and pompe, as the Peacock glorious in his plumes, his wings furnisht with Siluer Fea­thers, flying into all excesse of ryot, spending his meanes which proudly and peremptorily (by a Mandamus rather than an Oramus) he had extract­ed from his Father; misspending them on Hawks, Hounds, Harlotts, and all voluptuous and lycenci­ous courses, till suckt to the last drop, by these hors-leaches, fed vpō by these Harpyes, deuoured by his lusts, as ACTEON by his dogs, brought to beggers Bush, (the vsuall end of Prodigality) wanting oyle to his Lampe, fuell to his luxurious fyers, meanes to his mind, yea and a mind to his meane meanes, he was in such Meanders of miserie [Page 6] and labyrinths of troubles, brought to so low an ebbe and exigent, the blacke Oxe treading so sore vpon his toes; Penury and poverty as a straight shooe, so pinching him, that he is even as a Beare at gaze or at a maze, as the Bucke at the bay, not knowing what to doe, even at his wits end.

Obserue him, turning his backe off his Father, setting him exceeding light, as many Fond Prodi­gals since and even at this day; yea, setting him on a Lea-land, as they say; contemptuous and regard­lesse of the Priviledges and Prerogatives of his Fathers house, as ESAY of his birthright; the Ga­darens of Christ; AESOPS cocke of the found Pearle, never knowing the good of a Father (as wicked men and vngratefull vipers neither know nor acknowledge the benefit of any blessing till they want it, and be wholly deprived of it) as a sterne wife sometimes of a loving husband: an vn­thankfull people sometimes of a Faithfull Pastor; as the Israelits of MOSES and ELISHA, and a bad seruant of a good Master.

4 Trace him as a Fox or Hare, every foot as he went from his Fathers house; follow him as the stormes and winds did IONAS; as the hew and cry doth the fell on into that farre Country; The re­gion of Sinne, the Oblivion and forgetfulnes of God; into which, by the vanity of his mind and manners, deprived and depraued of Grace, he fled and hastned with the fleete of his corrupt affecti­ons, as the horse rusheth into the battaile.

5 Set eyes and spyes vpon him, and see what he doth there, wasting and consuming all his [Page 7] goods (his tallents and gifts being abused in the service of sinne) with ryotous living, by which his meanes melted as wax before the fire, and tha­wed as yce before the Sunne, never leaving nor taking vp with himselfe, till he had spent all; as a byrd, deplumed of all his faire Feathers. As in­deed give some an ynch, and like their father the Devill, it will take an Ell. Once admit it, it pleads possession, as the spirits in the Gospell it is loath to be cast out, nor will it leave its hold, but (Eiecti­one firma) once over shooes and over boots also.

Wicked men leave not off sinning, till by de­grees they grow from Serpents to Dragons, from Cubbes to Foxes, from evill to worst, till they have, as hellish Graduats, commenced in the high­est degree of sin, sitting as Lots sonnes in Law, and SAILOMONS foole in the chayre of pestilence; the seat of the Scorner, hating Counsell and con­temning instruction, till by their doings, they haue irrecoverably vndone themselves, so long hoisting vp their high Sailes, bearing vp their top and top Gallant in the impetuous sea of their lusts, till wanting the Pilote and Palmure of their reason and Religion, they runne themselves vpon the rocks, and make shipwrack of goods, good-name, credit, coyne, conscience, yea body and soule, all at once; as this Prodigall had done, had not his Fa­thers remainning mercyes, been above his deme­rits: chiefly Prodigallity, (vulture-like) gnawes a man to the very bones, the profuse prodigall that gets (as a Beast an ill haunt) an ill habit and cu­stome in sinne; vsually never leaves till as a great [Page 8] Snowball in a Sumner day he melt all away, not able to take vp with himselfe, vnlesse the Lord himselfe, by a speciall curb and bit restraine him, till (like a wooded horse with a childish rider) he runs himselfe out of breath, and perhaps breake his neck too downe some hill or promontory, ha­uing no more power to stay himselfe, than a man that runs downe a hill, till he come to the bottom, he wasted all, the vsuall end of Prodigality.

6 Behold him also in his low ebbe and exigent after this full sea, let blood as it were in his vaine veines, till he could bleed no more; what he did, what dyet he vsed, after this vehement purse pur­ging in the flux of prodigality, to recover himselfe againe: his course indeed being too course and too carnall, his salve worse than his sore, he goes not, as he should haue done (and as indeed he did after­wards) to his Father, crying Peccavi, with confessi­on in his mouth, contrition in his heart, compun­ction in his soule, and teares in his eyes, extracted by the fire of the Spirit, from the limbeck of a pe­nitent heart, and sinne wounded soule; No, no, his houre was not yet come; All the Elect are not conuerted at once, he was not yet called; the wind bloweth where it listeth, and the Spirit worketh where it listeth, when it worketh it is energeticall indeed, and powerfull in operation, not resisted by the very gates of Hell. It dissolves the very workes of the devill, Iaile-delivers his prisoners, vntyes their chaines, as the Angell did PETERS; brings them as Israel out of Aegypt from the bon­dage of that spirituall PHARAOH, with a mighty [Page 9] hand and out-stretched arme indeed, but it had not yet wrought on this Prodigall, the crosse was yet vnsanctified vnto him, as sometimes vnto Pharaoh, AHAB, AHAZ, ISRAEL, and others; hee was not by these afflictions converted: Oh no, afflictions wthout Gods Spirit are (as the word & Sacraments) the favor of death to death, as perfumes to the Beetle, washing to the Aethiopian, or rensing to Clay; they more soyle the soule of the impenitent. Be­sides, conversion of a sinner is not so easie a worke, hoc opus, hic labor. It's a marvaile, a miracle, as great as to turne water into wine, stones into bread, nay into children of ABRAHAM, yea as to create a new world, a new Microcosme, It's di­gitus Dei, must doe it, it's onely the worke of the Almighty. Besides, the Elect are not all called at once into the Lords vineyard, but some at one houre, some at another, some in the morning, some in the Euening, some at noone day, as appeares in the Conversion of MANASSES, MARY MAGDA­LEN, SAVL, ZACHEVS, AVGVSTINE, CYPRIAN,Confes. l. 8. c. 7.8.9. the theife on the Crosse, and this our Prodigall. Besides, he takes the staffe by the wrong end,Osiand. Epit. Cent. he goes not in this penury directly to his Father as he should have done, (who as he is an Ocean of grace, a Fountaine of mercy, both could and would haue made supply as did IACOB and IOSHVAH, MOSES and DAVID, ASA, IEHOSAPHAT, EZECHIAH, DANIEL, the Gospels Centurion, blind Bartimeus: Mark. 8. Mark. 9. Math. 15. the distressed Father, the Cananitish Mother, the friends of the Possessed, the uncleane Leapers, and all holy men, humbled penitents: and Publicans in [Page 10] the Old and New Testament. But first hee seekes to the Citizen of the Countrey as the Context is: That is indeed to the very Devill himselfe: compared to a Citizen for his obstinacy and tenacity in sinne, as a dweller therein, as a Citizen in his house: as a Map and modell of all Naturall men, who in theyr distresse will touch every string: at­tempt every meanes lawfull or unlawfull, from earth or from hell, ere they seeke unto GOD by Faith, by Prayer, Repentance, and Humiliation, as his children doe, hee'le cleave to this Citizen ra­ther than seeke to his Father: As carnall men at this day in their distresses will seeke; First, eyther to the Creatures; Secondly, to friends in the Court; Thirdly, to theyr Idols of gold or silver; Fourthly, to the Physician; Fiftly, or to Nature; Sixtly, or to Saints & Spirits; as our Popelings, to Saint ERASMVS, St. BLAZE, St. ANNE, St. VR­BAN, St. ANASTASIVS, St. ROCH, St. OTTLIA, St. MARGARET, St. APOILONIA, St. SEBAS­TIAN, St. LOY, St. CHRISTOPHER, and Saint EVLALIA, for theyr severall sicknesses, dangers, and diseases. Seventhly, or else to the very Devill and his instruments, Coniurers, Necromancers, white and blacke, Witches, as PHARAOH, to IANNES and IAMBRES his Magitians; as AHAZIAH, to Baal­zebub the god of Ekron, or Beelzebub the Prince of Devils; SAVL to the Witch of End [...]r; as BA­LAAK to BALAAM, the Witch of Pethor; NABV­CHADNEZZAR and BALTHAZER, to the Magiti­ans of Babell; the Romaines to theyr Augurists, the Gentiles to theyr Southsayers. If GOD bee [Page 11] sought to at all by Carnall men, it must bee as a Miser goes to law, or takes Physicke, Tanquam ul­timum refugium, as his last refuge. When other meanes faile (as usually they doe as a broken staffe or a staffe of Reeds, that deceives the leaners trust) this Prodigall doth not onely serve this Citizen, but hee adheares and cleaves unto him, intimating how nearely and dearely hee affects him and his service, in the very inwards of his soule, as IACOB did RACHEL, as SAMPSON did DALILAH, and the Harlot of Zoreck, and as SICHEM did DI­NAH, whose soule is sayd to cleave unto her. But how doth this Citizen requite his love, his service and observance? Very basely, and badly, (for the service of Sinne, of all other services, slave­ries and thraldomes, is the basest, worse than the bondage of Egypt, or the Turkish Galley-slaves;) hee imployes him even to keepe Hogges, hogges of Epicurus his stye, hee feeds even Swine; For wicked and gracelesse men, that now must bee his follow­ers, his Comrades, and boone Companions, at his pots, his Punkes, his drinke and his Drabs, are compared as to Lyons, Beares, Wolves, Foxes, euill beasts, so even to Hogges, and Dogges; those Hogs hee must feed, till they spunge him of all his substance. Oh bad and base exchange, from a Sonne to bee a Swineheard, from feeding at his Fathers table, to fill the Hogs-trough; Oh, how Sinne turnes our light into darkenesse, our gold into drosse; yea, even our Heaven into Hell, Mer­cies into Iudgements, favours into frownes, ho­ney into gall and Aloes, blessings into banes: as [Page 12] Repentance on the contrary, changeth evill into good, darknesse into light, warre with GOD and the Creatures into peace; yea, Hell into Heaven; awakens those, that are asleepe; raiseth up those that are dead; heales those that are wounded: Makes of fooles! yea of Bedlems and mad men, as this Prodigall once was, sober and wise men; yea, of sensuall Sinners, sanctified Saints: of limbs of Sathan, heires of Grace, Coheires of glory. Acts, 26.18, 19.

But yet this is not all; his misery, as a rankling ulcer, growes worse and worse; as his service is base, so its burthensome, and grievous: many a poore prentise, though he be put to base offices, yet its some comfort to him that hee hath meate and drinke enough; but in that great dearth and fa­mine, both in respect of Corporeall and Spirituall food, to which hee and the rest in this Region of Sinne, were subjected; hee was pinched and plagued with hunger, hee was pained and pined in his belly, hee had the plague in his paunch, as in his Purse, hee had a stomacke for meate, no meate for his stomacke; hee might grin like a Dog, grun­tle like a Hogge, roare as a Lyon, or howle like a Woolfe, for any meate, that hee got; for as it is in my Text;

Hee faine would haue filled his belly with the huskes, but no man gave vnto him.

CHAP. II. The maine Poinct propounded: That no earthly Vanitie satisfies mans heavenly Soule.

FRom whence (the Text, and so the Context in the preceding part of the Parable, being thus briefe­ly opened, and Paraphrased) to ayme at the marke at which I di­rectly shoot, in the explanation, and application of this Scripture; Committing all other Poincts and particulars, which might bee extracted in the curious and ex­act examination of every word, which in this, as in other Scriptures, Instat Lae­lius de ex­presso Dei verbo, & J [...] ­liricus in clae­vi Scriptur [...], lib. 2. hath his weight, and Em­phasis; I onely fixe and insist in one Proposition, truely Orthodox, (though to the world it seeme a Paradox, or Pseudodox,) which naturally ariseth out of the very body and bowels of the Text, as beames from the Sunne, and sparkes from the fire; And that's this, which speakes the Title of this Treatise.

That all Earthly and Sublunary things whatsoe­ver, all carnall desires, and delights; the concu­piscence of the Eyes, concupiscence of the Flesh, and pride of Propositio, 1. Ioh. 2. Life; all the pleasures, profits, and preferments of this present evill world, with the best of earthly contents; yea, the whole lustre [Page 14] and glory of the world, such as Sathan shewed our Math. 4. Saviour, with all the unsanctified Pleasures that ever any seemingly inioyed, or superficially ioyed in, with which the heart of man hath beene bewitched, and insnared; that these in their seve­rals, and all these joyntly, and united, (with what ever in this nature, can bee conceited and imagi­ned, are not all of them, of any validity, or suffici­ency, to give any true Comfort and contentation, any sound, sollid, lasting (much lesse everlasting) satisfaction to the heart and soule, and spirit of a man, till by Faith in CHRIST and Repentance, hee truely turne and convert unto GOD, the true and soveraigne good, as this Prodigall heere, to his Fathers house; all these are but windy Huskes, which fill not the belly, fulfill not the desire of this Prodigall. This point I desire, to presse and further to expresse: both because it is so contra­dicted in the judgement and practise of Carnall men, whose bleare and Beetle eyes, being not able to behold the Sunne of that beauty and excellen­cie which is in GOD, the Fountaine and Wel-spring of all Good, whose hearts and affections also being chayned and imprisoned, yea married and wed­ded with the things heere below, on whose pain­ted beauty they doate, as SAMPSON on DALI­LAH'S, or as the Forrest beasts on the speckled Panther, De fraude Pantherae Plinius, hist. lib. 8. cap. 17 Aelian, 5. c. 40. & Solin. cap. 20. to theyr owne destruction. They build theyr contents heere below, on a quagmire or sandy foundation, which proves fatally and fearefully ruinous; as neyther beeing able, nor willing to mount up any higher, theyr wings being [Page 15] glowed with the worst Bird-lime; heere they glut themselves in carnall delights, as Kites and Dogs with Carrion, as the Prodigall sonne did before his Conversion. As also, because this one propo­sition, being throughly proved, the judgement of these infatuated men being convicted, theyr le­thargicall Consciences rouzed, theyr intellectuall part better informed▪ the eyes of theyr under­standing opened, if GOD please to joyne the Col­lyrie and Eye-salve of his Spirit: they may at last looke up as that Dan. 4. Brutish Nabuchadnezzar, and as awaked out of a golden dreame, or sluggish slumber, brought as out of theyr fooles paradice, restored as Bedlems or mad-men to theyr right wits: they may see how far all this while like lost sheepe, they have stragled, or straied out of the way, runne themselves out of breath, as in a Wild-goose chase, in the prosecution of these worthlesse va­nities, as Boyes to catch Butterflies, or theyr owne shadowes; sowne the winde, reaped the whirle­winde, built Castles in the Ayre; yea, fed them­selves with Aire as the Solo aere nutritur. Plin. lib. 8.33. & Lib. 11.37 Cameleon, in theyr froathy and aery conceits of Imaginary felicitie, in these Externals; that so seeing they have spent theyr Oyles and theyr toyles Operam & olcum per­dere. Erasm. adag. in vaine, wearied and tyred themselves in the wayes and workes of wickednesse, runne all this while Counter; or in Paths as dangerous, as devious: layd out all their money (spent and mispent their talents) but not for Bread, Esa. 55.2. spent all their labour as the Prophet speakes, without any profit, for that which satisfies not, being still an hungry and thirsty as the Poets [Page 16] Exponitur Fabula per Natalem Com. in My­thiologijs; & in fine Tex­toris Offic. lib. 9. pa. 853 TANTALVS, or as this our Prodigall in the midst of sensuall dainties at the Devils banquets, fill'd onely (as the empty stomacke with ayre, griefe, or winde, as an empty bladder with breath) but not refreshed, desiring and requiring even windy Huskes; yet neyther theyr desires fulfilled in getting them, nor the bulke of theyr bellies filled with them, if they have them; I say, if the Lord ever make them conscious of theyr aberrations, sensible of theyr miseries, how they have glutted downe painted poysons; swallowed (though in­visibly) the hooke of hastning Iudgements under the baite of theyr bewitching sensualities, how all this while, they have built upon false grounds; they may at last, after the large Circuit and Cir­cumference of theyr errours, after all theyr fluctu­ations in the waves of severall Lusts, after so long wading and dabling like Children in the puddles of those vanities, returne to GOD the Soules true Center, the hearts onely Anchor; leaving theyr false rests, by idolatrizing with the Creature, and cleaving to theyr true rest, the Om­nipotent and All-sufficient Creator, to bee blessed and praised for ever. (*⁎*)

CHAP. III. The amplification of the Poinct. And the proofe entred vpon.

NOw to prove what I have propounded, in which lyes the pith of all; without which I should but build without a foundation, and never reare this pro­jected edifice: This Prodigall Sonne, which our Saviour propounds in this Parable, even for the demonstration (as of other Theologicall axiomes) so of this Proposition; that all Sublunary vanities sa­tisfie not the Soule of a Sinner, which is the nayle I drive at: (hee being the basis and maine ground of my intended structure,) I desire hee may bee con­sidered in

A threefold Condition.

  • 1. When hee was in his Fathers house as a Sonne.
  • 2. When hee stragled from his Father as a Sinner.
  • 3. When hee returned to his Father as a penitent Sinner.

Or in his Mappe.

First, the Sinner his Egresse from GOD. Se­condly, his Progresse in Sinne. Thirdly, his Re­gresse by Repentance, to the throne of Grace; is seriously to bee considered: with the fruits and sequeles of all these, plainely and perspicuously proving, both the parts of the Proposition, the affirmative and the negative, the one including the [Page 18] other, by necessary corollaries and consequents: Namely, first, That as all light that comes to the world is by the Sunne, and that comes to the bo­dy, is by the Eye Math. 5.; and that as without the Sunne there's nothing but darknesse to the world: without the Eye, Polyphemian and Cymmerian dark­nesse to the body: So first, all true, saving and sol­lid rest, and tranquilitie to the Soule, is GOD, and from GOD: Secondly, and without GOD, no­thing but horrour, and terrour, tumults, and trou­bles, want rest, and unquietnesse, vanity and vexa­tion of Spirit (as the wise SALOMON found and affirmed Eccles. 1.1 in the Idolatrous love, the sinfull and sensuall abuse of the Creatures:) so both these are seene as plainely in the Prodigals glasse, even in the Text, compared with the Context, as the Sunne at the noone day.

For the first: The All-sufficiencie that is in GOD: and so by a Climax or gradation to shew the second: The insufficiency of Sinne; as most con­trary to God, and to mans true good; besides whats writ, and characterized as in golden Let­ters, in the heart, and feeling experience, of every illuminated and sanctified Christian; Habemus re­um confitentem: Wee have the Prodigall himselfe giving in his verdict, of the All-sufficiency that is in God, and the Insufficiency of every worthlesse ly­ing vanity, to give to the heart, and soule of man, any sollid satisfaction or true desired contenta­tion. For, as Vexatio dat intellectum, vexation gives understanding, his crosses and afflictions being sanctified unto him, hee being at last awakened [Page 19] out of a dead slumber, in which like those that dreame of meate and drinke, hee found that his soule was hungry and thirsty; being sensible of the insupportable burthen of Famine, which makes Man, and beasts, birds, and fishes cry out and complaine in theyr Articulate, and Inarticulate languages, hee himselfe reflecting on himselfe, in the serious Soliloquies of his now illuminated Soule, brought by the power of Repentance Hiue Res­sipiscere, Resapere, & re­scipiscentia, quasi receptio mentis ad se. Tertullian, sic Mentzer. & Calvinus in Esa. 46.8. in­to his right wits againe, from which as the Con­text signifieth, hee was formerly distracted; being now able (which is an inseparable property of a true man, not communicable with beasts) to num­ber and recount, to deliberate and discusse, to conferre and compare himselfe with himselfe, his present estate of a Swineheard, with his pristine and former estate of a Sonne, laying in an equall bal­lance his pinching Penury, his straight Commons, his famishing unsatisfying Huskes, with that satis­factory sufficiency of Bread: Including every thing necessary in his Fathers house, pittifully complayning (as some Fellons in Tiburnes lan­guage, as the luxurious Foole in the Prov. 5.11 Proverbs, as these inconsiderate ones in the Apocriphall booke of Wisd. 5.12, 13. Wisedome; yea, as some distressed men in Prison, or in theyr last dying grones; as an Oxe bellowing that's prickt with the goad: he breathes and pathetically bleeds out this vocifi­cation; Oh, how many hyred Servants in my Fa­thers house have bread enough, but I heere dye and perish for hunger; In which verdict of his, hee speakes (what my Text speakes) plainely and per­spicuously: [Page 20] That the servants of Sinne and Sa­than, are famished; theyr best food, is windy un­satisfying Huskes: the Region of Sinne, in which they live is a land of Famine, in which they usu­ally dye, and perish by famine, sometimes in theyr bodies, and outward man: as millions in the dearth of Samaria and Ierusalem, and Thebes, and other Countries De quibus Hebrai, ex Tharg. Ruth. Dio. l. 60. & Hilarius, fe­ria 2. post 3. Dom. Quad when they were streight­ly besieged by theyr enemies. Famine, as it is one of the Plagues and Rods wherewith the Lord threatens to Whip a stubborne and rebellious Deut. 28.20. 2 King. 21. Ezek. 14 12, 21. Lev. 26.16. Ose, 2.9.12. Psa. 106.33, 34. peo­ple; So of all others it is the sharpest, a whip in­deed of yron, worse than eyther the Sword, or Plague, as appeares by IEREMIES Ier. Thren. 4.9. complaint, in his Lamentations, and by DAVIDS 2 Sam. 24. & 1 Chron. 21. choyce in his propounded castigations: but ever in theyr soules, how ever they are not sensible of this wor­ser Spirituall famine, no more than the Church of Laodicea of her Rev. 3.17. nakednesse; yet certaine it is, famished they are, what ever the spacious world, with her specious Contents, and choyce delights can afford them, is but vanity, and winde, unto the Soule, vacuity and emptinesse, unto theyr hearts; huskes, and draffe, fitter for Hogs and Swine, than Men: meere Sodomes apples, beautious in shew, yet once touched fall into dust and De his Po­mis Sodomi­ticis, Solinus cap. 36. Ae­gisippus, lib. 4. cap. 18. Oro­sius, l. 1. c. 6. Imò Tertul. Apol cap. 39 & August. de Civit. Dei, lib. 6. cap. 30 & 21. Cap. 5 rotten­nesse, hee that tastes them, gets no more refreshing by them, than our Saviour CHRIST got from the flowring Math. 21.19. Fig-tree, which deluded the eye, with lustrous leaves but satisfied no hungry sto­macke, by substantiall fruit. Nay, all these exter­nals being so farre from satisfying the soule, and [Page 21] contenting the Conscience, that (as Huskes, and Apples, and raw fruit in the bowels of Children) they breed wormes Barrow, his Method of Physicke, Chap. 19. pa. 134. and winde, Inflations, and ventosities, Collickes, and Convulsions: Gri­pings in the maw, and grinding in the guts; hor­rour of heart, and terrour of Conscience: they presse and oppresse the Soule, their best operati­on after digestion, is vexation of Spirit, as the wa­ters of Iealousie drunke, they corrode the bow­els, gnaw the heart, as that Eagle or Vultur, the heart of PROMETHEVS in the Textor, in Theatro Phi­los. lib. 8. pag. 845. Fable; disquiet the mind, as the byting Gnats the Lydian Lyons, who cause them in theyr rage, to scratch out even theyr Itching Simon Ma­jolus de die­bus Canicu­larib. part. 1. eyes: how ever theyr stolne wa­ters seeme sweet, and theyr bread of deceit plea­sant Prov. 9.17 which they eate in hugger mugger, (as some Theeves theyr stolne venison;) yet it is harsh in digestion, Mors in 2 King. 4.40. Olla, mors in illo, mors in Ilijs; There's Death in the Pot, death in the Platter, death in the Paunch; every dish they taste in the Devils Reade A­dams his Devils ban­quet, de istis plenius, et planius. banquet, is as Mercurie, or Ci­cuta, or Ratsbane; yea, as the blood of a mad Bull, or the poyson of Toads, eyther instant death (without by the receit of the oyle of Grace it be eva­cuated and disgorged againe by Repentance; as DA­VID did his surfet, on VRIAS his 2 Sam. 12. & Psal. 38. Psal. 51. sheepe,) or at best, terrible danger; for as the wisest of meere men sayd, of one vicious vanity How vici­ous this drū ­ken or drin­king vanity is: read Ba­sil Serm. de Ebrietat [...]. Aug. in Psal. 125. In [...] pist. ad sacr. Virgines. Epist. 182. Hieron. Epist. ad Oceanum. Ambros. de Elia. As also our Mr. Downam, in one of his 4. Treatises. Smith in his Sermons. And Harris his Drunkards Cup. it holds in all the fellowes: at last it bites like a Serpent, & stings like a [Page 22] Prov. 23.32. Cocatrice, its unto them, as the venome of Aspes, as the hooke in the belly of the Fish; they vomit up againe theyr sweet morsels, sayth Iob, 20.14 15. IOB: and (which once, the heathen Orator feared) when the dart of destruction strikes through their Prov. 7.23 liver, mourning in theyr latter end, as the dying HYAENA, they are constrained to buy Re­pentance, at too deare a rate, Non tanti poenitentiam emam. De­mosthen. paying too sower a shot, for theyr sweet meates of unlawfull de­lights.

CHAP. IIII. The Prodigals Huskes explained; The effect of Hunger.

BVt to drive this naile further to the very head: reflexing more fully on the Prodigals huskes, which hee desired, yet wanted: As also, on that bread, in his Fa­thers house, which the meanest hyrelings injoyed; for want of which, hee now was at the very point to bee starved; even these two Phrases opened, if wee had no other Argu­ments, plainely demonstrate the All-sufficiencie which is in the service of GOD, the Insufficien­cie which is the slaverie, and vassallage of Sinne: To satisfie and content the immense, and vaste de­sires [Page 23] of this immortall Soule, and working Spirit, which the GOD of Spirits hath breathed into Creando infusa, infun­dendo. Crea­ta. August. Man.

For the first, Vtor concessis: to take the benefit of my Text, to get Grapes from Thornes, or Figs from Thistles; as MOSES got Water from the Rock, Exo. 17.6. or as SAMPSON got a refreshing Spring, from the Iaw-bone of an Iudg. 15.19. Asse, and Hony from the belly of a Iudg. 14.9 Lyon; to extract sollid Manna, to feed the soule, even from these unfilling huskes, accor­ding to the ayme, and scope of our Saviour; huskes feed not, fill not the Prodigals belly: earthly lying vanities with which hee was now intoxica­ted, as Birds with Nux vomica, fill not, fulfill not the desires of the Prodigals soule: The letter and the spirit, the body, and the soule of my Text, speake this Proposition, and declare it more evidently, than Shiboleth declared a Iudg. 12.6 Gileadite, thā the Cowle declares a Cucullus non facit Me­nachum. Monke, or treason a Iesuited Papist; and shewes it more evidently, than the whitenesse of the skinne shewed NAAMANS 2 King. 5. Leprosie, or the blew spots, the Plague.

1. For whether by Huskes heere with AVGVS­TINE, wee understand the Doctrine of the Scribes and Pharisies, which (like the Doctrine of the Turks in theyr Alcoran: of the Iewes in theyr Thalmud: of the Gnostickes, Valentinians, and Montanists in theyr De quibus omnibus lege Augustinum, Jreneum, E­piphanium & Philastrium, de Haeresibus. Ʋt etiam Vincentium in speculo, Bergomens. in Supp. Chron. Magd. Cen­tur. & Osiandrium, in Epit. Centur. passim. Heresies: of the Anabaptists, Zwingfeil­dians, and Davigeorgians in theyr fantasies: of our Papists, and Fryers in their Postils, Sermons, Missals, [Page 24] Breviaries, and Of which amongst the rest, read the Bee-Hive of the Romish Church, and Stephens his Apologie for Herodo­tus, Pomeriū de Sanctis & Bernardinū de Bustis, in Mariali. Liturgies) is froathy and with­out substance, stuffed with Tales, and Fables, un­grounded traditions, and fictious vanities; yea, meere dreames, and vaine Dotages, chaffe and huskes, without kernels, as IEREMY taxeth theyr predecessours the false Prophets in former Ier. 23.16 & 25. Times; which feed the Soule as much as Guegayes, or painted Plumes, or ZEVXES his painted Grapes, can feed the bodies of beasts, or birds.

2. Or whether by Huskes with the same AV­GVSTINE Hom 17. ad fratres de E­remo. & An­ton. de Padu­a, in Locum. elsewhere, wee understand world­ly Honours, and Vaine glory, which is windy and full of ventosity, consisting of popular applause: the winde and breath of the unconstant vulgar.

3. Or by these Huskes wee understand Riches, and temporary Goods, these externals of Gold, Sil­ver mines, Minerals, Lands, Livings, revenues, Pearles, precious Stones Iemmes, Iewels, called by the Heathens Bona Fortunae, the goods of For­tune; which in some famines by Land or Sea, have no validitie to feed the body, (for MIDAS may with some Captives, eate sooner his owne flesh than his gold:) much lesse the soule.

4. Or by Huskes with Tom. 2. in loc. in Hom. de Patre, et duob. filijs. CHRYSOSTOME, wee conceive vaine Pleasures, which in theyr after-births bring greater gripings and convulsions to the soule, than huskes to the belly: the crop and harvest of a voluptuous seed-time, being ever paine and perplexitie.

5. Or by these Huskes, wee conceit with o­thers, the foments, and seeds, and Incendiaries of vaine Lusts. As first, lowd, and lewd laughing. [Page 25] Secondly, Lascivious lookes. Thirdly, filthy and rotten Speeches. Fourthly, promiscuous and wanton Dancings. Fiftly, Amorous discourses. Sixtly, Vaine songs, and sonnets. Seventhly, Ef­feminate Musicke. Eightly, Fantasticke apparell. Ninthly, Froathy love letters. Tenthly, Vncivill and unseemely familiarities with the weaker sexe, the Albertus Magnus in Lucam 15. prologues of tasting the forbidden Fruit, the very rootes of filthinesse, the fuell, the oyle, nay, the very bellowes to the fire of How all these are in­cendiaries to Lust, reade that elabo­rate booke calld Demo­critus Junior ex Poaet. Me­dicis, Philoso­phis. Part. 3. M. 2. Subs. 2. pag. 327. ad p. 389. Vn­cleannesse.

6. Or more generally, all kinde of Carnalitie, Voluptuousnesse, Epicurisme, whatsoever consisting in excessive, abusive Eating, Drinking, Drabbing, Feasts, Festivals, frolike merriments, or in Haw­king, Hunting, Fishing, Fowling, Bowling, Ga­ming, Carding, Dicing, Tabling, &c.

7. Or more particularly by Huskes, we under­stand all Lawlesse unlimited venereall Pleasures, in the sinnes of the Flesh, in Adulteries, Whoredomes, Incests, Fornications, Rapes; carried hither and thi­ther as an Ignis fatuus with the Ayre, as a wild-fire with the winde, fit to fasten on any object, as a Kite to stoupe to any Carrion, as a Hog to rake and draine in any dunghil; to let the heart loose to every Strumpet, as was sayd of Omnium mulierū vir fuit Caesar, corrupit, e­nim Posthu­miam Servij Sulpitij, Lol­liam Auli Gabinij, Ter­tulliā, Crassi, Mutiā Pom­peij vxorem: vt etiam Juniam Serviliae filiā. Textor officin. lib. 5. p. 671. CESAR, and to grinde with every false Miller; as did that unsatiable Et lassata viris non satiata recessit. MESSALINA: this being as In Postillis. GRANATENSIS, Jn Paraphrasi in locum. ERASMVS, and Jn Scholijs, in cap. 15. in Lucam. ISODOR CLARIVS, clearely [Page 26] see into it, even to eate Huskes indeed, and to feed with Swine.

8. Or lastly by these Huskes, if wee under­stand simply all Sinnes and lusts whatsoever, Con­cupiscence of the Flesh, concupiscence of the Eye, and Pride of 1 Ioh. 2.16 Life; sinnes Actuall, and the fo­ment and Seminaries of them, sinnes Originall, Birth sinnes, and bred sinnes, by which; First, GOD is Dishonoured. Secondly, Religion blasphe­med. Thirdly, Profession stayned. Fourthly, Mans sensualitie glutted. Fiftly, the Devill-delighted▪ Sixtly, the Conscience soyled; having like theyr fa­ther the Devill, many names, but (as was sayd of that turne-coate Alias Cow­beck, alias Dolman, aut vir Dolosus. PARSONS) never a good Multorum nominū, vix boni nominis. name: sometimes called Psal. 25.18 Sinnes, Psal. 51.1. Iniquities, Psal. 38.4. Transgressions, Ezra 11.1 [...] Abhominations, Tit. 3.3. Lusts; yea, first Lusts of the Gal. 5.24. Flesh, as the Mother of them. Secondly, Lusts of the Ioh. 8 24. Devill, as the Father of them. Thirdly, Lusts of 1 Pet. 1.14 Ignorance, as the Nurse of them. Fourthly, Lusts of the Gen­tiles 1 Thes. 4.5 and Heathens, as the chiefe Actors of them. Fiftly, Lusts of Vncleannesse, as the fruit and effect of them, defiling the Soule as pitch the Body; leaving (as the Snaile that goes over a Stone, a Toad over the hearbes) a kinde of venome, filth, and pollu­tion behind them. Sixtly and lastly, deceiveable 1 Tim. 6.9 lusts, as imitating their Father, being the greatest deceivers, and Impostors, above all Mountbankes, Quacksalvers, Emperickes, Gipsies, Conic [...]chers, whosoever; Cousening us of no lesse than Grace, from GOD, Peace with Esa. 57. vltim. GOD, Tranquilitie of Soule heere, and Eternall felitie hereafter; All [Page 27] these Lusts, take these Huskes in what sence you will, are (as AVGVSTINE Tom. 10. Hom. 27. ad Fratres in Ereme. calls them) Demo­num cibi quibus Peccator repleri desiderat; the De­vils cates, with which the Sinner (as heere our Prodigall, a type and modell of all unregenerate men) desires to bee filled and refreshed; but all in vaine: for as ERASMVS In his Pe­riphrase on Luk. chap. 15 hath it, though like sweet Huskes, they puffe up the belly (as a windy bladder, or the Pipers bagge) and delight for a time, yet they neyther fill, nor furnish the minde, with any good: they neither satisfie, nor fatten Nec sati [...]t nec saginant animam. the Soule: they vanish like Tobacco, into smoake, and as smoake into Ayre, and like Ayre into nothing: they Et redit in Nihilum, quod fuit an­te Nihil. never turne, in Succum & sanguinem, (as good meate, as the Childrens bread) into sollid nutriment, to sustaine the Similary or dissimilary part, to augment and nourish eyther the Body, Blood, or Spirit, vitall or animall.

But as wee have seene this in the Mysterious and Spirituall sence, so wee shall see a little more cleare­ly into the propounded poinct, from the very Letter: If from the grounds of Physicke, Phi­losophie, and Historie, wee make a little further scrutiny into the Name, nature, quality, and opera­tion of these Huskes in Symbolicall Theologie, wee shall from the Schoole of Nature, as many moe have done As Iob chap. 37.38 39. Salomon in Canticis passim & Pro­verbijs, Vale­sius in sua sacra Philo­sophia, Alste­dius in The­olog. Natu­rali. Dane us in Physic. Christian. Gemimanus in summa ex­emp. Berche­rius, in Reductorio: & in Sylva Allegoriarum, in folio. before us, reade in this most pleasing and profitable poinct, to every illuminated Christian, e­ven lectures of Grace; For whether we take huskes, as some do, for Mast or Acornes, an ordinary meat for [Page 28] Swine, falling from Oake trees: for which purpose they put theyr Swine into some woods in England, Westphalia, Ireland, and other Countries, till they be fatted. Secondly, or wee take them for that fruit which is like Acornes or Mast, which Liber, 7. Simplic. Fe­reus siliquam vt glandes quercus. GALEN saith comes from a tree, by him called Siliquastrū, by him compared (though by others distingui­shed) to that tree which Lib. 13. hist. cap. 8. PLINY calls Ceraunia. Thirdly, or with AMBROSE, wee take them for certaine Cods or swads, which they give their swine in Africke. Fourthly, or as wee call them, the huskes of Beanes, or Pease, or Fitches, which the poorer people cast to the swine, after they have eaten the Pescods, as our Countrey calls them. Fiftly, or as some Reidanus Medicus, in Geldria, a­pud Levinū Lemnium de secretis. call them, a kind of light Pelfie corne, inclo­sed in certaine eares, which are long and swampe, and full of awnes, abounding in Apulia, and Italy, of a sweet taste, but of little nourishment, which those of Genoa call Carube or Carabole. Sixtly, or if the huske bee that Silicon which ISODORE saith is corruptly called Siliquam, taking the name of the Greekes, from the Etymologie of it, because the fruit of it is [...] enim­lignum dicūt & [...] dulce. sweet. Seventhly, or take them in the best acceptation that wee may, and speake all the good of them that VARRO and COLVMELLA affirme of them: and place them amongst some kindes of fruits; yet they are seldome or never used but of the poorer sort, or in case of dearth or famine, such as was in Ierusalem besieged by TITVS VES­PASIAN, in Perusia besieged by OCTAVIVS, in Melus by NICIAS, in Athens by SCYLLA; and other Countries, in which according to Scrip­tures, [Page 29] and other Historians, worse meate than huskes, even Mice, and Rats, and Dogs, and Cats, and Ants, and Frogs, yea old Shooes and leather, hearbs and plants: De quibus Dio lib. 16. Suetonius in Claudio, Li­v [...]vs, Suidas, Thucidides, Appianus, lib. de bello Mithridatis. Bosquerus, in Academ. pec­car. Cicero lib. 5. ad At­tic. Cap. 51 Ammianus, lib. 19. & 33 Vegetius, lib. 3. cap. 3. L [...] ­rinus in A­cta, cap. 11. pag. 483. yea, Cabs, and Doves dung, the heads of Asses, 2. King. 6.25. and flesh of Horses was de­sired food: Hunger I say which BASIL Oratione de Fame, & si [...]itate. cals the head of evils, MARCELLINUS Rom. Hist. lib. 19. the last of miseries: HOMER Odyss. 12. the worst of evils, MENAN­DER the most dire and dolorous evill: GALLEN Lib. de Ci­bis Cuchemi­cis. a lingring death, with other Epithites appropri­ated by OVID Metam. lib. 8., and others; that hunger which as wee say breakes the Iron-wall, constrained this Prodigall to eate these Huskes.

8. But take these huskes, in the worst sence, as they are meate for Swine, with which Swine are fed, and fatted, both with us, and in Syria and o­ther Countries, as PLINY notes: Lib. 18. Hist. Cap. 12. So this Pro­digall as an Hog of Epicurus Epicuri de Grege porci, Hora­tius. his stye, was faine to seeke to the trough too, for Mast, or to Woods for Acornes, or to the Dunghill for huskes: as his course was Swinish, so his fare was course, his Commons were with the Swine, (the common case of Prodigalls: the fairest end of Luxurie: from superfluities to want necessaries: the burning Feavers, and pleurisies of Lusts, ending in a cold Pal­sie of want, a consumption or consummation of meanes, extremity of lacke, being the Daughter killing the Mother Filia devoravit Matrem, ut portus ille viperinus de quo Pl [...] ­us, lib. 10. cap. 62. Aelian. lib. 1. c. 25. Lasciviousnesse, as NERO kild AGRIPPINA Suctonius in vita Neronis.:) Oh durum telum necessitas▪ [Page 30] need hath no Law: needs must hee run whom need drives: he playes at small games, ere he sit out: he faine would have filled his belly with the huskes, saith my Text, &c. Oh the all-prevailing Oratory of Hunger, what a crafts-Master, yea a Master of Arts Magister Artium Iu­genij (que) largi­tor Venter. Pers. Sat. is the belly? What a hand and a Hanke, hath it over Men and Beasts? It tames the wilde Panther, the Wolfe, and the Tyger: Not onely gratitude as to his Physition, for medicine: but hunger even for meate, makes the conquered Lyon follow ANDRODIUS Aulus Gellius de noctibus atti­cis lib. 5. cap. 14. Aelian. lib. 7. cap. 43 the Roman fugitive as a Dog his Master: it makes the wild Deere (even Bucks, Harts and Hindes, as I have seene, follow the Wood-man in the Snowy Winter, for greene Boughes: yea it brings the Wilde Hares to foder with the Sheepe; it teacheth the Indian Parrot to prate, Sic de Psit­taco Asca­nij. lege Pro­digium. An­tiq. lect, lib. 3. cap. 32. & de alio mira refere Zona­ras in Basil. the Cardinals Popin Iay to salute her Ma­ster, CESARS Crow to cry [...], the Coblers Crow to chatter out Ave Caesar, De istis Plinius lib. 10. cap. 3. & 4. sic cap. 42 43. yea the Birds of Sap­pho Magnus Deus Sap­pho? Poly­enus in suis stratagem., (or Hamo) to play the Parasites, and Car­roul out their desired Dieties: yea it makes the young Hawkes and Eagles active and agill for their prey: being first taught by the old ones. Yea this hunger brought the Dove, backe againe into NO­AHS Arke, after she was sent out as a scout-watch, to discover the desired Gen. 8.9. dry land, after the de­luge: and this famine brought refractary HAGAR Jnterposito Angeli man­dato. Gē. 16.7.8. back againe, as tamed and obsequious to her Mistresse SARAH.

CHAP. V. The Prodigalls hungry Huskes, fur­ther applyed, to Epicurish, profuse and prophane men.

IF I might make a digression from my intended scope, (though still jumping in equall parts, with the Text) my pursuite being one onely poinct, (as the Faulkener and Woodman follow but one game) as the Lionesse that brings forth but one young one, at one De partis hoc leonino. Plin. l. 8.16. Basil. hex­am. Hom. 9. birth, but yet it is a Reusneros in Symbolis. Lyon, no Ape, no Mouse, no Monkey: I would from this hint, and opportunity, wish all Birds of the Prodigalls fea­ther, to see their faces in his Glasse: to measure at last their foote; and their shooe too, at his Last: To take up with themselves ere they bee at last cast, split upon his Rockes: bog'd in the quag­mire of his miserie; not to bleed any more like pruned Vines, or as a sicke man, in the fluxe of his nose, when they have lost too much blood alrea­dy; least their meane meanes daily washing, (as Conies and Lambes, in wet Columella & Varro de rebus Rusti­cis. weather) they come to a speedy irrecoverable consumption of all; Lodge in beggers Inne, sit under Beggers bush, stand without as Peirce pennilesse the Client, before the doore of the Si nihil at­tuleris, stabis Homere Fo­ras. Lawyer, lye begging as that Laza­rus before the gates of churlish Luk. 16.21 Dives, without [Page 32] eyther Crust or crum; make a knagg'd staffe, and a wallet their Fidus Achates, their individuall com­panions, their miserable Comforters: yea least they make their mother earth, their bed, the Cir­cling Ayre their Curteines: the heavens their Ca­nopie, the water springs their Taverne, their fists (as once that See Staf­fords Dioge­nes, and the Forrest of Histories, ex Laertio, Ful­goso cum ali­is. Cynicke) their drinking Dish; Figge leaves their cloathes: painted Cloathes their best apparell: greene hearbes their diet, Duke Humphrey their hoste; Mother Need their hostesse: their meate sighes, their teares Drinke, hunger their sauce, and patience their Levius fit patientia quicquid cor­rigere est ne­fas, Horat. Physicke, to endure what ever Gods Iustice, mans hardhartednesse, and their owne demerits shall bring upon them.

Besides, thinke upon the desolate Case of this prodigall, you daintie Courtlie Dames, you pam­pered Cittizens, you full cram'd Countrymen, that make feasts like 1 Sam. 25.36. NABALL, fare delitiously eve­ry day, as that rich Churle in the Luk. 16.20 Gospell; that abound in all Asian luxuries, and more than Saba­ritish delights; that rob the Sea of the choisest fi­shes; the Forrests and fields of beasts; the Ayre of birds, to sacrifice to that Curtian gulph, that devou­ring Minotaure, your bellies: to satisfie your Epi­curish curiosities; Thinke of it too, you who make your Belly your Phil. 3.17, God, who spare no cost, nor paines to content your paunch, that love your Gut, better than your GOD; that, had you Pearles like CLEOPATRA, would dissolve & drinke them; you that feast as superflously as that Romaine GAL­BA, VITELLIVS, LVCVLLVS, and the greatest E­picures; That eate like gurmundizing Helluohs: [Page 33] drinke as that PROCVLVS, TRIGONGIVS, and TIBERIVS De hisce omnibus all­is (que) Gulosis, lege Textor. in Theat. Phil. lib. 5. p. 641. Bruso­nium exemp. & Facet. l. 3 cap. 1. pag. 165, 166. in 4. Athen. lib. 2. l. 10. l. 11 Crantzium, lib. 10. cap. 5 lib. 11. cap. 7 Lonicerum in Theat. lib. 9. folio, 660, 661. ad pag. 674. & in Catalogo glo­riae Cassaneū part. 2. p. 64. NERO, whom the ordinary Crea­tures cannot content in fuellizing and refreshing Nature, which is content with a little; but you must over-ballance the bulke of Nature, with su­perfluities, both in Quantity, and Quality: no­thing satisfying your Pride, your vanitie, your curiositie; Oh know, that Gods inflicting Iustice, and the demerits of your provoking Sinnes con­curring; if the LORD should turne your Plen­ty into Penury; your Fulnesse into Famine; your superfluities into want of necessaries: If your full bags, full barnes, full baskets should bee empti­ed; your full Seas and spring-tides of meates, and monies, revert to a shallow: If Bread, and the staffe of Bread, should bee taken from you, leane­nesse, by Cleannesse of teeth, be brought upon you; if you should try and experiment the miserable fruites and effects of Famine, which some of the Pagans, and Heathens have felt, as they are de­scribed by De tuenda valetudine. PLVTARCH, Noct. At­tic. l. 16. c. 3. GEILIUS, Antiq. lect. lib. 13. c. 24. CE­LIUS RHODIGINUS, Lib. 8. Me­tamorph. OVID, Lib. 5. Epist. 21. TULLY, Lib. 3. de Bello Phars. LU­CAN; and of later times, by PHILIP BOSQVIER the Jn Flag. Acad. pec­cat. Gallice, lect. 1. Num. 21. Iesuite, and Conc. in Serm. 2. post Dom. 3. Quadrig. MAURICE HILARET, but chiefly by Ʋt supra Orat. de Fame. 5. St. BASILL, that hath writ a whole tract of this Argument: Or if you were exerci­sed, but the one halfe in this tryall of Dearth, bit with the hungry teeth of this monster Famines, [Page 34] in any measure, as were the ancient Patriarchs, and the people of GOD, at Nine severall times, for severall Sinnes: (as the Hebrewes, and the Chalde Paraphrase have observed; The first, hap­ning in the dayes of ADAM, as the castigation of his Disobedience, Gen. 3.17, 18, 19. The 2. vn­der LAMECH the first Bigamist, Gen. 5.29. The 3. in the dayes of ABRAHAM, Gen. 12.10. The 4. in the dayes of ISAAK, Gen. 26.1.5. The 5. in the dayes of IACOB. Acts, 7.11. The 6. in the dayes of BOOZ, because the unthankfull Israelites began to serve BAALIM, and ASTEROTH, Ruth, 1. vers. 1. The 7. in the dayes of DAVID, for the sinnes of the bloody house of SAUL, 2 Sam. 21.1, & 2. vers. The 8. in the dayes of AHAB, for his and IEZABELS barbarous out-rages, against E­LIAS, and the Lords true Prophets, 1 King. 17.1.9. The 9. under ELIZEUS in distressed Samaria, e­ven for the like causes, 2 King. 6.) I say, had these our delitious Libertines that now so prodigally, profusely, and prophanely abuse the Creatures in all excesse of 1 Pet. 4.4. Ryot, beene pincht and prest with this pressure of Hunger, and suffered scarcity of Bread with these pristine Patriarches, or scarci­ty of Drinke eyther, as did once the Exod. 17.3. Israelites in the Wildernesse; HAGAR and her Sonne, ISMA­EIL in the Gen. 21.15 Desart; victorious Iudg. 15.8 SAMPSON; flying Iudg. 4.19 SICERA; the Army of Apud Cur­tium. ALEXAN­DER, of Whose ar­my was re­leeved by the prayers of Christi­ans. Apud Eusebiū, lib. 5. c. 1. Ter­tull. lib. ad Scapulam. & Apol. cap. 5. ANTONINUS, and some Kings of 2 Kin. 3.9 Is­raell; or had they but in some measure, beene Passive in the sufferings of this our Prodigall, in this kinde, as they have beene Active in his [Page 35] sinnes; acting over and over againe his vainest, his vildest parts, and pageants; Oh surely than Carendo, magis quàm fruendo, as the phrase is, they would have more poyzed and prized GODS abused blessings (their misspent meanes) in the want of them, than in their fruition they would have done; they would have beene thankefull, 1. With Pease and pulse; with Dan. 1.12 DANIELL and his three Companions. 2. With Locusts and wilde Honey, as once Math. 3.3. IOHN the Baptist. 3. With broy­led Fish and a hony-Combe, as once CHRIST Ioh. 21.9. and his Apostles. 4. With Barly bread and Fish, as once five Thousand of CHRISTS Mark. 6.41 Auditors. 5. With one parcell of a Calfe, and Cakes, as once ABRA­HAMS Angelicall Gen. 18.7, 8. guests, in the forme of Vide Pare­um & Pere­rij disput. in locum. Men. 6. With a little Oyle in a Cruze, as once the poore Prophets, poorer 2 Kin. 4.2. Widdow and her Children. 7. Yea, with Flesh and Bread in the morning, and Flesh and Bread in the 1 King. 17 6. Evening: (right Schol­lers Commons,) with water out of the River, as once ELIAS, yea with a little Cake and Oyle Vers. 12. as the poore Widdow of Sarepta, without seeking for any further variety, to satisfie curiositie and sensuality: yea, rather than they would have tryed the extre­mity of Famine, they would have gnawne their owne flesh, suckt their owne blood, as some Fellons have done that have hung in Chaines; yea, ea­ten their owne Children; as those wofull Mo­thers did in the seige of De excidio Hieros. apud Hegesippum cum Josepho, de b [...]llo Iu­daico, lib. 7. cap. 16. & Lo [...]accro in Th [...]atre ex­empl in 3. p [...]acto. pag. 265 Ierusalem, and 2 King. 6.28 Sama­ria, much more would they have eaten the flesh of Strangers, as the Savages and Cannibals; or eate Snailes as the wandring and roving Gipsees; [Page 36] or Frogs, as in some places the Italians; or bread of Acornes, as the auncient Ante vsum frugum Ar­cades vesce­bantur glan­dibus: Argaei pyris. Palmu­lis Carmani. Persae Car­damo. Agri­ophagi Pan­theris. Opio­phag. Serpen­tibus, An­thropophagi humana [...]ar­ [...]e. Heathen, before the Invention of Tillage by Textor. pag. 232. CERES, and Jdem pag. Applicatio. SA­TVRNE: bread of Rotten wood, as once in besieged Paris: flesh of Horses, as at this day the Scythians: Guts and Intrailes of Beasts, as still the Aethiopi­ans: yea, they would eate the sowrest Bonniclap­per, and make Bread and Cates of the Blood of their Phle [...]tomized bullockes: yea, eate dead Sheepe and Swine, (as our poorer Irish have beene knowne in their late scarcity of victuals:) yea with the Prodigall, they would make a search, and scrutiny amongst the Swine, and scram­ble amongst the Hogges for huskes: rather than they would starve by famine, and perish by hunger.

Oh! in the middest of our dainties and varie­ties, let us according to the prescript of the Deut. 8.10 1 Tim. 4.4 Scripture, and practise of the Act. 27.35 Saints; yea of our Mark. 6.41 Saviour, blesse the Creator, for the free and liberall use of his Creatures: and acknowledge this unspeakeable mercy; that wee have not yet in our severall Families, according to our deme­rits, experienced this insupportable burthen of Hunger, with which other Nations, Kingdomes, and Countries, have beene pressed and plagued; but have food Corporeall and Spirituall De pane Corporali, Spirituali, & Sacramenta­li disserit Bosquerus, in locum. too, even Bread enough.

And let no man vilifie and abase, contemne and despise the meanest of the Creatures, appointed by the LORD of Life, for the preservation and sustentation of the life of Man; how ever there [Page 37] bee a secret Antipathie Vide Ma­girū in Phy­sicis, de sym­pathia, & Antipathi [...], & Scaligerū, Exerc. 345. p. 1075. [...].77 79. c. betwixt thy stomacke and some meates: yet doe not so farre disparage the dish thou lovest not, that thou perswadest thy selfe, thou couldst not eate Butter, nor Cheese, nor Pigge, nor Swines flesh (and yet no Iew,) if thou shouldst even dye for it: Oh no! I tell thee, there goes two words to a bargaine; Life Iob, 2.4. is sweet, Lyons, and Wormes, Eagles, and Wrens, prize it: rather than thou shouldst dye, thou wouldst eate the coursest Branne: yea, Crusts and scraps with beggers; Onions, Lentiles, and Leekes, with Captivated Israell: yea even Flesh in Lent, with that good old De quol­ge apud Eu­seb. lib. 6. cap 40.41. & Hist. Magd. Cent. 3. pag. 15, 16, 17, 18, 19. Serapion; yea Swines-flesh on good Friday, and Egges on every Wednesday (without all feare of the hatched fleshly Chicke.) Notwithstanding all the Bonds, and Ligaments of Papall Apud Na­varrum, & Toletum, in Casious Con­scientiae. Superstition, Nay with out Prodigall, thou wouldst make a publike personall search, e­ven for windy Huskes, rather than thou wouldst hunger starue; the Swines dyet in a famine is a dainty.

Lastly, from these premisses extract thy con­clusive resolution, never so to drinke Wine in the bowles, that thou forget (like PHARAOHS un­gratefull Gē. 40.23 Butler, the afflictions of poore Amos, 6.6 IO­SEPH; let NABALL in his Regall feasts, spare DAVID and his distressed followers some of the 1 Sam. 25.8, 9. Offalls, the broken meate may refresh them, as did BARZILLAES 2 Sam. 17.28. Present, and ABIMELECHS 1. Sam. 21.6 Shew-bread, as DAVIDS Figs and Raisings, revi­ved againe the faint 1 Sam. 30.11.12 Egyptian, left sicke in the field by his mercilesse Maister: Oh thinke, what [Page 38] a torturing Tyrant Famine is; worse than De his & alijs Tyran­nis, vide Lo­nicerum in suo Theatro. praecep. 4. fo­lio 351. ad 361. Textor. in officin. lib. 5. pag. 603. Ovidium lib. 1. de arte. Valerium l. 9. cap. 2. Phala­ris, Periander, or See the Booke writ of this sub­ject. Busiris; the English Racke, Spa­nish strapado, the Cruelty of their Jpse Peril­leo Phalaris promisit in ore, Edere mugitus et bovis ore queri, Ovid. Inquisition, PE­RILLVS his Foxe in his Martyrolo­gie, and D. Beard, his Theater of Gods Judge­ments, pag. 47.48, 49. Bull; MAXENTIVS lincking the quicke with dead: IOHN de Roma and MINERIVS, their invented Foxe in his Martyrolo­gie, and D. Beard, his Theater of Gods Judge­ments, pag. 47.48, 49. Tortures, for the Protestants tor­ment, not so long, so lingringly, as this macerating, massacring, murthering Famine. Yet is the rage of this hungarian, soone appeased, with a small Meat offering, or Drinke offering: Nature is content with a little, Grace with lesse: Oh then, In medijs patinis & poculis, in the midst of thy full pots, and full platters, throw some soppe, or chop, or chip, to stop the mouth of this barking Cerberus, that (like some Spirit in the Apud Delrium in Magicis disquis. & Lorinum, in Actus, cap. 16. v. 16. Pythonists,) howles, and cryes in the paunch of a poore man; give him therefore something out of thy superfluities, Citò, & scitè, speedily, and seasonably; For qui citò dat, bis dat, hee that so gives, gives twise; or twise as much, as hee whose helpe is out of season, as a Pardon after an Execution. Then, Si non pr [...]pter hominem, prop­ter Augustinus. humanitatem: If not for the mans sake, who perhaps (like many Beggers) is stubborne, de­bausht, Qui & quales Mendici, sunt suste [...]tandi, vide Zepperū, de legibus Mosaicis l. 4. c. 26. p. 625, 626, 627. prophane; yet for Humanities sake, suf­fer, him not to roast at a lingring fire, when thou mayst take him off the spit: pull him off his Rack, plucke him (as REVBEN did IOSEPH) out of the Pit Gē. 37.23. of his perplexitie: If thine owne danger [Page 39] move thee not, subjecting thy selfe to that feare­full thunderbolt of AVGVSTINE, Si non Pavisti, Occidisti: If thou feedest him not, thou killest him, (as hee that will not pull one out of the pit when hee may, its all one, as if hee put him in;) and hee that will not put oyle, to the dying lampe, fuell to the fire, its all one, as if hee put it out: yet consider his distresse, and danger, that begs of thee coyne, and crums: Thinke with thy selfe, its not for nothing, that this poore Caytiffe so importunes my almes, that (as the Cananitish woman with Math. 15.23. CHRIST, the poore Wid­dow with the unjust Luk. 18.5. Iudge: Another, with TRAIAN the Wronged by one of his Soldiers, apud Sueto­nium. Emperour; and a fourth with King Pausanias. PHILIP,) hee will have no nay say: more than the Shunamite of ELISHA in another 2 King. 4.30. Case: Alas, Venter non habet aures, the belly hath no eares, it heares no denying, nor can beare no deferring: Therefore dispatch this sutor, rid thy hands, of this Orator, Impo [...]itie: thinke what a burthen hee suffers, that hath his Wife fainting, his Children crying about him, (as so many hungry vociferating birds, flocking af­ter the damme, as so many Prisoners in Yorke Castle, or Ludgate; houling, meate, meate, Bread for the LORDS sake:) yet hee none to im­part, unlesse like the Isodor. lib. 12. cap. 7. Albertus a­nim. lib. 23. applicat. Au­gust. in Psal. 101. & Gre­gor. in Psal. 7. Paeniten­tiales. Pellican, hee pricke and picke his owne brest and feed them with his owne Blood: having no oyle for his owne Lampe, much lesse for others; Oh that hunger, of which the Beasts are so sensible, that it makes the Ly­ons roare, the Oxe bellow, the Woolfe howle, [Page 40] the Dog and the Fox grin and barke, the Asse bray, the Chicke chirpe; the Kite pule, yea the young Ravens and Eagles, and all Creatures else by a naturall instinct call and cry, and seeke theyr meate at In Psalm. GOD: That hunger which caused our Prodigall to seeke even for Huskes: That hunger which made the Cynicke DIOGENES (as now the Capuchins) to begge almes; it causeth this poore Irus, poore Codrus, poore Lazarus to cry at thy doore, complaine at thy gates. Oh, cast thy Bread upon his Eccles. 11. vers. 1. Waters, so thou con­jures downe, or casts out a hunger-starved Spirit: Thou followest the Precept of the Math. 26.11. Mark. 14 7.2 Corint. 8. ver. 2.14. Exod. 22.21. Exod. 23.9. Levit. 19.33, 34. Deut. 15.4.7. Scripture, and the practise of the Iob, 29.12. Math. 25.35. Luk. 21.2. 1 Cor. 16.1. Act. 11.29. Rom. 15.26. Tertulliam. Apol. cap. 39. de Christianis: de Elemosinis autem Attici, lege Tript. Hist. lib. 12. cap. 2. Cyrilli, lib. 5. cap. 37. Ambros. lib. Offic. cap. 28. Laurentij, Johannis Elemosinarij, & aliorum, apud Ecclesiasticos. Saints.

CHAP. VI. The reasons, why the vainest men, cannot alwayes attaine, their worst desires.

I Might observe also, that this Prodigall seeking for these Huskes to fill his belly, no man gave him them: hee sought for huskes (as the hungry dog sometimes seekes for Carrion, the hungry Lyon for his prey) but could not finde them; even wic­ked men, sometimes doe want their wish, want their will: not onely good things in Iustice are held from them, their sins sequestrating betwixt GOD and Hos. 59.2. them, making the Heavens to bee un­to them as Brasse, the Earth as Lev. 26.19 Iron, as in Com­mon Famines; causing the Cloudes to with-hold their raine, as in the dayes of 1 Kin. 17.1 AHAB; but which is more strange, they cannot have alwayes their glut, their fill, and their will in Sinne; even Huskes: Vanities, unlawfull delights, are some­times with-held from them: even such sensuall and sinfull delights are kept frō them, which if they in­joyed would do them no more good, than poyson to Rats, than MIDAS his Rex Phry­giae optavit, vt quicquid tetigisset, in aurum ver­teretur. Ra­vis. in The­at. Phil. lib. 2. pag. 90. Treasure, or the Tholouse Omnes qui aurum ex Tholosano diripuere (Q. Caepione Consule) misere periere, affirmante, Aulo Gellio, noctib. Attic. lib. 3. cap. 9. & Majolo de dieb. Canicul. Colloqu. 19. pag. 604. Gold, to the possessours. Not only GOD curbes, and restraines them in their revengefull desires, as he [Page 42] did Gē. 31.24 LABAN from IACOB; SAVL 1 Sam. 23.28. from DAVID, Pope LEO with all the Sanderim of the inraged Papacie, from touching the least haire of LV­THERS De Hero­cis actis, & mirae prae­servatione Lutheri, ex Nigrino, Slei dano, & Ba­cholizero, vi­de Osiandrū, in Epit. hist. Centur. lib. 1 c. 22. a. pag. 55. ad pagi­nam, 84. head; IEZABELL from murthering 1 Kin. 19.3 ELIAS; HEROD from Act. 12.11 PETER, and these 40. votive Iewes from shedding the bloud of Act. 23.21 PAVL: and also in their Luxurious desires, as hee kept A­BIMILECH Gen. 20.6. from touching SARAH: the lust­full Elders, from polluting In hist. Su­sannae. SVSANNA: and in their proud and ambitious desires: ABSOLOM from his Fathers 2 Sam. 15.4. Crowne; ADONIAH from being a 1 King. 1.18. Monarch: Cardinall WOLSEY Foxe in Ma [...]tyr. & Speed in Cro­nic. Henr. 8. a Pope; AR­RIVS Arrius, Florinus, Blastus; Haereticos propter Episcopatu­um repulsas: testatur Niceph. lib. 4 cap. 7.12.20.30. & 8. Cap. 5. a Bishop: and DIOTREPHES Epistol. 3. Ioh. vers. 9. more in eminencie, and preheminencie than hee was: though (as is usually seene in prophane men) their aspirings, and their risings, bee their fearefull and fatall Numb. 22.23. ruines: they being rapt and carried some­times on high, as the Eagle carrieth the shell Fish, that they may bee crusht downe againe with the greater Vt [...]o [...]e [...]ruant graviori. fall: I say God, doth not onely curbe wicked men, in their unlawfull aymes, and pro­jects, denying even some sinfull pleasures, to the Voluptuous: the knowledge of some Arts to the Curious, (as Necromancie to Vide Cardan [...] Encomium Neronis post tractaetum de curationibus admi­randis. NERO; the Phi­losophers Though some say Lullius, and Kelly had it, which I beleeve, as Guianaes gold. stone, to our Alchymists, &c.) Gold to the Covetous, though it would stand them in no [Page 43] more stead than drinke to the Dropsie: nor doe them any more good than the stolne Wedge did Iosh. 7.24 ACHAN, or the thirty pieces, (the price of the best blood) did that viper Mat. 27.3. IVDAS; the Lord in his mercifull providence so shackling, curbing, bridling crossing, and keeping in sometimes the corruptions, lusts, and affections, of men unrege­nerate, as the Stallion within his stall: the Lyon within his grate, the raging Sea, within his bounds: Even for the good of the Vniverse, the whole so­ciety of Man, least if they should breake out so farre as they would, it this curbing bit of Gods owne hand were not over their belluine appe­tites, they should over-runne all: as the waters that breake out, in some universall Omnia ab secum, ven­tus & unda rapit. Deluge; as the rage of the Gothes and Vandals once over­ranne Vide Proce­pium de bello Gothorum. Italy: and the Turkes Quomodo Turci attra­cti in Graeciā, omnia Ferro, & Flamma devastantes, vide Melāct. in Chron. pag 573 Greece: yea, least they should make an universall Combustion of all, as the Greekes of Dares Phrygius de bello Trojan. Troy, and NERO of Jn incendio Romae, Ho­mericos de­cātavit ver­sus. Sueton. in Nerone. Rome: their rage being unrepressable, like wilde fire in the Flaxe, or Powder; yea least else, there should bee no peace to the Civill and Religious to live amongst them, more than Sheepe amongst Wolves, Kids amongst Beares: or Hennes amongst Haukes: as was the case of LOT in Gen. 19. 2 Pet. 2. Sodom: DAVID in the tents of Kedar. But even the De­vill also that subtill Serpent, sometimes in his more than Machiavillian pollicie, as much as in him lyes, cuts short their Commons: even in their most Dog-like devouring appetites, when they have the most insatiable greedy-worme, and the most longing Lust, after some lying vanity, which [Page 44] they love and long after (as SICHEM after Gen. 34. DI­NAH, AMMON after 2 Sam. 13. THAMAR, SAMPSON after Iudg. 15. DALILAH, HERCVLES after DEIANIRA, Dei Multorum­que, fiat spes inuidiosa pro­corum. Ovid. lib. 9. Met. ira,) to their owne destruction; even that very poysoned delight which they so much desire, (as a Bedlam, a Sword) to their owne ruine: it may bee they shall misse the Cushion, and not obtaine it, as they will, and when they will: the Devill they shall have as soone, as that lust, at which their teeth waters: they shall no more attaine it, than the Foxe the grapes that hang on the tree, which hee cannot reach: HOLOFERNES loseth his In libro Iu­dith. life, rather than hee attaines his lust with IVDITH, though hee seeme to have her in his power. Many English and Romish Iezabels, Italian Curtezans, fry­ing, boyling, and broiling in their luxurious de­sires, as did that strumpet mentioned by Saint Ego non sum ego; a­pud Ambro­sium, lib. 2. de paenitentia. AMBROSE, (after her converted companion) after such as they are enamoured on, yet pre­vailing no more than that entising Apud Va­lerium tit. de coatinentia & Text. in Offic. p. 647. PHRINE, with cold ANAXAGORAS, or then wanton Venus, with Adonis in the Fable; to omit infinite other instances which prove and demonstrate this asserti­on, that even wicked men and women cannot pro­cure and atchieue alwaies even those Soule poyso­ning lusts after which they long, no more than the Prodigall in the Text could get those huskes, wch hee sought after; for as the words are plaine: hee would haue filled his belly with the Huskes, and no man gave unto him; In wch, though it may seem very strange: that the devill will not suffer his fellow Commoners, to glut themselues at his banquet, with what dish [Page 45] they like best, and to fall too (after the Court fashi­on) even where they lust, till they bee cramd like Capons, & gorg'd up to the very throat: knowing the sooner these Buls of Basan, are fedde in his Pa­stures, (as these Psylli and Merfi in De quibus Plinius, lib. 7 c. 2. lib. 18. cap. 25. lib. 25. cap. 10.12. Italy, with poyson) the fitter, the faster, the fatter, they come to his Shambles; the sooner theyr sinnes are ripe, in number and measure (as the sinnes of the Amorites Gē. 15.16 and Cananites) the speedier God puts to his Sythe, and Syckle; yet neverthelesse the Divell is no foole (the Divell he is as soone) he knowes well enough what he doth. 1. He keepes those whō he dyets, sometimes something sharpe, Hawke like, that they may in their corrupt desires, with the wings of their inlarged infected affections, fly swifter, and faster, after the game, which the Spa­niels of his inward temptations, and outward in­struments continu [...]lly spring. 2. Hee feares too credibly to glut his guests by too full a dyet (as some horse with Oates, if they bee powred all in the Manger at once) therefore that these his stal­lions may still ney after their Neighbours Ier. 5.8. Wives, he keepes them in heart, and lust, and at soyle, as ever fit for any uncleane fact, as opportunity is offered: and lets them see oftentimes, rather than enjoy, the object of their desires, to set still a fier­cer edge upon them: he dyets them now and then sparingly, that they may keepe good (or rather bad stomacks, to his desired Cates, and Viands, till he dyets them in Hell, where they shall gulph downe (as fast as here the Drunkard his Germaine quaffes, and his English pots and pledges) fire and [Page 46] Brimstone Psal. 11.6. Esa. 5.11. 12 Revel. 21.8 their Belly full, passive in suffering, as active in sinning. 3. He knowes well by his crea­ted, and his experimentall acquired knowledge, that the minde makes, or marres the man; that the heart is all, and that who hath the heart, hath all: therefore as Gods Corrivall he pleades for the heart too, as well as God doth Lege Ju­chinum Jesu­itam, de 4. No [...]issimis in Proverb. 23.26.; as the true Mother and the false, pleaded for the Childe be­fore 1. King. 3. SALOMON, as Wee, and the Papists pleade for the Apud Mor­neum nostrū: Feildum & Sonnium (in Thesibus) de Eccles. sic in progressu Papatus e­jusdem Mor­nei: & apud Sutclivium, & Whitake­rum de Ec­clesia: & de Romano Pon­tifice. Church; as the seven Cities pleaded for Smyrna ta­men vera pa­tria apud Ravisium. fol. 82. HOMER, as two Suiters about one Woman. Hee knowes that if God have the heart, as he had the heart of 1. King. 15 3. DAVID, 2. Chron. 14.2. ASA, 2. King. 18.3. EZECHIAH, Ioh. 1. v. 47. NATHANIEL, though there be many infirmities, he hath the whole man. As there is no danger of Life naturall, though there bee many byles and botches in the flesh, so long as the heart is sound; so it is in the life See Dike of the Hearts deceit, in fine libri. Spirituall: neither doth the Tree wither so long, as the sap is sound at the roote, though the barke pill, the flowers fall, the blossomes wither, and the fruite be blasted; or worme-eaten: therefore he bids faire for the heart, and useth all his tricks, and stratagems (chiefly politieke pleas) to get it from God: as ABSOLOM with his Com­plements sought and wrought the alienation of the peoples hearts, from his Father 2. Sam. 15.6. DAVID; hee is sure enough of the whole, if he have the princi­pall, the best pledge and pawne, which is the heart: as the Iaylor hath the Prisoner sure enough, [Page 47] if tyed but by one leg; as the Fowler hath the Bird safe enough, if but snared by one foot, limbe, or wing: though the rest of the bodie be free; and therefore, Sathan is not so carefull to content his Vassals in all points, for hee knowes that if this Prodigall hath but an heart and an appetite to these huskes, and faine would have them, though he get them not, no man giving them: even this very de­sire after Vanitie, speakes him vaine and dissolute; as HAMANS plotting and projecting Esth. 3.6. the massa­cring of ESTHER, of MARDOCHEUS, and all the race of the Iewes (as our powder Papists See the Earle of Northamp­tons speech, with other bookes ex­tant in verse and Prose, of the pow­der Treason. the like of us, and SENACHARIE 2. King. 19.27. the ruination of EZE­KIAH, and Ierusalem) even this very Machinati­on, and Imagination of Murther, this hatching of their Cocatrices Esay. 59.5 Egs; to prove killing Basilisks; this spinning of their Spiders Webs, speakes them Murtherers: even as the lusting and burning after the beauty of a Mat. 5.28. woman, speakes an Adulterer; TARQVIN Cum Lu­cretia vxore Collatini, a­pud Livium. as well as CLODIUS; ABIME­LECH Gen. 20. as well as Quaeritur aegistus, qua­re sit factus adulter. O­vid. AEGISTUS; APPIUS CLAV­DIVS Cum Vir­ginea filia Virginei., as well as Mark 6.18 HEROD: though not in the effect of the Act, yet in the affect of the Ʋt in bonis sic in malis apud Deum voluisse & valuisse. heart; which God respects above all the rest, both in bo­nam & malam partem, in the evill, as in the good; accepting ABRAHAMS willingnesse to Gen. 22.16. sacrifice, as much as NOAHS active building of the Gen. 6.16.22. Arke: DAVIDS desire to build God a 2. Sam. 7.5. house, as well as SALOMONS deed: the Will as much as the Worke 2. Cor. 8.1, 2, 3. in the poore Elemosinary Macedonians, so he ab­horres, [Page 48] the very desire and endeavour, and hun­ting after sinne, in the Reprobates, though they e­ven misse of their game; for such causes as I have showne, as much as hee abhorres the very act of sinne in the Regenerate, sinning of frailtie and infir­mity, as did Gē. 19.33 LOT, Gen. 9.21. NOAH, and Math. 26. Vltimo. PETER, without any desire, affection, premeditation, or resolution: the desire without the deed, shewing in the one the heart, to be more corrupt than the deed, without the desire (by the reluctance of the Gal. 5.17. spirit) in the other: all being corrupt when the heart is corrupted, as the whole body of the fish smels, when the head Observat Geminianus in summa ex­empl. & simi­lit. stinkes: as all the streames be infected, when the fountaine is poysoned, and the fruit being nought, when the Roote is rot­ten.

Applicatio.Looke to this poinct who ere thouart, and looke thy face in this glasse, thou that hast months mind to any sinne, at which thy lips water; yet eyther thou canst not commit it, for want of opportunity (as AMMON thought it hard to doe any thing to his Sister THAMAR, whom he lustfully loved, be­cause she was a 2. Sā. 13.2 Virgin, which was the case also of Antigonus, in respect of his Mother in Strotonica vxor Selen­chi. Law, and of that Immundus Polienus in stratagem. & Loyer de Spectris. Mundus, who without the helpe of a faigned Diety, could not obtaine his purpose on her, who had Paulina. imprisoned his heart:) or da­rest not commit it, for feare eyther of the Lawes of man as paenall in Civill and Ecclesiasticall Courts, or in slavish feare of Hell, or the Prologue to it, ter­rour of Conscience; yet hugs it in thy heart, as the Ape her Complec­tendo Ne­cans, Plivi­us, Hist. lib. 8. cap. 54. young. Imbraceth it in the armes of [Page 49] thine affection, as the mother her child, art con­tent to live and dye with it; as CLEOPATRA with her Ravissius in Officina, Pag. 553. MARK ANTHONY: suffers it to raigne in thy heart, as a King in his throne: to take up thy thoughts, as by a Commission: continually con­templates thereon; yet darest not bee active in it, for feare of after claps; (as the thiefe that hath a mind to a faire wel mertald horse, yet fears to ride the halter at Tiburne: as the Fornicator, that fol­lowes his desired DINAH: his beautious Galatea: in the pursuite of his affections, with as much ve­hemency as the Hawke her prey, or the Hound the Hare; as blinded with his lusts, madded and enraged in his desires; yet dares not prostitute and pollute her, for feare of the worlds shame in his base bastardy: As the Aegyptian Dogs dare hardly lap at Nilus, for feare of the Plinius lib. 8. cap. 25 & Aelian. Hist. lib. 9. cap. 3. Croco­dile: as the Beare dare hardly intermeddle with his desired hony, for feare of the stinging of the Bees; I say, who ever thou art in this pre­dicament, make of thy selfe what thou wilst, thy true Heraldrie is, the sonne of the Ioh. 8.44. & Act. 13.10 Divell, as yet thou art in the snares of Sathan: the gall of bitternesse, the bond of Act. 8.23. iniquitie, thou art capti­vated of him to doe his will: for thy affection to sinne in Gods account, is action; and hee that com­mits sinne, is of the 1. Ioh. 3.8 & Ioh. 8.34 Divell: so the Scribes, and Pharisees, Saduces, and Horodians, were Murtherers and Crucifiers of CHRIST (as they were called) both before Ioh. 8.40. and after Acts. 4.10 they put CHRIST to death; because they sought his bloud, as SAVL sought 1. Sam. 20.33. DA­VIDS: [Page 50] Even as the Prodigall seeking Huskes (as vaine men doe their pleasures, their pro­fits, their preferments, and the atchievement of their Covetous, ambitious, and luxurious desires and designes) is accounted a foole, a Younger Brother, a Bedlam, a vaine man, (as are all those of whom hee is a Type and a Mappe) notwithstanding, that hee did not accom­plish his desire: for the Text sayth, No man gave unto him.

CHAP. VII. How vaine it is to trust to vaine men in any distresse.

Observatiō. NO Man! The phrase is observable.

1. Oh this it is to put any confidence in man, or in the sonne of man, or in the best of men, the greatest of men; Kings, and Princes, terrestriall Gods, whose breath is in their Nosthrils.

2. But chiefly, this it is, to serve the Citizen of the Country, to hold a candle before the Di­vell; to observe him, and offer sacrifices to him; as the Indians, Virginians, and other Salvages, in their divellish bloudy devious De hisce Daemonum sacrificijs le­ge apud Ma­jolum de die­bus Canicul. parte. 2. pag. 47. & 64, 65. titulo de cultu Daemo­num & Pur­chase, hic pil­grimage passim. devotions.

3. And this it is also, to rest and relye on wic­ked and prophane men, to feed Hogs and Swine: [Page 51] as this wastfull Sonne once; what trust is there in man that is altogether Psal. 39.5. On which read Pur­chase, his Microcos­mus extant. vanitie: What in the Di­vell, that old Rev. 12.9 Dragon, the Father of lyes? Who alwayes leaves his Clients (Witches, Coniurers, and Necromancers, though in their owne esteeme, his darlings, and of his Privy Delrius disquis. Ma­gicarum & Pierius de Magia. Councell) as he left Dr. Faustus, Cornelius Iovius in Elogijs illust. Agrippa, and others, on a Lea-land, in their greatest exigents, and pressures of body and soule: fishing even for their soules (as he did for 2. King. 1. AHAZIAHS, and 1. Sam. 28. SAVLS) in the troubled waters of their greatest miseries: but chiefe­ly what repose is there to be put in vaine and pro­phane men; in carnall Comrades, and Pot-compa­nions, those Swine: into which the uncleane Mar. 5.12. spi­rit, still enters? What helpe or assistance, what comfort, or good Counsell had the Prodigall now in his extreamest hunger, from these Swinish Epicures, on whom he had spent, and mispent his meanes, those whom he fed so long as ought la­sted; or that had fed upon him as Harpies, and flesh Wolves, would they now feed him? Can he get so much as Huskes from them? Though this had beene but faint feeding: he to feed them with the best corne, with the distillations of the Malt, the best broth of the Barly, the best bloud of the Grape; and hee to receive againe from them, even in his gnawing hunger, not so much as Swads and Huskes, not awnes? Not Leas? Not Dregs, to drinke? Hoccine humanum factum, apud Comicum, aut in­ceptum, hoccine officium amici? Is this square and candid dealing? Is this the part and office of a friend? Is this the fruit of carnall friendship? To [Page 52] use thy companion (as the Spaniell doth the wa­ter) so long as thou canst get and gaine by him, and wipe the fat off his beard, as 2. Sam. 16 Ziba did from Mephibosheth: and then in his miserie to shake him off: to leave him as the twatling Jngrati symbolum, a­pud Whitnae­um Alcia­tum, & Reusucrum. Swallow, the Country mans house in the Winter: to picke his meate, as some Lawyers with their Clients; as the Eagle with the opened Oyster, and to leave him the shell to feede on, which his strong Patience must digest as hee may, as the Ostridge doth Ass [...]runt pleri (que) Hi [...] ­stori [...] negat. sotum modo Albertus a­nim. lib. 23. li [...]. 5. Applicatio. Iron.

Oh consider this you unadvised Hotspurres, summon your wits together, you younger Brothers, or rather you elder Brothers, you Prodigall Heires, whose wings for a time are better feathered: as you may see, the Lyon by his Ex vngui­bus leonem. pawe, see the end of your race, in the course of this Prodigall: bee not It is a Phrase used in the book cald the Ie­suites Cate­chisme, in Quarto, whereby these shar­kers are dis­covered. drained, (as the Iesuites deale with young Gentlemen) out of your meanes: be not gulled and flattered out of your Revenewes, by Sycophants, and flaging Companions; that seeke to feed on you, as the little Bird Trochilus, in Iawes of the De quo Pli­nius lib. 8.25. Aeli [...] ­nus lib. 3. c. 11. & He­roditus lib. 2.5. Croco­dile; that seeke to grow up by you, (as the Ivie that spreads on the Churchwill,) till they sucke your moysture, and bring you downe, for all to­gether, building on your ruines: bee not uncased, out of your lands, your livings: as the Cookes un­case Conyes, by such g [...]atonicall Conny- (money) catchers: bee not C [...]rrion, for such chattering Crowes to prey upon: you had better feed all Di­omedes wilde Vt qui Throicij quoudam praesepia regis: fecerunt dapi­bus sanguinoleus▪ suit. Ovid in Jbidem. horses; or with this Prodigall, feed [Page 53] all the Townes Swine: or with the Roman CRAS­SVS, feast an De divitijs & numeroso exercitu Crass [...], Ra­visius, in Theat. phil. Pag. 92. & Pag. 258. Army, than feed such Helluohs: such trencher Guls, that haunt you as SOCRATES his Genius: or BRVTVS his Who met him fatally at his Phar­saliā battell, apud Liviū. Ghost: whom at last you will occasionedly curse, as De eujus querelis vide Iosephum, Antiq. lib. 18. Cap. 13. lib. 19. cap. vltima. Et Lorinum in Acta, cap. 12. v. 23. HEROD, and Alexander apud Indos, vulneratus en inquit ve­strum Deum. Apud Curti­um. ALEXANDER did their Flatterers, in their greatest exigents: as ADRIAN did his multiplicity Turba medicorum occidet Cae [...]arem. of poysoning Physitians; as FAVSTVS cryed out, on his Mephistophilus, some Witches, on their atten­ding spirits; some heart broken penitent, on his bloud sucking Whore; (some SAMPSON on his DA­LILAH,) even at his death, whether naturall in his bed, or violent at the Gallowes, lamenting your acquaintance with them; as CORNELIVS AGRIF­PA did his familiarity with the Divell, in the forme of a blacke Abi inquit perdite, qui me totum perdidisti. See the Theater of Gods judgements in Quarto, cap. 23. Pag. 124. Dog; at the best know, that if ever you stand in need to those Cannibals, that have so long fed on you: as here this Prodigall did to his former Comrades, you shall cough for comfort, as he did: you shall have as much reliefe even for your out ward man, as DAVID had of 1. Sam. 25.10. NABAL; you shall be denyed cold water; as once the chur­lish Samaritan, did to the best of Ioh. 4.9. men; you shall have such respect as our English King LEIR of his two unnaturall Lanquet in Cronicis. Daughters; [...]s POMPEY had of his vngratefull Ptolomie King of Aegypt, to whom he fled from Cae­sar. friend, who sent his Head, See the Death of Doctor Faustus, extant in English. [Page 54] as a Present to CAESAR; or as TVILY had of his viperous friends; OCTAVIVS, HERENNIVS, and POPILIVS, who presented his hand, and head, and tongue, and all, to his enemy Apud Bru­soniū, de Jn­gra [...] lib. 3. c. 11. pag. 18. ANTHONY, and tyrannizing FVLVIA: you shall bee used as the Country-man that warmed the cold Snake, in his Apud Ae­sopum in Fa­bulis. bosome, by whom hee was stinged: or as the Pilgrime in the well moralized Fable, who pluckt the hunger-starved Serpent, out of the Cliffe of the Rocke; and shee in requitall would needs eate him, as her first prey: Looke for as much good from such, what ever they now pretend, in their French, Spanish, and Italian Complements: as IV­DAS got from the Scribes and Mat. 27.4. Pharisies, when hee made his moane to them, in his distresse: Ex­pect from them nothing but scathe and scorne, as the jangling Iay in the Fable, had from the flatte­ring Foxe, when hee had by his Oratorie gull'd her of the Cheese, which shee had in her beake.

Get thou Gold from the Prodigals drosse, gaine from his losse, Grapes from his Thornes, Figs from his Thistles; as VIRGILL got gold out of ENNI­VS his Dunghill, and SAMPSON; honey from the dead Iudg. 14. Lyon; so get thou Corne even from the Prodigals huskes; warning from his Premoniti premuniti, & felix quem faciunt, alie­na pericula cantum. harming; as the Lyon is instructed, when the Dog is beat before him. If hee could not get Huskes for his hunger, from those that had suckt him, and his meanes: thinke, that there's the same nature in every Ser­pent, every viper, every ungratefull varlet, that's in one: Doe what good thou canst, to a wicked gracelesse, godlesse man: chiefly to a Hogge; a [Page 55] Drunkard, an Epicure; thou casts but a Pearle be­fore a Math. 7. Swine, a precious Stone, before AESOPS Jn Faebul. 1. Cocke, thou sowest but thy seed, in an Irish bogge: with VLISSES Cuius ficta Insania, fuit à Palamede delecta, apud Homerum. plowest but the sand; all is lost Perit quod facis ingrato. that's done for such a fellow: hee'le regard thee and reward thee if ever thy errand bee in his way: as PHARAOHS Butler did IOSEPH, Genes. 40. vltimo.

CHAP. VIII. The insufficiencie of the Huskes of Vanitie, to content the insatiable appetite of the Soule, further ex­plained.

THus, wee see our Prodigall would have eaten Huskes, if hee had them; but all the craft is in the catching: No man gave vnto him.

But what would hee have done with them, if hee had got them: hee should have had as much good of them, as the Dogs of grasse: they had stood him, in as much stead as a cold stone for the heart-burne: for Huskes feed not, fill not; Hee faine would have filled his belly with the Huskes, &c. saith the Text: He gladly would: that inti­mates that hee could not: hee would, but could not: That's the Poinct: for to keepe us, a while to the [Page 56] Letter, till wee extract our first conclusion further from the evidence of the Spirit: Huskes (like va­nities, of which they are true Hierogliphicks) fill not: satisfie not: and good reason: 1. For Huskes are windy and vaporous; therefore forbidden by VALERIVS FRACCVS a Medicus viterbiensis, lib. 1. c. 130 Physician, that lived in the time of PLINY. 2. According to DIOSCO­RIDES, and PLATINA; they hurt the stomacke and loose the belly, chiefly it they be new. 3. The Huske according to Lib. 3. de tuenda vale­tud. & lib. 2. de Faculta­te Alimento­rum. GALEN, is Pravi succi edu­lium, of a very evill favour and relish. 4. Such a Drug which seemes soft without, and empty within; by which according to Jn Lucam, in locum. AMBROLE, Corpus non reficitur, sed impletur, The belly is not refreshed, but onely puffed up, as an empty blad­der; or as the ordinary glosse hath it, being of that kinde, Quod ventrem magis onerat, quam reficit, which rather onerates and loads the belly, than contents it.

But to returne to my first Proposition, that all these Huskes of honours, profits, pleasures, riches, beauties, knowledge; all lusts, luxuries, vices, va­nities whatsoever, are but windy vaporous, froa­thy, aery, &c. which rather hurt the heart, distem­per the Soule, bring a fluxe of all kind of follies; than satisfie the desires of the sonnes of men: For all these Huskes, there is a dearth, a famine, a want, a Desideran­tur nonnulla. defect, a vacuitie still in every worth­lesse vanity. I know they promise much, as the Harlot to the young man, Prov. 7.18. in her Corpore­all Lust; that if wee will commit with them Spiri­tuall fornication, wee shall take our fill of love; yet [Page 59] this filling proves but emptinesse, this coniunction with them, brings forth but a Moone-calfe, a wind-egge: or some unperfect mishapen Embrio; rug­ged and deformed like a whelpe of a Lamhendo Eaetus defor­mes effor­mant vrsi. Solinus. Cap. 28. & Aeli­an. lib. 2. cap. 19. Beare, un­worthy of our loves, of our affections: those that doate on them imagine like the Nimrodian builders of Gen. 11.4 Babell, that they have got a great purchase; that by them they shall eternize, and perpetuate their names, and climbe vp as high as heaven, but in the truth and tryall, they walke upon Ice, their feet flip; and they fall downe to the lowest Cen­ter of Psal. 9.17. Hell, to their trouble and confusion; we thinke they will prove to us, rocks of refuge, and Castles of defence, as the Coate to the Dove, the stony rocks to the Connyes; in all our exigents: but by the delusion of that great Magitian the Divell, they prove but Castles built in the Ayre, we think we may trust to them as to true and trusty friends, as faithfull to us as IONATHAN to DAVID, &c. But in our chiefe distresses they prove to us, as the Fig-tree to our Saviour, that had leaves faire pro­mising, but no fruit to satisfie Mat. 21.19 hunger: they flat­ter us with our imbracings, in our prosperitie, (as beautifull Strumpets their Lovers and Amorites) whilst like horse-leaches, they sucke the bloud from their veines, the moysture from their bones, and (as De vi Magnetis August. de Civit. Dei lib. 4. cap. 6. & Ʋives Comment. Loadstones) draw the Mettall from their purses; but after in our adversitie, they leave us, as HAGAR did her Gē. 21.16 ISMAEL, to die and perish for the want of the waters of refreshment in the Wildernesse, and dry Desart of the world, not once vouchsafing their lookes, and attendance; in [Page 58] which respects, those who thinke to satisfie theyr soule, in their fruition: or as the hungry man in the Prophet, who dreames that he eates, but when hee awakes he is empty: or as the thirstie man, who dreames that he drinkes, but awaked from sleepe, his soule is thirsty still: Esay. 29.8. Like the Hound, that by the working of his fantasie, opens in his sleepe, as though he were pursuing the Deere, or the Hare; which is nothing else but a dreaming deceit: They which desire these Huskes, or which once taste them, are as those, that have appetitum Caninum, the disease cald the Dogs hunger, alway eating but never Barrowes Method. lib. 3. cap. 7. pag. 110. satisfied, with the Horse-leach daughter, they still cry give; Pro. 30.15 give, as the Grave Hell and Pro. 27.20 Destruction, they are never sufficed, never contented: there is still a hunger after these huskes be received, concocted, and digested, as there is still a thirst, in the Dropsie Barrow ut supra, lib. 3. Cap. 32.33 p. 155, 156 man, even after hee hath well drunke, now hunger we know, alwayes intimates a desire, and an appetite: therefore as we reade, of a holy, a heavenly, and a spirituall hun­ger, which is in part here Math. 5.6. Luk. 1. v. 52 satisfied, with Grace, and after shall be fully satiated in Glory: 1 As a hunger, and thirst after Righteousnesse. 2 After the Waters of life, Esay. 55.1. 3 After the salvati­on of the soule, and after the soules of others, Ioh. 4.32.34. 4 After God, yea after the living GOD, like the thirst of the Hart, after the Rivers of water, Psal. 42.1.2. As it is dexterously applied, by some of the Chris. hom. 33. in cap. 4 Iohan. Tom. 3. Bernard. Serm. de pas­sione, & Aug. Serm. 2. in Psal. 34. cum Ar­noldo tract. de vorbis do­mini, in Cru­ce. Fathers. 5 Yea, a hunger after the Word of God, that spirituall Manna, and a thirst after the waters of life: such as was in DAVID, the Psal. 119.103. Patri­arke, [Page 59] in the Publicans in the dayes of Luk. 15.1 CHRIST, in the Catechists and Converts, in the dayes of AUGUSTINE, in the Act. 8.28. Eunuch, and the noble Bae­raeans in the Act. 17.11 Acts: such as Hom. 3. de Lazare. CHRYSOSTOME, and Saint Epist. 103 ad Paulanū. IEROM, commend to the men of their age: such as NICEPHORUS commends in THEO­DOSIUS the Niceph. l. 4. c. 3. Iunior: EVSEBIUS In vita Constantini lib. 4. in CON­STANTINE the Great: RANULPHUS Lib. 6. c. 1. in ALFRED a English King; PANORMITAN in ALPHONSUS King of Lib. 1. de vita Al­phonsi. Arragon: PAULUS EMILIUS in CHARLES the Lib. 3. hist. fift, and which at last, even some Iesuites Lorinus in Act. Apost. convicted with the truth they cannot but commend: so there is also a Carnall, a Metapho­ricall, insatiable hunger, after these externals: there is a hunger after Gold in Aurisa­cra Fames. VIRGIL, a hunger after Crownes and Scepters in PLATO; a hunger in Lusts and Concupiscences in this our Prodigall, a hun­ger after sinne, and a hunger also in sinne; sinne be­ing by Tom. 5. e­peris Imper­fecti, in Ma­thaeum. CHRYSOSTOME, called a banquet for the Divell; as righteousnesse of the spirit, a banquet from God: Now in this feast, in which the Prodi­gall had tasted and gulphed downe, so many of the Divels dainties: after all this, he suffered hunger: after he had consumed both guifts of Nature, and common graces; abused all his Talents; weake­ned and corrupted both Will, Reason, and Vnder­standing; eclipsed all the light of Nature; decayed all his Naturall, dulled all his Spirituall powers, in the service of sinne, in the prosecution of Vanities; as Interpretors Iohannes Major, & Granatensis in locum. note; yea, after hee had made shipwracke of coyne, credit, conscience, honour, reputation, and all: then he began to bee in need, [Page 62] and suffer hunger: then according to Lib. 7. in Lucam. c. 15 AM­BROSE and Cemment. in locum. ALBERTVS, he began to long after those pleasures a fresh, which hee had enjoyed: with which he was not contented; for according to BOETIVS, he needed still, because hee still desired: Eget eo, quod quis (que) L. 3. de con­sel. Psal. 3. desiderat: Hee had the will still to desire, what hee had not power to Habuit vo­luntatem non valetu­dinem Fru­endi. Inioy; his hunger, being the appetite of de­lectation, sayth a Stephanus paris. hō. 18. Moderne, it could not bee fulfilled: the ardour of his Concupiscence accor­ding to Parte 2. in parabolam prodigi. Observatio. CALISTVS, being so much the more in­flamed, as fire with the oyle, by how much his carnall delights abounded.

From whence I would have all men to see with open eyes, and to consider with inlarged and illu­minated hearts: The World with all her chiefe, and choyse contents, is of no validity to give to any man, this inestimable Iewell, this happy Dowry of true con­tent: she never was the Mecaenas and Patronesse of such an Advowson, as true contentation: this, like Terras A­straea reli­quit. ASTRAEA comes from Heaven; it's the largenesse and bounty of the soveraigne Monarch of Heaven and Earth, to his especiall Favourites elected, (sele­cted) to Grace, to Glory; of greater worth than IOSEPHS Gē. 41.42 chaine, or MARDOCHEVS, his Esth. 6.11 honors, DANIELS Dan. 5.29 royalties, than all the gold of Peru, the Pearles and Mines of India, and treasures of the Earth, even as the Sunne is more glorious, than the Moone; the Moone more glorious than the Starre, the brightest Starre above the dimmest can­dle: & as well may the Sun be said to come frō the [Page 63] earth (as the Poets fained TITAN to set in the Ocean,) as to excogitate, the beames of this content, to have any earthly originall: (as that PALLAS from IV­PITERS Jovis filia, ex Cerebro orta Miner­va, textoris Theat. Phil. l. 4. p. 342. braine) it comes from God: as the baptisme of IOHN, it comes from Heaven, for the world heere below, with all her subluna­ry pleasures and treasures, is not able to make a man to be vndi (que) Arist. in Ethicis. quadratus, every way square, and happy. Let her open both her hands, set wide her doores, and Win­dowes: bring forth all her best Totum penu depromere. wares, shew all her treasurie, and store-house, furnish her shop of vanities, pleno cornu; with a full horne, powre on one man (which seldome happens) all other choice favours; yet all this is nothing: Let Natures best Graces which she severally disperseth, (as the Sea her Rivers) run in one torrent, meet all in one Subject, as in a Cen­ter, let a man be imagined 1. More Heroicke than the nine Wor­thies. 2. More valiant than These­us or Hercules. 3. More Couragious than Hector and Achilles. 4. More prudent and politicke than Ʋlisses and Nestor. 5. More victorious than Caesar and Alexander. 6. More lear­ned than Philo Iudeus, or Faber Sta­pulensis, so extolled by Cassanenus, in Catol. Gloriae mundi: To be Omnium sui temporis doctissimus. 7. A better Poet than Homer. 8. A better Phi­losopher than Aristotle. 9. Morra­list than Seneca. 10. Historian than Plinny. 11. Humanist than Plu­tarch. 12. A greater Schoole-man than Aquinas. 13. A better Di­vine than Augustine. 14. A grea­ter Critick, than Lipsius, and the two Scaligers, I [...]lius and Iosephus, whose praises appeare in the Epistle ante libros de sub [...]itate. 15. More sub­till in Nature than Cardan. 16. In Theology than Scotus. 17. Better read than Erasmus. 18. A better Phisitian than Galen. 19. Mus­tian than Nero. 20. Mathemati­cian than Tycho Brahe. 21. A dee­per Astrologer than Ptolomy. 22. Geometrician than Eucl [...]d. 23. A more exquisite Lawyer than Vlpia [...] or Baldus. 24. A greater Canonist than Panormitan. 25. Chronologer than our Broughton. 26. A sweeter Orator than Tully or Demosthenes. 27. A more generall Linguist than Mithridates. 28. A more perfect Grammarian than Priscian. 29. Logitian than Ramus or Keckerman. 30. Rhetorician than Quintillian. 31. Graecian than Turnebus. 32. Hebri [...]ian than Drusius and Buxtorfius. Yea in a word let him bee, 1. A Properer man than Adoniah. 2. Taller than Saul. 3. Fairer than Ioseph. 4. More lovely than Pompey. 5. Better beloved than Titus Vespatian, dilitias dictus humani generis. 6. More desired than Augustus. 7. Stronger than Sampson or Sangar. 8. Richer than the Lydian Craesus. 9. Every way more fortunate than Policrates, spoken of by Erasmus in Adagijs. Let such an Eutopian man bee imagined, coyned in our conceipts, new minted in our minds, in whose one lap all these good things are powred (as Jupiter is faigned to showre gold in Danae [...] lap) even while he is a sleepe, notwithstanding all these, the conclusion hol­deth firme. They can administer no true Content. all these with­out the feare, the service, the knowledge; the worship of the true God, mans sove­raigne good: without ea­ting bread with this peni­tent Prodigall, in our fathers [Page 62] house, refreshed with God; best bounties, in his true Church; all these besides and without this, can bring no true rest, tranquility and satisfaction to the Soule of man, no more than the Huskes to this our younger Brother.

CHAP. IX. CHRISTS verdict of the worlds waters, Insufficient to quench the Soules thirst; without the waters of Life.

BVt least in reading this Orthodoxe truth, which to the Incredulous world, may seeme a Paradoxe, some Scepticke or Criticke say of me (as some say Mornaens de veritate Relig. Chri­stianae. Galen, others say Aristotle, sayd in reading of MOSES, Hic vir multa dicit, nihil probat: This man speakes much, but proves little; since in many posi­tive truthes, we deliver, we may complaine as E­SAY, concerning Christs Esay. 53.1 incarnation, who hath believed our report. Most naturall men even with­in the Church, (as well Turkes and Pagans with­out:) being eyther unbelievers as Ioh. 20.28 THOMAS, or contradicting Antagonists, as Elimas the Act. 13.10 Sor­cerer, and the Iewes against Act. 14 14 & 17.13. PAVL: Porphiry and De cujus Blasphemijs, vide Zozim. lib. 6. cap. 2. Socrat. lib. 3. cap. 21. Theod. lib. 3. cap. 25. Iulian, against the Primitive Fathers: or flat A­theists, as that noble man 2, King. 7, 2. in ELISHA's time; the scoffers in PAVLS Act 17.32 time; the mockers 2. Pet. 3.3 in St. PE­TERS time; the desperate ones in IEREMIE's Ier. 18.12 18. time, when they should receive and embrace a­ny truths, without the Spheare and Circumference of their owne carnall reason; which breeding (as [Page 66] the Serpent in the dead Plinius l. 10. hist. c. 66. & Thol. Syntax artis mirabilis, l. 33. cap. 10 pag. 647. mans) in their living braines, is the greatest enemy they have unto Re­ligion, and most prejudiciall unto Salvation: know­ing too well, how many are endangered in theyr soules, by their owne aboundant reason; as NOAH was Gen. 9. v. 21. drunke with his owne wine; GOLIAH slaine with his owne 1. Sam. 17 51. sword: this reason, too much re­lyed on the birth of their owne braines, being the very baine of their soules: (as the Moath that breeds within the Cloth, the Canker that breeds within the Rose, the Worme that breeds within the Apple: the Wolfe that breeds within the flesh, are all of them the bane of their breeders and feeders, as the viper is of her owne Plin. hist. l. 10. cap. 60 dam, as NERO was of his owne Mo­ther Suetonius in Nerone. AGRIPPINA:) therefore because reason must be convinced, the Conscience convicted, the heart perswaded, the Iudgement enlightened; I will, as God shall give the doore of utterance, in the best improvement of my Talent, adde as it were a Soule, to the Body of my first Propositi­on.

1. From Testimonies. 2. Reasons. 3. Demonstra­tions; my Testimonies shall be fewer, my Reasons 24. My Demonstrations divers, from particular in­ductions; then the uses will follow (as the threed the needle) for our instruction and edification.

First for my Testimonials, though I could pro­duce many, yet as in an Orchard I pluck not every fruit, nor in a Garden gather every flower, but some choise ones: so I onely limit, my selfe to fewer witnesses, since even in the mouth of two Wit­nesses, every matter shall be decided.

My first testimony, shall bee from the Author of the Testaments, CHRIST himselfe; my second from ESAY, that noble Evangelicall De landi­bus hujus Prophetae Multa & Mira legi­mus apud Hier. Epist. 103. & 117. Aug. 18. de Civ. Dei, c. 29. Greg. l. 5. in 1. Reg. cap. 13. Prophet: my third, from the verdict of IONAS; my fourth, from the experience of SALOMON the wisest of men: and these will we produce, if God permit.

For the first, to begin with Gods owne Testimo­ny: our Saviour Christ, in that conference which he had with the woman of Samaria, in the 4. of Iohu, discussing with her, and declaring to her, the worth of the waters of Life, those living waters; to set an edge, on her affections, to long after them, and to loath these filthy luculent,P [...]ius in Panyger, p. 360. Plato in [...]ymaeo. p. 704. Cicero lib. 2. de leg. pag. 320. Zenophon in Oechon. pag. 239. & lib. de Iside Plu­tarchus, com. 2. pag. 611. and pud­dle waters of her lusts, in which the soule of this Adulteresse had beene too long soyled, shee still pleading for the excellencies of the waters of IA­COBS Ioh. 4.12. Well, and the priviledges and preroga­tives of that Patriarch, (as NAAMAN 2. King. 5.12. extolled Abana, and Pharpar rivers of Damascus, above the Iewish Iordan:) as the Iewes bragd of MOSES and Ioh. 8.53 & Ioh. 9.29 ABRAHAM, above CHRIST; as our Papists now of their owne waters, though bloudy, as these seene of 2. King. 3.22. Moab, bitter as these of 2. King. 2.19. Iericho: as they run from the Romish As Traditions so urged, and answered by D. W [...]t, i [...] his reply to [...]sh [...]. A Pa [...] pag. 47. Sea, above the waters of Shiloh, the mundifying waters of the Word; as they extoll the puddles and broken p [...]s of their owne Alti [...] summa [...]. 3. cap. 12. q. 2. Rhemists in Heb. 6. An­ [...]. 10. V [...]sques sup. 1, [...]. p. [...] disp. 2 [...]4. Cap. 1. workes, above the Christalline fountaines of [Page 64] Gods mercies, Christs merits:) our Saviour instru­cting her ignorance, rightly informing her judge­ment, reforming her errors, tels her by way of Anttihesis or comparison, that whosoever drinks of the water of Iacobs Well, shall thirst againe, but he that drinks of his water shall never thirst Ioh. 4.13 14. in­timating, that there is a defect in the waters of IA­COBS Well; and so in every other earthly thing Rogers in his true cō ­vert in locum pag. 91. whatsoever: it cannot quench, this in­ward thirst of the soule (no more than these Huskes could satisfie hunger) but causeth a greater thirst, than was before, even as sprinkling of a little water, upon a raging hot fire of coales, makes it burne the faster and fiercer: all the vaine men in the World fed with Swinish huskes, and drin­king on the Worlds Cesternes, chiefely gul­ping downe stolne Pro. 9. vlt. waters, and swallowing the bread of Deceit, (as HAGGAI Hagg. 1.6 Prophe­sieth of those Carnalists, Iewes and Gentiles:) they eate but they have not enough; they drinke but they are not filled with drinke: they put their waters into leaking vessels, that run out: and a­gaine (as AVGVSTINE) saw in his vision by the Sea-side, Poffidonius in vita Aug.) they seeke but to fill a sive with water, a frivolous labour, they eate as a man that hath a consumption, wonderous greedily, but their meate doth them no good, they are still, as lanke and leane for all they devoure, as PHA­RAOHS Leane Kine, which eate up the Gen. 41.4 fat: (nay for all theyr feeding; they famish: at evening, they returne, and make a noyse, like a Psal. 59.14.15. [Page 65] Dog, they goe round about the City, wandring up and downe for meate and grudge if they be not satis­fied, sayth the Psalmist: which cannot be meant so much in respect of food corporall, (for NABAL makes a Feast like a 1. Sam. 25 36. King: the rich Churle fa­reeh deliciously every Luk. 16.19 day, and the wickedst have their Barnes Lu. 12.70 full, their Cow calving, their Oyle, and their Wine Iob. 21.10 abounding) but there is deficiency in their Soules, notwithstanding, all their aboun­dance in externals, in respect of Nutriment Spiri­tuall: In which respect, even the young Ps. 34.10. Ly­ons, those great, and mighty Peeres, Princes, and Potentates, of the world, that seeme to bath them­selves in Oceans of delights, (as once that proud Vxor Ne­ronis. Popea, in Goates milke) which here rule the roste, are Domine fac totum, as the Lyon in the Fable: Ninerodian Gen. 10 9 hunters tyranizing over others, as the young Lyons which are most agill and spiri­ted, over Beasts: the Eagles over Birds: even these doe lackc, (as did De Tanta­li supplicio, apud Inferos, fame siti (que) torquente: Vide Propor­tium, lib. 2. & 4. Hora­tium in E­pod. Senecā in Octavia: & Ravisium pag. 81. Tantalus, and that Midas) in the midst of their opulencie, and superfluitie: and suffer hunger as this our Prodigall.

To have all home­bred ari­ties, all ve­neriall Iun­kets such as are reckoned up by Pliny. Lib. 26. cap. 10. and ab. 28. c. 14. ad finem. By Galen, lib. 5. de sin [...]p. di [...]. 6. cap. 2. And by Ty [...]a­quell, lib. 14. conub [...]ul. All farre fetcht and deare bought booties, as Figs and Lemmans from Spaine, J [...]cca from Cuba, Moyze from Peru, Ryce from Pegu, and Cambaja, the bread of Luce, from Congo, the fruites of the Palme-tree from Guinee, yea Tobacco from Trinidaao, which to some is i [...]star omnium: And for liquors, the peerelesse, pearled health of Cleopatra, Quae centies sestertium. 1.250. milia an­reorum vno ferculo con­sumpsit. Tex. p. 62 9. Or some Gani­mede draw them the neatest Wines whe­ther Cyprus and Candise Muskadine, Jtalian Fa­lerne, Spa­nish Sacke, German Rhenish, French Cla­ret, or the rest; whose severall spe­cies are rec­koned up by Cassaneus in Catol. gl [...]. fol. 352. Pt. 12. And kin [...]s are recounted by Pliny, lib. 14. &c. By Columell lib. 4. cap 3 de re rustica, &c. Let them have C [...]ya from Gre [...]ce, C [...]ffa from Turkey, Aqua vitae and Rosa s [...], from our mother Alb [...], Vsquebath from [...]reland, Or which of all is most rare, let them sucke up the Ferrall, which drops from the ever dropping Tree, in the Island of Canaris, reported by Mazi [...]s, De rebus Jndicis All these, and what ever else in this kind can be desi [...]ed cannot satisfie the soule, nor content the spirit of man, without that spirituall [...]od here spoken of. If the Earth should bring forth (for these sons of men) all her choysest store of hearbes, fruites, [Page 68] and flesh; the water afford all plenty of the most desired fish; the Ayre administer the most esteemed Fowls, the whole lap of Natures store layd open, and all Arts, and Inventions farre and neare, im­proving and preparing the best materials therein, for the filling and satisfying of the most sensuall sencelesse, and unlimited appetites in the world. Yet unlesse they by Faith Spiritually eate the flesh, and drinke the bloud of their incarnate Ioh. 6.51.53. Saviour, unlesse they feede on the Milke and Manna of the Word, and Wine of the Sacraments: unlesse they be a thirst, and come to the waters, buying Wine and Milke without Esay. 55.1, 2. money, without merits, without price (without Popish Peter-pence) unlesse the Lord prepare for them, a Feast of fat things, upon his holy Esay. 25.6. mountaine: unlesse with spirituall Isra­ell, they eate that Pascall Exod. 12. Lambe, slaine in Gods decree, from the beginning of the Rev. world, to take a­way the sinnes of the Ioh. [...].29. world, off the Elect: unlesse with this repenting Prodigall there be killed for them, this same Vitulus saginatus, this fat Luk. 15.30. Calfe; for all the rest of their dainties, they suffer a dearth: they are pincht with spirituall famine, as this our Swine-feeding prodigious Prodigall: [Page 69] as their Viands are of no valour, no valew with­out these, they doe but breed gravell in the belly; or turne to a stone in the heart, more dangerous than the stone in the Reines: as the waters of Ielousie drunke by the guilty Iewish women, they turne to pu­trefaction and swelling: they are as rot grasse to sheepe: yea as pudle waters which some have un­advisedly drunke, in which there is the froth and sediments of Frogs in time of ingendring, they cause crawling and trouble in the bowels, or as greene Apples, and raw-fruit breed wormes, yea that great hag-worme of a Corroding Conscience, still gnaw­ing (as the Vultur on Ovid. 4. Metam. & l. 3. de Po [...]to & in ibidem. TITIVS and PROMETHEVS Propert. l. 2. & Ravis. pag. 81. E­thi [...]e Inter­pretatur, lib. Offic. pag. 845. his Liver) as the children of Vanitie: yea, when Vanitie is sweet in the mouth, and hid under the tongue, favoured and not forsaken, but devou­red and digested, it shall turne to the gall of Aspes, yea to very poyson; it shall be disgorged and vo­mited up againe: Iob. 20. ver, 12.13 14.15. No quietnesse shall the soule have, no more than the Ship or Whale had in which IONAS Ioh. 1, 4, & cap. 2. v. 10 was; no more than the rankling heele, in which the thorne is: no more than the side in which the stitch is, or the eye in which the moate is, or the flesh in which the impoysoned bullet is: or the stomacke sur­charged with meate, or over-ballanced with drinke; till like an Impostumated brest, or a ripe­ned Vlcer, the rotten dregs and filthy matter of every vitious vanitie, be purged, evacuated, and emptyed out of the soule, by contrition of heart, compunction of spirit, confession of mouth, and actu­all dereliction: till this fostered, and harboured [Page 68] guest be disloged, till vanities rankest veines bee phlebotomized, there is nothing but unrest in the Soule: distraction and division in the heart, a tax­ie, disorder, and confusion in affections, nothing but broyles, and civill warres in the whole Hominem esse Micro­cosmum vel parvum mū ­dum lege ( [...]ū varije alius­ouibus ad mag [...]um mū ­dum) ex A­ste [...]io, in Theologia natural [...]. Mi­crocosme of man; as there was no peace in Abra­hams family till Hagar and Ismael the bond wo­man and her sonne were cast out of Gen. 21.9 14. doores: for there is no peace to the wicked saith my Esay. 58.20.21 God: but they are as the raging sea: even boyling and surging, in the waves of severall lusts, they cannot rest, or come to any true repose; every dish of va­nities cooking, either stupifies and benums them (as Henbane that cold poyson) as is seene in those that have 1. Tim. 4.2 Read the learned booke dal'd the Physick of the soule. Cap. 8. pag. 103.104. cautherized, and lethargicall Consciences, without any sence of any sinne whatsoever, or else (like those that eate Hemlocks) mads, and inrageth them, as in those that have too wakeing, and working Consciences, as had Gen. 4, 13 Caine, Mat. 27.3 & Act. 1.25 Iudas, Francis Apud Gri­neum in The­orem. theol. part. 2. pag. 151.152. Spi­ra of Padua: the Advocate Ponsen [...]s of The Histo­ry of France under Francis the second. France: the German Kraus, a Doctor in Swabe: Dr. Latoni­us: Gerlach: and Bomelius of Lovaine with many See the memorable Histo­ries of our ries of our Times, in Quarto, Pag. 186.187. Added to the C. Crescense, apud Sleidanum, Lib. 23. moe: The Huskes of Vanities are no true dyet for this Prodigall: they are neither meate nor me­dicine for the minde of man: they either benumme or inrage: bring their feeders into the cold Palsie of securitie: or into the burning Feaver of desperate fury.

CHAP. X.

Sect. 1. The hungry Huskes of vaine worldlings: and the blessed Bread of Gods Children decla­red and compared.

I Have brought in my first witnesse, from Him that is indeed the Iudge, in this and every other controverted case and cause, the plaine testimony of CHRIST, concurring with the scope and drift of his owne Parable: as the Prince of the Pro­phets breakes the yce, so that Prophet which is the fore-man of the Iewry of the twelve, wades after: for as ESAY is accounted by Evangelij vocationis (que) gentium, pro­nunciator a­pertior. lib. 9 confes. cap. 5 AVGVSTINE a more evident Trumpet and Proclaimer of Christ, than the rest: so setting up a Siquis, as it were, or making a gene [...]all Proclamation, to all and every one, Iewes and Gentiles, Graecians and Barbarians, that were a thirsty after Esay 55.1. CHRIST, and after his merits, heated scorched, and burnt up, with the fiery indignation of the Law, revealing sinne, de­sirous to be cooled, and refreshed with the Gos­pell: heraldring out the worth of that water of Life CHRIST, with all his mercies and merits, as freely offered and preferred unto all, [Page 72] that are rightly qualified, with hungry hearts Math. 5.6 to receive him as the Ayre to breath in: the earth to walke on: the Sea to saile in: the Sunne of his mercy, casting beames on all that groane under the Math. 11 28. & Math. 9.12, Luk. 19.10. burthen of their sinnes: so expostulating with them, further, after the manner of the Pro­phets (as MOSES oft, with Deut. c. 1. Exo. 32.21 Israel: SAMAEL with 1 Sam. 15 14. SAVL, NATHAN with 2. Sā. 12.9 DAVID, and o­thers; with others in like cases) by way of In­crep [...]tion and re [...]argution, he demands of them of wherefore they lay out money, for that which is not bread, and their labour for that which satisfies not: Esay 55. v. 2. In which he shewes! 1. What they do foolishly: 2. What they reape frivously they spend (as all other vaine men) their oyle, and their toyle; their costs and their paines, their money and their labor, in non panem: upon that which is not bread? What ever any man doth in a blinde zeale, in a false Religion, as the Iew in his Iudaisme: the Turke in his Mahumetan sine, Act. 9. [...].2 Act. 22. [...]4. 1 Tim 1 13 Saul once in his Pharisa [...]sme Vidi S [...]u [...] ­te [...]i Censurā de Tertullia­no i [...] patrum Medulla. TERTVLLIAN in his Montanisme: the Anabaptists at this day in their f Anabaptisme: the Familists in their g Familisme: the Papists chiefly in their Papisme, in their Massings, Crossings, Creepings, Sprinklings, Idolatrizings, Lege Doc. Rainolds, te Jdol. Rom. Ecclesiae, & in Thesibus. St Worshi­pings, Pilgrimages, Trentrals, Dirges, Shrifts, Par­dons, Exorcismes, Crucifixes, Shrines, Reliques Ima­ges, Superstitious Ceremonies, Observations of Times, Meates, Will-worships; Traditions, and the De quibus omnibus, lege Willers Sy­nops. & Te­trastylon. Sutcliffs workes a­gainst Bell. his Turco­papismas, his Abridg. of Popery. D. Morton his Protestants appeale. D. White against Fish. D. B [...]ard his 13. reasons, D Fow [...]s: [...]o [...]el, Down [...]m, de Antichristo. D. Feild de Eccl. Morney of the Masse and his progresse of Papacy. Humfrey in 10 reasons of Champian, cum alijs. like. [Page 73] or what paines soever are employed Quicquid est homini, studij luboris Industriae Calvinus la­vater & Marlorat in locum. in prosecu­tion of any inordinate lust, vice, vanity carnality, concupiscence watsoever that tend not to, ends not in Christ; these, and all these, are non panis, they are no bread, they are but Huskes and Akorns, they satisfie not: these that follow after such, follow but after their shadow, pursue a Flea; run after a butter-flye: they have a great catch for their labour: they beat but the Ayre; they gape for the Wind: they misse their marke, they run at uncertainties; they wander in Devious Toto er­rant coelo. paths; they sayle without their Compasse, and Card; they dash upon the Rockes; they sow the Winde, and reape the Whirlewind; when they looke for Har­vest and crop of felicity, they are answered with the thornes of Cares, the Bryars of sorrowes, the brambles of anxieties: with AESOPS Dog, they snatch the shadow for the substance: with that Fabula in Ambitiosos applicatur a Ravisio, in Officina. l. 8. pag. 853. IXION, they imbrace a Cloud, for IVNO; they wed bleare-ey'd Gen. 29.25.26 LEAH, for beauteous RACHEL; as dim-eyed ISAAC, they mistake Gen. 27.22, 23 IACOB for ESAY, that which they thinke plants them, supplants them: these which they take (as ADAM received EVE) to bee their helpers to beatitude) they prove Remora piscis adhae­ret Navibus & sistit. te­stibus vin­centi [...], l. 17. c. 29. Plin. l. 9. c. 25. & Basilio ex­em. hom. 7. Remoraes, and Hinderers: they gripe these worthlesse trifles, as Fooles doe Thornes, till they pricke at last theyr very hearts, till they bleed againe, they dally and play with them as the Childe at the hole of the Aspe and of the Cockatrice, [Page 74] or at the hive of the Bees, till they be stung againe, till they dye or cry: in a word, they prove not bread unto them, as they thought, but Huskes which they thought not: they gaine over shoul­ders by them, when all their Cards are cast: theyr paines and their perils being counterpoized, with the best that they promise: their chiefe Clyents rew their bargaine, and buy repentance at too deare a Non Tanti paenitentiam emam. Dem. rate: they bring them as much content in the issue and event, as Mercury to a greene wound, as smoke to sore eyes: the pleasure and profit they promise, ends in paine and perplexitie, as AMMONS unlawfull love to THAMAR ended in 2. Sā. 13.15 hatred; as sweet wine oft corrupts to sower Vi­neger: Hugging these in their armes, as MOSES his Exod. 4.3. rod, they turne Serpents, they breake pro­mise as perfidiously, as LAEAN with Gen. 31.7 IACOB, as the Carthagenians with Rome, as Vlidislaus the Hungarian with the Knols in his Turkish History, Bonfinius in Hist. Hun­garia, & Ju­sius in Thea­tro Iudicie­rum Dei, Anglice scripto. cap. 29. pag. 166 167. Turke, and the Turke with the Christians. They answere not expectance; they promise bread, for sustentation, but they per­forme Huskes, vanities: vexation: Parturiunt Montes nascetur ridiculus mus: they indent gol­den Mountaines, but pay chirping Myce, or mic­ry Mole-hils: they allure him with the baite of painted beauty, but strike with the booke of ex­perimented baine.

My Rivers returne to their first Seas, they are not bread they satisfie not.

For the better clearing of which poynt, it's worthy our consideration, the use, the excellency the necessity of bread, even according to the litte­rall [Page 75] sence, as we have seene the vility, and vacuity of Huskes, that so contraries being opposed may more manifestly Contraria juxta se op­posita magis elucescune. appeare, as Venus pictured be­sides Vulcan seemes more beautifull, as Arions Harpe is more melodious after Pans Pipe, as ho­ny more relisheth the palate, after Aloes and Gall: and as the rose smels more fragrant after assa faeti­da: bread then we must know, both in the Scrip­tures and Authors, hath a very large Panis Do­ctrinalis sa­cramentalis victualis a­pud Ludol­phum de vi­ta Christi. extent: for it containes all sufficiency of food and nutriment, both for soule and body, and therefore some would derive the Latine panis, of the Greeke word [...]: which signifies, saith one, the multitude of all safeties: the magnitude of all Multitudi­nem salutum magnitudi­nem solami­num, & ple­nitudinem omnium bo­norum. comforts, the plenitude of all good things, what ever is needfull for corporall, or animall sustenance, which me thinkes better agrees to CHRIST, in the mysterious sence, who is called that bread of life, Ioh. 6.51. Then to the literall sence: yet consider the creature as it is, in it owne nature: of all the blessings which God hath given for the pre­servation and sustentation of the life of man, for his esse, and bene Tullius de Officijs. esse, his being, and his well being: there is none of more use than bread: for if we consider eyther what account the Patriarkes, the Prophets, the men of God, yea Pagans, Heathens, Turkes, Salvages, in all Countries, and King­domes, have made and still doe make of it, in all a­ges: 2. Or how, well we are with it: 3. Or, how ill we can be without it, wee shall say of it, as Ad Laelium de Amicitia. TVLLY sayd of friendship: Solem è coelo tollere vi­dentur: they seeme to take the Sunne out of the [Page 76] Heaven, that would deprive mortall men of it.

For the first use and antiquity of it; however it be a question whether flesh were eaten or no, before the Negative determinant Theod. q. in Gen. 25. Chris. hom. in Gen. 27. Hier. contra Jovin. lib. 2. Peter Mar­tyr & Lyra­nus in Gen. 9. Aquina. 1.2. q. 102. d. 2. dubitat. tamen Cal­vinus in Gen. 6. Reproba­vit sententiā dominicus a Soto. l. Ju­stit. 5. q. 1. art. 4. Flood, or onely hearbes and plants, which then had more vigour and force in them, than now: yet, I perswade my selfe, bread was a food used of the Patriarkes even before the floud, as since: for CAINE being a Gen. 4.2. Husbandman, (as ABEL a Shepheard) and tilling of the ground, sure corne came of his tillage, and of Corne, bread? And after the Floud MELCHI­SEDECH brought to ABRAHAM bread Gē. 14.18 and Wine: and the sonnes of IOB, whom some thinke was about the time of Pineda & Mercerus perfat in Jo­bum. MOSES, banqueted, and eate bread together, in the Elder brothers Iob. 1.13 house and IOSEPH from Aegypt, sent Corne for bread, for his Father IACOB, into Gen. 42.15. Canaan. I know some Countries were long without the use of it: using Akornes for bread: yea PLINY reports it in his time, (which was some 40. yeares after CHRIST) there were men eaters (as the Canibals now) that lived without bread: and it's certaine the Art of Baking was very lately brought to 380. yeres after the Persian war. Rome, for till the time of the Persian Warre they u­sed boyled Corne instead of bread: and before the use of Corne came up, many Countries lived of Lib. 8. cap. 11. idem Plinius. Iustin. l. 2. & Ovid. 4. Fast. Pulse, and Gland, and Dates, and other such fruits of Trees: but after it was once found out, by Tyllage, by OSYRIS in Lib. 16. Aegypt, TRITOLEMVS in Graecia and Asia, SATVRNE [Page 77] in Macro­bius in Sa­t [...]ru. Latium, Pliny lib. 7 Cap. 16. CERES (or Isis) in Attica, Sci­cile as also the way and meanes how to grinde Corne, knead it, and bake it in bread: as did PI­LVMNVS Diodorus Siculus lib. 6 c [...]p. 15. & Polydorus Ʋirg. de Iu­vent. lib. 3. cap. 2. the first Baker in Rome: how won­derously was the invention welcommed? And the Inventors dignified, (yea deified with divine ho­nor, and how this good Creature since hath beene esteemed (except to prophane and unthankfull persons, to whom plenty of it, as of all other common blessings, makes it disrespected) who knowes not?

And good reason it is to be equalized nay pre­ferred before all other foods besides, used in Au­thors of divers As Camels flesh beeing the food of the Arabi­ans, Lizards and Nuttes to Syrians and Affri­cans, Gras­hoppers to the old Ly­bians, Ly­ons and Beares to the No­mades of Assricke, Serpents to the Indians, Horses and Wolves to the Vandals, and Sarmatians, Crocodiles to the Egyptians, de quibus Hier. cont. Jovinian. lib. 2. Stra [...] de situ or­bis, [...]b. [...]6. Plutarchus in synops. Aristoph. Salust. in bello Ingur. & Gibbons in Ge [...]. cap. 7 p. 264. All these are little wholsome without bread. Nations.

First, it is more wholsome of it selfe than any other meat, without it, for let a man eate flesh of Bullocks, Beeves, Kids, Calves, or so much desired Venison, Hares, Harts, yea Quales, Partridges, Pheasants, hee shall soone bee weary of them, without bread: yea tasted all or most of them together, in the excessive ryot of Feasts, I thinke with SENECA they rather clog the stomacke, than Diversa non [...]lant sed inquinant. nourish; fighting together in theyr divers qualities Humida pugnantia siccis. and operations, as the Eliments doe, yea as so many Cockes in a Pit.

Therefore those that eate, of those meates with­out bread, as Salvages and Canibals, are seldome cleare complexioned, but blackish, and swarthy, of a smelling and stincking breath, as is observed, neyther so strong and nervous as those that use bread.

Secondly, other meates though never so neat­ly and curiously cooked, oft bring satiety chiefly in sicknesse and distemper, or after some surfeit of them: that they are never so distasted, but that e­ven after sicknesse, the appetite returnes to it a­gaine.

Thirdly, other meates are not well relished without this: this, alwayes even without other meates.

Fourthly, some naturally hate and abhorre There is a secret Anti­pathy in some against Cheese, Mallards, Apples, Egs, Pigs, Pyes, of which Phy­sick knows neither cause nor cure Like. I may say of Oyle, But­ter, Caveare and Tobac­cho of some much loa­thed. other meates, or at least in superstition abstaine from them, as once the Pythagoreans from beanes; the Papists at this day frō all flesh & white meates in Lent, and Saints Eeves, against that Christian liber­ty which the word Coll. 2.16 1. Cor. 10.25. Rom. 14.17 1. Tim. 4.4. 1. Cor. 8.8. allowes: the Turkēs also and Iewes, with whom Papisme Vide Sut­cleus Turce­paspanū Rei­noldum de J­dol. Rem. Ec­clesiae. & O­merod his booke call'd the picture of a Papist. in many things doth sympathize abstaine from divers meates, at di­vers times superstitiously observed: as Epiphan. her. 66: Aug. de her. 46. & 30. contr. Faustum. Cap. 5.6. Hereticks, have done in former times: our Iudaizing Thres­kites lately, but never any (except in our marvai­lous if not miraculous prodigious Fasters, that have by report exceeded even MOSES and ELIAS) have totally and wholly abstained from Recorded by Wierus in his Trac­taite of Abstinence, and the memorable Hist. of our Time. p. 352. Bread, [Page 79] yea bread and water have beene used of our stric­test Paenitents, in their fasting humiliations: Yea, Pambo Macarius, Paulus Simplex, Anthony Hilari­on, of whose Austeritie Hospinian writes wonders, were dayly dieted with bread in their pittances, or portions more or De M [...]ra abstanentia horum & a­liorum Me­nachorum & C [...]itatum lege, Theod. lict. lib. 1. Cellat. Soc. 4. c. 23. E­vagrium. 6.13. Zozom. l. 5. c. 10. & 15. & l. 6. c. 28.29.33.34. Niceph. lib. 11. Suri­um. Tom. 1. & Tom. 6. de vitis Pa­trum. lesse: yea DANIEL himselfe Dan. 10.3 though he abstained from all pleasant bread, (as DARIVS Dan. 6.18. once from Musicke) in his occasio­ned humiliation, for one and twenty dayes, yet it's no consequent but he eate ordinary bread, since according to the rule of that zealous Hier. lib. 2 Epist. 14. linguist, fortissimum Ieiunium est aqua & panis: bread and water, are the cheefe Fasts; yea for the whole tearme of life, though some have abstained from Wine as the Josephus in bello Indaico lib. 2. cap. 8. Essens, amongst the Iewes, the Na­zarites, Baronius annalium Tom. 1. & Bel. lib. 2. cap. 5. de Monachis. and the Rechabites, from flesh, yet none from bread: except such, as cannot get it: as these in Navar, that live in Rocks and Cliffes by the Sea side, onely on stockfish all winter: and in other frozen Countries, as our poore Mountanous Irish also have made poore shift, with course fare, even without bread: Insomuch that the Poet observed some in his time, content onely with bread, salt and water: as was sometimes, that Cynicke in his Tub: therefore it's well observed by some, that our Saviour instituted the Sacrament of the Eucha­rist in bread, as a Type and figure of his body: be­cause it is in use amongst all Nations: nor ever forbid by any politicke Law, as other meates are; as flesh in Lent, the not killing of Calves, Lambes, Pigs, for propagation of Cattell, after some rot or Murraine: or for supply of warre, or the ma­ting, [Page 80] of some Country, as now Virginea: or some other politique ends: nay it is observed, that even most creatures affect bread, more than any other meate, appropriated to man: The Elephant, the Deere, the Dog; the Foxe, the Wolves (those wild vild Dogs) the Conny, the Hare, have beene all knowne to eate bread; but especially all Nati­ons whatsoever, delight in bread: as Villamontanus notes, that in the Haven of Iapha, as they travailed to Ierusalem, the Moores and Arabians flew to their ships, requiring nothing but bread; many such Histories wee purchase by the Pilgrimage Purchase his Pilgri­mage passim of that learned Preacher: and HERODOTVS tells us, that the Egyptians glorying in their antiquity, then tryed it thus; PLAMMETICVS their King tryed this Conclusion; he made two Children to be kept two yeares, by a Heardsman from all com­pany, at last visiting them, the first word they spake, was Bec, Bec, which both in the Phrygian tongue, and the lower Germanie, signifies Bread: Bread.

Fifthly and lastly, bread is Instar omnium instead of all; nay taken for all other victuals; as I have noted this Greeke word Pan, intimates: therefore it's a curse mixt with a Command, that ADAM shall eate his bread, that's earne, whatever is needfull ad victum cultum (que) for meat, drinke, and apparell, in the sweat of his Gen. 3.10 Marlorate inlocum. browes, in some lawfull calling; and that which is the best of Danaeus in orat. Domini Ambrosius in Psal. 118 & Babingtō on the Lords Prayer, fol. 75. prayers, the rule and square of all other prayers, directs us to pray for our dayly bread: that is whatever is needfull for our temporary life, according to our places, callings & conditions.

SECT. 2. GODS Children as they have GODS plenty: So they have GODS peace which worldlings want.

NOw from these praemises according to the letter, we extract this truth, that as Huskes signifie every vanity, as opposed to bread, inclu­ding, concluding, every good blessing, so the truth (as a square shewes what's crooked) shewing it selfe, and the contrary, demonstrates to it both the propositions: first propounded, that in the service and observance of sinne, and Sathan, the Citizen of the Country, (the Author and Father of all the sinnes, of the City and Country) there's nothing but hungry Huskes; emptinesse, vacuity, vility, vanity, insufficiency, as on the contrary in our Fathers house: in the true Church of God, in the service and worship of the true IEHOVAH, the Father of Mercy, the Father of all Flesh; of all spirits; there's bread enough, Corporall, Sacra­mentall, spirituall, comfort, and contentation e­nough, externall, internall, aeternall. GOD pro­viding a large allowance, a liberall dyet for his family, above that which SALOMON dayly al­lowed for 1. Kings, 4 22.23. his, every day being to them a so­lemne Feast, a Christ-tide a Festivall, as in the new Moone, and solemne Assemblyes: a great Feast, in­deed: above that of Esth. 1.3. ASSVERVS, or the Roman Galba, or When he supt in A­pollo. LUCULLUS; a Feast of fat things in his [Page 82] Holy Esay, 25.6 Mountaine, his Syon: a Feast of Wine on the Lees of fat things, full of marrow of Wine on the Lees well refined; Mat. 22.4 for Wisedome hath killed her Beasts Prov. 9.2. already: her Oxen and her Fatlings: yea the Paschall Lambe and fat Calfe: Omnia V. 8. & Luk. 14.17. parata all things are prepared: she hath mingled her wines; she hath furnished her Table; the milke of the Word, the Wine of the Sacrament; the oyle of the Spirit: the unction from above, cheeres the countenance, and glads the heart of all the Is­rael of GOD; they are all aboundantly satisfied with the fatnesse of their fathers house; he makes them drinke of the rivers of his Psal. 16. vers. 11. & Psal. 17, 15 pleasures, the faith-espoused soule, married to the Kings sonne, is brought into the bridall Cant. 1.4 & Chap. 2.4 & Chap. 5, 1 Chamber, takes her fill of love: yea is led into his banqueting house, in his pleasing Garden; there eates hony, with the hony combe drinkes wine, with milke; yea drinkes aboundantly till she be inebriated,Rō. 14.17 with love,Gal. 6.16 which is better than wine, yea till she be e­ven in a Love Qualme, sicke againe with love; as in a spirituall extasie of Ioy: For the Kingdome of God is Love, Peace, and Ioy, in the Holy Ghost: and this Peace is upon all the Israell of God, whosoever: this Peace as his last and best legacie, the Prince of Peace left, with all that have true and Ioh. 14.27 saving Grace; to which peace is inseparably united and married: yea lincked, as in a golden Gal. 1.3, Rom. 1.7. 1, Cor. 1.3 2. Cor. 1.2 Eph. 1, 2, 5. chaine: For it's a false Calumny and frivolous imputation which the Children of darkenesse, cast upon the Children of Light: that they are ever sad, sullen, Semper ta­citi tristes (que) recedunt. Lucretius. sighing, Sic dictum [...]lim, Calvi­nianos, esse Melancholi­cos. melancholly as a Hare [Page 83] or See Deme­critus of Re­ligions Me­lancholy, Part. 3. sect. 4. pag. 493. ad p. 537. Owle, never injoying themselves, but pine, and droupe and hang downe their heads as a Bull­rush: so pure and precise, that they take no con­tent in the Creatures, but deprive themselves of all Ioyes, or pleasures: unsociable, besides, as Tymon Tymonille Atheniensis Misanthro­pos. retyred, or as Students: unhewen, un­manly, unmannerly men: such as take delight in no company, and none in them; and so conse­quently that they are starved in respect of any true content? For have they no joyes because the beetle blinde bleare-ey'd world sees them not? Is there no soule in man, this little world, no God in the world this great Homo Mi­crocosmu [...], Mundus (que) Megacos­mos compa­rantur ab Alstodio in Theol. Nat. Part. 2. pag. 643. man, because man sees neyther? Had the Israelites no Manna, because the Moabites and Ammonites tasted it not? Doth not the Sunne shine, because the blinde Begger, discernes it not? Is there no sweet­nesse in Hony and Suger, because the distem­pered palate of the aguish sicke man, gusts it not? Is ABRAHAMS ISAAC sacrificed, because hee was on the Altar? No ISAAC then (and still) Gē. 22.12 lives: ISAAC the sonne of laughter, the Fathers joy: the joy of GODS salvation ever lives in the heart of the Elected and called: the Ramme is onely Gē. 22.1 [...] sacrificed, carnall, sensuall, Sodomitish, sinfull, bel­luine, brutish, fleshly, uncleane and impure Ioyes, in the abused Creatures, such as brutish, Swinish, hoggish Epicures, loose Libertines, wallow in; as the Eele in the mud, in the abuse of Wine, Women, Musicke, Meares, Drinks, Appa­rell, Hawking, Hunting, Sports, Pastimes, Feasts, [Page 84] recreations, turning liberty into licentiousnesse, Christianity into Carnality: these joyes and con­tents, in which vaine men live, (or rather by which they dye) as it were laughing, even tickled to death: these onely are moderated, mortified, sa­crificed, yea crucified, on the Crosse of CHRIST: but ISAAC the sonne of Promise; spirituall joyes they still live: yea then live most when ABRA­HAM (or the sonne of ABRAHAM a beleeving Gal. 3.7. Christian) is most tempted, tryed, afflicted perse­cuted: as the Lawrell is greenest, when the win­ter is Imo vivit & viget in Mari Rubro Plin. lib. 13. cap. 25. fowlest; the Dolphin most playes, when the Sea is most Solinus c. 17. stormy; the Swan sings swee­test, when death is the Cantaetor cygnus fune­ris ipse sui. nearest; as it may bee seene; DANIEL rejoycing in the Lyons Dan. 6.21 Den, PAVL and SILAS singing in Act. 16.25 Prison; the Apo­stles glad, that they were threat, and beat for the Name of Act. 5.41 Christ, the Martyrs tryumphing at the As Jgnati­us Polycar­pus A [...]talus Bi [...]rlaam. Fabianus Victoria a­pud Eusebi­um, lib. 3. c. 30. lib. 4. c. 15. lib. 6. c. 29. Niceph. lib. 3.19. l. 14, 15. lib. 5 7 & apud Basilium, sermon. de Barlaam. Stake; as CAESAR in his Trophies: and IOHN most ravished in spirit, when by bloudy DOMI­TIAN, he was banished to the Isle Pathmos: Yea as carnall men, like that politique Prince in the Poët, are most sad in heart, when they seeme most glad in face, in the midst of their madding myrth, as SALOMON cals it, their hearts being most hea­vie; there being a pad in the straw, a Serpent un­der the greene grasse, a Corne in their toe; a stone in their strait shooe, a moate in their eye: Sonitus horroris: a sound of horror and Lev. 26.36. & De [...] 28.65 66.67. ter­ror in their hearts which the world sees not: the guilt of their curbing crucifying Consciences as they prolong to a further Tragedy, the flash to [Page 85] hell fire, summoning them to Death and Iudge­ment, to which, they are most neare approaching; Hanniball ad Portas: Even to the Pit brinck, when they are most secure, sensuall, Lethargicall lewd, licentious and outragious in their sinfull vanities, as appeares in Sodom Gen. 19.9 24. Gomorah, the old Luk. 17.25, 26. world, 2. Sam 16 22. ABIOLOM, 1. Sam. 15 32, 33 AGAG, SAMPSONS Iudg 15.26. Philistines, drunken 1. Sam. 25 36, 38. NABAI, Dā. 5.4, 5 BALTAZAR, the Gospels Luk. 12, 20 worldlings, the purpled Luk. 16, 22 Glutton, with many moe: (who if they knew all, had more need to act the parts of HERACLITVS, than DEMOCRI­TVS; to weepe than to laugh, as St. IAME [...] Iam. 4.9. counsels, to mourne with the Dove and Pelican, (as did DAVID) for the miseries comming on them, than to jangle like layes; chatter like Crowes; croake like Frogs, prate like Parrats, nay roare like Buls, in their unsanctified vanities and scandalous soule-killing poysonous myrth: IEREMIES Threenes, the times lamentations, the the Psalmographes paenitentiall 7. Psalmi Paenitentia­les cum Com­mentarijs Vegae, Lorini Marlorati Molleri Strigellij. Psalmes, recyted by Possiaonius in ejus [...]ita & Hist. Magd. cent. 5 pag. 11 13 AVGVSTINE, and Grinaeus in suis Apot [...]. Mo [...]entum, pag. 9 [...]. CALVIN, on theyr death-beds (and the Lachryma of the Saints, bet­ter befitting them, than Songs of Sodome, uncleane ribauldry, which they vent and vomit out in eve­ry Taverne; Inne, Alehouse and Tipling house) So againe on the contrary, the sanctified Christi­an, the true Convert; reioyceth when he is affli­cted, tryumpheth when he is persecuted: her seth in holy affections, as the Ponderi non sedit, Aulus Gellius lib. c. 6. preci [...]ue Gerliciu [...], in Epist. ante axiom. Eceles. ex Plinio, lib. 13. cap. 4. Palme-tree, in despight of all the weight of Afflictions: Crosses are, but as [Page 86] cold water sprinkled on a hot flaming fire; they more inkindle the heat and ardour of his love: which much water cannot quench (as the sap to the root, the besiedged Garrison, to the strongest part of the Castle: the spirits to the heart of the dying man, dying Swan: the naturall heat to the stomacke and inward parts) so his spirituall com­forts retyre inward, to his heart, and soule, and conscience, in the coldest winter of outward troubles, tryals and pressures: his Sunne shines even in his Raines and Stormes; his Roses of Com­forts, grow in the middest of his Thorny tryals: yea, they flow from afflictions, as refreshing-wa­ters, to all Gods Israel, even out of stony Rockes; out of his soures, come sweet, as SAMPSONS Iudg. 149 Hony-combe, out of the belly of the Lyon: hee finds Ioy even in Tribulation, as IONATHAN found strengthening Hony even in the 1, Sā. 14.27 Desart, and as some finde Pearles, even in the heads of Serpents, and Vt uniones ex Ostreis. Ovetanus hist. l. 19. c. 8. ex Conchis asserit, Ae­lian. l. 14. c. 8 Fishes, when the Windes of afflictions beat upon the outwals of his flesh; even then he hath a wonderfull calme, and tranquility, in the inward house of his heart. Even as it's quiet under the Deck, when the Waves and billowes bluster; a­gainst the outside of the Sea-floting Ships: In a word, the godly man hath his inward haven, and sure Anchor, when he seemes to be fluctu­ate; his inward heaven, when to the world he seemes to have his hell: nay sayes that judici­ous M. Perkins Divine, he sailes to Heaven by or through the Gates and straites of Hell: to apply all to my purpose; he is full and satisfied, hee hath [Page 87] bread enough in his Fathers house, when he seemes to be hungry: the carnall worldling, his soule is empty, he feedes but on Windy Huskes, in the service of Sinne, when hee seemes to be satisfied? Sathans service (like the carelesse Cures of some of IEROBO­AMS 1. King. 13.33. Priests) is meere Se Pascunt non Oves. Ezech. 34.3 4. Starve—his.

SECT. 3. The ioyes of the Saints never received, nor concei­ved of Sinners.

IF any be a doubtfull Didimist in this poinct, or a disputefull Scepticke, as hard of beleefe: be­sides the testimony of the Prodigall himselfe, in which habemus reum, confitentem, wee have the confession of the guilty, and what needs more; we have also the dicision and determination of the Soveraigne, Iudge himselfe: who by the mouth of ESAY thus decides the controversed case; betwixt his owne servants, that did heare and feare his word, and rebelling Israel, that chuse their owne workes and wayes, as that evill servants to a worse Master: Behold saith the Lord Esay. 65.1 13.14. God, my servants shall eat, and yee shall shall bee hungry: Behold my Servants shall drinke, and ye shall be thirsty: Behold my Ser­vants shall rejoyce, but you shall bee ashamed: Behold my servants shall sing for joy of heart, and you shall cry for sorrow of heart, ad shall howle for vexation of minde, [Page 88] thus GOD expresseth himselfe aptissimis verbis, in plaine phrases, to put the point out of all que­stion, for his word is more permanent than Hea­uen and earth, as the Decrees of the Medes and Persians Dan. 6, 8. irrevocable; and indeed it must needs be so; for the servants of GOD, enjoy GOD him­selfe, CHRIST dwels in their hearts Eph. 3.17 by faith, there's the priuie Chamber of the great King; there's the Hive into which the spirit that Para­clete, the Comforter Ioh. 14 16 brings the sweet hony of spirituall Comforts; it's the banqueting-house of the bridegroome, yea his nuptiall bed of hea­venly desires, and delights; the Elect are the Tem­ples of the holy 1. Cor. 6 19. Ghost, according to the promise of Christ, GOD the Father, the Sonne, and the Spirit, the true invisible Trinity, Cohabites with them, as blessed Inmates inhabites in them, is Inthronized in their very spirits: yea spiritually and mutually sups and feasts with Rev. 3.20 them, and is feasted by them, as in the dayes of his flesh; in our flesh he was fea­sted by Mat. 9.10. MATHEVV, Ioh. 12.2 MARY, Luk. 19.8 ZACCHEVS, and Luk. 14.1 & cap. 7.36 others, now can there want Cates, Viands, and Iunkets where GOD himselfe Caters and cookes the Dishes? Where he is the maker and Mr. of the Feast, can a man want water that is in the Sea? Can he want light that walkes in the Sunne, unlesse he be eyther blinde, or shut his eyes? Is it probable (possible) that he should perish for thirst, that hath a fountaine opened to him, as once to HAGAR and Gē. 21.19 Haec fons Christus Zach. 13. v. 1. ISMAEL, or that those should want solid consolation, and contentation, that injoy Christ; his mercies, his merits, his [Page 89] Grace: his spirit? The fountaine and foundation of all true joy whatsoever: without whom there's no true Ioy, as no light to the world without the Sunne, no life to man, without the soule: No life to the Soule, without Grace: even as there's no heat in the Winter to frozen Norway, without the fire: for there's no peace to the wicked, saith my Esa. 57.21 GOD; as no light to the body without the eyes: no light to the house without the Win­dowes: I know the world seeing with eyes quic­ker than Cujus vi­sus solida pae­netrat corpo­ra. Ʋincent. Natur. l. 19 cap. 79. LYNCEVS, or the Serpent EPIDAV­RVS, into that penury and poverty, in externall things, which GOD sometimes humbles his owne children withall, as sometimes hee did IA­COB, and his Gen. 42.1 family, NAOMI and Ruth. 1.13 RVTH, 1. King. 17 11 ELIAS, the Widdow of Vers. 12. Sarepta, the poore Widdow of the 2. Kin. 4.1 Prophet, 1. Sā. 21.3 DAVID, Luk. 16, 20 LAZARVS, with many moe: keeping them for their safety, for feare of Rot-grasse, as Sheepe, in a short Pa­sture: and not able to see (more than Moales, Beetles and Owles, the lustre of the Sunne) in­to that aboundant supply of inward consolation, which as the Vnicornes Plin. hist. 8 cap. 21. & Iovins hist. l. 18. Hornes, or ELISHAES 2. King. 2 21. Salt, seasons all the bitter waters of their out­ward afflictions: will not beleeve this copy, and redoundant plenty, with which they are furni­shed, no more than that incredulous Lord, would beleeve 2. Kin. 7.2 the prophesied plenty of Corne that should be in Samaria, when he dream'd of nothing, but of a dreaded dearth: but is it so, that the Bell, ever ringeth, what the Foole thinketh? Is a pearle no Pearle, because AESOPS Cocke, or [Page 90] a Swine (an ignorant Swaine, or an intoxicated Drunkard) knowes not the value of it? Is IA­COB no better for the blessing, because ESAV doth so little Gē. 25.34 prize it? Is there no exquisite Musicke in DAVIDS Psal. 150.5 Cymbals, in ORPHEVS, or ARIONS Harpe, in LYDIAN or DORICKS De his & alijs specie­bus Musi­cae, Julius Pollu. lib. 4. Onen. c. 8.9.10.11. Rho­dig. lect. l. 5. cap. 2, 3.25 26. & Polyd. de inven. lib. 1. cap. 15. musicke, because the Deafe man heares it not? No exquisite De quibus Plinius lib. 33. c. 4. l. 35 c. 6. & Dis­corides. lib. 5 cap. 61. & enerrat 68. Colours, in ZEVXIS, or APEL­LES Tables: because the blind man, discernes them not? Nor shines not the Sunne, because the old wife of Bathe sees it not? Let God be true and all men Lyers? Let the Spectators say what they list; beleeve the Iudge: as that good OE­COLAMPADIVS a splendent light in the Conveniunt rebus nomi­na saepe suis. Church; when the Sunne shone on his face, as he lay on his death-bed, being ask'd if he would have the Curtaines drawne, laying one hand on his face, the other on his breast, answered; aboundance of light, aboundance of light, meaning outward light on his face, and inward light in his heart; so the Sonnes of GOD, the Children of Light, have a­boundant comforts, which the children of dark­nesse discerne not: As CHRIST himselfe Ioh. 4.32. once, so Christians ever they have meat to eate, even spi­rituall Manna which the world knowes not of: Grinans in Epist ad D. Fabritium, Capiton & Iacobus Gri­naeus in A­poth. M [...] ­rient. pag. 91. Jdem de Zwingero, p. 97. Ob lux caendida, lux mihi. they have bread in their Fathers house: a large and a li­berall allowance, there is in the Church of GOD, in the Word and the Sacraments: for all the sonnes of Syon, (however the Papists as false Stewards, and Soule-murtherers, abridge the Lords people of their [Page 91] alotted Portions, or rather steale or purloyne it from them, to their owne carnall and sinister ends) whereas Hypocrites, Heretiques, and pro­phane ESAVES within the Church, which are but as rotten bowes to the Tree, wooden legs to the body, having no stomacke to the Lords Viands, or finding, no relish in them, more then in a rot­ten Poast, or white of an egge: as also Pagans, Hea­thens, Iewes, and Turkes without the Church, wan­ting these meanes of life, this solid meate, as the rush in the Summer, that wants myre: both the one and the other, fed with the poyson of humane inventions, deceiveable lusts, traditionary vani­ties, as this Prodigall here; as AOAR, and IS­MAEL in the Desart for want of water, ere they were shewen the Fountaine by the Angell.

CHAP. XI.

SECT. 1. Ionas his Iudgment and experience of lying Ʋanities.

WE have heard one Prophet speake, the truth, first propounded: con­firmed and further expounded by him, who inspired the Pro­phets: the point is farther illustra­ted, by IONAS, who had as good experience of mans sinning misery, of sinnes lying vanitie, of Gods all-saving satisfactory mercy, as ever any meere man, excepting SALOMON; whom we reserue for the last: for this IONAS as you know, being com­manded by the Soveraigne Monarch of Heaven and Earth, to goe preach and cry against the crying sinnes of Ninivee, projecting doubts and dangers, finding knots in a Bul-rush, fearing the might and malice of man more than God: consulting with flesh and bloud, and carnall reason, the greatest eni­my to religion: against his mission and Commissi­on; he sayles to Tarchus: but as he was crosse and contradictory to GOD, GOD crosseth him, he meetes with him in his owne Eliment; wounds him at his owne weapon: The storme and the Vbi pecca­tum ibi pro­cellae. Aug. Tempest, the Waves and the Bil­lowes of the Sea, the utmost rage of Winde [Page 93] and water, are sent out by GOD, as hew and cry after this fugitive Felon, hee is apprehended in the ship, ipso actu, ipso factu, in the very act of of sinne; Iustice findes him sleeping, Ion. 1, 2, 3, 4, 5, 6.14.15. takes him in the manner, just napping: the Lot findes him guilty; as if Martiall Law were executed on him: hee is instantly throwne over-boord, by the Marriners, as GODS Executioners: but the LORD in Iustice remembring Mercy: Inter fon­tem & pontem accedens Gratia: Grace comming as betwixt the Bridge and the River, betwixt the Ship and the bottome of the Sea: Vers. 17. hee is reprieved and bailed by a Fish: yet kept impriso­ned, as for his good abearing, three dayes, and three nights in the bowels, and Garbage of the Whale, as in a living Grave, hanging as a feather in the Ayre betwixt life and death: truely humbled for his sinnes; yet apprehending and applying mercy, with a bleeding, yet belee­ving heart, hee makes his Propheticke Song, in manner of Lyricke Verses, according to the Hebrewes, which hee pens, when hee is cast upon the See the learned Le­ctures of D. Abbot, and D. King, up­on Ionas. Shore. In which Song, ag­gravating in many Phrases and Metaphors his owne misery both in his outward and inward man: amongst the rest he tels us, that even his ve­ry soule was overwhelmed with him, or as some translations expresse, it was even failing or sain­ting Cum defi­ceret anima, secundum 70. Interpre­tes cum Au­gustaretur secundum Hierom. cum obrueretur secundum Iu­nium. quan­do despera­b [...]t, [...]t Po­meranus. in him, straitned in him: yea even despai­ring in him: in the very soliloquies of his soule, he tells us the distracted and desperate thoughts of his heart: that hee was (according to [Page 94] sundry readings) even excisus & succisus, cut off from Ion. 2.4. God: Eiectus, reiectus: Cast out, cast off: Ejected, rejected, of the Almighty: forgot­ten, yea forsaken of him; yet thus under water, he lifts up his head; hee remembred the Vers. 7. Lord, here was his Faith, his Prayer, as a winged Mer­cury, darted out as Pellets from a Gun, in the heat and fire of fervency, penetrated the Heavens, pierced the Clouds, and ascended the Clouds (as an Aeagle mounts) unto the Almighty: and in this heavenly soliloquie, with GOD, the eye of his soule, being quickened, opened, and annoynted, with Collyrium of the spirit, he sees also the insuf­ficiency, of every deceiveable Lust, and worldly vanity, to give his sinne distressed soule any satis­faction: his old burthened conscience any con­tentation. Nay rather as by interposition, this sublunary lying vanities, as he cals them, doe cloud and eclipse from him, the sinne of that mer­cy, in the heat and light of which was his true tranquility: for so indeed are his expresse words, Commenting my Text (as the Prodigall before his repentant returne, both felt, and found) they which imbrace lying vanities, forsake their owne Ion. 2.8. mercy: that is, that mercy, which as a man a Lease, by purchase, from a Landlord, they might have made their owne, and appropriated to them­selves, as sure, as the Cote to their backes, that mercy they have neglected and rejected: re­pudiated, and refused, yea despised, and despited, by following, and persecuting, hugging, affecting, and imbracing (as once our unregenerate Prodi­gall) [Page 95] their Fancies, Follies, and vitious vani­ties.

Which Text that I may presse to the quicke, because it Paralels my Text in the substance of matter, and plainely and prospicuously speakes the point in hand. Whither by vanitics here (the subject and object of the love of vaine men) we understand with HVGO VICTORINVS, that double vanity that is in every sublimary thing: the vanity of mutability and change, that is in the Creature, not onely Terrestriall, but Celestiall, even in the Heavens themselves, as the Fathers Hier. Com­ment. in E­saiam, lib. 8. cap. 24. & lib. 14. c. 51. & Origen. in Rom. 8. v. 20. allude, all which Creatures are vaine in respect of God, mans soveraigne good: whose name is onely I am Exod. 3.14. incommunicable to any Hierom. Epist. 50. & Comment, in 24. Esaiae. Creature: as also vaine in respect of man: by reason of his sinne; man being the end of the Vniverse, accor­ding to Homo finis vniversi A­rist. 1. Phys. text. 25. Philosophy, even a Microcosme and lit­tle world, being himselfe altogether vaine: Psal 59.5. Subiects them also to vanitie: Rom. 8.20.

2. Or the vanity of sinfull corruption, that is man: by submitting, and subjecting himselfe, to the Creature, which was made to be subject unto him, by placing and planting his desires and affe­ctions, or things terrestriall or temporary, and not on him that is infinite, incomprehensible and aeternall, making himselfe exceeding vaine, as the Antients Augusti­nus de mori­bus Ecclesiae, cap. 21. A­than. in Sy­nopsi. & G [...]ep. lib. 5. in lib. 1. Rep. have discussed: Or in a larger division, if with a moderne Berchorius (vel nonullis Sterchorius) in verbo va­num. Fryer, in whose Dunghill there is yet some Vt olim Virgilius extraxit, ex Ennio. gold, wee consider, eyther vanities naturall which are in every Crea­ture, [Page 96] being nothing in respect of the Creator, and returning againe unto nothing: being of the earth, and from the earth, and returning againe to the Earth, their prima materia, their first matter, (as the Rivers to the Seas, as the Yce, Frosts, and Snowes, into waters, which came from waters. 2. Or Vanities temporall, and Temporary, of these outward and externall things, called abusively by Pagans and Heathens, and Paganizing Chri­stians, the Goods of Bona For­tunae. Fortune: such as Riches, honors, wealth, worship, profits, praeferments. 3. Or Vanities acquiring, as Arts, Sciences, liberall, mechanical: languages; moral wisdome: eloquēce, oratory. 4. Or Vanities personall, there being so many vaine men and Fooles of the world, as there be vitious men, wicked men in Scripture Psal. 14.1. Psal. 53.1 Psal. 39.6 Prov. 7.7 Chap. 8.5 Chap. 4.9. lan­guage, being ever unwise; and bad men: mad men. 5. Or Vanities Criminall, which are all the vaine workes, words, actions, affections, thoughts, cogitations, imaginations of vaine, sensuall, sin­full, and unregenerate men. 1. Whether they bee mentall in errors of Iudgement, as all these Here­sies old and new, lopt off as Hidraes heads, by Coun­cels and Augustine Epiphanius. Jrenaeus. Sluselburgus in Catalogo Hereticorū. Fathers, now revived, and sprung up a­gaine in Popery: the Spunge of all Abhominations, and Corruptions in Doctrine and manners. 2. Or Cordiall, as rooted and eradicated in an unsanctifi­ed heart, the fountaine and root whence Mat. 15.19 they proceed: the Seminary and Nursery where they are fostered, and cherished, the very shop and fur­nace where they are moulded. 3. Or Actuall: as they are acted, wrought, and produced, by the [Page 97] Organs, instruments and members of the Rom. 6.13 body, the slave and servant of a worse Maister; the cor­rupted. 4. Or Orall and Vocall, bleared and bla­zed from the Hell-inflamed Iam. 3.6. tongue, sending and darting out Oathes, Lyes, Slanders, Calumnies, rotten words, unsavory speeches, blasphemies: against the Vide Peral­in summa de Peccatis li [...] ­guae in sine libri. Holinesse; the verity, the charity, sanctity, sincerity; purity, that should be in speech. All these vanities, with many moe, which might be referred to these, and other heads: our IONAS here tearmes and Christens them, by the name and Epithite of lying Vanities, (by which as by a Gen. 4.15 Vers. 2. brand set upon CAIN) they shall for ever bee marked, and stigmatized to all generations: being indeed as deservedly so tearmed, as Nescio an ABEL, was tearmed Vanity by EVE: LENTVLVS a vaine man by Ʋanior, an stolidior. TVLLY; NESTORIVS a Qualis fa. v. Nestorius vide apud Magd. cent. 5. cap. 9. O­siand. p. 242 243. l. 2. & Tom. 1. conc. pag. 559. fire-brand; HANNIBAL the Scourge of Rome: TAMBERLAIN, TOTILAS and Esa. 10.5. ASHVR, the Scourge of God: CA­LIGVLA Clay mixt with bloud, by Lucum sanguine cō ­junctum. SVETONIVS; SYNESIVS the great SYNESIVS, by PLVTARK. And NABAL, a foole by 1. Sam. 25 26. ABIGAL, because as she gave the Etimology of that foole; NA­BAL is his name, and folly is with him: so I say of these Vanities, lying are they called, because lying is with them. For, besides the Experi­ence that our Prodigall had, in his owne person of these lyings and delusions, the fruites of his sinfull vanities, affoording him onely Huskes, for bread: emptinesse and vacuity for plenitude, and promised plenty: smoakes for fires; as the barren fig-tree, afforded leaves, for fruit: by [Page 98] whose experience, if vaine men will not be war­ned, in getting salves from his sores, health from his wounds: wisedome from his follies; they themselves shall taste of his sawce; eating of his unfilling meat, they shall bee thrust through as with his spit, in many darts of sorrowes; till they purchase their bought wit, at too deare a pe­ny worth: (like a melancholly man, that could not be perswaded he had a nose, till by wresting and pinching his next fellow made him feele D. Bright his Treatise of Melan­choly. it; or as the Foole, that could not beleeve the fire was hot, till his finger was burned, in the flame. I say besides his experiments, that Comments this Text: wee have evident Demonstrati­ons.

For if that bee a lying Vanity, according to Jn Psal. 4. CHRYSOSEOME, that hath Nomen sinere, a ti­tulary name without reality, as is Vtilitatis expers, devoyd of Profit, which as the Parisian Divine inlargeth Guielmus Parisiensis. it; Nec confert plenitudinem, pontinen­ti, nec fulcimentum innitenti: nec fructum laboranti. Neyther brings fulnesse to the subject contayning it; nor sound stay to those that relye on it; nor fruit, nor benefit, to those that labor about it: then all sublunary vanities, are of this nature: (as we shall see anone, in the persecution of particulars, are indeed Mendaces, & Infidi: because they grosly and greevously lye, to those which set their hearts upon them: as Gen. 31.7 LABAN to IACOB, pro­mising faire, but performing foule: Like Mounte­bankes, Impostors, Empericks, and Quacksalvers, that to set out their vaenall drugs, and magnifie their [Page 99] skill, with braggodokean and bumbasted words, pro­mise great cures which they never accomplish; their wares, (as their workes) their deeds (as their drugs, and dregs) being altogether sophisticate, or like a painted IEZABEL, a frizled Whore, which promiseth a man desired Prov. 7.16 17, 18 delight, but brings his Name to wounds and scarres; his Conscience on the Racke; his Estate, to a morsell of bread: his Body to Diseases; and his Soule to V. 26.32.33 See Downā in one of his 4. Treatises: de adulterio. Damnation: they promise more than CYRVS did, to his Zenophon l. 7. de paedai Cyri. & Ca­mer. Cent. 2. oper. Suc. c. 32. Souldiers; more than SAVL to his Courtiers, and 1. Sā. 22.7. Campers; more than CRAESVS to Craeso val­de Familia­ris apud Bru­sonium & Fulgosum. tit. de amici­tia. ANACHARSIS, yea more than BALAACK to Num. 22.7 BALAAM: but as PIR­RHVS was called Doson daturus, because he was e­ver about to give, but never gave: so every vani­ty, is promissurus, promising by Elles, (as the A­thenians are sayd to speake) but (as they are sayd to doe,) performing by Inches: as that George, on Horsebacke: ever on Cock-horse, but never ri­ding: all their glory, being but as the shining of In Italia, Cydendulae, vel Lampy­rides dictae Plinius l. 11 28. Vincent. l. 20. c. 126. Glow-wormes, in a winters night: as a painted Poast, faire without, and rotten dust within; as a Quagmire, greene above, but full of Muds, Toads, Frogs, and Nutes at the bottome: as a glorious Sepulcher, layd over with brasse, or carved mar­ble, yet within full of dead Sculs, Scalpes, rotten bones, and mummiamized Earth: as a painted face, which shining and glittering a farre off, ap­peares ugly, old, and wrinkled, when the fasting breath hath dispersed the varnish, and shewne the gracelesse grace, which lay hid, (as a Serpent un­der the greene grasse, or a Toad under Sage) under [Page 100] the oyly colours: thus there is a false Glosse, and varnish set on them, and thus commended to the sonnes of vanity, by him, who is the Father of [...]l Lyes.

SECT. 2. Eight Demonstrations of Lying Vanities.

BVt if these be too generall, every sublunary Vanity, may be detected and discovered; A Lyar, as plainely as CAIN a murtherer, IVDAS a Traytor, ACHITOPHEL a Politician; ACHAN a Thiefe; DEMAS a worldling; IVLIAN an A­postate, ANANIAS an Hypocrite, or HEROD an Adulterer, and that from these specialties.

First, because these vanities promise contentati­on and satisfaction, to the soule of man, but that grape never grew from these thornes, they pro­duce anxiety, griefe, vexation, anguish, discruti­ation and discontent, in their procurings, pur­chasings, persecutions, retentions, but especial­ly like the Divell himselfe, in those he possesseth, they most disquiet in their farewell, and leave ta­king: as some meates, and drinkes, they have an ill gust, and tast at their going downe; as it's with Lovers, there's the shreudest play, at parting; that goes hard, and kils the very old one on the nest; as may be seene, in riches, and honors especially.

Secondly, they promise pleasure, and profit, but their pleasure, ends in paine: as a hot gleaming Sunne, in a storme of Raine: as the hony, in the [Page 101] Bees mouth, ends in a sting in the Taile; Voluptas decedit, poena remanet: the pleasure is transient, the paine permanent: breve est quod delectat, aeter­num quod Augustine cruciat: it's momentany that plea­seth the flesh: aeternall that cruciates and torments the Pro. 23.33 spirit; here inchoate, in the Conscience, continuate (but never consummate) but in Hell: and for profit: what profit have you in these things, tels the Apostle his Convert Romanes, whereof you are now ashamed: IVDAS, his golden hopes; AB­SOLOM his ambitious hopes, ends both in two Hal­ters, the one of Rom. 6.21 Hempe, the other of his owne Mat. 27.4 haire, and now both meet, in one Center 2. Sā. 11.9 of Hell.

Thirdly, they promise happinesse, and felicity, as Siferaes mother promised him Psal. 9.17, & Act. 1.25 victory, as Poole and Cardinall Woolsey promis'd themselves Iudg. 5.28 Pope­domes; as Pyrrhus promist himselfe, the Empire of Grecia, but they performe as much as the craf­ty old Apud Foxum in Martyrol [...] ­gia & Speed in Chronicis, in vita Ma­riae & Hen­rici. 8 Prophet, who deluded the credulous young; when Pylat after his Presidentship, lyes and dyes in a Ditch at Lyons, when Richard the 3. after all his Butcheries, is slain in Bosworth 1. King. 13 18 Field; when Craesus is taken by Cyrus, and tyed to the stake to be Euseb. l. 2.7. & Nicep. lib. 2. c. 10. Say hee kild himself, but Hierom. in Math. 2. & Antoninus, 1. Part. hist. tit. 6. c, 20. Say hee was banish'd to Lyons, there dyed in a Lake. burned; when Cyrus as thirsty of blood and gold, is throwne a Vessell of moul­ten gold, to drinke his fill; when that proud Peli­an youth is poysoned, in the midst of yeares, and glories, as a tree cut downe in the blooming Of all these, see Speed, Stow, & Hollinshed, in our English Chron. apud Her. l. 1. & Orisium, l. 2. c. 6. spring; when WOOLSEYES head on a suddaine Apud Curtium Plut. in vita A­lexandri, Arrianum l. 7. Diod. Sicul. l. 10. [Page 102] is sent to be chopt off from his treacherous He pre­vents it by poysoning himselfe, as it was thought. bo­dy: when NAEVCHADNEZZARS pride is throwne downe, from feasting in great Babel, to feed in the Forrest, with bruit Dan. 4.33 & apud Io­sephum An­tiq. lib. 10. c. 18. beasts: yea above all, when the Georgeous, and gluttenous Gospels Helluo, that would not feast LAZARVS, is feasted in Hell, with fire and Luk. 16.24 brimstone, without so much drinke as one Qui non dedit Mi­cam, non ac­cepit guttam Augustine. drop: all these, with thousands moe, in examples, sacred, civill, and prophane, give in their testimonials, what felicity, tranqui­lity, beatitude, blessednesse, there is in the enjoy­ing, of any earthly vanity in any humane estate, and condition, whatsoever.

Fourthly, they promise certainty; but they are as uncertain as the Waves in their fluctuations, as the weather in the variations: as the wandring De quibus lege Purbae­chium in Theorica Planet. Os­waldum & Jmlserum in easdem The­oricas cum Tabulis Blanchini & Prugneti. Starres, in their motions, yea as the Windes in their sufflations, (altering in all their uncertain­ties, in their 32. De Omni­bus divisio­nibus vento­rum lege, Plin. lib. 2. c. 47. Gellium l. 2. c. 22. Arist. l. 2. c. 4.6. & Sene­cam lib. 5. quaest. natur. points; so uncertain are those sub­lunaries in their purchases, use, residence: getting: keeping, parting.

Fifthly, they promise Perpetuity & Continuance when they are as brittle as glasse: as fraile as Ice: as unconstant as the Moone; as light as a feather; as momentory as thought: as short lived as Pig­mees, (which at most usually live Odorious de rebus Judicis lib. 1. & Albert. Anim. l. 7. c. 6. but 8. yeares) nay sometimes as that Mane Oritur nocte moritur unde Ephemerum, 1. Dia­rum appellatur, secundum Arist. l. 1. c. 5. l. 5. c. 19. & Aelian. l. 2.6.4. Ephemora, that liues but [Page 103] eight houres (like TVLLIES Consull, that ne­ver slept all the time of his Magistracy, but dyed the same day he was created:) alas how soone doe honor and riches, take their wings, us an Aea­gle? And suddainly take their leave, as the Swal­lowes in Winter? The Cuckowes in Iune? How doth one day see IOB, the richest, and the Iob. 1. poo­rest, the most mighty, and the most miserable man, of all the East? One houre sees BAIACETH, the great Commander of the Ottomans; and an yron Caged Melancton in Chronicis, lib. 5. pag. 644. Came­rarins. oper. succ. pag. 330.331. Precipue Spinaeus de Am. tranq. pag. 373.374.375. & Gorlic. in axiom. Pol. pag. 655. in­stant in Ba­jarete Bel­lisario regulo Pompejo, Ju­lio Aemilio Zerxe vgo­linor. alijs (que) fortunae Iudi­brijs. Prisoner: NABVCHADNEZZAR a pet­ty God in his Dan. 4. Josephus con­tra Appi­on, lib. 1. & Sleidanus do 4. Monar­chijs in deci­mo sexto. p. 27. Pallace, and a Beast (in his owne imagination) in the Parke? What a short Inter­im was there betwixt HAMANS honours in the Court of Esth. 5.11. ASSVERVS; and his hanging on the Chapt. 7.10. Gallowes? Betwixt ADONIAHS attendance, with fifty footmen, as a conceited 1. Kings. 1.5. King, and his footing it for his life (as some murtherer making, for a Sanctuary or a Monastery) to depend on the Hornes of the Vers. 51.52. Altar, as a guilty Traytor? So glories fade as the mornings mysts, the Summers dew: and the breath of man, upon steele, Sic tran­sit gloria Mundi.

Sixthly they promise much sweetnesse, joy, de­light, and contentation hence they are desired ve­hemently (as the Dogs and Crowes Carrion) men venture neck-breake for them, as the Panther for mans desired Solinus cap. 20. & Plinius lib. 2. cap. 25. excrements: and when they [Page 104] have them, for a time they are sweet unto them; they sucke them, as children their Teats, they cry for them, as fooles for Bables; they retaine them as HERCVLES his Club; they gripe them, as the Eagle, and Hawke their prey; they are as unwil­ling to part with them, as with the bloud from their veines; as PARIS from his HELENA; Phal­tiel from his wife 2. Sā. 3.16 Michall; or Gē. 31.30 LABAN and MICHAY from their Idols: Iudg. 18.24. they hid [...] them in their hearts (as Children Sugar under their tongue rootes) sucking sweetnesse from Iob. 20.12 them, but at last, the sweetest wine of vanity, turnes into the sowrest Vinegar quasi Wine­aeager. Vineger of vexation: the best contents of vitious vanities, ends in discontents, as a squib in smoake, and sulphure: as SALOMON speakes of one drunken Vanity, we may speake of all; at last they bite like a Serpent, and sting like a Pro. 23.33 Cocka­trice; they vex like a Tick; they pierce like a sword; they gnaw like a Viper; they smell like Assa fetida: they grow loathsome in the end, like Israels lusted Nū. 11.32 Quailes.

Seaventhly, they promise much: and many good things both to soule and body: as ACHANS stolne Iosh. 7.25 wedge,& Ps. 78.30 31 IVDAS treason-gotten Act. 1.25 silver; ANANIAS and SAPHIRAES lying and jugling for Act. 5.5.10 gaine; promis'd to make them all rich; as AM­MONS incest with 2. Sā. 13.32. THAMAR, SICHEMS lust with his darling Gē. 34.26 DINAH, promist them flesh­ly contentation, but these sinfull, and sensuall va­nities, burned the first; hanged the second; strooke suddenly dead the third, and fourth; shed the bloud of the fift, and sixt; So every other vanity, not [Page 105] onely sinfull and criminall in it owne nature, but these that are naturall, temporary, adventi­tiall, acquired (according to their first distincti­ons, these things, that are good in their owne na­ture, (or indifferent) once being by our igno­rance, pride, vanity, perversenesse, sensuality, a­bused; they prove noxious and hurtfull unto us, as good meat to a corrupt stomacke; they are to us as a knife in the hand of a Ne puero gladium. Child, a Sword in the hand of a madman; as being accompanyed with many evils: and mischiefes: causing, and occasioning; pride of heart, forgetfulnesse of GOD: (as once in Deu. 32.15 Israell, security: as in Luk. 17.28 So­dome, and the men of Iudges, 18 Laish) neglect of GODS call; contempt of Grace, blindnesse of minde, ali­enation, and estranging of the heart, from God: yea Idolatry it selfe, with many such fearefull ef­fects produced, both in respect of God, our neigh­bours, and our selves.

Eighthly, (or the eight-lye) of these Vanities is, that they promise us ease, and helpe, in the day of trouble, and of tryall: when then they them­selves prove the greatest troubles; like the wings of a Bird that's limed, helpe not, but hinder her flight, in a danger: as the two great sailes spread in a little Pinnace, rather over-beare her, than cleere her in a storme; as a wedge of gold (the worldlings Pro. 18.11 helpe and hope) if he were cast in­to the Sea, with it hung about his necke, would sooner drowne him, than deliver him, these ex­ternals like sicke men not able to helpe themselves (like the Troian Penates, the Heathens Houshold [Page 106] Vide Ma­jolum de die­bus Canicul. Part. 1 de culau de mo­vum Textor 15. Officinā. pag. 25. de Deorum multitud­ne. With our English Atheoma­stix in Folio GODS; Israels Golden Calfe, the Ammonites Baal, and our Popish Gods, of brasse, lead and Vide Rei­noldum de J­dolatria Ro­manae Eccle­siae. stone: being not able to deliver themselves, can they de­liver us? When troubles come upon us, as sud­daine stormes: as travell on a woman; not to bee prevented: when sicknesse ceazeth on us as an ar­med man, Diseases and Death arrest us, as Gods Ser­ieants; when grievous paines hold us as Gods Iay­lors: the Gout, Stone, Strangury, Collicks, Stitches, Tooth-akes, Agues; the demerits of Lev. 26.16 & Deut. 28. Vers. 21.22 sinne: torture and torment us, as Gods Execu­tioners: but chiefly, when the Conscience with­in us, houkes like a Wolfe, bites like an Aspe, stinges as a viper, the bowels that bred De horrore terrore, & latraetu malae conscientiae, qui vult. con­sulat Luthe­rum in Gen. p. 486.652. & 671. in cap. 31.43. & 45. cum Strigellio, in lib. 1. Ethic. pag. 6, 7, 8. & Pezelio in Gen. cap. 37. pag. 714. cap. 42. pag. 794. & 789. & in cap. 45. pag. 835. Sic in c. 50. Pag. 971.5. it; In these and such like tryals, troubles, and exigents, in the day of Affliction and Visitation, what helpe? What hope? What remedy? What re­dresse? What comfort? What contentation? Is in these externals? Doe they not flye as Isra­el at the sight of 1. Sam. 17.24. GOLIAH: are they not the reedes of Esay, 30.3. Aegypt, to rest upon? They brag in­deed much what they will doe (as Iudges, 9.28. Gaall once a­gainst Abimelech) but in the storme of Afflictions, externall and internall, like Snailes, they pull in their heads, they hide themselves when they are sought for, as SAVL behind the 1. Sam. 10.22. stuffe; and if they present themselves, they prove like IOES [Page 107] three friends to that perplexed Patriarke: onely miserable Comforters, they cannot mitigate and as­swage the least paine; not quench the least fire; not baile out of the least fetters of Affliction: not reprieve us one houre from the stroke of death? Yea in every trouble, danger and distresse, in the outward and inward man: like false friends, they leave us in the lapse, and in the lurch: they say to us, as the rebelling revolting Tribes, to RE­HOBOAM Looke to thine owne house DAVID; 1. King. 12.16.

Thus as the Touchstone discernes the badnesse of the mettall: as the Candle discovers, the Thiefe: as the Sunne dispels the darke, the spirit of Truth, reveales the falsity and insuf­ficiency of these lying Vanities: so that whosoever rest, on these broken staves: may say with those in the Prophet: Wee have made falshood our refuge, and vnder Vanity are we hid.

Thus IONAS hath given in his Ver­dict.

CHAP. XII.

SECT. 1. Salomons depth of Wisedome diveing and wadeing into the vtility and vanity of things Sublunary.

BVt in the last place (as the best Wine in the Feast was reserved for the last) we have our last Argu­ment from Salomon, as most Ar­chillean, invincible, demonstra­tive, and conclusive: which is Omni exceptione maior: we have Salomons Verdict, truly resolving the insufficiency of every sublu­nary transient, transitory Vanity, to satisfie the soule of man, more than the Huskes of the Prodi­gall: for Salomon speakes more certainely than that Apollo, extripode: of every earthly experi­mented carnall content: Vanity of Vanity, yea all is but Eccl. 1.2. Vanity, saith the Preacher. Which vehe­ment & grounded Assertion of his, ought to carry a thousand times more weight with us: than any axiome of Aristotle: amongst his Pyripatitions: of Zeno amongst his Stoicks: than Pythagoras his ipse dixit: among his Pythagorians: than the say­ing and Apothegmes of Socrates, Solon, Byas, Peri­ander, Thales, and other wise Sages amongst the Greekes and Collected by Fulgosus Brusonius, Diogenes Laertius, Ʋalerius, & others in their exam­ples, and by Lycosthenes in his Apo­thegmes. Romans: yea than the Delean Lots: or these Oracles, whether Pithian, Delphicke: [Page 109] Dyndimean, Pernassean, Antiochean, Tryphonean, Amphiarian, Aegyptian, Thrafian (as they are distinguished Apud M [...] ­j [...]um de di [...] ­bus Ca [...]i [...]. parte 2. col­loq. 2. p. 1 [...]6 137, 138. among the Heathens: with which the best and most of them consulted; for these Oracles (as if jugling Priests and equivoca­ting De Jmpo­sturis & mendacijs Monachorū, lege plurima exempla, a­pud lom [...] ­rum, in 6. praecep. folio, 495, 496. Iesuites, had spoke in them, as usually in their Popish Images) gave very ambiguous, doubt­full, and deluding answeres, to the Greeke Quod cap­turas esset J­lium. Aga­memnon, the Theban Apud Sin­dam & Par­saeniam, in Arcadicis. Epamminond, the Persian Herod. l. 3 Cambises, the Lydian Herod. l. 1 Craesus, the Macedo­nian Valer. l. 1. cap. 8. Phylip, Dionisius the Diodor. l. 1 Syracusan, Eschilus the Valer. lib. 6 cap. 14. Tragedian, Daphidas the Valer. lib. 1 cap. de Mir. Sophist, and di­vers moe: because indeed, they were not inspired by Apollo, Iupiter, Hamon, Mars, Bacchus, and other their fictitious Gods, (as their Paganish Theology, beleeved) but by the very Divell himselfe, that spoke in them, as he spoke in the tempting Pareus & Parerius in c. 8. Gen. Ser­pents, in an Oxe at Aug. de Civ. Dei, l. 1. c. 31. ex Liv. Rome, in the Vide Lorinum in acta Apost. c. 16. Pithonists, and some possessed: and in former times and perhaps at this day, in some Exempla extant apud Lavaterum de spectris Part. 1. c. 7. Sleidanum, de Statu reip. sub. Carolo. 5. l. 9. Cypr. de Valeria de missa in fine l. p. 424, 425, 426. de Imposturis Papisticis. Images, amongst the Papists: But Salomon spoke by an unerring spirit: by a wisedome incomparable: both Morall, Theo­logicall, and Experimentall: more than ever was infident to meere mortall man: in which three particulars, if we should but a little insist, and reflex both upon the man, and the matter: the Preacher, and his Text: his Testimony, will take a greater Impression, both in our [Page 111] judgements, and affections: chiefely if we consi­der the time, when he gave this his great his grand, judicious verdict of Vanity: For the first, since the Wisedome of a man, whether reall, or onely in mens imaginations, gives a great weight and luster, unto his words (as the same words spoke, by an old man, by reason of his approved gravity, car­ry more force, than if spoke by a young man, of lesse experience:) so SALOMON, being for wisedome, as an Angell of God: as the woman of Tekoah sayd of his father 2. Sā. 14 22 DAVID, yea as an O­racle of God, shining amongst men, as the Sunne amongst the Planets: Extat elo­gium Zeno­cratis lib. 4. de dictis So­cratis; & Platonis in fine Phede­nis. de Socr. wiser than all the Greeke and Roman Sages, than all the Persian magi, the French Druides, the Indian Bracmans, the anci­ent Phylosophers (SOCRATES himselfe not ex­cepted, whom APOLLO's Oracle judged most wise) yea wiser than ETHAN the Ezrite: than HEMAN, and COLCOLL, and DORBA, the sonnes of 1, Kings, 4 31 MAHOL [...], which were wise men, living in the time of SALOMON, or Prophecying in Ae­gypt, as the learned Josephus l. 8. antiq. c. 2 thinke, and not the ancient Patriarkes, as some H [...]r in q. imagine: yea SALOMON for mortall Wisedome: (as IOHN COONATVS, CAIETAN, and PERERIVS limit it) and for hu­mane knowledge, being not inferiour (as some Rabbi Mo­ses, lib. 1. ductores, & lib. 3. cap. 35 Rabbies and Vibaldus Tract. de Magnif. Salomoni in cap. de sapi. ex Iosephe, Antiq. 8. c. 2. have imagined) eyther to IOHN the Baptist, or to MOSES, learned in all the learning of the Aegyptians: Act. 7.22. Or to ABRAHAM; or to DANIEL, that was wiser than all the Chaldeans, and Augurists, in the Vniversity of Suza, or to his father DAVID, that was quo [Page 110] sanctior, eo sapientior, as holyer, so wiser than o­ther men, yea, wiser than his Teachers, or than the aged: Psal. 119. Wiser, thinks Ʋives in l. 18. de Civ. Dei. cap. 20 Augustine, Orat. 2. Nazianzen, and Jn cap. 1. Eccles. v. 16 Thanmanturgus, than any meere mortall man, not onely wiser, than all the men of his time, to which St. In c. 1. Ec. Ierome seemes to paralell him, onely; but even wiser than all meere men that went before him, not onely in Ie­rusalem as himselfe confesseth, but in the whole world of Iewes and Gentiles: equall thinks In l. 1. Reg. cap. 3. q. 7. A­bulensis, to Adam himselfe, even in his Created Wisedome: transcendent, and superlative in wise­dome, as Symmachus the Hebrew, and the Chaldee expresse it, from his owne Addidi sapientiam, super alios, c. v. 16, 17. phrases: so wise a Phylosopher, that he was able to dispute of any thing in Nature, from Angels to Wormes, from the Caedar of Libanon, to the Hysope on the 1. Kings, 4 33 Wall: from whom Proemio in Canticis. Origen thinks, that even the grea­test Phylosophers, had their greatest light, into the mysteries of Nature, since the most and best of them, as Clemens Alexandrinus L. 5. Strō. proves, writ af­ter Salomon, and so probably reading his workes, (which are now Incuria vol iniuria tem­porum. perished) lapping in his Ba­son for Philosophy, as the Poets in Homers for Poetry: Salomon whose wisedome was not so much acquired, by study, industry, education (as the Indians dig their Mines, and as Abraham and Isaac had their wels and Gen 26. v. 18, 19, 21. waters, by digging; but infused as the fruit of 1. Kings, 3 9.12. Prayer, as waters that are rained, and showred downe from above; in such aboundance, that he is said to have Wisedome and Vnderstanding exceeding much; even a large [Page 112] heart, as the sand of the Sea 1. Kings, 4 29 shore: SALOMON whose wisedome was so glorious and splendant, as a Beacon on a Mount, a Citty on a Hill, that was conspicuous to the whole world, being the Ada­mant not onely to draw HIKAM the King of Tyre, and the Queene of Sheba from the utmost 1. King. 10 2 South, but all the Kings of the Earth, to heare his 1. King. 34 Wise­dome, (as many came from all parts, to heare and see Origen in Alexandria, LIVIE in Rome, and LVTHER in Saxony, that were as much inferior to him, as the least Starre to the Moone, the Moone to the Sunne: SALOMON more famous for wisedome, than Iudg. 16 30. SAMPSON and Iudg. 3.31 SAINGAR for strength: than ACHITOPHEL for 2. Sā. 16.23 policy; than TVLLY or DEMOSTHENES for eloquence; than 2. Sam. 14 25 ABSOLON, Gen. 39.6 IOSEPH, or 1. Kin. 1.6 ADONIAH, for beauty, or any other for any common guifts, or graces: who gave excellent demonstrations of his wisedome, both in the Acts, hee did, in iudging betweene the true mother and the pretended, in the case of the controverted 1. Kings, 3 Child, as also in the words that he spoke, disputing not onely in Naturall Philosophy, of the Heavens, the Earth, the Eliments, the Sunne, Moone, Starres, Pla­nets, Commets, Meteors, Beasts, Birds, Fish, Fowle, Insects, Hearbes, Trees, Plants, Mines, Minerals, more truly and judiciously, than ey­ther ARISTOTLE, PLINY, AELIANVS, VIN­CENTIVS, ALBERTAS GALEN, THEOPHRA­STVS, DIOSCORIDES, GERALD, DODONAEVS, or any other Philosopher, Physitian, or Herbalist whatsoever: but in Oeconomicall, Morall, and E­thicall [Page 113] Phylosophy, in three thousand Parables, and 1. King. 4.32. Proverbes, which he spoke at his Table, and at o­ther times, by speciall Providence collected, and preserved, by the Servants of EZECHTAS, (as the Psalmes of his Father DAVID, by EZRA the Scribe; and the speeches of LVTHER; MELAN­CTON, ERASMVS, and other famous lights of the Church, are gathered and digested by Ʋide Mā ­lij Colloquia, in 8. MANLI­VS, and So Melan­ctons Chro­nicles are fi­nished by Carion his Poschils, by Pezelius Chimnitius, his Harmo­ny is perfe­cted by Ly­serus. Zan­chy on the Comman­dements by Quirinus. Mr. Perkins on Galathe­ans, by Mr. Cu [...]worth, other wri­tings pre­served, and perfected by others. others) this SALOMON as a streame from the Fountaine, as a beame from the Sunne of his fire-shining wisedome: tanquam Doctor é Cathedra: as a Doctor from his Chaire, as a Iudge from his seat, or Throne, gave this sentence, and censure, of all things under the Cape of Heaven, disjoynted and disjoyned from the knowledge, feare, and worship of God, (which he makes the summa totalis, and the end of all: that they are Va­nity of Vanity and all but Vanity, emptinesse, and vacuity, like our Prodigals Huskes, in this my Text: Incompetent and sufficient, to fill the vast, and immense desire, of the soule of man.

SECT. 2. SALOMONS Censure of lying Vanities, from his owne experience.

THis you see is the Verdict of him, whom it may be better sayd than PLVTARK of SENE­CA, that he was nulli secundus, second to none, to whom these hyperbolicall Elogies, and Com­mendations, which PLATO and ZENOPHON give [Page 114] to SOCRATES, HYPPOCRATES, to DEMOCRI­TVS; IVI IAN the Apostate, and PHILOSTRATVS, to Apollonius Iulian did compare that Nicro­mancer, with Christ. Tyraneus, LVCRETIVS to his Master Epicurus, ENNAPIVS of Longinus, Scoppius of Iulius Scaliger: PAVLVS IOVIVS of Picus Mi­randula; others of ARISTOTLE, may be truly and fitly appropriated, for he indeed was Aqui­lus in Nubibus, an Aeagle in the Clouds: a myra­cle of Nature; a walking Keckerman so called D. Reynolds. Library, the Sunne of Sciences: A Sea and an Abisse of Knowledge; a Lampe of the World: Qui genus humanam, inge­nio superavit, & omnes, restrinxit Stellas exortus ut aetherius Sol;

Whose wisedome did excell all men, as farre,
As doth the splendent Sunne, a twinckling starre.

Being sanctuarium Sapientiae, a Sanctuary of sapience: farre shining above, eyther the Bri­taine Druides, the Aethiopian Gymnosophists: or the wisest of the Heathens, whom LACTANTI­VS in his bookes of Lib. 3. de Sapientia, c. 17. & 20. Wisedome, Censures, as Tractatu & de curatione Grac. affect. Theodoretus censures Socrates, (even the wisest of them,) as the Apostle before them both, speakes of all of them: to be very Rom. 1.21 22. fooles, such an one indeed, that if SVPPVTIVS Aut. Dial. in PONTANVS, had lived in the time of SALOMON, hee would never so peremptorily have affirmed that travai­ling over all Europe to meet with a wise man, hee had mist his marke, and returned without his er­rand: had he made but a step into Asia, and met with SALOMON, and heard him utter his Para­bles, (as his owne Servants and the Queene of Sheba did) chiefly preach this Ecclesiastes, or ver­dict [Page 115] against vanity, he would have bene of an ano­ther opinion.

But which is further remarkeable, Salomon doth not onely vtter this, out of the Fountaine & deepe abysse of his wisedome, but drawing these waters out of the well of his owne experience, to quench the fire of lustfull vanities, as more effectuall, thā all the Popes holywater, he besprincles the soules of the sonnes of men: For besides his pious and Pro­pheticall spirit, with which this holy Prophet, as some call Augustinus de Civit. Dei l. 17. c. 20. him, was inspired, like the rest of the holy Prophets, when he writ the same Canoni­call Ecclesiastes, or booke of the Preacher, the true testimoniall of his Repentance, and so cons quent­ly, of his (needlesly questioned) salvation: hee drawes this booke (whereof repented Vanity is the Argument) as the De hac Bembice vel verim Jndi­co Ambr. in Exem. l. 5 c. 23. & Ba­sil in Exe m. hom. 8. Silke-worme her clew, or the Spider De miris i­stis Arane­arum Textu­ris Arist. 9 bist. cap. 39. Aelian. lib. 6. c. 56. Au­gust. Ep. 101 her web, even out of the bowels of his owne experience: for as Paul writes, I aged Ad Phi­lem. v. 9. Paul; so Salomon, aged Salomon, preaching Salomon converted, and turned now from his vicious Va­nities, his manifest and manifold Adulteries, and Idolatries; as Saul from his Acts. 9.20 Acts, 23.6 Pharisaisme Augu­stine from his Ex Confes. l. 8. ex Possi­doneo in ejus vina & Mag­cent 3. c. 10. pag. 11 13. Mantchisme, Luther from his [...]idanus & Osia [...]der. Cent. 16. l. 1 p. 5 [...] Pa­pisme, he like blessed Peter, converted and Lu. [...]2, 32 turned, labors the conversion and turning of others his own filthy soyled soule, deformed and defiled, w [...]shed in the Laver of Regeneratiō he seeks to wash others in the waters of the Sanctuary, himselfe being pluckt, as a brand out of the fire as Ruben pluckt Ioseph out of the Gē. 37.29 Pit, he would drag & draw out others, out of the puddle of poluting pleasures: as a note of a [Page 116] true Convert, distinguishing him, and all in his case, from all temporizers, and hypocrites (as SIBBOLETH and SHIBBOLETH, distinguished Iudg. 12, 6 EPHRAMITES, from GILBADITES, as the Touchstone the Gold from the Copper, as he had sin­ned publikely, (as his Father DAVID, by pub­lishing his penitentiall Psal 38. Psal. 51. cū caeteris, Vide Ʋegam in Psalmos pae­nitent. Psalmes, after his gree­vous falls; as St. AVGVSTINE publikely retracting In lib. re­tratactionum his leaving errors; as Fox in Martyrolo­gio. CRAMMER, publikely burning that his culpable hand, which subscribed to Popish Heresies) so hee testifying this his Repentance publikely by this his Ecclesia­stes or booke of the Preacher having true and sa­ving grace, (as the Sunne his light, the fire his heat, the Seas the waters, the ayre his moysture, the earth her fruites) he is studious and desirous to communicate this grace to others: Like that o­ther Disciple, and Ioh. 1.4. & v. 46. ANDREVV, that having found CHRIST themselves, call their friends PE­TER and NATHANIEL to them, as the Samari­tan Ioh. 4.29 woman, preacheth him to her Samaritans the noble Aethiopian Eunuch, (as the learned Jrenaus l. 3 cap. 12. & l. 4. cap. 40. sic Euseb. l. 2. c. 1. & Nicep. lib. 1. cap. 6. thinke, to his Aethiopians) being first inflamed with his love themselves, as the Church was in the Cant. 5.9 10. Canticles, they would with her kindle sparkes of love in all others, (as PAVL with Act. 26.27 29. AGRIPPA) desirous to winne others to the faith, like themselves; for the whole argument of this booke, being not onely naturall, and mor­rall Discipline; but according to Prologa i [...] Ca [...]. ORIGEN, and and Hom. 1. in Principio Proverbio. BASIL, a fire or a light set upon a Beacon to discover to the sonnes of men, a dangerous eni­my, [Page 117] out of whose jawes he himselfe, by a speciall mercy had now escaped; or a spirituall Herald, blowing a trumpet to sound a retrait from theyr dangerous March, after these soule-polluting perishing vanities, the whole argument and sub­ject, of the booke, being a discovery of severall Vanitates naturae, cul­pae miseriae. Vanities; which the Vaellani­censis de ra­tione stud. l. 2. c. 16. Ca­nus in locis cap. ultimo Salmera [...]. Tom. 1. pro­leg. 9. sic. Bonaventure Hugo Card. & Hugo Vi­ctor. Modernes ranke in se­verall heads.

In the first Chapter, demonstrating the vanity of humane Arts, and Sciences, and worldly wise­dome.

In the seoond, the vanity of the appetite, and de­sire of pleasure, and delicious things.

In the third; vaine desire of long life, and pro­pagation of our dayes.

In the fourth, and fifth, the vacuity of ambiti­ous desires, of rule, place, dominion, and superi­ority.

In the 6. the vacuity of that devouring gulfe, the unsatiable desires after riches.

In the 7. the vacuity of divining, prognostica­ting, and foretelling things to come.

In the 8. the vanity of hunting after ap­plause, and praise of men, catching the popular Ayre.

In midst of the 8. Chapter, and 9. the Vanity of the Heathenish and Paganish fortune.

In part of the 9. and 10. the vanity of corpo­rall and bodily strength.

In the 11. and 12. the Vanity of flowring, and flourishing youth; all these heads as a spiri­tuall HERCVLES, though as many and mon­strous [Page 118] as that De Her­cule Ethice, apud Ravisi­um, in Theat. l. 8. p. 85 5. & de Hydra apud Majo­lum de dich. Canic. part. 1. Colloq. 1. p. 12. Hydraes, he labours, to lop off with the sword of the spirit, least they sting others, as they have wounded him: all these Cates of va­nities, like those of Appolonius Tyrancus, he shewes to be painted; or like the wine which Pope Alexan­der brewed his Cardinals poyson, but drunke Nauclerus Balaeus, & Chron. Func­cij fol. 165. apud Osian­drum cent. 15 l. 4 p. 492. it himselfe; or at least as our Prodigals Huskes, or Gland, vnsatisfying: as he hath received the Aco­nite and Mithridate against their poyson, so he ad­ministers it, as preventing or purging Physicke to others: he knowes, the dangerous sting that is in every vanity, which fixing in the soule of any vaine man, like some sting with some kinde of De quibus Majolus ut supra volu­min. 1. Coll. 8. tit. serpen­tum. Serpents, he eyther dyes laughing: or else slee­ping, as they that have taken supe [...]bundant of Pop­py, or Opium, or such dormitory potions, unlesse they be awakened, in a determinate time: there­fore as a Physitian, carefull of his Patients, to keepe them waking: or to awake those that are asleepe or slumber in vanity with their golden de­luding gulling dreames. Cynthius aurem Vellit, he plucks them by the eares; hee rings them a peale as lowd as Bow-bell, yea as lowd as Thun­der: he lifts up his voyce as a Trumpet, that as it's sayd of the old Allusio O­rigenis Hom. in Psal. 38. & Geminia­ni, in summa Exempl. Lyons, that by their lowd yell awake their long sleeping, dead-seeming young: he may rouse, and raise men out of their Lethar­gicall slumbers in their vanities: Salomon as now escaped, from these enemies, sets up a flag of de­fiance, against them; as a man new got out of the gulph & quagmire of Vanity, he now sets up a stake as the fashion of charitable men is to fore-warne others of the same perill: as the rich Helluoh, in [Page 119] the Luk. 16.28 Gospell, would have his brethren fore-war­ned, that they come not into the like danger; as an incautelous Mariner, having dasht on some sand­bed, and by splitting on some rocke himselfe, having by repentance (which is the second re­paire of the Navie of the soule Secunda post naufra­gium Tabula secundum Canonistas. after shipwrack) swum out as by some board or plank: he cautelous­ly admonisheth others to steere from the disco­vered shelves: as that Tyrian Queene, he commi­serates others, having beene in the furnace Non ignae­ramali mi­seris succur­rere disco, a­pud Ʋirg. him­selfe, as we pitty those that are diseased and di­stressed, by the Gout, Stone, Strangury, Collick, Tooth-ach; if we have beene afflicted with these maladies, and as by sympathizing tenderly affe­cted, prescribe for their ease, our best experi­ments. That we have found good in our selves: so it is betwixt Salomon now recured and recovered, out of his spirituall sownes & qualmes, & the sons of men surcharged and surfeiting on the Cates of vanity at the Divels Banquet: he cryes to them, as a Mother to a child, ready to eate Mercury, or Rats-bane, with an opinion of Sugar: oh! Hands off, Mors in 2. Kings, 4 40 olla: death is in the pot, or in the platter: he cryes to vaine men, in the utmost ex­tention of his powers, as CRAESVS dumbe sonne, on a suddaine to those that would have murthered his Apud Brusonium. Father; as Paul and Sylas to the Act. 16.28 Iaylor, that would have murthered himselfe. Oh! doe yourselves, oh do your selves no harme? Yee vaine men? Why doe you set your heartes on Psalm. 4.2 Va­nity, and follow after leasings? Why doe you ima­gine a vaine thing: why do you spin spiders webs? Set nets, & snares, and gins, for your owne Soules? [Page 120] Why doe you feed on Huskes and Swads? As the Israelites once (and the Muscovites now) on Garlick, Democri­tus Junior part. 1. Sect. 2. pag. 101. and Onions? As once the Italians, (and our now roving Gypsees) on Frogs and Snailes? As our poore hungry vulgar Irish oft on Hawes, and Shamrocks? For such is vanities best food: best Commons? When Gods lar­der, your Fathers house, allowes you bread e­nough? (Which bread in Gods language includes concludes all, satisfactory good: even the cour­sest bread, that Gods servants eate, being as Is­raels Manna above all the Food of worldlings; better than the Affrican and Spanish rootes: the American Palmitos and Potatos: the Chinaes hearbes; the Nomades milke: the West-Phali­an fat meates: the Tartars raw meates; the Flemings Butter: the Camhro-Britaines white meates: the Scandians fish; Or the chiefe, and choyce of food of any Nations? Ye [...] GODS bread affords more varieties of contents, than that one Indian Palmae In­star, totius orbis arbori­bus praestan-Linschoton, cap. 56. Tree, which yeelds them Coquernuts; meates, drinke, fire, fuell, apparell with his leaves; yea oyle, Vineger: and cover for their houses: if Au­thors relate truly.

SECT. 3. SALOMONS three Bookes compared; the summe of his Ecclesiastes, being his verdict, against Vanitie.

TO expresse SALOMONS verdict, of lying Va­nities (as Ionas calls them, these vnsatisfying Huskes, as our Prodigall found them: Not bread, as GOD himselfe in Esay tearmed them: earthly waters which quench no thirst, as our Saviour him­selfe expressed them) and to presse it somewhat fuller and further: Wee may consider that this booke of Ecclesiastes according to Cyrill, being the letters testimoniall or Certificate (sealed by the spirit) of his repentance; being (as Most generally hold) the booke of his old Age, as Ioseph was to Gen. 37.3 Iacob, his youngest, his darling, most neare and deare unto him: as Abell Habel: id est vanitas. to Eve his second birth, his better birth: experience being the Godfa­ther, and late (though true) repentance the Godmo­ther, he christens it Vanity: as Tullies booke of Offices, and de Senectute, being his last workes: the mentall issue of his understanding part (as the learned Critick calleth them) shew the most ma­turity of Iudgement: so this being Salomons last worke (as his Canticles was his Beniamin the Son of his right hand, in the prime of his youth) this is his Benani: the sonne of the sorrowes of his old Age: (as Isaac is called the sonne of Gē. 18.14 Promise; 1 Sam. 1.27 Samuel and Luk. 1.13. Iohn Baptist, the sonnes of Prayer: Monicaes Augustine the sonne of Filius pre­cum & la­chrimarum, dictus ab Ambrosia. Teares,) hee [Page 122] sends this Booke as Iacob Gē. 37.14 his Ioseph, as Iesse his youngest sonne David 1 Sam. 17.17. to visit his Brethren, to aske them of their welfare, to wish their health and happinesse: That as Iohn writes to Epist. 3. ad Gajum, n.2. Gaius, they may farewell, even in their Soules as hee now fared himselfe: Yea, hee sends this booke, as A­braham his Steward Eleazar out, with a Gen. 24.6 7. bles­sing, to fetch Rebeccha from her Fathers house, and to marry her to his Isaac, the Fathers joy: (if I may allegorize with Origen) to fetch the Soule of man, that faire Rebecca out of her Naturall birth and abode, in the state of Corruption, in her naturall condition, wallowing in her Ezek. 16.6 blood, soyled with her old and vaine Conversation to be Spiritually espoused and married, unto ISAACS Antitype, her Lord and Saviour, her head Berchoriū vid. in reduct Morali, vol. 10. cap. 18. and husband, that Ithiell and Vcall; as hee, or wise AGVR calls Prov. 30.1 him, in whom shee shall finde true joy, and true rest: as NOAHS Dove Gen. 8.9. found in NOAHS Arke, if shee will at last leave to feed (with NOAHS Raven) on the Carrion of the worlds vanities; yea this Booke, may bee as Da­vids spokesmen to 1 Sam. 25.39. Abigall, after her Dis-joyn­ting from Naball (the worlds folly) to unite, and contract her selfe, to the GOD of David: or it may bee to the Soule, as Salomons Parinimphs and Sutors to Pharaohs daughter, to forget and forgoe her Fathers Psal. 45.10 house; to leave and loath her birth sinnes, and bred sinnes: to mortifie and crucifie her originall and actuall sinnes, and transgressions; to breake out of all the intangling fetters of all her vicious vanities, and so to marry and unite her [Page 123] selfe: unto the true, the typified Salomon, the GOD of Salomon: the Prince of peace; the e­verlasting Esa. 9.6. Father, in whom, from whom, and by whom, onely is perfect joy, and true tranquility to the immortall Soule, and spirit of mortall and (without God) miserable man.

For the better conceiving of this: It's worthy our Animadversion: That as SALOMON as wee all know, was the Amanuensis, or penman of the Spirit, to write three Bookes, the Proverbes, the Canticles, and this his Ecclesiastes: So, as Lib. de Isa­ac, cap. 4. & in Psal. 36. in titulo, & in Psal. 118 v. 1. & Praef. in Lucam. AM­BROSE, Hom. in princ. Prov. BASILL, and other expositors note: There is in them a certaine Climax or gra­dation ascending by certaine staires and degrees to more sublime and heavenly matter: For in the Proverbes hee allures Ephaebi and young men to honest and lawfull things, by that beauty and lu­stre, that is in vertue, and from the reward of well doing: And this they say answers his Name, Ididiah, or Amabilis: 2 Sam. 12, 25. Lovely: In this Ecclesi­astes, or Booke of the Preacher; hee provokes these that are Adulti, and more strong and perfect, to the dispising and repudiating earthly and terre­striall things: from their insufficiencie, blemish and deformity, discovering their perilous and painted beauty: from whence hee is tearmed the Preacher: In the third, his Canticles, his Ep [...]thali­um, or mysticall Song: from the consideration of naturall and earthly things, Paulo maiora Virgil. ca­dendo, hee ascends to the speculation, and con­templation of mysticall, divine and supernaturall things, in which Metaphysicall meditations, w [...]e [Page 124] rest and fixe, as in an internall and setled peace; truely anchored in GOD: The Asilum, and San­ctuary of all true rest, and tranquility: and this answeres his third name, SALOMON, or Pacificus: The Peace-maker, or peaceable: Others make his three Bookes answere the three Courts of the Ta­bernacle: The outward Court, the inner Court, and the Sanctum Sanctorum: CASSIANVS alludes to that double Abrenuntiation injoyned unto A­BRAHAM, of house and habitation: of vices, in manners and Conversation: and of approaching to IEHOVAH by heavenly Contemplation. O­thers Richardus. apply his three Bookes to the three Patri­archs; ABRAHAM Gen. 12.4 & Gē. 22.3 was obedient; ISAAC dig­ged Gen. 26.19.21, 22, 32. Wells; IACOB saw Gē. 28.12 visions, even An­gels ascending and descending: His Proverbes ur­geth and perswades obedience to the voyce of Wisdome: Even to CHRIST, the second person in Trinitie, the wisedome of the Father: Ecclesiastes is a well or fountaine of heavenly Counsels, and conclusions, digg'd deepe from his owne deare bought experiments, to the watering and refresh­ing of the Israell of GOD: The Canticles soares higher as an Eagle, under the vaile and shadow of the letter from his matrimoniall love to PHA­RAOHS Daughter, as carried up into a Divine rap­ture and extasie, singing the mysticall love, be­twixt Christ and the Church: But least (as is the fashion of the Speculative Fryers, and contempla­tive Monkes) these allegories be too farre stretcht, as on the Lasts, and Tentors (as a mans nose that's too hard wrung, gives blood:) Popery affording [Page 125] moe allegorizing Origenists, than found Textuists: So I like that tropologicall order, which BER­NARD observes Bernard, in Canticis. that In primo pellitur superfluus amor sui: In secundo: Vanus amor mundi: In tertio perscribitur, castus amor Dei: The Proverbes dis­swade, that Philautia and superfluous foolish love of our selves: The Ecclesiastes disswades, the vaine and worthlesse love of the vicious world: The Canticles perswade, the pure and chast, and perfect love of GOD: who as hee best deserves, onely desires our hearts Prov. 23.26. and affections: I will not discusse (much lesse determine) the Time, when these three Bookes were writ, whether his Canticles were writ in his youth The Book call'd Salo­mons solace, cap. 27. pag. 113. thinks the Canticles writ before the 20. yere of his Age. before his Fall: Or according to Praefatione in Joshuam. BEZA, and De Haeres. PHI­LASTRIVS, in his old Age, when his heart was purged and purified: Though according to o­thers, his Proverbes were writ in his elder yeares, his Ecclesiastes in his extreame old Age; I will not stand on thinges Conjecturall, in the fluctuations of opinions; but I like the allusions of the Anci­ents: That they are all three of them like the tri­ple Passeover in Aegypt: (Exod. 12.1.) In the Wildernesse: and in Gilgall beyond Iordan: (Iosh. 5.10.) Or like that triple kisse of the hand, the foot, and the Oseulum o­ris mannum, pedum, &c. mouth, testifying Love, obser­vance, and obedience: Or like that three-fold Cord, not easily broken; drawing and dragging the Soule of man, out of the pit and puddle of va­nity, (as IEREMY was drawne out of the myrie Dungeon) and pulling it upwards, nearer unto God: the Soules sole and soveraigne good.

SECT. 4. The aymes and ends SALOMON, that he may effect, what he doth affect.

LEt us marke further, as very worthy our consi­ration, with what vehemency, and ardency SALOMON speakes, what patheticall and emphati­call words and phrases he useth: and we shall see that neyther VLISSES nor NESTOR, so famou­sed by In his O­dyses and I­liads. HOMER, for their eloquence: nor ZE­NOPHON the flower of At. 9. Me­lipta dictus. Rhetoricke, nor the Ora­tor CYNEAS whose tongue won PIRRHVS moe Cities than his Patritius de regno lib, 1. tit. 5. & Gorlicij axi­om. Oecon. p. 309. Army, nor DEMOSTHENES whose eloquence, PHILIP, more Impediebat ejus Conacus excitata cō ­tra cum Grae­cia: Gorlicij axiom. Poli­tica axiom. 126. p. 293. feared, than all the warre engines of the Athenians: nor CA­TO CENSORIVS called the Roman DEMOSTHE­NES: nor TVLLY held the Prince of Latine Oratorum facile Prin­ceps, & Go­rypheus. Ora­tors, nor LACTANTIVS called the Christian CI­CERO: nor STVRMIVS called the German TVL­LY; nor CORNELIVS GATHEGVS, the marrow of Populi de­libutus, sua­dae (que) Medul­la. Perswasion; nor CATO GRAMMATICVS, the Atticke Attic. Syr. Syren, nor that learned linguist, called the HOMER of Hieronimus Theologorum Homerus. Divines, nor any other, ever used more exquisite Oratory, eyther per­swasive, or disswasive; than this our SALOMON, to expell and supplant out of the hearts of men, the vaine love of the world, and to fixe and plant instead of it, that same Regius amor; that royall, [Page 127] loyall, regall, and onely legall love of God: for as was sayd of the Oratory of PERICLES, wee may much more affirme it of SALOMONS,Quasi fulmi­nare & ac­culeos, in a­nimis audi­torum relin­quere vide­tur Alste­dius, in E­pistola Dedi­catoria ante Rhetoricam. hee seemes as it were to thunder, and to leave prickes and goads in the hearts of his Auditors; for as the fire long smothered, breakes out into a sud­daine flame, he being in a deepe and serious me­ditation of the worlds vanity, awaking as afrigh­ted out of a terrible dreame, or out of a dead sowne: in a suddaine rapture, or extasie: as ha­ving presently escaped drowning, burning, massa­cring, or some immanent (eminent) danger: he cryes out of a suddaine; Oh Vanity of Vanity Va­nity of Vanities, saith the Preacher; like that passi­onate Cicero. Orator, that reasonates; Oh tempora? Oh mores? Oh times? Oh manners? As the Come­dian, Oh Coelum? Oh terra? Oh Heavens? Oh Earth? As the Horatius Persij, Sat. 1 Poet, Oh curas hominum? Oh quantum est in rebus inane? Oh the fond cares and conceits of men? Oh what Vanity, what Villany is in the Earth; As the mournfull Prophet Ier. 22.29 IE­REMY, Oh Earth; Earth; Earth; Heare the word of the Lord: as that Evangelicall Prophet Evangeli­sta potius Propheta, Hierom. ESAY; Heare oh Heavens, and hearken oh Esay. 1.2. Earth, with such like passionate declamations, exclamations: SALOMON at the first setting forth, breakes and breathes in the eares and hearts of men, as the fire set to powder, sends out the pellit, the string from the bow, the sling from the hand, send forth the arrow, and the stone, to the intended marke, with the greater vehemency; so the fire of SALOMONS inflamed zeale; and strong-bent affections, mee­ting [Page 128] with a fit object and subject to worke upon, sends to the eager pursuers of Vanity, his disswa­sives speedily forth, with the greater force, Em­phasis and Enargy: yea SALOMON knowing how firme and fixt the hearts of men, were radicated and rooted in these earthly Vanities, (however, their boles and boughes, their buds and chats, their leaves and flowers, sprouting upwards, (the externall and outward profession, the words and gestures of many Temporizers hypocritically mounting towards Heaven) made shew of the contrary: he gives the stronger assault and push e­ven in the first encounter, to move and remove them from their strong holds: transported and carryed with zeale, as ELIAS in a fiery 2. Kings, 9 20 Chariot, marching vehemently like IEHV, rushing as it were amongst the Pikes, he gives at first cariere a stout and couragious assault, against the chiefe Garrison of Vanity, to overthrow, and overblow her strongest Bulwarkes and fortifications, even in an instant: at least he sets up a flag of defiance, and as an Heroicke martialist professeth open hostility and enmity, against all kind of Vanityes: for as IOHN was the voyce of a Cryer Math. 3.3. in the Wildernesse: and IONAS the voyce of a vehement Cryer, against Ninivie: proclaiming Ionas. 3.4 Woes and Anathemaes against her, (as one IESVS once against Ierusalem, before her overturne by Iosephius de Bell. Jud. l. 2 c. 19. 21, 22 24. l. 6. c. 16 l. 7. c. 7.8. TITVS VESPATIAN) so SALOMON as Gods Herald, and Trumpetter, to the whole world; doubles and trebles his thun­derbolts, against all kinde of Vanities: crying Vanitas Vanitatum, or as some read it, with a grea­ter [Page 129] emphasis Vanitantium: and least hee should be mistaken he speakes it againe and againe with a witnesse; as Christ three times to Ioh. 21.15 PETER, to testifie his love to his relapsed Apostle, repen­ting in verity: so SALOMON to testifie his hatred against Tyrannizing and domineering Vanity; which rules in the heart of men, (as a tyrannicall DIONISIVS, PHALARIS, or Idumean HEROD, in an usurped Kingdome, three times inveighes against it, to disthronize and dispossesse it from that seat, which properly and peculiarly belongs onely to GOD: for as that Gracian Demosthen. Orator, be­ing asked three times, what was the first, what the second, what the third part of Oratory; answe­red still Pronuncia­tio, prima, secunda, ter­tia pars O­ratoris. pronunciation, pronunciation, pronun­ciation: so let SALOMON be demanded what hee thinks of all these sublunary and earthly things, hee'l epitomize his censure in one word, Vanity; but be better advised SALOMON? Primae cogitati­ones seniores: secundae saniores: the first thoughts are elder, but the second sounder, and riper: yet he is the second time in the same Tone, the same Tune; his verdict is Vanity: but deliberandum diu, quod perficiendum semel, deliberate SALOMON more seriously, & cave quid dicis, take heed what thou speakest, thy words will goe farre, for they are of weight and consequence; as thou art the greatest of men, a King: the worthiest of men, the wisest King: SALOMON as a patterne and presi­dent indeed of a right wise man; (more perfect than TVLLY drawes his Orator, ZENOPHON his CYRVS, CASTILIO his Courtier, GALEN his [Page 130] just Temperament, or ARISTOTLE, his Quadra­tus) is still like himselfe; Sibi constans, & sui si­milis: the same man the same minde, fixt as the Pole, firme as the Rocke; his words-master; he sayes it, and stands to it, the third time, as though like a zealous Preacher (as did the Ministers and De quibus lege apud Eusebium, l. 3. cap. 4. l. 4 cap. 15. l. 5. c. 1. l. 6. c. 4.34. l. 7. c. 11 12. l. 8. c. 17 lib. 9. cap. 6. Theod. l. 3. c. 7.14.16. Ruffinum. l. 2 c. 2. cap. 16. Magd. lib. Centur. 3. & Niceph. l. 3.36. l. 5.26 l. 7.16. & l. 10. c. 10. Martyrs in the Paganish, Arian, and Popish Persecution, IOHN Nauclerus & Funccius, in Chron. fol. 162. & Osi­ander Cent. 15. l. 1. pag. 471. HVSS at Constance, and our Queene MARIES Foxe in Martyrolog. Martyrs) hee would seale what he had spoke, and preach'd, even with his very bloud, he affirmes and assevers, the third time, that all is but Vanity: even Atmos, At moon, as IEROME notes the Greekes interpret it, even Vapor fami, & aura tenuis, quae cito resolvitur, A va­por of smoake, or a tender Ayre, soone dissolved, a squib soone ending in smoake and smother: So­doms Habent in­tus fuligi­nem, favil, testatur Solin. c. 36. Aegisip. l. 4. c. 18. Orosius l. 1. c. 6. Apples, faire to looke too, yet touch'd soone dissolving into stinke: and sulphurious A­shes: shaddowes, sharkes, and meere delusions, such as are used by Conjurers, composed of ayre, by the Prince of the Ayre: Like the seeming di­shes that CORNELIVS AGRIPPA in the Army of CHARLES Apud. P. J. the 5. Abbot TRITHENIAS: the German FAVSTVS, and other Migitians: have set before their guests, feeding the eye, but not the tast, no more than these our Swinish huskes, like these dishes which Phenissa presented before Me­nippus her lover, (as those that have writ of the contempt of the world, and of the Vanity of these earthly things, Hugo Cardinalis, Hugo Victorinus, Bonaventure, Carthusianus, Innocent the third, Titel­man, and Arboreus of later times, but above all, [Page 131] Didacus Stella, and our zealous and learned Coun­tryman, In his Christian warfare. M. Downam, with the French Phoenix, the noble Du Plessis, plainely have discovered; all which seeming to light their candles, from Salo­mons Torch, and as the Moone, to take their light from Salomons Sunne; let vs heare himselfe speake, in his owne proper phrase and dialect; as he was a Preacher: as he was a King: even such an one as Plato wish'd for a Philosophicall Prince, and a Princely Philosopher: as he was a Preacher: Vanity of Vanity, Vanity of Vanity, all is but Vanity, saith the Preacher: The Emphasis of his words, the zeale of his soule, the strong movings of his hart, and the earnings of his affections, are to be ponde­red, and poized againe, and againe: even as when we would shew the excellency, or denotate the certainty of any thing, both in Theology and hu­manity, we see it is redoubled: as Canticum Can­ticorum, the Song of Songs, intimating the Canti­cles, of Salomon: the King of Kings, the Lord of Lords: God of Gods: the true Iehovah: the mystery of mysteries: Christ incarnate, the Heaven of Hea­vens: the Imperiall Heavens: the Virgin of Vir­gins: Mary the Virgin Mother, the Sabboth of Sab­boths; the Sacrament of Sacraments: the Eucha­rist: the world of worlds; and the like; as also threats, and denunciations redoubled: as to Adam eating the forbidden fruit, moriendo Gen. 2.17 Ʋide Paraeū & Marlora­tum in locis. morieris, in dying thou shalt dye: so also visitando visitabo: in vi­siting, God will visit, expressing the certainty: so here, Vanity of Vanities, notes a setled perswasi­on and estimation of the Vanity of these ter­restriall [Page 132] things; to give to the soule and spirit of man, any true contentation, or sollid satisfaction, which is the naile I still drive at, and the marke which I shoot at. CHRYSOSTOME notes that Exoken in the Chris. hom. 55. ad popu­lum Antio­chenum. Phrase, by which the Greekes use to expresse the Emphasis of a thing: NYSSE­NVS Jn locum. alludes to our vulgar adages: as wee use to say, Mortuo, magis mortuum: more dead, than death it selfe: as having also the force of an abstract, as whē we call a foolish mā even folly it self. A wise man evē wisedome it selfe so these vain things evē Vanity it self: which is further illustrated & confir­med by this triple or threefold repitition; in which number as the Platonists and Pythagoreans in­cluded great Apud. Cor­nel. Agrip. deoccul. Philos. lib. 2. c. 3. Plinium l. 28. c. 2. A­rist. Metap. 1. c. 5. Ma­crob. lib. 1. in Som. Scip. c. 6. & l. 2. c. 21. & apud Venetum lib. problem. sect. 2. q. 85. Tō. 1. Nec non apud Galati­num, l. 3. c. 9 cōtra Judeos mysteries, (and our Fryers and Ie­suites greater) so in the principles of Peripateticall Philosophy rightly understood; Tria sunt omnia, Three are all: so that, as the French, when they would expresse, that which is excellently good; they call it Tres bon, or Ter bonum, Thrice good: so SALOMON when he would expresse the Vani­ties of these sublunary things: (not to meddle wth the Heavens, though some Hieron. l. 8 in c. 24. Esa, & l. 14. in cap. 51. say they are here also included, nor with the Angels which are Origen in c. 8. ad Rom. & Amb. Epist. 21. de Angelis in­telligunt. above) he calls them all, Tria vana, three vaines, or three vanities; or ter vanum, thrice vaine. But SALO­MON gives not onely this Verdict as he was a Preacher, but also as he was a King: I was (saith he) King of Ierusalem: and I purposed in my heart to finde out wisedome in all these things, that are vnder the Sunne: I saw all that was done under the Sunne: and I saw all was Eccl. 1.12 Vanity: Before we heard Vani­ty [Page 133] of Vanity, saith the Preacher, now saith the King: this may strike a deeper impressiō in us, to cōtemn & condemne these Vanities, from the authority of the Person, which doth dislike and disallow them: and that is SALOMON a King: yea the greatest of earthly Kings, in magnificence, Ʋide Vi­valdi tracta­tum de mag­nificentia Salomonis. & Iosephum in Antiquitat. munificence, riches, honours, glory, wisedome, renowne, sur­passing all of meere men, that went before him, or shall come after him: not that great hunting NIMROD; the Chaldean NAEVCHADNEZZAR, the Persian ASSVERVS, ZERXES, or ARTAXER­XES, the Eagle ALEXANDER, the Turkish Otto­mans: the Aegyptian ancient Ptolomies, or Soul­dans: the Latine Albanes: the great Mogull, the Cham of Cathay: PRESTER IOHN, The Ro­man, Aethiopian, or Tartarian Emperors, in eve­ry thing, hardly in any thing surpassing him, nay not equalizing him: as those that have writ of him plainely demonstrate: now we know, as we write after the lines, and follow the lives of great Regis, ad exemplum, totus compo­nitur orbis. men, so chiefly of Kings, the greatest of men; earthly Gods as they are called, Solo Deo minores, onely lesse than GOD: being heere Vice Dei, in­stead of GOD, with whom they change names: as offices: we beleeve Kings rather than Philoso­phers, as the Philosophers observed; wee insist their steps, whither crooked or straight: as theyr words are Oracles; their acts examples, to tutor us onely to good, or evill cum privilegio: so wee usually subscribe to their Iudgements, what they hold and enact, whether true or erronious, as foure hundreth Prophets yeelded to the false opi­nion [Page 134] of one 1. King. 22 12 AHAB, that it was good for him to fight at Ramoth Gilead: and most of Israel wor­shipped the Calves at Dan and Bethel, 1. Kings, 12.29.30. because Ie­roboam erected them, and millions turn'd Arri­ans, in the dayes of Arrianus apud Func­ciū. 109. h. Magd. Cent. c. 3. p. 101. Constantius, Jdam Cent. 4. c. 3. p. 40 Theod. l. 4. c. 26. Valens, and De quo sig­fridus saccus Dom. 8. post. Trinit. & axiom. Eccl. Gorlicij pag. 315. Anastatius, Denying Christs Divinity, because these Emperors were Arrians: as the whole Chri­stian world was Orthodoxe, professing the truth, as zealous proselites, in the dayes of Constantine, Honorius, Arcadius, Gratian, Iovinian, Iustinian, Theodosius the elder and the younger, because these Christian Emperors were Orthodox, zealous, sincere and religious: as Hist. l. 7. c. 10. & l. 10. c. 7. & in vi­ta Const. l. 1.2, 3, 4. Eusebius, [...] c. 9 &c. 6. c. 2 l. 7. c. 22. &c. 23. & l. 5. [...] 10. Socrates, Hi [...]. [...] 6. [...] Zozamen, l. c. 2. cum hist. trimpert. l. 1. c. 8. Ruffinus, Nicephorus, and that Tri­partite Historie, testifie of them: such force (as is more largely proved, in the Eare-jewell for Iud­ges) have both the Iudgements and practises of Princes, with their Plebean subjects: every supe­rior like the heavenly bodyes, having a wondrous operative influence, upon their dependant sublu­nary inferiors: why should not then SALOMONS Verdict, being so great, so wise a King; excelling amongst men (yea even amongst Kings) as the Lyon amongst the Beasts: as the male Deere a­mongst the heard: as the Cassanaeus in Ca [...]. p [...]. 2 ful. 373. et Plin. l. 10. c. 5. Eagle (if not Idem ibid. Phoe­nix amongst birds; the Lilly amongst flowers; the Cedar amongst Trees; why doth it not, I say as a golden Seale in soft waxe, worke in us the same impression, that was in himselfe? Why should we be Didimists, Sceptecks; or Athists, to [Page 135] doubt discusse, and deny: what he knew specu­latively as he was a wise man, practically: as a sin­full (but repentant) man; and declares to us au­thoritively, upon his word, and the pawne of his honor, as he was a King, and the greatest of men; that all these terrestiall & transitory things; which we admire; on which we dote, with which wee Idolatrize, by which we perish: are but meere Vanities, toyes, trifles, delusions, dreames golden slumbers, huskes, vacuities, in conclusion (except the meanes of our confusion) nothing and there­fore not to be rested in, nor relyed on, more than on a broken staffe, or the Reeds of Esa. 30.2 Aegypt, lest as burnt at last, as the fond Flea, by comming too neare these dazling flames, wee occasionedly ex­claime on these Impostors, as here repenting Salo­mon, and lament that ever we put any trust or con­fidence in them, as did that good old Iohn the King of Reale [...]n Historia per Marinaenus l. 18. rorum Hispanio [...]nū Aragon, on his death bed; yea least be­ing brought by our credullty to such exigents, as Cresus was captivated by Cyrus, and tyed at a stake, to be burned we then cry, oh Salomon Salo­mon, as he cryed oh Solon Apud He­rodotum l. 1. Solon, or at least trying them all to our no small paines, cost, and preju­dice, every way both in our credit with men, and conscience with God: we occasionedly complain as even Tully the Heathen did, ego omnibus tentalis nihil invenio in quo acquiescere Ʋerba re­citantur, per Majolum de diebus Ca­nicul. Coll. 7 pag. 520 [...] possum, trying and attempting every thing (like a sicke man rouling every way in his bed) I can finde rest and conten­tation in nothing, no more than our Prodigall here in his hungry Huskes.

SECT. 5. SALOMONS Repentance, Sanctification, and Salvation, prooved from Scriptures, and Reasons.

BVt if we beleeve not SALOMON, as hee was morally wise; as hee was practically experi­mented, and traded in all the mysteries of Vani­ties; as he was a Preacher, proclaiming his best notions, and motions of his repeated Vanities, shooting off a warning piece, to the admonishing of others: yet let us beleeve him, (which is my last and not least Argument) as hee was a Prophet, and so like ESAY, IEREMIE, IOEL, AMOS, EZECHIEL, and the rest of the greater and lesser See Gualter & Danaeus, in their Cō ­ments upon the small Prophets. Prophets, in their Sermons, and extant Prophecies, indued in the penning, preaching, and publishing of this Ecclesiastes, (being Propheticall, and so Lelius de expresse Dei verbo, & Zā ­chi de sacra Script. prove that no bookes in the old Test. are Prophe­ticall, but those are al­so Canoni­call. Canonicall. with an vnerring spirit, to expatiate a little into a Cham­pian, and Field of matter, concerning SALO­MON, and yet to finde the truth of the poinct, we stil prosecute, as the Center in a large Circum­ference.

That SALOMON sinned fearefully, who knowes not? That hath read his best, and worst in the sacred Scriptures? In IOSEPHVS, and others; chiefly some Hebrew Rabbies, that have writ his life: so fearefully indeed, and fouly in his mani­fest and manifold Idolatries, his grosse and grie­vous [Page 137] Adulteries, his lusts insatiable (more than these of PROCVLVS, AEGISTVS, NERO, De hisce omnibus, & alijs vid. Ra­visium in Theat. Philo. lib. 5. cap. 53 pag. 65 3. ex Plutarcho, Thucid. Coe­lic. Gellior. cum alijs. CAESAR, SARDANAPALVS of old, the Tur­kish Emperour, and the Kings of Morocco now, or any of hers that ever wee reade of) that I know, as BELLARMINE, CANVS, GREGORY de Valentia, and other Schoolemen Answered by Zanchius de preserva­tione Sancto­rum, Willet in Synopsi Pelargus, Ju Iesuitismo. cum alijs, contra Mo­dernot no­stros Armi­nianos. and Iesuites reckoning without their Host, and swimming without their Corke, have untruely as unchari­tably concluded his reprobation, as falsly as the damnation of Infants, dying without Baptisme: So even some of the Fathers Inter quos Cyprianus, l. 1. Exempla 5. vel Epist. 7. & de vni­tate Ecclesia poss medium, Aug. de Ci­vit. Dei, lib. 17. cap. 20. & de Doct. Christ. lib. 3. cap. 21. cum Tertul. lib. 2. contra Marcio. c. 23. & l. 3. c. 20. Reasons of the fall of Salomon, and so of the sinnes of the Elect. 2 Cor. 12.7. I know have que­stioned, whether by his Fall, hee fell finally from Grace, or no; as did SAVL: and even those that have beene most favourable to him; as St. BA­SIL, Exempla, ad Cytonem: IVSTIN MARTYR, contra Tryphonem, together with ORIGEN, IRAE­NEVS, CHRYSOSTOME, BARNARD, have won­drously lamented his fall, as also the fall of Samp­son, and have layd downe, some, reasons, why it pleased the Lord so to permit him to fall. As namely, that the Lord by his fall might humble him, as hee did PAVL, after his q revelations, and as usually hee doth his Children, to whom he hath bestowed excellent guifts and graces shining in eminent places; letting them oft see their black Feet, to deject them, least with the Swan, and Pea­cocke, the contemplation of their proud plumes, and feathers too much erect them, and puffe [Page 138] them up, (as bubles, and blathers) with pride which of all other sinnes, God most hates and ab­hominates.

Secondly, that we should know him to be but man: and so know, what is in man: chiefly if God leave him to himselfe: as a Cripple, without his Crutches: a vine without his prop: a house with­out his foundation; a staffe without an upholding See my Preface be­fore Origens Repentance hand, a weakling weanling Child, without the leading Nurse, necessarily failing in good: falling into evill; without the continuall preventing Grace of God.

Thirdly, that we should not build, upon the flesh: or upon such a Clayie foundation as man: since the best and worthiest of men: SALOMON the 1. King. 11 wisest. 2. Sam. 11 DAVID, the sincerest. 3. Iudg. 16.4 SAMPSON the strongest. 4. Gen. 42 15. & 43, 3 IOSEPH the most Chast. 5. Math. 26 70 PETER, and 6. Iohn, 20 25 THOMAS, Disciples. 7. Gen. 9.21 Noah. 8. Gen. 19.36 LOT. 9. And Gē. 38.26 IVDAH Patriarkes. 10. Euseb. l. 6 cap. 40.41 ORIGEN the learned. 11. Grave Damnat Heres. Mon­tani de Pres. Herit. [...]. 52 Postea de­feudit contra Prax. cap. 1. TERTVLLI­AN. 12. Zealous Lib. 7, 8, 9 Confessionum AVGVSTINE, with the rest of the Fathers, in the Greeke and Latine Church as have beene proved to have had their Naevi, their warts, their wants, their defects, in judgement, or practise: as the cleare Sunne his Eclipse; the cleare Moone, her weaning; the pure gold, his drosse; the best wheat, his [...]ares; the best Garden, his weeds; and the healthfullest body some ill hu­mors, or sickish fits: as appeares in the Polyganies of the first, the Adulteries of the second; the Effe­minacies of the third; the Swearing of the fourth; the Denials of the fift; the Incredulity of the sixt; [Page 139] the Drunkennesse of the seaventh; the Incests of the 8. and 9. the Idolatry of the tenth; the Monta­nisme of the Scultetus in Medulla Patrum, p. 172. Sic Chron. Func­cij fol. 101. Hist. Magd. Cent. 3. eleaventh; and the Maniohisme of the Mag. Cent. 5. & Osiand. in cent. 4. l. 4. p. 168. en Possidonio. twelfth: all which Iury give in theyr Verdict: that when the Seas are without Waves and froth: the Ayre without Cloudes: the best wines without leas, and dregs, Trees and Vines, without superfluous branches; the body of living man without excrements, than the best of meere men living on earth here, militant, shall be with­out Hinc illud Lencij, in A­poth. Polit▪ p. 137. & Gorlicij in Oeconomicis pag. 36. Magna In­doles non sine sinne, ere they come to Heaven tryumphant, and so make a more exact, pure, perfect, spotlesse, Eutopean, Amsterdamian Church; without any blemish, than was eyther in Rome, 1. Cor. 3.3 Corinth, Ephesus, Philippos, Galatia, Asia, Smirnia, Apocal. 2 c. & 3. c. per totum. Thya­tira, in the Apostles times: or then is expected e­ven of the Iewes, after their promised and belee­ved Reade Dr. Willets Hex­apla Parens Parr, Drax and Wilson, on Chapter 10. ad Romanos. Proouing by many argu­ments, the Iewes Conuersion. Conversion.

Fourthly, which is Ambrose Apol. David. cap. 4. & 1. cap. 3. his reason, his fall was permitted, to shew that hee was meere man, not God; and so not the expected Messias of the Iewes: for whom, in respect of his manifold perfections, had he beene sinne-lesse, that infatu­ated people, had more probably entertained him: than eyther the Aegyptian Apud Niceph. & Socratem lib. 7. cap. 37 MOSES, or Of whose Acts and end, out of Rabbies, see Master Purchase his Pilgrimage, lib. 2. cap. 10. pag. 132. BEN COSEA, or any other Impostors at severall times, [Page 140] to their owne destructions, both of bodies and soules, as histories Josephus de bello Jud. l. 7 c. 17. Nicep. lib. 3. c. 25. Eus. l. 4. c. 6. relate.

Yet neverthelesse for all this fearefull fall, thus permitted for these and other reasons, his fall was not finall, his sinne was not unto death; and so consequently (as the point I ayme at) this Testimony of his, and Verdict against temporary Vanities, is not the testimoniall of a Repro­bate, (for then like the pasport of a canting rogue, made under a hedge, it were of finall validity) but the Testimony of a repentant Patriarke: a sanctified Prophet, and so consequently an e­lect vessell of Salvation? Which I easily con­vince, against all oppugning Antagonists, by these querees and expostulations.

First, was he not an Amamiensis, a Pen-man of the Spirit of GOD, in writing and inditing three whole bookes of Canonicall Scripture, as the Church hath alwayes acknowledged, and re­ceived them into the sacred Canon? In which respect, De Civit. De [...], l. 17. c. 20 AVGVSTINE, and Lib. 2. de THEOPHILACT, call him a Prophet? And some of the Hebrew R. Moses l. 2. Mor [...]ch cap. 45. Rabbies reckon him with his Father DAVID, IOE,Fide. and DANIEL: Now was any Pen-man of the Spirit ever a Reprobate? Looke upon all the Pro­phets from MOSES, to MALACHY: all the foure Evangelists: the Evangelizing Apostles, that in their Epistles writ as they preacht; the summe and substance of the Gospell? And tell me, if ever any of those, whom the Lord used as his Organs and instruments in this blessed work, for his owne glory, and conversion of Soules, were ever Casta­wayes?

Sacondly doth not Saint PETER call all the Prophets holy 1. Pet. 1, 21 Prophets: and if holy, then ever­lastingly happy: SALOMON then being in the Catologue of these holy ones, how should hee bee excluded from these happy and blessed ones.

Thirdly, was not SALOMON an excellent Type, and figure of CHRIST the Messias, as is by all acknowledged, without contradiction? Now was ever any personall Type of CHRIST, a Reprobate? AARON, a type of his Priest-hood, ABEL and ISAAC types of his Passion: JOSEPH of his betraying: IONAS of his Resurrection: E­NOCH and ELIAS of his Ascention: IOSHVA, GI­DEON, OTHINEL, IEPHTE: SAMPSON, tempo­rary Saviours, types of his Salvation, as also A­BRAHAM, NOAH, MOSES, MELCHISEDECH, DAVID, and all the rest that typified See an use­full booke in 8. called Moses un­vailed, and the Pilgri­mages of the Patri­arkes and Prophets, in 4 passim. de hisce Typis. CHRIST, it appeares in these particu­lers.

First, in his birth, the Child of Promise: the Sons of God: as Christ, by Luk. 3.31 Nature, he by 2. Sā. 7.14 Adrption: both called the sonne of DAVID: according to the flesh. 2. In his Names, as first SALOMON, peaceable, foreshewing the Messias, the true MEL­CHISEDECH, the Prince of Peace.

Secondly, Iedediah, beloved of God, 2. Sam. 12.25. So Christ is proclaimed the welbeloved Mat. 17.5 Sonne in whom the Father is well pleased.

3. Pro. 31.3 Lemuell; so called by his Mother, signifying God with him, or God with them; answering the true Mat. 1.23 Emanuel, God with us: SALOMON being withall, Exod. 7.1 [Page 142] as was sayd Exod. 7.1. of MOSES, a God to his people.

Fourthly, Koheleth, a Congregator, a builder, a Preacher: as he laboured by his preaching, and by the Booke of the Preacher, to congregate and ga­ther unto God, both Iewes and Gentiles, so in this answering the true Gē. 40.10 Shiloh, to whom the gathe­rings of the people shall be.

Thirdly, a Type of CHRIST in his Princely Of­fice, set over Gods people and heritage, (even as the Messias is set a Captaine and governour over his Elect) because the Lord loved them.1. Kin. 10 9,

Fourthly, in his admired Wisedome: for are not in CHRIST all the treasures of Coloss. 2, 3 Wise­dome.

Fifthly, in his Iudgements and Equity (the im­provement of his judgement and wisedome) ha­ving the true Vrim and Thummim; for shall not Christ iudge the people with righteousnesse, and the Nations with Psal. 96.13 equity. More specially, as he judged the two 1. King. 3, 27 Harlots, and discerned the true Mother of the controverted child from the false: shall not CHRIST judge Iewes, Turkes, and Papists, for all their false Pleas, and deluding lapwing cryes. 2. His strict proceedings against 1. King. 2 25 ADONIAH, and V. 31.32 IOAB, his plotting enemies, doth it not pre­figure how CHRIST will proceed in Iudgement, against all his enemies, breaking them in peeces, like a Potters Vessell: Psal. 2.9.

Sixthly, SALOMONS translating of the Priest­hood, from ABIATHAR of the house of ELI, to V. 27. ZODO, doth it not shew how the Messias re­moved the annuall Leviticall Priest-hood of AA­RON [Page 143] to himselfe, the true sacrifizing Melchisidech: a Priest for Heb. 7.17 ever.

Seaventhly, as SALOMON built the Lord a Tem­ple; is not CHRIST the spirituall builder, of Ko­heleth the See Mor­ney and our D. Feila, de Ecclesia. Church.

Eighthly, as SALOMON fetcht timber from 1. Kin. 5.6 HIRAM, a Gentile to the building of this mate­riall edifice, doth not CHRIST cull and call, and gather, even of the Gentiles, as living stones, built on the corner stone, to the structure of his spirituall Temple. God perswading IAPHET to dwell in the Tents of SEM. Gen. 9. vers. 7.

Ninthly, the Queene of Sheba bringing pre­sents unto SALOMON, from so 1. Kin 10 10 farre, shewes it not, that the Magi from the East and great Kings and Mat. 2.11 & Ps. 45.12 Princes, from the East, West, North, and South, shall bring their presents and yeeld their homage unto CHRIST, by receiving the Gospell, and beleeving in him, to their Salvation: Math. 8.11.

Tenthly, leaving all other particulars; the great glory, riches, magnificence, and royalty of Lege Lude­vicum Ʋiv. de magnifi­centia Salo­monis. SALOMON, together with the excellency of the Temple in the lustre, and structure of De hoc­templo pre­ter 1. Reg. 6 2. Chron. 9. Chris. in Math. hō. 88. Sixtum in Biblioth, l. 6. ann. 12. Mogdonetū de Monte Calvariae: Ruffinum l. 11. & Euse­bium hist. l. 9 cap. 2. it, ex­ceeding eyther the brightnesse of the Sunne; the Image of IVPITER, the Walles of Thoebes, the Tower of Babylon: the house of CY­RVS: the Mausolean Tombe: the Aegyptian Pyramides: the Walles of Ninivie: the Temple of DIANA: or any other most me­morable wonders of the World: which not onely Heathenish Hystorians, as Plin. l. 34. l. 26. c. 5. &c. 8, 9, 11, 12 14. PLI­NY, [Page 144] Lib. 1. c. 5. MELA, L. 12. c. 16 STRABO, CVRTIVS, DIODO­RVS, Lib. 2. HERODTVS, but even Christians, as De Civit. Dei, l. 2. c. 4 AVGVSTINE, L. 14. c. 16 ISODORE, Ant. Lect. l. 23. c. 6. RHODEGINVS, ALDVS, have so famoused: doth not the first an­swere to that beauty, blessing, grace, glory, might, worship, renowne, honour, truth, righteousnesse: which is in Christ; to which DAVID alludes in his Psal. 45. Psalmes, and SALOMON himselfe, in his mysti­call Canticles, typifying Christs matrimoniall V­nion, with his Church, under the vaile of his mar­riage with PVARAOHS Lorinus in Eccles. & Soto Major Praefat. in Cant. Cātico. Daughter. The eminen­cy too of his materiall Temple, doth it not typi­fie the beauty and glory of the spirituall Temple, the Church of the new Testament under Christ.

Now in all these particulars, could such an ex­cellent Type & figure of the Messias, be a Repro­bate? Were not his sinnes pardoned upon his re­pentance, as well as the sinnes of others, who prae­figured him.

But here's the question of all questions: whe­ther SALOMON truly repented? For wee know the promises to the repentant, be their sinnes ne­ver so great, and Esa. 1.18, Exek. 18, 27 Ierem. 3.14 Ioel, 2.12 greevous: now SALOMON re­penting of his grievous transgressions, as did his Father DAVID, why might not he be the object and subject of mercy as well as 2. Sā. 12.13 DAVID, 1. Tim. 1.13.14. PAVL, 2. Chron. 33.11.12. MANASSES, Mat. 26.75. PETER, and all the rest of the Scripture-Paenitents. Luke, 7.47. Luke, 19.9. Luke, 18.13.14. Mat. 9.10.

If any doubt of SALOMONS true Cordiall, un­fained, and saving repentance: let him consider [Page 145] these things; in Generall, in speciall.

In generall: that those, who are once dedicated to the Lord, and whom the Lord loues, they must repent, at one time, or other: though they sinne fearefully, yet not finally; though they fall dange­rously, yet not desperately; for the foundation of the Lord remaineth sure, the Lord knowes who are 2, Tim. 2 19 his: his guifts and graces are without Rō. 11, 29 Re­pentance: whom the Lord loves once, he loves to the Ioh. 13, 1 end: his love is not fickle, wavering, and un­constant, as the love of ASSVERVS to Esther, 6.6 & 7.10 HAMAN, Ammon to 2, Sam, 13 15 Thamar, Putiphars wife to Gen. 39.7 14 Ioseph: ending (as mans lustfull and unlimited love oft) in hate: but more constant than Ionathans to 1. Sam. 20 17 Da­vid, Philades to Orestes, Nisus to Eurialus, Damon to De his & alijs, fidelis amicitiae ex­emplis: lege apud Valer. Fulgosum & Brusonium, tit. de amici­tia, sic apud Ravisium, p. 570. & Lō ­cerum, in suo Theatro. fol. 422. Pythias, as hot as fire: as firme as flint, as strong as Death; Now it's sayd, the Lord loved 2. Sam. 12 24 SALOMON, and gave him a Name, answering this love: and as an effect of this love he gave him not onely common graces, such as he bequeathes to Hypocrites, and Reprobates: but even specifi­call, speciall, and saving Grace: even the Spirit of 2. Chrō. 6 Prayer: to which rightly Ʋide Al­stedium in Theol. Cat. sect 3. p. 736 737. ad 745 & Scultetum, de precatione, ap. 121. ad pag. 178. de modo oranat. qualified, Salvati­on is promised and Act. 2, 21. annexed; which Grace SA­LOMON had in that excellent measure, together with Eucharisticall thankesgivings, a branch and species of Prayer, that twise praying that we read of, once in publike in the 1. Kings, 8. Temple: and in 1. King. 3.5.6. pri­vate: for Wisedome, the Lord appeares unto him, in Giboah: testifies his acceptation and approba­tion [Page 146] of his V. 11.22. Prayer; and of his Sacrifices: which he never did in any oblations and sacrifices of a wicked man, an hypocrite, a Reprobate, all whose services (as himselfe reveales) his very Soule doth loath and Esa. 1.11.2 & 58.4.5. & 66.30. & Ier. 7, 8, 9. sic. Ioh. 9. v. 31 abhorre: from whence I could with De perse­verat. San­ctorum. Zanchy, In locis. Aretius, Jn locis Communibus Musculus, Jn locis. Peter Martyr, the French In his booke cal'd the Buckler of Faith. Et alibi con­tra Armen. Moulins, and all the late Hammerers of D. Morton D. Willet. D. Sutcliffe, and the two D. Whites. Papists, that Salomon having true Grace, ne­ver lost it: though the Sunne of his grace were clouded and eclipsed by his fall, yet it shined a­gaine, in his repentance: his grace might loose both leaves and fruit, as a Tree in winter, in his temptations and seductions, yet there remained still sap at the roote of his heart, the seed of God re­mained still in him, as he had an ebbe in sensuall sin­ning, he had a spring-tide againe in godly sorrow­ing: it being indeed with Salomon, as with all Gods Children: as it is with the wood, whose nature is to swim on the water; but overladen with iron sinkes: but take off this iron of sinne by repentance; Grace in them surgeth, riseth aloft Grace in the Elect is like the herbe Ady­ [...]ntō, which long steeped in water rots not, but comes forth dry. againe: the application is very easie, or they are in the act of sin,Mr. Yates, Mr. Anis­worth, Dr. Featly, Mr. Burton: chiefly Mr. Pryn Lin­colinensis. Instar omni­um a. p. 364. ad p. 393. as a man in a sowne, or in a fit of falling sicknesse; not wholly dead: by rubbings, and unctions, and stirrings, and administring of strong waters, they come againe to themselves: in such a fit, in such a sowne, was Salomon, but at last revived by his Spirituall Physitian, whose grace gave him, the true Aqua vitae or water of life, cor­diall repentance: wise Salomon was poysoned [Page 147] with: or at least had surfeited like our Prodigall, in the huskes of Vanity, but the Lord gives him a Lotion, a Potion, the oyle of his Grace, which makes him evacuate, purge and empty them all, up againe, by repentance: he casts them out at his Eyes, by Contrition: chiefly (as other surfets (out of his mouth, by true, hearty, humble, publike Confession, for to intimate some particulars of his Repen­tance, he freely and ingenuously confesseth his sins: for whereas as one well Salomons Solace, Cap. 130. p. 123 observeth, hee might in this his Ecclesiastes, have pointed at the folly and vanity of ADAM, CAIN, NIMROD, ESAV, PHARAOH, SAVL, ABIMELECH, ACHAN, NA­BAL, LABAN, MICHAY, and divers others: as men doe when they would hide and extenuate their owne finnes, and accuse others; yet Iustus ac­cusator sui; the just man, casting the first stone a­gainst himselfe, he inroules himselfe as the prin­cipall, in the fore-front of the Bead-roule of vaine ones; he proclaimes himselfe the chiefe foole in Vanities Kingdome: therefore, so freely confes­sing his sinnes, yea his speciall and particular va­nities of which he makes a full Catalogue: (as his Father Psal. 51.14 DAVID, confessed his particular murther: PAVL his 1. Tī. 1.13 Persecutions: the penitent Ezra. 10.2 Iewes, their marrying of strange Wives: their re­jecting of GOD and 1. Sam. 12 10. & v. 19. SAMVEL, in asking a King: LVTHER oft his particular abhominations, when he was a blinded Papist: ORIGEN his particular Idolatry, sacrificing to Heathenish De quo Eusebius l. 6 Nioeph. 5. c. 12. Mag­dab. hist. Cent. 3. & slander in E­pit. Cent. 3. c. 6. pag. 11. Idols, no doubt of it, but the LORD, as hee was iust and faithfull forgave him all his sinnes. 1. Ioh. Cap. 1. v. 9

Secondly, his Confession was according to the nature of his sinne; his sinne publike, as if with Ab­solon hee had spread a Tent with his 2. Sā. 16.22 Concubines, on the house top, as Davids lust with Bathshehah, it was knowne in Gath and Ascalon, amongst the 2. Sam. 12 14 Vncircumcised: So his Repentance is publike; as if at our Pauls Crosse, or Heraulded in the midst of Ierusalem, Iosh. 7.19 by his owne tongue, and pen: his salve (as in the repentance of David, and all true paenitents) was proportionable to his sore, he tooke away glory from God, and scandalized the Church by sinning: now as Ioshuah desired A­chan, he glorifies God, and satisfies the Church by Publike sins must have pro­portionable acknow­ledgement according to the Apo­stles rule. 1. Cor. 5.5. confessing.

Thirdly, his Confession was joyned with Con­trition of Soule, and compunction of Spirit, with humiliation of heart, and true dejection: and that appeares, first from the Title, that he gives him­selfe, and that's not the King of Israel, and Ierusa­lem, as he might have done had he sought popu­larity, and Vaine-glory, which Ayres the most (Aaere nu­tritur abs (que) Cibo & potu Plinius l. 8. cap. 33. Camelion-like) gape after: but Salomon the Preacher: the poore paenitent perplexed Preacher; in the sence and sight of his sinne, he thinkes him­selfe unworthy the dignity of a King, (as the Prodigall heere after his feeding on unfilling huskes) thought himselfe vnworthy the Name of a Luk. 15.19 Sonne: as his Father David, thought himselfe too meane,In Psalm. to be a Doore-keeper in the house of Publike sins must have pro­portionable acknow­ledgement according to the Apo­stles rule. 1. Cor. 5.5. God. 2. He doth not say I am a King, but I was King of Eccl. 1.12 Ierusalem, as now, thinking himselfe by reason of his sinnes, indignus nomine, unworthy [Page 149] that name, and tytle: which he thinks best befits the Messias: as also thinking of that Message, which he lately received from the Lord, that his Kingdome shauld be divided: and ten parts given to his Servant 1. Kings, 12.29.30.31 Ieroboam, and but two reserved to him, and his seed: being in that respect hardly King of Israel, in Ierusalem. 3. As an Argument (further) of his humiliation, it's observable, that in this whole booke of Ecclesiastes, he useth not the name Tetragrammaton, as being ineffable, and to sinners most terrible, and dreadfull, in the Conscious­nesse of his sinne; he doth not once mention it: Mindfull of that, in the 50. Psalme, ver. 16. of his Mr. Asaph, forbidding the wicked once to take the Name, or Covenant of God, in their mouthes. Which Text when Origen read after his Apostasie, mentioned by Eusebius, Lib. 6. Magdeb. Cent. 3. and Niceph. Lib. 5. Cap. 12. Hee burst out into teares and could not preach. He in awe and reve­rence thinkes himselfe unworthy to name IEHO­VAH.

Fourthly, being converted himselfe, he labors, as Christ injoyned Luk. 22 32 PETER, and in him all true Paenitents, and as PAVL Act. 9.28 practized, the Conver­sion of others: for this booke of the Preacher, prea­cheth repentance unto all, both Iewes and Gentiles; yea it teacheth mortification from the worlds Va­nities, the Feare of the Lord, and obedience to his Eccl. 12.13 Commandements, therefore in respect of the affe [...]t of it, or Salomons affections to doe good by it [...]s cald by some Rabbi Sa­lomon, in Cā ­tica. the booke of the calling a­gaine of the Iewes: Comment in Cantica. Origen calls it, Ecclesiastes, à [Page 150] Congregando Ecclesiam: from that desire which Salomon had to congregate a Church to God: and some of the Hebrewes (as two famous amongst the Hierom. in Eccles. cap. 1 & in Ezek. cap. 46. Fathers, and Aquinas de Regimine principum, l. 3. cap. 8. Schoolemen) have call'd it his Booke of repentance, in which booke, as a true Preacher indeed, hee labours to finde out right Scriptures, Delight some words, and words of truth, that as goades and nayles he might rivet them in the hearts of others to worke that remorse in them, which hee found and felt in himselfe: which indeed is a signe of true and saving Grace, when it is Communative, and diffusive, for the con­version of the wicked, or confirmation of the weake: when wee would imprint grace in others, which is sealed in our selves, herein tutored by the Cock who when he hath found a Barly Corn clocks, and calls to it, his Hennes (as the Hen calls her Chickens) and when we are awaked our selves out of the darke dreame of our sinnes: by clapping our wings and Gall [...] vi­gilantis E­piscopi Typus apud Majo­lum, de dieb. Canic. Col­loq. 7. p. 210 crowing (as Salomon heere, and since LVTHER, that Ʋide Epi­stolas ad Le­onem Papam ad diverses Episcopos no­biles. Libel­lis de capti­vicate Bab. de Missa dis­putationes & scripta apud Sleidanum, Nigrium, Bucholche­ram, & Osi­ander Cent. 16. lib. 1. Cocke of Belgia) to awaken o­thers; either out of Popery, or prophanenesse: is a sure signe of a sanctified heart, and of a Consci­ence truely touched.

Fifthly, SALOMONS confession was ioyned with faith: he beleeved with his heart: as did PHI­LIPS Acts, 8.37 Evnuch: as he confessed with his mouth, to his Rō. 10.10 Salvation, for his confession heere to to GOD primarily (as in the Iudgement both of charity and verity, wee are to conclude) and to his scandalized Church secondarily; was not the Confession of a Felon, to his Iudge, as A­CHANS [Page 151] to Iosh. 7.20 [...]1 IOSHVAH, fearing execution. Nor as the Confession of IVDAS, to the Math. 27.4.5. Pharises, for want of Faith, ending in a halter, and in Psal. 9.17. & Act. 1.25 Hell: but as the Confessiō of a Son to his indulgent Father, (for that reference the Lord himselfe professeth he hath to 2. Sā. 7.14 SALOMON) or as a Con­fession of a Patient to his Physitian, in hope of helpe, and health: and he confesseth to the of­fended Church, as any man may in the like case confesse, even unto man,As appeare by that cō ­fortable let­ter which Luther sent the sicke Duke of Saxony, apud Osiandrum Cent. 16. l. 1 pag. 70. (stearing yet farre e­nough, from the Rockes of Popish Auricu­lar Confession) not onely to give satisfaction, in case of Mat. 5.23 24 scandall, but as a diseased man to his Surgeons, (as the perplexed CHRIST-crucifying paenitents to Act. 2.37 PETER, the Publi­cans to Luk. 3.12 IOHN, the Magicall Act. 19.18 19 Nicromancers, and others converted by PAVL, and as many in our dayes have done, to the zealous GREN­HAM, PERKINS, DENT, DEERING, DODD; and others: to whom the Lord gave the tongue of the Esa. 50.4. learned, and created the fruites of their lips to bee Esa. 57.17 Peace, even in Case of desired Com­fort, and Consolation. Esay. 57.19, Iob, 33.23.24.

Sixthly, SALOMONS Repentance, was con­stant and Conscionable: it was not in a flash, or in a Crocodiles Vincentius hist. l. 17. c. 606. teare, or two, like Heb. 12.16 E­SAVVES and the hypocriticrll Deu. 1.45 Iewes, not in a SAVLS 1. Sā. 15.24 Confession: but as PAVL's, it begun and continued in that true Conversion, the very life and soule of repentance, that sincere aversion from sin, and turning unto Haec vera paenitentia preterita plangere plā ­genda non cō ­mittere. Au­gust. de pan. God which [Page 152] the Prophets, every where call for, he did not af­ter any fained humiliation, returne to his sinne a­gaine, as the Dog to his vomit, the Sow to her wal­lowing: as did Ahab, Saul, Adoniah, Ioab, Semei: but acording to the rule and Canon: he did Prae­terita plangere, plangenda non committere: Lament his by-past Vanities, and as a man that gives a Bill of Divorce to his whorish wife, never to intermed­led with her more: as Noah, Lot, Iudah, David, Peter, and others: hee did not Apostate againe and backe-slide to his repentant and abandoned follies; now hee esteemes all the Honours, Plea­sures, Riches, Dignities, Policies, Studies, Coun­sels thoughts, actions, endeavors of men in this life, without the Wisedome, Word, Wor­ship, Feare, and Favour of God: to bee meere Huskes, and Vanities, such as will never helpe, ease, profit, comfort, or cōtent him in life, in death nor death: and his judgement ushering his practice, he made a Covenant with his heart, never to feed more, on these Huskes, to sinne more in the use, abuse, of these Vanities? But as a Tra­veller, ever talking of, and fitting for his jour­ney, his Thoughts, and tongue, now walke and talke another way: even how to feare GOD, and keepe his Commandements, (Legall, and Evangeli­call) being indeed, that Regia Via Vitae, the true way to life: and herein indeed was his true re­pentance, according to CHRISTS Ioh. 5.14. Precept, and AMBROSE his prescript, when he sinned no more, in that culpable kinde as Haec vera poenitentia cum sic paeni­tet hominem peccasse, ut crimen non repetat. Amb de poenit. before: the [Page 153] best repentance, saith that zealour Belgick Luther, call'd oft by Hennius Ec­cardus and others, the Elias of Germany. Apo­stle, being in one word, A new Optima paenitentiae, nova vita. life.

Now true Repentance, being never incident to CAIN, ESAV, PHARAOH, or any other Re­probate; SALOMON truely repenting, who can (without manifest untruth) deny him mercy: unlesse he deny the Scriptures, and make GOD to deny himselfe.

Besides, doth not the Lord himselfe say, that if he sinne (as he did too grosly) he would visit his sinnes with Rods, and his transgressirns with 2. Sā. 7.14 Scour­ges, as indeed he did, by stirring up enimies 1. Kin. 11 14.26. a­gainst him, as oft against rebelling Iudg. 4.2. c. 6.2. &c. 10.6.7. Israel, accor­ding to his Lev. 26.17 Deu. 28.25 threats, but yet, hee would not take a­way his mercy and loving kindnesse from him: Gods visitations, being to him, as to all Gods children, as Rods corrective from a father, as Physicall pur­ges from his Physitian: instructive and redarga­tive, for the good and health of his soule, as Ru­barb and Aloes to purge the viscous and gluttonous humours of his follyes, as Discorides and Dodone­us in their Herbals de Helebro. Hellibore, to cure his Spirituall Frenzie: they were not condemnatory Iudgments from a Iudge; not as plagues upon the Reprobate: as we reade of the plagues of Exod. Ch. 7, 8.9, 10. Ae­gypt, of Gē. 19.24 Sodom, of Esa. 16. v. 11.13 Moab, of Edom, Esa. 17. v. 1.2. of Esa. 16. v. 11.13 Da­mascus, and of the 1. Sam. 5, 6 7. [...]. Philistins, in a word, they were to the instructiō of an adopted Son, not to the destru­ction of a rejected [...] instru­ct [...]onem non ad ru [...]m. Reprobate; Nay further see, the Antithesis, in the Comparison, betwixt SAVL and SALOMON: the Lord promising, that he will not take his mercy from him, as hee did from 2. Sā. 7.14 Saul: doth it not include, yea conclude, that SALOMON [Page 154] is as certainly Elected, as SAVL reiected; whether wee take it of a temporary rejection from his Kingdome, as the rigged Hunnius & Huberus, in Thesib. & Eccardus in fas [...]iculo con­troversier [...] & Osiander in Euchirid. Lutherans and some Armenians: wrest that place of the Mal. 1.2, 3 Prophet, and of the Apostle, concerning ESAV, and the Iewes, to bee meant of a temporary not of a finall Reprobation: or wee hold his reprobation abso­lute and finall without any participation of saving Rō. 9.12.15. mercy, grace, or glory: as is more probable: since God tooke away from SAVL, even here his common graces, his spirit of Magistracy; sent an e­vill 1. Sā. 13.14 spirit, working on his See Willets Hexapla, in locum. Melancholy, as his executioner to torment him; gave him over to a Reprobate sence: to commit reiterated sinnes, with greedinesse: (as his maligning and persecuting first DAVID,1. Sā. 19.3 &c. 20.22. hunting for his bloud: ungratefully and ungraciously, after so many 1. Sam. 22 18, 19 kindnesses, re­ceived from him,1. Sā. 24.14 perfidiously breaking his promi­ses; bloodily 2. Sā. 21.1 murthering the Gibeonites, more bloudily the Lords Priests, vowing, 1. Sā. 14.44 swearing, and V. 45. forswearing, the death of iust IONATHAN his sonne, his raylings Chap. 20.27. & 30. revilings, Cursings, vaine Ch. 22.7. boastings, maine disobedience, and Ch. 15.22.23. rebellion a­gainst GOD: hypocrisie and Ch. 11.15 & Ch. 14.33 & 35. formality in all his seeming profession; proud and peremptory inter­medling, with the Priests 1. Sam. 13.10. Offices, as once 2. Sam. 6.7 VZ­ZAH: Consulting with the Witch of 1. Sam. 28.7. En­dor: and other sinnes, for ought wee know unre­pented doe plainly testifie) and at last, as the con­clusion of his Tragedie here, and beginning of a greater in Hell, (unlesse Grace came as it may [Page 155] come in an Jnter pon­tem & [...]ōtem See Abre­uethy his Physick of the Soule, c. 24. p. 374. & Democri­tus Iunior de Melancholi­a, p. 782. instant, when his owne Sword was in his owne bowels) giving him over, to the power of his spirituall and corporall enimies, the Divell and the Philistines: and to paynick and agonizing 1. Sam. 28 30. feares, suffered him to be Felo de se: a mutherer of 1. Sā. 31.4 himselfe, I say however wee hold of SAVL from these praemisses: it's plaine that SALOMON was an object and subject of that mercy, which the Lord denyed unto SAVL; and therefore as con­traries illustrate one Contraria juxta se op­posita magis clucescunt. another, as blacke shewes white, to be more white; GODS strict Iustice up­on SAVL, as a Vassell of wrath: shewes SALO­MON to be an Elect Vessell of Mercy.

I might say more for SALOMONS salvation, as that he is joyned with his Father DAVID, as a true worshipper of God, therefore saved, as his Father DAVID; for 2. Chran. 11: 27. the Tribes of Israel are sayd to walke in the wayes of DAVID, and of SAMPSON: and indeed however I have no heart to Apologize for the sins of SALOMON: (as some me thinkes too farre for the Apud Wil­letum in sua Hexapla in Genesin. Poligamy of the Pa­triarkes) yet it's plaine in that Chapter, that not­withstanding the Idolatries, superstitions, provo­cations, of his strange Women, Religion was not altered in SALOMONS dayes, an Argument, some Salomonis Solace, Ch. 29. p. 219. thinke, that the foundation of his Faith was un­shaken: And it is not probable, that he himselfe did adore Astoroth, Milcom, Molock, or Camos: in his owne person; no more than AARON him­selfe did worship the golden Calfe, which the I­dolaters importunity, caused him to Exo. 32. [...] erect; though in tolerating his Wives in their strange [Page 156] worship, he is sayd to follow these Idols, which his Apocryphall booke of Wisedome (if it be Some at­tribute it, to Philo Judaeus his) divulged even to the Gentiles, shewes how much, hee disprooves, and dislikes, and Sapientiae c. 13.10. & 14.8. & 15 3. ab­horres.

Lastly, SALOMONS last vertues, did so farre counterpoize, and countervaile his first Vanities, that as worthy of aeternall Record, they are regi­stred by three Prophets; NATHAN, AHIIAH, and IEEDO: 2. Chron. 9.29. Insomuch, that these praemisses considered,Ambros. in Apol. Da­vidis cap. 3. & Author lib. Eccles. cap. 47. with moe Arguments, that might be alleadged, notwithstanding his humane sinnes, some Nazian­zen Orat. 11 have call'd him Divinum Salomo­nem, Divine SALOMON: yea, others though hee were such a sinner (since his sinnes were his sor­rowes, his Vanities his vexation, to the comfort of all sincere paenitents, such as was SALOMON, and my Texts Prodigall:) have called him a Saint, others a most Hierom. Epist. ad a­mi [...]um Ae­grotu [...], Tō. 9. holy man.

SECT. 6 SALOMONS Salvation prooved from Authors, and Authorities.

ANd indeed if I may free my selfe, from trans­gressing, in this my seeming digressing, for some reasons, which time permits me not now to relate, as once over shooes, over bootes too, it were easie to these Arguments, to bring in the whole Iewry, yea Grand-Iewries of Antiquitie to prove, both the repentance of SALOMON after his [Page 157] sinne; his remission upon his Repentance: and his Salvation upon his remission: his Iustificati­on, Sanctification, the fruit and effect of his salva­tion.

For besides the constant opinion of the He­brewes, as we have Hierom. in c. 2. Eccles. heard, that his Ecclesiastes was his Repentance: as may be seene in their booke, called Sedar Olam: Cap. 15. Lorinus Prolegom. in Eccl. c. 2. thinkes that Saloman in his Proverbes, seemes himselfe to testifie his repentance: as though in passing by the Feild of the sluggard, and the Vine-yard of the Man devoyd of understanding, seeing it all over­growne with Thornes and nettles, considering it and laying it to heart. Pro. 24.30.31.32. He should by this Feild vnderstand his owne heart, all overgrowne with the Thornes and Weeds of lust and Idolatry: and by the Instruction he received by it, should in­timate his repentance: as the reading of the Novissimus ego egi paeni­tentiam & respe [...]i, ut e­ligerem, dis­ciplinam. sep­tuagint, seemes to confirme it: elsewhere by St. Jn cap. 28. Ezek. Ierome, this repenting Salomon, is called King of Ierusalem, and opposed against Ahab, Ie­roboam, Ioram, and the evill Kings: and compared with David, Ioshuah, the Patriarkes, Prophets, and other religious Kings and Iudges of Israell and Iudah: and in an Epistle to Eustachium, Epist. 22. though he lament his fall; yet hee denyes not his repen­tance, in an other Ad salvi­nam Epist. 9. victi sunt quasi homi­nes. Epistle, he makes use of his fall, as also of the fall of his father David; that we that stand should not presume, but take heed least we fall; of later time Gregory de Praesat. in Conitica Ca [...] Valentia pleads much for SALOMON, confutes some that denyed this booke of the Preacher, to bee sa­cred [Page 158] Scripture, or to be placed in the Canon, as though he had transcribed it from his Father DA­VID, or received it from some other: and though it were quaestioned as Apocryphall, even in the dayes of IEROME: because SALOMON Chap. 2. vers. 21. Seemes to give way to Epicurisme and Licentiousnesse, warranting to eate and drinke, and be Ioviall, as the Helluohs of the world: yet (as he is well cleered by that learned Cōment in c. 1. Eccles. Apolagie, SALOMON is farre from giving way to Luxury, or any Vanity, which as by Clubs and Malls, in the whole booke, he beates downe, onely approving a a free lawfull, liberall, use, of the Creatures, such as the holyest men have used, standing with mo­deration, reason, religion, and Christian gratula­tion.

Hence for all these and such like frivolous ex­ceptions, the booke is approoved: his Verdict of Vanity, of all religious hearts, and illuminated spirits, subscribed to: the Author himselfe, by the Chalde Paraphrase, hath the name of a Prophet; yea In Ps. 118 v. 1. lit. 2. & lib. de fide re­surrectionis. Saint ANBROSE besides that formerly al­leaged, in many places, gives him the best Epi­thite of holy Salomon: chiefly in his Praface before Saint LVKE, and in his booke of his Faith in the Resurrection, where hee cites this Ecclesiastes: else­where Apol. Da­vid. l. 2. c. 3. he paralels him, with Saint PAVL and DAVID: and placeth him as a true Paenitent, in the midst betwixt them: sinning and repenting, CYRIL Catech. 1. of Ierusalem exhorts to repentance, after the example of AARON, DAVID, EZEKIAS, MA­NASSES, NABVCHADNEZVAR, PETER, and a­mongst [Page 159] the rest SALOMON: HILARIE Hilarius on Psal. 52. is con­fident; that like AARON, DAVID, and others, he was seriously reprooved, for his sinnes, and re­pented: the very same IREVEVS Lib. 4. cap. 45. saith, he re­ceived by tradition, from one that was an Auditor of the Apostles: CHRISOSTOME is alleadged by ALVARVS De Placi­tis Eccl [...]ari. 45. PELAGIVS, for the same purpose to testifie the repentance of SALOMON; of whom the same Father writes Serm. con­tra Concu­bia. Tom. 9. elsewhere, that af­ter his lust and inordinate concupiscence, after terrestriall and sensible (sensuall) things, retur­ning as it were out of a parke and shadowy Wood, to true, and heavenly wisedome: he uttered as it were, ex Tripode, that sublime and heavenly voyce, truly worthy of a heavenly man; and a heavenly minde: Vanitas Vanitatum: Vanity of Vanity, Vanities of Vanities, all's but Vanity, saith the Preacher: yea sayth that Periphrasi in c. 2. Ecol. THANMATARGVS, abhorring and hating all his former life, in which he had wasted and wearied himselfe, spent as a Ta­per in pursuite Vanity: as a man shipwrackt, weather-beaten on the Rockes of Vanitie, swim­ming to the shore by Repentance, at last he sets up Sea-markes, whereby others may avoyd these Syl­laes, and Caribdis, on which he was newly ruined: hereupon Epistola de recuperandis laps. BACHIARIVS, that lived about the time of AVGVSTINE, in his Epistle, concerning the restoring of those that were falne in the fiery time of Paganish Persecution, as it is extant in these Volumes: call'd the Library of the Bibliothera Patrum Tō. 3. in Folio. Fa­thers, perswades IANVARIVS amongst others things, that he would not doubt to receive an A­dulterous [Page 160] Monke into the Church, upon his re­pentance: because that mercy was not denyed e­ven unto Salomon upon his humiliation; affirming moreover that it makes nothing against his repen­tance that it is not registred, and recorded in ex­presse words in the Scripture, no more than the re­pentance of Aaron, Noah, Lot, Iudah, Ruben, Sampson, who yet truly repented: his beeing though not so publike as his Father Davids (which was publikely sung in the Church) yet as true in secreto Conscientiae, in the inwards of his Soule, and secrets of the heart, and Consci­ence: yea and that his sinne was pardoned, hee makes this an Argument. (I know not how sound) in that he was buried amongst the Kings of Israell and Iudah, which he affirmes was a priviledge de­nyed unto some, that persisted in their Perversnesse, disobedience and impaenitency to the end of their lives: the like argument is used by one Martyn Lib. 10. Hypotypos. Regula. 25. Cantapretensis: as also by one Epist. 65. Fulbar in Saint Bernards time, who spends an whole Epistle, on this Subiect: so one Ticonius in Augustines time, that was a little affected with Donatisme, other­wayes a learned man, in one of his Extat re­gula in lib. 3 de Doct. Christ. c. 31 Rules, inti­tuled of the Promises, and of the Law: extant both in the workes of Augustine, and L. 1. do sū ­mo bono cap. 25 Isodore, is very confident, that as that as the Lord did not deprive SALOMON, of his earthly Kingdome, as he did 1. Sam. 15 28. Saul, 1. [...]in. 12.16. Reheboam, Dan. 4.31 Nabuchadnezzar, 2 Kin. 19 37 Sona­char [...]b, Dan. 5.30.31. Baltazar, and other wicked Kings, of their Crownes and lives, or both, no more did he deprive him of his Heavenly Kingdome: by his [Page 161] repentance being reprived and pardoned: what needs moe witnesses, to adde water to the Sea, or light to the Sunne: THOMAS AQVINAS in his Opose. 20 & [...] Regi­mine princi­pis lib. 3. c. 8. Opuscula, BONAVENTVRE, HVGO CARDINA­LIS, CARTHVSIANVS in their Coments on Eccle­siastes, SOTO Maior, in his Preface before the Can­ticles, VINCENTIVS BELLOVACENSIS in his glasse of L. 2. c. 84. Hystories: SIXTVS SENENSIS in his Lib. 8. He­res. 7. Bibliotheke: the learned Iesuite Prolegom. in Eccles. LORINVS; with other moderne Papists, besides Protestants, and more ancient than all these, ALBINVS Schoole-master to CHARLES the Great, with many moe; frō these, and other Arguments perswade themselves of his sound Conversion: and conclude his salvatiō.

The Arguments or rather opinions and conceits of BELLARMINE, and other Papists, of his Reprobation, being as weake, as false, and un­charitable, being not worth recording: or if I should relate them, (as one saith in the like case) to relate them, is to confute Recitasse, est confutusse See M. Prins Book of the Perpetuity of a Rege­nerate Mans Estate. Pag. 393 them: Mole ru­unt suo, they fall of themselves, all their force may be referred to two heads.

First, that this repentance of SALOMON, which I so urge is no where recorded in Scripture: there­fore he repented not?

The Argument holds together like ropes of sand. 1. The repentance of NOAH, LOT, and SAMPSON, (as I sayd is not recorded:) therefore were they not repentant? It's as untrue, as unchari­table? 2. The Scripture speakes, some things ipsis­simis verbis, in plaine words, some things by ne­cessary Jlliricus l. 2. in Clavi Scriptura. consequence: and so SALOMONS re­pentance, [Page 162] as also the repentance of SAMPSON and GIDEON: for in the Epistle to the Hebrewes, Ch. 11. v. 32. they are approved for their Faith: so is NOAH, vers. 7. Now as there is no reall mother without a child: so no iustifying faith, without Re­pentance▪ being both united by the true object of Faith himselfe. Mark. 1. v. 15 So ADAMS re­pentance is not recorded: yet beleeving the pro­mises. Gen. 3.15. Of necessity he could not but Colligit August. Ep. 99, ex c. 10 Sapien. v. 1. repent, for though there may be a legall repen­tance without Faith: as in Gen 4.13 CAIN, Mat. 27.3 IVDAS, Historia Fusius reci­tatur, a Gri­neo de Apo­stas. pag. 151 A Lud. Rabbi de Martyrib. et a Lonicero, in Theatro, exemp. f 101 102. FRANCIS SPIRA, and usually in the Repro­bates, yet there can be no Evangelicall Repentance, without saving Faith: nor no saving Faith, with­out Repentance: more than a true Sunne, without light; or fire without heate; now SALOMON be­ing so excellent a Type of the Messias, could not in all probability, but beleeve the Messias, and in the Messias: therefore as PICVS MIRANDVLA well notes, in his Apologie for ORIGEN, by the Testimony of Comment. in c. 3. Gen. HENRICVS DE ASIA, the Schooleman: it's no good Argument to say any is damned, because the Scriptures reveale theyr sinne: but for some causes secret, never unjust, si­lence their sorrow: since also SALOMONS repen­tance may be registred by some other Writers, as NATHAN, AHIIAH, IEEDO, who writ his life and Acts, whose workes are now perished, (iniu­ria & incuria temporum) by the iniquity of the Times.

The second Dart that's shot against SALOMONS sincerity is: that in his time, he did not purge out the [Page 163] Idolatry, that was in his Kingdome: pull'd not downe the Alters and Idols, which by his per­mission if not approbation, his Heathenish Wives, had erected, as did 2. Chr. 33 15 Manasses, upon his repentance & as a sincere hart, would have done, after the ex­ample of 1. Kin. 15.12 Asa, 2. Chr. 30.14. Ezekias, 2. Kin. 22 43. Iehosophat, Or Vzzah. 2. Ch. 26.4.5 Azarias, and others: this knot, some thinke is hard to loose; but the satisfactiō that may be received is only this

1. That his not reforming of Religion, in eve­ry thing exactly and precisely is no true Argu­ment, that he was not converted: no more than the pulling downe of Groves and Idols, is alwayes a note of sincerity: for whose zeale was hotter this way than 2 King. 9. C. 10. per to­tum. Iehues, yet where have we a more formall Hypocrite?

2. Even V. 28.29. in the times of the best of the Kings of Israel and Iudah, as you shall see in these nomina­ted; as the Canker in their Roses, there was ever something amisse in the matter of Religiō: some high Places or other untaken away: as even in the time of MANASSES, after his repentance: the people did Sacrifice still in the high Places. 2. Chron 33. v. 12.13.17.

3. His So 2. King. 12.3. sin­cere Ioash reformed not all. Wives were so wedded (according to the Nature of that Sexe) to their Idolatries, that he could not disswade them, would not perhaps dis­please Quam in­felix est Gy­nacocratia & Polyprag­mosu [...] muli­erū & in Ec­clesiasti is et politicis, in­stant Pence­rus in Chrō. Bodinus l. 6. de Rep. c. 5. pag. 11 [...]4.1115. the: withall the people being setled in their Leas, and frozen in their dregs, as too obstinate and pertinatious; he could not perhaps with that facility do what otherwayes he would and should even as GIDEON was overswayed and resisted, when he went about to pull downe the Altars, [Page 164] and cut downe the Groves of Iudg. 6.27.30. Baal: perhaps as the sonnes of 2. Sam. 16 10. ZERVIAH, once for his Father DAVID: There were some too hard for him; too many like Tobiah and Nehem. 4.1.2.3. Samballat, too neare him, and deare to him, were perhaps ill affected, or Idola­trously infected: to hinder the effecting of this weighty and worthy worke: the supplanting and eradicating of all kinde of Idolatry: and Idolaters out of his Kingdome.

These mysts dispersed, these Cloudes remooved, the Sunne of this truth shines cleare; that Salomon was sanctified, and consequently saved: yea, that he was gracious with God and his Church, even when he pronounced this his Verdict of Vanity: if I would use more inartificiall Argumen­tum Jnartifi­ciale ex. au­thoritate a­pud Ramum. Arguments from Authorities, or Achillean from Scriptures and reasons, to prove my Assertions, no Paradoxe but Orthodoxe: I could with In his hy­story Eccle­siasticall. Peter Comestor con­clude my positions from that Promise which the Lord made to his Father David, 2. Sam. 7.12.13.14. of establishing the Throne of SALOMON, and that the Lord would bee his Father: Which Promise Comment in 2. Sā. c. 7. Paul Burgensis, and a Glosse of the Decretals: per­swade themselves was made to DAVID, rather concerning the Heavenly Kingdome of Salomon, and his aeternall beatitude, then of his temporall Kingdome, since he was named the beloved of God: as also, that the Lord heard the Prayer of David for Compare [...] 28.29. him, to accomplish the thing which hee had promised. I could also use the Arguments even of In Com­ [...]d. Para­disi Cant. 11 Dantes the famous Italian Poet, who from his excellent institution, and education from [Page 165] his Father Prov. 4.4. & Prov. 31. David, and Mother Bethshebah: such as 2. Tim. 1.5 Timothy, from Lois, and E [...]nice, Constantine from Euseb. in vita Const. lib. 3. Helena, Augustine from Passim fa­tetur in Con­fess. Monicha: from his singular Love unto Wisedome; his study of the Trinity: his love to the Word, to which, in the person of Wisedome; hee so earnestly Pro. 4.1. & Cha. 5.1. c. 7. c. 8. c. 9. exhorts: his religious worshipping of God, in the dedication of the 1. King. 8. Temple, his excellent Vertues and guifts wherewith he was inobled; chiefly from his con­tempt of the World and all wordly Vanities, which in this Booke of the Preacher, or preaching booke, he so proclaimed; concludes him in the state of Grace; I could also from Finus Sadeus a Jn cap. [...]e invitat. de Constit. Nū. 7. & de prae­ser. Num. 1. cap. 1. Cano­nist, and Lib. 17. Theosophiae, cap. 20. Iohannes Arboreus: strengthen mine owne hopes and others, of SALOMONS e­verlasting welfare, from that hope he hath in the Messias, under the borrowed person of the wise Agur, making a true confession of his sinnes, unto Ithiel, and Pro. 30.1. Vcall, even IESVS CHRIST: ac­knowledging himselfe, though the wisest of meere men, yet as even some of the Hebrewes held him, by reason of his sinnes, sayth Lyra, to be more foolish and bruitish than any man: so with Iob. 42.10 holy Iob, in the sence and sight of his sinnes even abhor­ring himselfe, and his by-past follyes: Lamen­ting, and repenting with this our Prodigall, his feeding on the Huskes of Vanity, in the service of his lusts; whē he might have bin fed with the pure Mancher, the Heavenly Manchet of the sweetest mer­cies, in the service of the Lord: but Manum de Tabula: I doubt I am within compasse of cor­reption, or running wide, or Counter: from [Page 166] our Prodigall, to SALOMON, but if it be an error, it's on the right hand, error a dextra: I say, as DAVID, in another case, is there not a cause: Si parvis, 1. Sam. 17 19. componere magna, if wee may compare Wrens with Aeagles? Did they not both Conve­nire in eodem tertio? Did they not both feed on Huskes: both buy repentance too deare? Both returne unsatisfied (as that Et lassata voris [...]on sa­ [...]recessit. Messalina from the Stewes) from Vanities Banquet? Were they not both gulled, deluded, deceived, with windy Swads for sollid meat? Did they not both re­turne home, by weeping Crosse: frō the Cōmons of Swine, the gland of Hogs; the fleshly sensuali­ties of Epicurish men: to the delights, and desires of Saints, and the joy of Angels? Applicatio Vade & tu fac simi­liter? Oh that all in their case had grace, to doe the like! Oh how would they loath their huskes, and like their exchange! How would they blesse God, for the praescriptions, and directions, the Instrumentall meanes, and motives, of their inter­nall peace here, which they never before found: and their aeternall Peace hereafter, after this short Pilgrimage of life: which they can never loose.

Thus have I discharged my last, and longest Bill, my strongest Battry against the paper Walls of Vanity: SALOMON, as the wisest of men specu­latively: as the best experienced of men, practi­cally: as remorcefull amongst sinfull men, paeni­tentially: from his wisedome morall, experimen­tall, Theologicall, (that threefold Cord, which cannot be broken) from his spirit humane; yea, from the unerring spirit Divine, by which the [Page 167] Preacher penned and published his Ecclesiastes, or booke of Repentance: giving in his true unpartiall, judicious, and undeniable, determinate Verdict: as the very mouth of God: that all earthly and sublu­nary things, under the Sun, in their severall Species and individumus: Riches, honors, pleasures, profits, Praeferments, Wine, Women, Musicke, Meates, Feasts, Festivals, Frolicks: yea Lear­ning, Knowledge, Arts, Sciences, Languages, Beauty, Strength, Favor, Wit, Policy, Humani­ty, Wisedome, Children, Friends, Favorites, Cre­dit, applause with men: whatever, disioynted from the Grace, Feare, love, favor, service, worship of the Almighty not used in God, from God, to God, and his Glory: all these are meere Huskes, Vani­ties, Vacuities, Dreames, Delusions: To give to the Soule of man, that rests in them, any true reall sa­tisfactory Contentation, more then snow in Har­vest, Vineger to the aking Teeth, smoake to the eyes: Mercury to a greene wound, or a cold stone to him, that hath the heart-burne.

Thus, we have heard the verdicts & testimonials of the greatest and best men: casting this case con­troverted, with the vaine sonnes of men? infatu­ated with the Dregs and Drugs of Vanity: Esay, Io­nas, nay IESVS, SALOMON, and the God of SALO­MON, have spoke to the purpose; that unlesse men will be mad with Cum ratio­ne infanire. reason, or against reason, as he that resolved in the Comedy, not to be perswa­ded, though hee were Non per­suadebis eti­amsi persua­seris apud Comicum. perswaded: or as our Papists, as once the Pharises, (unlesse they will e­ven shut their eyes against the Sunne, till they [Page 168] fall into the Pit of Perdition:) their Consciences must needs be convicted.

CHAP. XIII.

SECT. 1. The nature of these Va­nities: their disproportion with the Soule: the Immensity of mans appetite further declared.

BVt least these proofes, be too ge­nerall, frō expatiating as it were in an open Champion, wee will come to the strict inclosures of particulars: from Testimonies and Authorities, wee will come to more speciall Arguments, and Reasons, as from shoo­ting at long Markes, and running at Tilts, and Iusts (wherein we may take our breathings, and fetch our cyrcling Carieres) we will come (as in a Land, or Sea-fight,) to graple and gripe, with Vanities, these speckled killing Panthera (vanitatis ef figies) odore enim & con­spectu animā tia sibi allicit obtecto capite dum devo­rat. Solinus cap. 20. & Plinius hist. lib. 8. c. 17. Panthers, and to lay on with downe-right blowes, that we may lay them all at once prostrate, (if we can, as DAVID did 1. Sā. 17.49 GOLIAH, or as the Greekes did Mortuo Leone insul­tant Leopo­res. HECTOR) to trample upon them, and insult over them, yea to kicke them, as we use to doe with discovered Cheators, and Sharkers, as moore deluders, and [Page 169] Impostors, not able to performe (more than Huskes to the Prodigall) these desired contentati­ons, and satisfactions, which they promise: and that (amongst many moe) for these subsequent Reasons: partly from the nature of man: partly from the nature of these Vanities themselves: part­ly from comparing both together: partly from GOD himselfe: to which heads, all may bee re­ferred.

First, Vtor concessis, to take at the first hint, what hath beene already prooved, and demon­strated, without begging of the quaestion: take it as granted, that these externals are Huskes, Vanities, Vacuities: how should they fill the stomacke? Fulfill the immense desire of the heart of Man? Take thousands of blowne blathers, and put them into a New-Castle, or Rochell ship, of a great burthen (will they fill it) At least will they bal­lance it? Or load it? Fill a great Tith-Barne full of Chaffe: is it filled, though it seeme to be filled? Let a mans stomacke be so full of Winde, till he belch Galen. l. 30 de Sympt. caus. 70. againe, and Rift, and breake wind Barrowes Method of Physicke, l. 3. pag. 116. & Hipp. Aph. 39. of­fensively, or let a woman be swolne, and blowne up with a Method of Physicke, c. 35. p. 159. & 53. p. 198 Tympany, as big as a Pipers bag, as though she were with two children, all this is but an empty kinde of filling; Such food, such fil­ling, hath the heart of man, with these Huskes of Vanities; alas are they not as wee have showne them, altogether flatuous, and windy? Nay are they not shewes, shadowes, and painted pictures? As ESAY calls, even the best of them, the shadow of Aegypt? Now can a hungry man, feed on [Page 170] shadowes? Can a hungry Lyon feed on painted flesh? Could the deluded Birds, feed on ZEVX­IS his painted Grapes? Is not the hungry Hawke oft deceived with a painted Lure; as the hungry Fish, with a Flee of Haire? As the lustfull Quaile with a false call? And the Larke with a luring Pipe, and a flattering Glasse? Are not vaine men so guld with Images? As some have beene with Visions, and Spectors? As PYGMALION and Ovid Me­tam. lib. 3. NARCISSVS were infatuated, the one with a Oculos pi­ctura pascit. Inani. Pi­cture, the other with the shadow of himselfe: as some fooles stand gaping and gazing on a well limb'd Picture, till their bellies called for Tri­bute, they are like to fall downe for meat: could that vast Anteus, or that Cyclops, De his, & alijs Gygan­tibus in Poe­tis. & Histo­ricis, lege Textorem, in officina, lib. 2 c. 37. p. 121 Polypbemus, in their time be fed with Ayre, and voyces, with­out solid meat? Could Ixion take any delight in that Cloud of Ayre, which he clasped, and Tibullus l. 1. & Seneca in Hercule Furente. im­braced. Now alas; are not all these externals, meere Cloudes? Ayres? Mysts? Shadowes? Or at best Glow-wormes? Comets? Blazing Starres? Yea very dreames? Such as NABVCHADNEZ­ZARS dreame, of his great Dan. 4.18 Tree: PHARAOHS dreame of his Gen. 41.1 Fat Kine: IOSEPHS dreame of the Sunne, Moone, and Gen. 37.9 Starres, worshipping him: and the hungry mans dreame in the Prophet, of eating and drinking: and loe when hee wakens it is nothing so: his Soule is empty: and so is the Prodigals still, for all these Huskes of Vani­ties.

Secondly, (to make our next Argument com­parative) there is a wondrous incongruity, and [Page 171] disproportion betwixt these Vanities, and the soule of man, in respect of nutriment, and susten­tation; for (as we know) by Nature, and by the God of Nature, there is a proper nutriment assigned to every Creature, that hath a sensative, vigetative, or reasonable soule: as to Trees rootes, Plants, hearbes, and Flowers, the humidity and moysture of the Earth, with the dew of Heaven: to the Oxe, Asse, Horse, Mule, Bullocke: Grasse, Hay, Corne: To the Lyons, Aeagles, Vultures, Hawkes, Flesh. to the Otter, Osprey, Cormorant, Kings-Fisher, Fish; to the Hogs, Mast; to Dogs, Bones; to Ser­pents, Arist. hist. anim. lib. 8. c. 4. & Pli­nius l. 8.14. Bloud; to the Hedge-hog, Poma col­legit & ser­vat in Hy­mem. Aeli­an. 3. cap. 1 [...] fruites; Milke: yea, to the Spider Statim cū natae sinet, fila mittunt, ut capiant Muscas, Arist. 9 Hist. c. 39. Flyes; to the Moale, Wormes: to the Struthion, Albertus l. 23. anim. disputat. Iron: to the Sala­mander, Arist. l. 5.19. Plinius l. 10.17. Fire: to the Camelions, Idem lib. 8 33. & Arist. 8.11. Ayre: to the Beare, Hony: to the Panther, Vt Antido­ton contra Venenum S [...] ­linus cap. 20 Mans excre­ments: to the Foxe, grapes: (if they can come by them) yea they have drinkes also proportionable to their Natures, as the Cammell delights, in trou­bled Arist. lib. 2.1. Solinus c. 50. & Pli. 8. cap. 17. waters, the Horse, Hart, and Vnicorne, in cleane water: the Sheepe, Hare, and Conny: chiefly in our Septentriall cold Countries, in no waters; which proper peculiar feeding, if you of­fer to change, and alter, as by giving grasse to the Lyon, flesh to the Horse: and so of the rest, you go against the nature of the Creature; So it is with a man, as he consists of body and soule, so hee hath his nutriment proper for both: for his meats, Fish, Flesh, Fowles, Hearbs, Plants, Rootes: for his Drinks; Water, Wine, Milke, Distillatory waters: yea proper meates and drinks, are assigned to seve­rall [Page 172] Countries: as before hath beene instanced; so in like proportion, the Lord hath also assigned a Nutriment to the Soule: for as the Messias him­selfe alleageth from MOSES, Math. 4. Deutr. 8. Man lives not by bread onely, but by every word which proceedeth out of the mouth of God: for Gods word, yea CHRIST himselfe the word Ioh. 1.1. incarnate, is that spirituall Manna, the living Bread, or the Bread of Ioh. 6.33 Life: sent downe from Heaven, the proper food of the Soule: as the temporary and typicall Manna was for two yeares the proper food of the Ex. 16.15 Body, to the Israelites in the Wil­dernesse: the flesh of Christ also spiritually eaten by Faith is meat Ioh. 6.53, 54. indeed: and his bloud is drinke indeed: and looke as the nutriment of the body is so necessary and needfull, that without it the Soule cannot continue in it; but dissolves and se­parates (as the fire dyes without fuell, the Lampe without Oyle; the Trees without Earth; the Rush without Ioh. 8.11 Myre; and the Sedge without moysture) so needfull is this spirituall food, to the being, and well-being of the Soule: for as the Soule is the life and forme of the body, so is God the very essence and life of our life, and Soule of our Soule: and as the body without the Soule, is a dead Carkasse; rotten Carrion; an Augean stable, a Golgotha, of dead Sculs; so the Soule without God, is a very Dunghill, a Cage of Scor­pians, a nest of uncleane Birds: A Hog-sty for Swine, yea for Zims and Oyms, and uncleane spirits: at best a Vineyard layd waste, a ground un­tilled, overgrowne with Bryars: and as meat by [Page 173] eating, digesting, and concocting, is turned in succum & sanguinem, into bloud and humours, and incorporated into the body; so the Soules food; if I may so say, is spiritualized to the su­stentation of the spirit.

Now these proportions and many moe, hol­ding; this is the thing that I urge: that as other Creatures, cannot be fed with such food as is dis­crepant, from their natures, as hay cannot bee food for the Dog, Wolfe, Foxe, (those wilde Dogs,) nor bones for the Horse, Cow, Sheepe, as not fitting their kindes, holding so in their se­verall Individuum; so the soule cannot be nouri­shed with these earthly things; they are not food convenient, for which wise Hagar prayes,De vsu partium l. 1. cap. 17. & l. 9. c. 4. & l. 3. de locis af­fect. cap. 3. in the Pro. 30.8 Proverbs, for as materiall things, cannot be fil­led with Materiale non agit, in Jmmateriale spirituall, as a mans stomacke cannot be filled with wisedome: nor a Chest with ver­tue; so that which is materiall, cannot be filled, with that which is immateriall: now the Soule be­ing neither composed of the Elements, and humors, as Empedocles Sic Clear­chus Anaxa­goras, Ae­rium in quid putaverunt. held: nor being the vitall spirit of the bloud, as the Stoicks held: nor a certaine exha­lation of the purest of the bloud, as Galen held: nor a fiery body, as Lucippus and Hipparchus Tholos. syn­tax. artis mirab. l. 24. c. 4. p. 599. held: nor an Aeriall body, as Critias, Anaximenes, and that Cynicke Alij qua­dam alia, vt tradit. The­od. l. 5. cont. infid. Arist. 1. de anima, cap. 2. held; nor a watery Jdem ibid. substance, as Hip­pon thought; nor an earthly, as Hesiod imagined; nor a fire and Ayre, as Epicurus: nor of Water and Earth, as Zenophon conceited: nor a heat, Com­plexion, or any Corporeall quality, diffused; through the body, as Zeno, Cleanthes, Antipater, and Possi­donius [Page 174] were perswaded; nor extraduce, by propa­gation, from the Parents, as Tertullian and some Phylosophers Nutat in hae sententia Arist. l. 2. c. 1. sic Galen. & Tertullia­nus & A­pollinaris Alexand. ut refert. Gr. Nissenus lib. 2. de anima c. 6. & in h. tripert. l. 5 cap. 44. thought, confuted by De Haeresi ad quod vult. Deum haer. 58.59. & Hier. Tō. 7. in cap. 12 Eccles. sic i­dem Aug. Epist. 157 Tom. 2. St. Au­gustine, not a middle thing betwixt the spirit and the body, as In Clavi p. 138.137 142 Dorne, a late Writer thought; nor a third substance, as Didimus and Origen conceited, as they are refelled by the same De Eccl. Dogm. Tom. 3. cap. 2. Father: but as De anima p. 19. Melancton, and more fully the learned Lib. de Defin. animae et Epist. 7. de Orig. an. Au­gustine, defines it, and Athanasius confirmes it. Since this Soule in man, is a substance created, a spi­rit intelligent, invisible, immortall, incorporeall, like the Angels: and most like unto God, in bearing the image of her Creator: It will never take any complacency, in these grosse, earthly, materiall, terrestriall things, as cleane contrary, or contra­dictory, to the nature of it: it cannot bee nouri­shed, nor (as Hyppocrates well Lib. 1. de victus ratione. disputes) is able to be altered, by meates and drinkes: or ought else corporeall: The proud mans Soule can never be filled, with Popular Ayre, though hee gape ne­ver so wide; the Soule of the Covetous man, will never be filled with Gold, Silver, Pearles, Iems, Stones, Mettals, though he should swallow the best of the Earths, or Seas Extractions, as the Ae­stridge doth Iron; The Soule of the Luxurious man, will never be nourished with the flames of Lust, as the Negat. Galenus lib. 3. cap. 4. de Temper. et Diosc. l. 2. c. 56. Salamandrum igne vivere, asserit tamen praeter Ar. et Plin. Aug. de Civ. dei. Salamander, the In Aerarijs fornacibus, bestio­las quasdam pennatas in medio igne nasci asserunt. Arist. l. 5. hist. c. 19. Fire-flye, and Tom. 4. tract. de definit. Eccl. [Page 175] the Crecket with the fire-materiall. Nor the En­vious man, will ever feed with Poyson, like the Spi­der. Aristotles Sectiō. 28 Problem. 9. rule in these, and all the rest, hol­ding right, that qui solido cibo non vescuntur, perinde afficiuntur, ac si nullum penitus capiant: Those that feed not on meates solid, and right fitted, and sui­ted for them, it's all one, as if they were fasting.

The third reason of the insufficiency of these huskish Vanities, and the sufficiencie that is in God, the prime and principall verity: is deducted and drawne, from the immensitie of mens appetites: which are so infinitely extended, and dilated, that they cannot be replenished, by any finite object, more then the Coat or Armour of a Pigmee, will fit the Gyant Que Bra­chia Centum Briareus a­pud Claudia­num et Virg. l. 6. Aeneid. Briareus, or the Nam quā ­tus qualis cavo Poly­phemus in Antro Vir. l. 3. Aeneid. Polyphemian Cy­clops; for no faculty of the Soule, so represents Gods Infinitie, as that which Philosophy calls E­pithumetike; the burning appetite, or desire of the Soule: which is so spacious and extensive, that the Prophet hath compared it to Hell, and and to Hab. 2.5. Death, which cannot bee satisfied: and therefore since no finite object is able, to fill up this gaping Chasma, this insatiable Gulfe, of the Soules appetite: to satisfie this all-devouring Mi­notaure, till it cry Hoe, or Pro. 30.15 enough, there must be some infinite object; for the better conceiving of this: suppose according to Aquinas 1.1. q. 78. art. 1.3. p. 168 Schoole-divinity, that every faculty in nature, requireth such an ob­ject as is fitting unto it: it must needs follow, that Appetitus & Appetitum, the desire, and what's desi­red, must be proportioned (as Locus & Locatum) or else there should be both Vacuum & Vanum, in nature: which is against the rules of Prob. sect. 8. Probl. 9. Tō. 2. p. 461 Philo­sophy: [Page 176] for since God and Nature, doe nothing in Arist. l. 1. de Coelo. c. 4. Tō. 1. p. 156 vaine, if there were not in Nature some object fitted and proportioned to fill the appetite, the largenesse of it unfilled, should admit both Va­cuity and Inanis, & vanus, erit appetitus A­rist. l. 1. Eth. c. 1. Tom. 2. pag. 604. Vanity: which erres, and abhorres from the very scope and course of Nature: now if any doubt the Capacity (and indeed rapacity) of mans appetite, let us take a briefe Synopsis, or sur­vay, into the severals, and according to Aquinas 1. q. 7. art. 2. p. 14. & q. 59 art. 1. p. 127 & q. 6. art. 1 pag. 129. Aqui­nas, dividing the generall appetite into the three speciall kindes, of Naturall: Sensible: Intellectuall: wee shall see in all and every one of them, an infi­nite avidity and greedinesse, not to bee filled with any finite Creature, or ought else than the infinite Creator, as Aquinas in many places disputes, and of which many instances might be given.

And first, to begin with the Naturall appetites: to instance with, Lib. 3. E­thic. cap. 11 Tō. 2. p. 640 Aristotle in three of them, the appetites of Eating, Drinking, and Sleeping: none of these is able to content the Soules appe­tite, for though all the labor of a man, bee for his mouth, yet for all that the Soule is not filled, saith Eccles. 6.7 SALOMON: there may be a repletion in the bel­ly, and yet a vacuity in the Soule notwithstan­ding: as we may see in the Gluttons, the Hellu­ohs, and Drunkards of our dayes: who when their bellyes are stuft full, yea stretcht on the lar­gest Last, and size: swolne as big as blowne bags: the bulke of their nature over-ballanced, by adding thirst unto Deut. 29.19 Drunkennesse, rising vp ear­ly to follow it, and sitting up late, as the Prophet [Page 177] Esa. 5.11 12 speakes, drinking downe the Evening-starre, and up the Morning-starre, as the Comedians phrase Ad Diur­nam stellam potantes Ma­tutinā Plan. in men. act. 1 Scen. 2. pag. 421 is, making their very ipsum Vivere, to bee no­thing else but Bibere: not drinking to live, but li­ving to drinke; being meere walking Mushrumps, and Sallowes, fed with moysture (as Bonosus once was Amphora pendens apud Brusion. en Flavio Vop. call'd) even very Hogsheads, as though like Lurdans, or our once Lord Danes, and Abbey-Lubbers, they had beene made for no­thing but eating and drinking, wilde-Geese-like to devoure Epicuri de Grege Porci, ad fruges cō ­sumere nati: Horat. Graine: as Aristotle truly tearmes L. 3. Eth. c. 11. Tom. 2 pag. 640. them: Furentes circa ventrem, men out of their wits, with pampering of their paunch: Drinking as once that Nero, Tricongius, Proculus, and other famous infamous Ʋt Piso, Ennius, Hy­laeus, Lacyd. Erycaeon, Cae­to minor, A­pit. Vitellius Bela, Galba, Phago, in Text. Of. l. 5 c. 51. p. 644 Drunkards, till there be nei­ther Wine in their pots, nor wit in their pates; yea till with the companions of Diomedes and Vlisses, by that great Circes, that Malt with strong drinke, they be Metamorphiz'd into worse beasts, thā ever Pliny, Aristotle, or Aelianus writ of, yea into worse Monsters than ever Affrica bred, or fed, or then LEO AFFRICANVS, De die. Cā. col. 2. pa. 70 ad pag. 84. MAIOLVS, or L. de Prod. LYCOS­THENES, ever mentioned: eating like Cormorants (or Corn vorants) as though they had obtained POLYXENVS, his Apud Ar. 3. Eth. c. 10. wish, even their neckes as long as Craines, to glut downe their beloved pots and goblets, with the greater pleasures: and drin­king till they be Ape drunke, Swine drunke: Mouse drunke, Muck drunke, Maudlin drunke, Mad drunke, Beastly drunke: worse then Divels in this sinne, who beeing meere spirits, were yet never drunke: yet neverthelesse, though there bellyes bee Ca­pon-cramb'd [Page 178] with meate: and their braines even sod, in drinke, so intoxicated, as though like catcht Crowes they had drunke Nux vomica, yet neverthelesse herein Gods hand; fearefully pur­sues and overtakes those Epicurish libertines, that though they eate much, yet are they not filled: and though they drinke much: yet have they not Hab. 1.6. e­nough: (though more then enough) theyr sto­macks may be filled; yea overpressed, as a Horse with Maltsacks, and a Cart with sheaves: over­charged as some guns till they burst againe, or ex­onerate as a Wolfe or Dog, too full gorged, with Carion: making (more then many biting Vsurers) By Dog-like vomi­tings, and shamefull spewings. restitution, where they have taken too much; yet their appetites all this while are insatiable; Venter improrum est insaturabilis: The belly of the wicked e­ver wanteth, saith the Wise man: Prov. 13.15. Which is the difference which God himselfe both there and elsewhere Esa. 65.13 14, 15 puts betwixt his owne ser­vants and the Divels Swine, these sonnes of BE­LIALL, Hogs of EPICVRVS stye: who as if they had Caninum appetitum, the Dogs greedy worme in their tongues: and (like some drunken Smiths) ever a dry sparke in their throates, are never satia­ted with liquor, more than that MESSALINA once with lust: ‘Nec sitis est extincta, prius quam vita bibendo. Ovid. l. 7, Metan. p. [...] 28.

Their thirst, and their life, as the Heathen Poët noted, being extinct and quencht both together, this their insatiablenesse plainely appearing, in that by all the inventions of Cookery, these Epi­cures provoke their oppressed stomacks to eate [Page 179] more, by their Sallads, and Sawces: so to drinke more by their salt meates, their Red Herrings, salt Neat Tongues, Spanish Anchovies: with the like, being as the needle to draw on the threed of their unthriftinesse, sensuality, and gurmundi­zing gluttony.

The like instance may be given in the appetite of Sleeping, which like the rest knowes no limits if a man once addict and give himselfe to it: as SALOMON well notes, in the Proverbes, as exactly Characterizing a sluggard; as ERASMVS his Mo­rio: and setting him out as Graphically, as any vice or humor, is expressed by THEOPHRASTVS, or our In Sir [...]hō. Overbury his Chara­cters. modernes in their Characters, See Mon­taigres Es­sayes As al­so Essayes of Sir F. Bacon, M. Stephens. cum alijs. Essayes, Dialogi Petrarchi & Luciani. Dialogues, Emblema­ta Alciati Reusneri et nostri Whitnai. Emblemes, or D. Halls & Withers Sa­tyres. Satyres, for in forme of a short Colloquie or Dialogue, first hee rouzeth him as a Deere out of his Lare: a Beare or Boare, out of his Den: sounds him a hunts vp to awake him out of his sound and heavie sleepe: with, How long wilt thou sleepe O Prov. 6.9.10.11 sluggard, and When wilt thou arise out of thy sleepe: Then being as willing to awake, as the Indian Sic Asi [...]i Mauritij Fessi in Iti­nere Immo­biles Iacent, Aelian. l. 14 c. 9. Asse; and to come out of his bed, as the Serpent out of his Cave, or CACVS out of his Furto Pol­luit ille lo [...]ū, Propert. l. 4. et Textor. l. 5. c. 46. pag. 633. hold; and as willing to goe to any worke, as the Thiefe to goe to the Gal­lowes: or the Dog to hanging; hee intreats him, that he would not molest and trouble him, or awake him out of his St. GILLIANS dreame; (as they say) but permit him, to have yet a little further sleepe, a little longer slumber, a little more folding of the hands together: and though SALOMON reply and plainely tell him; that if he continue [Page 180] in this Lethargicall sleeping, his poverty will come vpon him as a Traveller, and seaze upon him, as an armed Souldier: yet scilicet id curet populus? Hee cares not for all this, it's but brutum fulmen; it will not serve the turne; hee was so possessed still with his Veternus, and sleeping Such as Physitians call Carus or Subeth, as al­so, the Ca­toche, the profundus somnus, or Coma somno­lentum: de quibus Gale­nus, lib. 4. de locis affectis, et Method of Physicke, lib. 1. cap. 18 p. 29, 30, 31 Sicknesses, as if he had beene a very Dormouse: hee sleepes as if Quid tibi dormitor, proderit En­dimion. Martialis, l. 10. ENDIMION had beene his Father, or he brother to these seaven Sleepers in the Golden (leaden) Aurea vel potius plum­bea legenda. Legend: as if hee had drunke Poppie, or Opium: or meant to act over that Gorbianus and Gorbiana, in the booke of the Sluggardly Writ by the Dutch Dydikind, & translated into harsh English verse, in 4. sloven: Hee turnes still in his bed, as a Doore on the hindges, and cannot see the time to rise at high Such a slovenly sleepe is describ'd in an odde tractate, called, The Gull's Horn-booke. noone; so that even this drowsie humour (like the drunken humour) is not abated by yeel­ding to it, but rather like the Dropsie the more augmented.

And as it is thus in Naturall, so it is in Sensible appetites too, they can no more bee satisfied, then the former; for the Eye of man, saith SALOMON, Is not filled with Eccles. 1.8. seeing, nor the Eare with hea­ring: these two, the Sight, and the Hearing, which the Philosopher makes the sences of Know­ledge Sensus doctrina apud Arist. in Eth., are (as well as the Touch, and Tast) insa­tiable; for as the Grave, and Destruction cannot bee filled: so cannot the Eyes of a man: Prov. 27.20. As our Proverbe is, It's easier to fill a mans belly than his eye, the Concupiscence of the Eye, aswell [Page 181] as of the flesh: is not to be satisfied: Faemina vidit vrit (que) videndo: the more that PVTIPHARS wife, lookes on Gen. 39.7 IOSEPH, SICHEM on Gen. 34.2 DINAH, 2. Sā. 11.2 DAVID on BETHSHEBATH: as EVE on the for­bidden Gen. 3.6, fruit: the more they are thralled, insna­red, and captivated by the eye, the more they dote on the beauteous object; as PIGMALION on his Image; as MVSEVS excellently expresseth it, in his Intuens sū defessus sati­etatem, non inveni aspi­ciendo Mu­saeus, de He­rone. p. 342. HERO: who was wearied, not satisfied, with looking on LEANDER: which consideration made both Salomon, and the Wise man his Apocry­phall Ecclesiasticus, Chap. 9. v. 7.8. As also both ancient and moderne Divines, and Vide Sene­cam l. 4. Ep. 33. Gyrald. in hist. Deo­rum, synt. 13 Philosophers, perswade every man to turne away his eyes from be­holding Vanities; chiefly vaine women and vaine pictures: lest the eye as a traytor shoote a poyso­ned bullet to the heart, making Vulnus insanabile a wound incurable: least when it is past time, to shut the doore of the Cage, when the Bird is flowne: crying with that Amoretto in the Poet.

Vt vidi, vt perij: vt me malus abstulit error.

How have I seene, and beene overseene, in Thus Mark Anthony with Cleopa­tra: apud Appian. l. 1 seeing, therefore the Counsell is,

When VENVS comes thee nye,
Oh shut, oh shut, thine eye:
Oh fondly doe not eye her,
Much lesse doe thou sit nigh her:
Least that thou perish by
Quid faci­es, facies, ve­neris, cum veneris ante. Ne sedeas, sed-eas, ne po­reas per­eas, sphinx. Phylosophica
her.

So for the Eare, Socrates likewise Apud Ze­noph. l. 1. de factis Socra­tis, pag. 166 observes: that Aures suscipiunt, voces omnes, nunquam vero implentur: our Eares doe receive all manner of voy­ces, and founds: and yet there bee none of them, [Page 182] that bee able to fill them; and the like may be said of all the rest as wee have instanced in our Tast, in eating and drinking; much more holding, in the touch, in which most sympathizing, with the beasts wee are most sensuall: Which made that luxuri­ous Zerxes, as Tully observes Lib. 5. Tuscul. pag. 170. propound great rewards, to the Inventors still of new Pleasures, as being so much glutted and dulled, but ne're contented with the old: Now if it hold thus in naturall and sensible appetites, what shall wee say of our Intellectuall and Spirituall, which have theyr seate in the Soule: what shall wee say to the Irascible, Concupiscible, and rationall Appetites, which that great Arist. lib. 1. Mag. Mor. cap. 13 Tom. 2. pag. 931. & lib. 3. de anima cap. 9. Tom. 1. pag. 834, 835. Jtem Philo, lib. de confus. Lin­guarum, pag 450. Naturian, placeth in severall faculties of the Soule: how insatiable is the Iras­cible in matter of revenge? As never satisfied with blood, though drunke with it as with Wine, as were once these inhumane Monsters, De Crude­litate Nero­nis, Decij: Trajani, Domitia­ni, cum cete­ris truculen­tssimis Jm­peratoribus et Pagan [...], et Arrianis: vide Tacetum annal. 5. Entrop. lib. 7. Niceph. lib. 3. c. 23. lib. 7. cap. 6. et cap. 22. Et lib. 11. cap. 25. Euseb. lib. 7. cap. 1. et cap. 30. l. 8. c. 7. et cap. 16. cum alijs. Nero, Caligula, Domitian, Scylla, Theat. Philos. pag. 604, 605. Marius, Dionysius, Periander, Busiris, the Iewish Athalia, Simeon, Iehocanan, Antiochus, Machab. Ephiphanes, or Epimanes; and of later time, that Romish Iezabel, and the whelpes of that Wolfe; Fox in his booke of Martyrs, pag. 1788.2114. Gardiner, Bonner, We­ston, Minereus, Iohn de De his et alijs; See the Theater of Gods Iudgements. Roma, and other bloo­dy agents, for the scarlet Papall whore? How in­satiable, the Rationall, after Learning and Know­ledge: As appeares in the travels of PLATO, [Page 183] and De Jnde­f [...]ssis horum et aliorum studijs, praecī ­pue C [...]a [...] ­t [...], Sopho­clis Planti Apollo [...]. Iul. Caesaris, A­lexandri magni, Dio­dori, Siculi, Juliani, Hie­ron. Lege Marcellinū, l. 16. Gelliū lib. 3. cap. 3. Coelum Rho­dig. l. 5. c. 35 et lib. 6. cum Textore, p. 347. PYTHAGORAS: the nocturnall paines of CLEANTHES, the Lucubrations of ARISTOTLE, with his brazen Bull: the studies of CATO and SOCRATES in the Greeke: and inquisition after knowledge, even in their old Age: yea some on their dying Couch: but chiefly how infatiable the concupiscible in respect of foure maine, and principall Cupidi­tatis natura, est infinita: Arist. lib. 2. polit. cap. 5. Tom. 2. pag. 773 objects; Power, Honour, Riches, Plea­sure; whole Volumes may be writ in the extra­ctions from Hystories and experiments: in which we shall further inlarge our selves when we come to instances and inductions: strengthening in the meane space, our first Proposition with a fourth reason, and that is.

That the insufficiencie of these vaine Huskes, or Huskes of Vanity to feed or fill, or fulfill, the de­sires of the Soule of man, comes from the marvai­lous, wonderfull, and almost infinite activity and working of the Will of man, and of his vnderstan­ding part: for to inlarge a little my discourse of the rationall faculties. there is nothing created, and apparant, so various different, and numerous, but the heart of man can imagine, understand, con­trive, conceive, will, affect, and desire, still more, till it be satisfied with that Summum & vltimum bonum: that last, that first, and everlasting infi­nite good, which is GOD himselfe: beyond whom, there is, non vltra, no further Progresse: as for instance; GOD bids ABRAHAM, Aspice Coelos, & numera Stellas, si Gen. 15.5 potes: Behold the Heavens, and number the Starres if thou canst: as if hee should intimate the starres to bee so many, [Page 184] that they could not bee numbred: more than the sands of the Seas; the piles of grasse, the leaves of Trees, in the Woods: the Haires on the Head of man: and yet though these be beyond the Com­passe of Arithmeticke: as being to us innumerable: the mind of man is able to conceive moe stars, moe piles, moe sands; moe leaves: because to every finite according to Phylosophy, there may be an Omni fini­to potest ma­jus estimari. Addition: as also if a man had the gold of CRESVS, CRASSVS, and of a hundreth richest Kings, and Emperours in one heape: yea if hee were possessed of all the Indian Mines, and had all the sand of Tagus, and Alcumized in gold; yea if he were so exquisite a Chymist, to turne all the Brasse, and Tin in Cornewall into gold, and silver; or had as in SALOMONS time, gold as the stones in the 2. Ch. 1.15 street, yet he might conceit, & conceive more: yea in his Covetous desires; will and affect more: even that, all the imagined gold, in See the Booke cal'd the discove­ry of Guiana Guiana: were reall, yea and really his too: so if there were a man, so proper & goodly as the Poets GANIMEDE: as ALEXANDERS Apud Mel­laficium, Hi­storicum, p. 476 HEPHESTION, ADRIANS ANTONIVS; CHARMIDES in PLATO, MAX­IMINVS, the Emperour: yea, as 2. Sā. 14.25 ABSOLON, and 1. Sam. 9.2 SAVL, so extolled in the Scripture: or as IO­SEPH himselfe, whom ORIGEN, and GERSON, thinke the fairest man that ever was; were he as faire as that CLODONEVS, call'd the faire King of Apud Pau­lum Aemil. France: or as PILADES the Player, on which the Wife of IVSTIN was Cured by Galen in her Love-sicke Passion. enamoured: or as that Fencer, on which FAVSTINA the Empresse so doted: small and white handed: like our Eng­lish [Page 185] Longimanus yellow, and golden haired, as HOMER makes PATROCLVS and ACHILLES: yea had all these accomplishments and perfecti­ons according to the very Letter, which the Spouse in the Canticles, attributes to her Cant. 5, 10 11, 12, 13 beloved: yet one may be imagined (and perhaps of some lustfull MESSALINA or unconstant CRESSIDA desired) more faire, more rare, more goodly: or if there were a Woman so faire and debonaire, as the Israelitish, Gē. 12, 11 SARAH, Gē. 27.19 RACHEL, and Gen. 26.7 REBECCHA, the Iewish Esth. 2.7 AESTHER, IACOBS Gen. 34 DINAH, DAVIDS 2. Sam. 11 BETHSHEDAH, The El­ders Histor. Su­sa [...]. in Apo­cryphis. SVSANNA, AMMONS 2. Sam. 13 THAMAR: The Roman Apud Pl. LVCREECE, the Corinthian LAIS: the Athenian THAIS, the Turkish Knolls his Turkish Hi­story. IRENE, the Sax­ons Saxo Gra­mat. Danica Hist. l. 8. SINALDA, the Gracian HELENA, Paris apud Ovid. the Tro­ian CRESSIDA: so comely, so Courtly, as the Thracian RHODOPE, ANTONIVS his CLEOPA­TRA, ACHILLES his Serva Bri­scis, Nivio colore movit Achillem. Horat. BRISEIS, VIRGILS Re gina ad Tem­plum formā pulcherima Dido incessit Virg. DIDO, CALISTHENES LVCIPPE, ZENOPHONS PANTHEA, THIAMIS his CARACLIA, ALEXAN­DERS Curtius, l. 5. ROXANE, ORLANDOES In Ariosto. ANGELICA, SAMPSONS DALILAH, HENRY the seconds RO­SAMOND, SOLYMANS ROXELLANA, or any o­other, so loved and desired of many worthies, fa­moused for Arts or De his & aliis magnoram ut etiam doctorum amasiis lege, passim apud Ovid Virgi­lium, Catullum, Tibullum, Propertium, & Martialem in Theat. Po [...] ­tice, pag. 140.141, 142. Armes: were she capable of all these praises which PETRARCH gives his LAV­REA, OVID his CORINNA, HELIODORVS his [Page 186] CARACLIA, TATIVS to LVCIPPE, PETRO­NIVS to CATALECTES, LELAND of King AR­THVRS GI [...]THERA, Museus of Hero, Lucian of his Mistresse, Apuleius of his Psyche: Longus the So­ph [...]st of Daphnis and Cloe: if all these one and thir­ty parts which Iohn Navisan the Silva [...]u [...] ­tiali. [...] [...] ­plif. 7. Alba tria tria Ru­bra puella. Lawyer, and Cassanaeus the Jn Catalogo gloriae mundi Par. 2. p. 61. Civilian require to a perfect beau­ty, should meet in one woman, as lines in one Center, should some Zeuxis, take the best beau­ties from the Paragons of their Sexe, to purtray one Venns: if she were composed of all graces, and Elegancies, an absolute Master-peece indeed: Her head from Prague, her paps from Austria, her belly from France, back from Brabant, hands from Eng­land, feet from Rhine, yea let her have the Spanish gate; the Venetian See the Booke cal'd Democritus Junior. Par. 3. sect. 2. fol. 642. Ingen [...] ­um, enim est confiteri per quem profe­ceris. Tyre, the Italian Complements, and endowments, the colours and proportion of our English trained Irish, such an one throughout as Lucian decyphers in his Imagines, Anacreon in his Greeke Epigrams: Propertius, Gallus, Tibullus, Ca­tullus, in their Cynthia, Lesbia, Licoris, Astrophels-Stella, Pontanus his Corolla; Venus, Charis, Parthe­nius, Ovid, our new Ariostoes, Boyards, Authors of Arcadias Faery Queene, describe severall beau­ties, in their Poems, Love-Stories, Odes, Sonnets, Songs, Fancies, Emblemes, Empressaes, Devises, yet neverthelesse, even such an one may be bet­tered in conceit, and a fairer, both for Colours, and Proportion: a wittier, a wiser, a worthier, may be imagined: yea perhaps desired, and sought after by some goatish Centū Sar­natas virgi­nes diebus is gravidas reddidit te­stibus Vopis­co. & Sabelli­co in exemp. PROCVLVS, some lustfull De ejus [...]pri [...] Plut. in vita Cice­ [...]nis. CLODIVS, who could not bee long [Page 187] contented with any one, though the very quin­tessence of beauty; unlesse like a Common Bull, or Boare, hee may rainge where hee will, and enjoy as many severals, as once 1. Kin. 11 3 SALOMON, and Est. 2, 3, 12 ASSVERVS, or as the Sometimes the grand Turke, hath 400. at once in his Sera­glio, Knolls in his Tur­kish Histo­ry: And Sands in his Travels, lib. 1. pag. 74. Turkes, Muscovites, Zeriffes, and Persians, at this day.

So for Honours, if a man bee in never so high, and eminent a place: yet hee may conceit there is a higher yet; the Gentleman conceites hee may bee a Knight: a Knight, a Barronet, a Barro­net, a Vicount, or Barron: a Barron, an Earle, or Marquis; a Marquis a Duke: a Duke, a Prince: a Prince a King, a King an Emperour; an Emperour ruling over many Countryes, conceites (like as that PYRRHVS once pro­jected to his Wife CYNNEAS) that there bee still more to conquer; yea if hee have halfe conquered the knowne visible World, hee may conceit with that proud Pelian Ʋnus Pele [...] Iuvem (id est Alexandro) non suffecit Orbis. Youth, that there may be moe Worlds than one to Con­quer.

So for Knowledge, if a man were a walking Library: a Treasury and Store-house of all Arts, and Sciences: yet with SOCRATES he should im­prove his best knowledge, to see his Hoc scio quod nihil scio. igno­rance: if he be not blotted with selfe conceit this dangerous Philantia, he shall see, for one thing, he knowes, he is ignorant of In eruditis­simis, est do­cti quaedam ignorantia. many; both in Hu­manity, and Theology. So for memory: if one had as strong a retentive faculty: as CYRVS that could repeat all the names of his Souldiers) as [Page 188] THEMISTOCLES all the names of the Athenian Citizens) or did excell (whether by Nature or Art) more in that faculty, than eyther CYNEAS, SENECA, METHRIDATES, CHARMIDAS; the Emperour HADRIAN, or QVINTVS the President of Asia, commended by Facetiarū & exemplo­rum, lib. 4. pag. 265. Brusonius; or then SIMONIDES, THEODECTES, METRODORVS, HORTENSIVS, IVLIVS CAESAR, PORTIVS, ap­plauded by In Tuscul. & de senect. Tully, and others; some, as Inven­tors, some as perfectors of, some as exquisite pra­ctitioners in that Art of Memorie: So (as if hee had drunke of the Boaetian Haustis fontis Boaeti­ca vndae. fountaine) he should finde, that his Appetite, and desire is still to re­member more then hee can possibly retaine, for all his will, and skill, in this memorative exercise: and that some things of weight and moment, wch he heares, sees, & reades, will escape him, will he, nill he; as some waters runne by the Mill, the miller knowes not of. So in all other things; the Vnderstanding can understand more, the Will can desire more; the Memory can retaine more, the af­fections can love more, than those finite objects on which they are placed; for according to Philoso­phy, as our affection can extend as farre as our Affectio potest se ex­tendere sicut aestimatio. e­stimation: As wee can prize, and value, and esti­mate greater things, than those sublunaries, wee now enjoy: even him whom ARISTOTLE is said to call Ens entium, the thing of things; PROS­PER Lib. de pre­videntia, pag 180., Authorem naturae: the Author of Nature: and PLATO, Animam mundi, the Soule of the World: So we can desire and affect even to know, acknowledge and worship this GOD, this su­preame [Page 189] Diety, as the most Barbarous of the Gen­tiles have done (as all Historians Vt patet, apud Cicer. lib. 1. de Na­tur. Deorum pag. 190. l. 1. Tuscul. pag. 112. Alex. ab Alex. Geneth. lib. 6 cap. 26. & 261. p. 321. Aug. de Ci­vit. Dei, c. 8 Tertul. in A­pol. cap. 24. p. 54. Lact. lib. 1. Instit. cap. 15. p. 39 & l. 2. c. 16. Maximum Tyr. Serm. 1 pag. 6. A­thanas. lib. 1 p. 21. Mū ­ster. Cosm. l. 5. p. 1087 Maffaeum, lib. 6. hist. Jnd. p. 118. Linschot. cap 36. pag. 70. et pag. 81. cap. 44. Cum Petro Martyre in Decad. pag. 284. Et Plinio, hist. lib. 2. c. 7. pag. 2. relate) howe­ver mistaken, in the manner and object of theyr Passim apud Morneum, de veritate Christianae religionis, et apud Purchasium nostrum in sua Peregrinatione. Worship, by superstition, and divelish delusi­on: And indeed, till the Soule truely know and serve this true GOD, and so rest and fixe, and Anchor in the fruition of this soveraigne good; it hath as many fluctuations as the River Euripus in Aegeo septies Fluit et refluit: se­cundum Majolum Bocat. et Basil. in Exemer. hom. 6. Euri­pus, distracted hither and thither, as a feather driven with the winde, or a Ship tost on the sea with different Ventis ja­ctata et vndis. waves, still sensible of the want of something, that's better, than all these earthly things, with which, it is bewitched and besotted: as much as Gold, is better than drosse, the Sunne brighter then Clouds; the heavens, purer then the earth; as (mee thinkes) is well shadowed in the popish Fable of theyr Jn Aurea et Lomb. legenda: sic in Pom. de Sanctis. St. CHRISTOPHER, who resolving with himselfe, to serue the grea­test Master, betooke himselfe to the service of the Souldan of Aegypt, then to the great Cham of Ca­thay, to the Emperour of Tartaria; after, to the Ottaman Turke: as hearing still, that the last Masters were greater then the former; at length hee served the Pope, as greater than these; at last the Divell (hee and the Pope beeing well joy­ned) as greater than hee: (as the Father, is above [Page 190] the Sonne) but after all, hee came to the service of CHRIST, as the greatest of all the rest. Paulo maiora Canens, the Morall beeing; That mans Soule (like the Hawke, the Hobby, and the Eagle,) still soares upwards, (unlesse kept downe with the weight of Sinne, or flye crosse-way, the great grosse way, through Ignorance,) never quie­ted, nor resting right, till shee be a true Christo­pher indeed; Christum ferens, carrying Christ, as in their Legend hee did, taking Christs burthen upon it, which is easie Math. 11.29. and his yoke which is sweet, when shee is at this, shee is at her true height, true pitch, true Ela: shee cannot goe a note further, without overstraining, and breaking; till shee be at this, she is as the Needle toucht with the De his & alijs Mira­bilibus Mag­netis, lege Plinium lib. 36. c. 16.26 & l. 34. c. 14 et l. 20. c. 7. Diosc. l. 5. c. 168. & Au­gust. de Civ. Dei, lbi. 21. Nec non Or­pheum de Gemmis: et Theophrastū de lapidibus. Load­stone, ever quivering and tottering, shaking, tur­bulent and timerous, till shee be fixed directly on the Northren Pole; her Motto, till then, may bee that of CHARLES the fift, Vlterius, still for­ward: There's a further marke to bee shot at, a higher prize to be aymed; greater peace and per­fection to bee attained, then these externals, will or can afford: Which Truth (mee thinkes) even the Pagan seemed to grope after in the dark night of Nature: For speaking of mens Immense and unmeasurable desires, after Riches, (which holds also in other externals) hee addes to theyr appe­tites a Vix vltra: hee doth not say nec, or Non vltra, which the verse perhaps might have borne: that they can goe no further, for they may soare still higher and higher after GOD, if they bee right placed: or spread or dilate after the world if wrong placed, but hee addes Tempore crevit amor, qui nunc est summus ha­bendi vix vl­tra, quo iam progrediatur habet. Ovid. Vix vltra, [Page 191] they are so exorbitant after the World, that they scarce can extend and stretch any further then they Observat hoc & Bosq. Iesuita, in sua Acad. peccat. doe.

SECT. II. The insatiablenesse of the Appetite, and Concupis­cible facultie.

FIftly, the Insufficiency of these earthly, huskish Vanities, for the ends, they promise and pro­ject, which is true contentation; is plainely dis­covered: By the unproper application of them, to the Soule of man; having no right Analogie and proportion, to the Concupiscible part; for when the Obiect is not fitted, to the proper Facul­tie, it can never satisfie, or content it: As for in­stance, let any Organist or Lutanist, if as exqui­site for voyce, or instrument as De quo Horat. de arte Poetica, Vir­gil. l. 6. Ae­neid. & Ovid lib. 4. Trist. Orpheus, or Dictus et Amphion, Theb. Condi­tor vrbis, Horat. Amphion: the Italian, Aequalis Pyladi apud Plutarchū, Philomelo a­pud Mart. l. 3. Hormog. apud Horat. Papi. Iopa: et Creteae, a­pud Ʋirg. lib 1.9. et 12. Aeneid. vel cateris arte Musica claris. Orlando di Lassus; our English Bird, Bull, Morley, Douland: play on his Lute, or sing, to a Deafe man: hee takes as much content in Pans pipe, or a Shepheards oaten Reed: Let a Painter as cunning as Apelles De his, et Ceteris, arte pingendi, Claris apud Ravis. in Theat. Phil. pag. 448. or Zeuxes, or as the Romish Michaell and Raphaell, present the most exquisite Colours to a Blind man: hee regards them, as much as if you should shew him a Fish, or a Frog: Offer meate to a Sicke man so long as his stomacke is filled with winde, or grosse humours, eyther hee loathes it, or his pallate beeing distempered; hee di­distasts [Page 192] it: chiefly offer meat or money to a dead man (as a Dog of Sabinius carried Meat to the mouth of his dead Plinius hist. lib. 8. c. 40 & Zona­ras in Tibe­ri [...]. Master) he takes no notice of it, no nourishment by it: because colour being the proper obiect of the Eye, musicke of the Eare, meat of the Gust, and taste, if there be no sensitive facul­ties recipient, in vaine are the Objects presented: Now the right satisfactory, and true contentive Obiect of the Soule of Man, is God: all other out­ward and externall objects, and subjects, which are not used in God, as from God, and to God, are wrongly applyed, for solid consolation, and contentation: as rather encreasing the diseases, than tending to the health, and happinesse of the Soule; as for instance; let an expert Physitian whether Galenist, or Paracelsian, rightly apply Drugs, Vnguents, Balmes, Potions, Iulips, Confecti­ons, Symples, or Compounds: as in the course of Physicke, Chyrurgerie, will by Gods blessing, cure any outward disease, or inward Malady the Pati­ent in all probability lives, though greevously before pained, or dangerously Of strange and extraor­dinary cures performed by exquisite Physitians, Instance in Cardan, l. 8. c. 43. de re­bus diversis in Lemnius l. 2. cap. 6. in Brasovil. com. in 26. Aphor. l. 3. Hypoc. in R. Solenander l. 5. Consil. Cons. 15. sect 9. Jn Ponta­nus l. 4. c. 2. de Sap. Chiefly Ambrose Par. l. 9. c. 31.32. & lib. 5. Obs. 9. & l. 4. Obs. 6. & l. 10. c. 4. cū multis aliis. sicke: whereas an Empericke or Quacksalver, missing it in the mat­ter, or manner of application: in the cause or occa­sion of the disease; or in the quantity or quality of his ingredients: ordinarily rather kils than Turbamedic. occidit Caesar. cures, Thus it is with every vaine man, the ill affected part, is his Soule: his severall sinnes, are as severall De morbis animi et cor­poris, conqu. sunt (praeter Patres) etiam et Pagani, ut Jsocrates de pace, Sen. de vita Beata, & de Jra. l. 2. c. 9. Cic. Tusc. 3. & de fin. 1. et 7.23, diseases, or ill humors in the body, or as distem­pers [Page 193] in the braine, or in the See spiri­tuall & cor­porall disea­ses paraleld, by the Scot. Bish. Aber­nethy in his Booke cal'd the Physick for the soule bloud, now there's but one Physicke, the Hearbe of Grace, but one Phy­sitian the God of Grace: all Earthly Vanities, to this Cure are but Oyle to the fire: as the hearbe Bufonium, to the Oxe, as the Chenomicon to the Goose: as water to the poysoned Rat, as the poy­son of the Weasell, to the greatest Beasts; or as the company of Physitians to Adrian the Empe­rour on whom he exclaimed, that they had a­mongst them killed Caesar: instance in some par­ticulars, eyther in the burning Feaver of Idem ibid. cap. 30. pag. 435 Lust: the Dropsie of Cap. 25, p. 377 Covetousnesse; the Tympany of Ambi­tious Pag 393 Pride, the Consumption of Cap. 21, p. 313 Envy; the Mad­nesse of Cap. 19, p. 272 Anger; the Frenzie of Cap. 18, pag. 25.5 Passions; the Plurisie of x Selfe-love: or what else (as quot mali, tot morbosi, so many bad men, so many diseased men:) and we shall see all those are caused, by the full and frivolous abuse of earthly Vanities; as the raging Tooth-ach, by sower By which they are more i [...]a­ged. Vinegar: to review them over againe, come to the ambitious man: he delights in great Tytles: as of Mr. Sr. Rabbi, Rabboni, right Worshipfull, right Honourable, Reverend, Renowned, Magnificent, Munificent, Don, Senior, Mounsieur, Magnifico, if it please your Ma­jesty, Excellency, Highnesse, Grace: He loves gree­ting in the Market-place: as once the Math. 23 6, 7 Pharizees, to be call'd gracious Lords, worthy Sir, noble Spirit The affects the Title of Great, as great Passim a­pud Plutar­chum, et Tranquillū: Cae­sar, great Sic de Pō ­p [...]io. Pompey, great In every thing he affecting greatnesse, as wearing great shoes, great Cloathes, Inde magnus dictus. Synelius, Charles Caerolus 5. the [Page 194] great, as once great Melander dictus ab oc­cardo Hun­nio, Hub [...]ro. Luther, Athanasius Vide Na­zianz. in Fiunius A­than. et Scul­tetum, in me­dulla Patrū Part. 2. pag. 2 the great, Basill the great, Olaus magnus, and others; so honoured for Zeale and Learning, Arts and Armes: but when he hath attained all those desi­red, rather than deserved honours, hath run through the best of these Tytles, as the Sunne through the severall signes in the Zodiacke: hath commenced in the highest degree of Vaine-glory: attained to his Superlatives: to be not onely, Tis megas, a certaine (though uncertaine) Great man, but O'megas, ille magnus (as Simon Magus amongst his Acts, 8.9 & Eusebius, lib. 2. cap. 12 Samaritans) Pythagoras, amongst the Ipse dixit. Py­thagoreans, Lycurgus amongst the Plutarchus de Licurgo. Lacaedemo­nians, Tamberlaine amongst the Rustick De quo Ca­mer. in oper. succ. p. 330 331 Scythi­ans: Mahomet amongst his Apud Lon­clavium in hist. Turcica Sarazens, Ignatius Of whose Impostures, life and death, Read Pelargus his Preface, ante Iesuiti sinum and the Ie­suits Catec. in Quarto. Loyola, amongst his Iesuited (Iebusited) Ignati­ans: honours content him not? He swels still, to be greater than he is, like the Frog in the Apud Aesopum. Fa­ble: his heart is proud, ambitious, vaine-glorious still; he is not cured of this his Tympany of Pride, by all these adventitials; why so? He hath ney­ther right Physicke, nor rightly applyed: (but as Eeles, Geese, Pidgeon, fresh Beefe, in a wound im­postumated, strong Wines, hot Waters; in a bur­ning How things coole and moyst, mitigate Feavers: hot, increase them. See Method of Physicke, in Quarto, cap. 6. & 5. l. 4. p. 230.231. Feaver) those things are administred which rather increase than mitigate his disease: because he aymes still rather at greatnesse than goodnesse, is studious rather to be great than good: seekes as [Page 195] did the Ioh. 12, 43 Pharisees, rather that honour, which is from men; then with Ioseph, Nūb. 12.3 Moses, Esth. 3, 2 Mordoche­us; Ps. 131, 1 David, 1, Sā. 8, 7, & cap. 12, 3. Samuel, the Virgin Luk. 4, 48 Mary, the Math. 8, 8 Centurion, Dan. 2, 30 Acts, 12, 23 Daniell, and other holy and hum­ble Soules) that Honour which is from God. hee rather seekes to magnifie and glorifie himselfe; (as did that haughty y Herod, proud Exod. 5, 2 Pharaoh, blasphemous 2. Kin. 19 Rabsakah, the Pseudo 1. Kin. 22 24. & Ier. 26, 8 Prophets, and false Apostles, in their times: Theod. l. 1. cap. 14. Arius, and Hae­reticall Lvag. lib. 1. cap. 7. Nestorius, with Hist. Mag. Cent. 4. c. 10 102 Paulinus, in the primi­tive Times: the Antichristian 2. The. 2.4 Popes, and Pre­lates in these and in pristine Papall times) then to receive (as did Moses, Ioshuah, Iob, Abraham, Cor­nelius, the humbled Cananite, yea Christ himselfe, and his fore-runner the Baptist) that honour, glo­ry, Encomium, praise and testimony which is from God; which if they once could attaine, they had then soared, to the highest top, and period of the best and most blessed Ambition, giving unto God, his true and deserved honour, (who would render it them againe, as the Rivers come from the Fountaine, whither they run.)Iudg. 18, 24 Theyr owne vaine and vile glory, for which they con­tend, Tanquam pro aris & focis, as Gē. 31, 30 LABAN and his Daughter, for their Idols: as the Heathen for their Penates, or the Popes and once the The Patri­arkes of Cō ­stantinople, Antioch, Ie­rusalem, and Alexandria, whose con­tentions hatcht the Pope. Patriarkes, for Vniversall Supremacie, I say this their Vanitie, as Mysts, and Clouds, and May-morning dewes, would vanish before the Sunne of GODS Glory: and fall downe flat and crusht, as 1, Sā. 5, 3. DAGON before the Arke: as it is with CASTOR and POLLVX, the two observed [Page 196] Hinc Clara Gemini signa Tyndarida Micant a­pud [...]eneca [...], et Ovidium. starres, the rising of the day-starre of Gods glo­ry in their hearts, would be the setting of the Co­met, and Blazing-starre of their owne vaine-glo­ry, and the rising of the true Sunne of theyr e­ver-shining, never setting Glory; Could they thus fall downe humbly upon this shade, and shadow of honour, they should truly catch it: and could they flye from this selfe-glorie; Pr [...]ter ali­as as [...]utias apud Ael [...]a­num l. 9. c. 3 et Vincent. 30. c. 9. et 17. c 606 Crocodilus fugientem se­quitur se­quentem fu­git honoris emblema a­pud Al [...]ia­tum et Whit­naeum. Crocodile-like, it will pursue, and follow them: Could they with the twenty foure Elders, in the Revelation: Cast downe their honours, and Rev. 4.10 Crownes, before the Lambe: they should receive them againe, with the holyest, the happiest, In­terest; else they doe but sow the Winde, and catch the Whirlewind.

Againe, the Covetous man, is wonderfully in love with money: hee is troubled with the dis­ease called the Philargury, or as that Athenean Demosthe­nes. Orator, with Non Au­ginam pass [...]s est, led Ar­gentanginā. Argentanginy: or if you will, the Golden Dropsie; the Wedge of Gold: is his helpe, his hope, his joy, his Genius, his GOD, his sove­raigne good, his beloved, adored Idoll; for Co­vetousnesse sayth the inspired Ephes. 5 5 Apostle, is I­dolatry, and so the Covetous man consequent­ly a great, a grosse Idolater: hee as Idolatrously worships his golden Calfe, which in his heart he hath erected: as Israel once in the dayes of Exo. 32.6 AA­RON & once the Calves in Dan and 1. Kin. 12, 28, 29 Bethell; yea, there is more hearty honour given to it, and con­fidence put in it; and hee makes it a better GOD than the Thebans their adored Aelian. l. 12 de anim. c. 5. p. 260. Weasill, the Tro­ians [Page 197] their Clemens Alex. per trept. p. 11. Mouse, the Egyptians their Dogs, Cats, and Crocodiles: Than the Aug. lib. 4 de Civ. Dei, cap. 8.10. Lact. lib. 1. cap. 20. pag. 51. Clemens Rom. lib. 5. Recog. pag. 79. & Ar­nob. lib. 1. contra gen­tes, pag. 776 Romanes their men Gods, their Fortune, their Volupie, their Flora, and the rest of the rabble of their contumelious, and impudent Dietyes, by them and the Athe­nians recounted: Then the Brackmans in the East, the Iapones in the North, and other Pro­vinces in the Indies, theyr Worme-Gods, Fly-Gods, Ape-Gods, &c. Then the Athaneus lib. 1. pag. 21 Persians and Cicero lib. 3. de nat. Deorum, p. 231 Pagans, their Starry, Tutelary, Elementary Gods, our Vide Rei­nold. de Jdol-Romanae Ec­clesiae, l. 1. c. 1. pag. 63. et cap. 8. pag 220. et Pas­sim in libro sic Powellum de Antic. l. 1 p. 215. et l. 2 p. 439. Sut­clivium, in Synopsi, c. 10. p. 77. et c. 24, With D [...]oro [...]s his Trysag. p. 161. et 194. et 147. et passim, l. 1. et l. 2. Papists, their Cross-Gods, Grosse-Gods, Bread-Gods, Pope-Gods, or other 2. Sā. 15.6. Heathens their Serpentine and viperous Gods, the very garden-Gods (of which Aristophenes speakes in Nubibus act. 5. Sect. 2. pag. 228. & Iu­venal Sat. 15. pag. 60.) this God he gives his heart to, or rather this golden God, steales it from him, (as it selfe may bee stolne, as well as Michaes) a Criple rests not more on his Crutches, a Vine on his Prop, than he on it: he desires (as an Adulterer on his Concubine, on which hee dotes) that his eye, may be ever upon it; yea when hee hath his handfull his eye full, his Purse full, his Bags full, his Chests full of it; his heart is not yet full: Avaro deest: he wants still; he is not contented, he would have this his dead Idoll, as God comman­ded his Gen. 1. [...]. Creatures, (as well as his Cow, and his Sow, by byting Vsuries, cutting Oppressi­ons, bleeding Extortions, to increase still, and multiply, one peece of Coyne to [Page 198] beget another: as one Circle in the water pro­duceth another: and what's the reason of all this; because the Medicine is not rightly applyed, as if that were applyed to the heeles, or the hands; which should bee layd to the head; augmentation of Coine, never curing Covetousnesse, but the sti­pulation of a good Conscience: addition of Money to the Miser, beeing to his desires as drinke to the sicke of the Dropsie; as pitch and powder to the flame: Gods all-salving, all-saving, all-satisfy­ing, sanctifying grace, being the onely salve to this Hydropicall sicknesse; the onely remedy to this malady: and not corruptible, concupisci­ble Gold. As may bee instanced in Mathew and Zachaeus, whose insatiable Covetousnesse was neuer cured, till they had lodg'd CHRIST, in their hou­ses and hearts, as appeares Math. 9. vers. 9. and Luke 19.4, 5, 6, 7, 8.

Lastly, (to instance in no moe) the heart of the Luxurious man burnes with Ʋrit te Glycera in­tor Horat. lib. 1. od. 19 & Mollis Flāma Me­dullis: Ae­neid. 4. sie, in pectus caecos absorbuit Jg­nes. Mant. Aegl. 2. Lust, (as did AM­MONS 2 Sam. 13.2. towards his sister THAMAR, SICHEMS towards Gen. 34. DINAH, HOLOFERNES towards IV­DITH, MARS towards his Mars vidit hanc, visam (que) cupit. poti­tur (que) cupita. Ovid. VENVS, CLITO­PHON towards Apud Lucianum. LVCIPPE, THYAMIS towards Heliod. lib. 1. CARACLIA, and old CALYSIRIS the Priest of Isis, towards the Thracian RHODOP [...], as is recor­ded of them, and by some of themselves confes­sed:) now suppose hee have his desire and injoy his beloved GALATEA, as the sonne of ANTI­GONVS Jdem, l. 2. [Page 199] did his Mother in law STRATONICA; which Physitians praescribe Cum A­vicenna Gui­anareus, cap. 15. tract. 15. Arculanus, cap. 16. in 9 Rasis: et A­ret. l. 3. c. 3. as the onely Cure of Love; or lust Melancholy: yet neverthelesse frequently it falls out, that eyther Lust thus in­joyed, turnes into loathing, the most lustfull Love, into the most reall hatred; as sweetest wine cor­rupted turnes into the sowrest vinegar, (as ap­peares in Hamon towards his sister 2 Sā. 13.15 Thamar, in Putiphars wife towards Gen. 39.10, 14 Ioseph, in Roxellana Lonclavius hist. Turcic. towards the noble Ottaman-Mustapha: and in others recorded) many women as they eyther love dearely, or Ant vehe­menter amat aut crudeli­ter odit. hate deadly: So many men when they have pluckt the fruit, scorning the Tree, leaving it to blast, or waste, to stand, or fall: shaking them off, (as the Spaniell shakes off his water on the shoare) whom they have once used; or else theyr desires being at large (as theyr Fires Rev. 21.8 shall bee) as hot as Hell it selfe; not limited in the strict inclosures of any one, as common Bulls usually, and Stallions, they runne after every Gill: Ierem. 5.8. Neigh after every Iennet, in the open Champion, as it were, not being willingly tyed to any one woman, (more than GALBA LVCVLLVS and other Gluttons Apud Bru­son. exempl. lib. 3. p. 165 to one dish of meat) seeking still after varieties (as did that Nero, Apud e­undem, c. 29. p. 230, 231. Proculus, Sardanapalus, Iulius Caesar, Coesar Borgias, A­lexander his Father) one nayle driving out ano­ther; forgetting one, as they get another: (as Eurialus forgets his Aeneas Sylvius, in historia, de Euryalo, et Lucretia. Lucretia, by a new Mi­stresse: Cressida, her Trojan Road Chaucer his Troy­lus, & Cressi­da. Troylus, for the Greeke Diomedes, Demophoon his Apud O­vid. in Epi­stolis. Phillis, for a fairer: Sampsons wife rejecting him in one [Page 200] Iudg. 15.2 Moone, for his Companion: even Aetna, and Ve­suvius shall as soone be quenched with Oyles, as their raging Lusts, thus As instan­ces before were given in Salomon, for men, and Messalina, for women, Semiramis, Pasiphae, Joane of Naples, and other insati­able whores of that sexe, doe verifie the point. satisfied, though per­haps satiated: and good reason, since these effemi­nate men, injoy their desires, but onely by the Organs of their bodies, and by their externall sences: they are not heated and warmed, with these truly Promethian Ignis Pro­methei expli­catura ma­jolo, de cultu Deorū, Col. 1. pag. 21. Fires, which come from Heaven, the fires of the Spirit, which fell on the Act. 2.3 Apostles, which exhilarated the hearts of the sad­ded Luk. 24.32 Disciples, which was so sensibly felt, of De qua re extat Epist. Eccesiae Smyrneae & apud Euse­bium lib. 4. cap. 15. Polycarpus, St. De quo lege Ambrosium lib. 1. Offic. cap. 41. et lib. 2. cap. 28. Lawrence, that zealous Glover, Apud Foxum in Martyrologio. Sanders, and many both De constantia, et consolatione aliorum Martyrum, lege apud Eusebium, Hist. lib. 8. cap. 7, 8, 9. et Ʋictorem lib. 2. et 3. de Persecutione Ʋandalica. Primitive, and Queen Maries Martyrs, that it made them patient: yea joy­full, at the very stake: this fire (which would ex­pell, quench, and quell all luxurious and lustfull fires, as burning sometimes cures burning) this spirituall coelestiall fire, never entered their hearts, never heated and exhilrated their spirits, never warmed them, in the inwards of their soules, they were never thus baptized, with the Bap­tisme of fire: if they had, this ignis fatuus, this Pooles-fire, this wilde fire of fond Lust, Prov. 2.20. had cea­sed: as the lesser starres are not seene when the Sunne-shines; but so long as this is wanting, all [Page 201] their luxurious delights, in which they live, as once the delicious Quos lux­ [...]i [...]perdi­dit Aristot. Sabarites, all their filthy soule-soyling pleasures, in which they wallow and welter, as Swine in the Myre,As some instances are in the French Gou­lart his Hi­stories, now translated by E. G. in Quarto. and Eeles in the Mud: and with which the garments of their Na­tures are besmeared and defiled: as if the garments they weare, were besputted with the foame of a Bore, the slaver of a Dog, and the slime of a Snaile; all these, quiet their hearts and content theyr soules, as much, as if they should put Mercury in­to a greene wound, lay Aqua fortis upon theyr flesh; swallow a Nate or Aspe into their mouthes sleeping: or drinke (as some have done unadvi­sedly) the spawnes of Toades and Frogs: never shall they be at ease, till as their Physicall (Meta­physicall) cure, they have taken such Pills of Paeni­tency; such Potions of Grace; (as did 2. Sā. 12, 13 David, Gē. 38.26 Iudah, Heb. 11 32 Sampson; Ʋbi nimfi­des ibi paeni­tentia Evā ­gelica, Mar. 1. v. 15 Lot, 2. Pet. 2.7 Rahab, Heb. 11.31. Mary Magdalen, Cald Pela­gius Lacri­marum, apud Surium, et Marulum. Pelagian, that Aegyptian Per annos 47. in descr­t [...] Nudae oberrans teste Paulo Diacono de vitis Patrum. Mary, St. Lib. 8. Confess. c. 6.7.8.9.10. & l. 9. c. 6. Augustine, that Convert in St. Ego non sum ego, apud Amb. l. 2. de Pae [...]it. Ambrose, Saint De quo Euseb. hist. l. 2. c. 67. [...] Niceph. l. 2. c. 42. alij resitantur, in pratospirituali c. 143. et 165. [...]t on vitas Patrū, p. 2. c. 141 Iohn's reclaimed Prodigall: yea SALOMON him­selfe: of the repentance of all which we have such infallible Testimonies) as shall make them dis­gorge, evaporate, and evacuate by cordiall com­punction, contrition, and confession; all these Prov. 9.17 stolne-waters, sweet Morsels poysoned faire flesh, windy huskes, which did for a while content their [Page 202] sensualities, but for ever distresse their Conscien­ces, distract their hearts, divide their mindes, and damne their Pro. 9.32 Soules.

If I may stand to give a Soule of exhortation, to the Body of this reason: as other famoused Physi­tians, Galen, Avisen, Rhasis, Hypocrites, Arateus, Aetius, Gordonius, Guianerius, Alexander, Paulus, and of later times; Funccius, Fracastorius, Fernelius, Celsus, Hermus, Iason, Practensis, Piso, Wecker, Dona­tus, Altomarus, Faventinus, Victorius, Mercurialis, Hercules de Saxonia, Laurentius: our Butler, Bright, Barlow, have praescribed Cures and Medicines for all kindes of corporall Diseases, whether Acute, Chronicke, First, Secondary, Laethall, Salutary errant, fixed, simplo, compound, connexed or consequent, as they are divided, by Parthem. l. 1. c. 9, 10, 11, 12. Fernelius Funcsius in his In­stitutions, Lib. 3. c. 7. Sect. 1. et c. 11. sect. 1. Weckner in his Syntagma: and some o­thers; and as they are numbred by 300. Mor­bi recensen­tur a Plinio, lib. 7. c. 11 Pliny in all their varieties: so (as 1. Sā. 21.9 David said of the Sword of Goliah in another case) there's none like this, praescribed for the Soule: it may bee Christened None-such: for the curbing cooling and curing of the Feaver and Frenzie or every tyranizing Lust; onely the sonnes of Vanity are hard to bee per­swaded to receive Gods owne praescribed Ingre­dients: as Impatient Patients, they sleight, scorne, and vilifie, both the Physitian and the physick, with us his Ministers, his administring Apothecaries; which makes them continue still like Babell, in­curable; from the crowne of the head, to the sole of the foote, nothing but wounds, blaines, bruises, and putrified Esa. 1.6.7 sores; neyther closed, nor bound [Page 203] up, nor molified, with oyntment, they take their owne cures, imagining to satisfie Lust, by fuellizing and feeding it: which is to cure Ve­nus, by Sine cerere et Bacehe, friges Venus. Ceres, and Bacchus, to stop bleeding by launcing the greene wound deeper, and deeper: this is preposterous Soule-physicke, since Concu­pita non possunt applicar [...] concupiscēti, as an eloquent Moderne well Bosquerus de paenitentia filij prodigi. observes, these forbidden fruites, these huskes of Vanities, unlawfully lusted after, as the Israelitish Exad. 16 12, 13 Quailes, cannot rightly, religi­ously, safely, and savingly be administred, and ap­plyed to the lusting Heart: no more then a sharpe knife, or poyson, can safely be given to a young­ling child, though he cry for them like a froward Vixan; since as in some diseases, arising of contra­ry causes as in the Dropsie and the Iannice that which cures the one, increaseth the other, (to which Physitians in all their praescripts, have a principall eye) so these Lusts which transitorily delight the flesh: aeternally destroy the Soule.

These Lusts (like these loves, which are pro­cured, or cured by such Magicall spels, Characters, Philters, and Love-potions, as are related by Lobe­lius, Fernelius, Cardan, Delrio, Wier, Mizaldus, Codronchus, Paracelsus; and other Physitians) they end and tend to greefe, sorrow vexation, exange­ration, distraction, desperation, damnation: and therefore as all other Creatures by the very in­stinct of Nature for the most part know how to cure themselves, and have taught, as some Plin. l. 8. cap. 23 think, the first use of Physicke to man: as the Dog and the Aegyptian Ibis, cure their sicknesse by vomit; [Page 204] the heart his wound, by Dictany; the Swallow reco­vers her sight by Chelidine: the Weafill preserves her selfe from poysoning, by Row: the Panther by Aconite, and mans r excrements; the Dragon helpes himselfe by wild Contra Ver­nam Nause­am. Lettice; the sicke Beare by ea­ting Ants, and Pismires; Storke Doves, Iayes, Marls, Partridges, Crowes, their yearly Meat lothings, by the leaves of Lawrell, and other Birds, and Beasts, by other meanes, as those that have writ of Hus­bandry, and cures of Cattell; besides St. Ʋrsam sax­ciam varbus­c [...], testudi­nem Or [...]gano anguem Fe­niculose me­deri, refert aexem. hom. 9 Basil, have particularly De his om­nibus lege Columellam de re rustica lib. 8. cap. 2, 3, 4, 5, et 7 Virg. lib. 3 & 4. Georg. Ʋarronem, l. 2. cap. 2. Nec non no­strates Tus­ser, & Mar­tham. related, chiefly Gregory Tho­losanus? Syntagm. artis mirb. l. 28. cap. 38. pag. 541.) So me thinkes, man the Lords Psal. 8. Deputy, and Vicegerent from God, over all the Creatures, should take onely Gods Physicke, and praescript, which is Faith in Christ, and Repentance from dead workes; to purge his Acts, 15.9 Lusts, to crucifie his sinfull Gal. 5.24 Vanities, his soule Sicknesses, and so to purifie his heart, the fountaine Mat. 12.34 of his words and works: otherwayes to expect a sound heart, and a quiet con­science, and yet let lust raigne, and not disthro­niz'd, is to think to heale a green wound, with sup­pliant oyles, & yet the poysoned bullet stick still in the flesh, and fixe in the Flancke: for its meerely Faith, which gets a victory over the 1. Ioh. 5.4 world, and what ere is in the 1. Ioh. 2.16 world; and where Lusts ty­ranize, there's no list of Faith, nor right applica­tion of Christ crucified.

SECT. III. The Composition of the Heart: Sublimity of Mans Soule: Center of his Spirit; Gods Image [...]Mans Pilgrimage.

SIxthly, the insaturity of the Soule of man, taking so little Complacency and Contentation, from these externals comes partly too from the diversity of the place, where we are, and reside: for we are heere on earth, Pilgrimes and Strangers, as Gen. 47.9 Iacob, 1. Chr. 29 15 David, and the Heb. 11.13 Patriarkes acknow­ledged themselves; our bodyes are Earth, from the Earth, and tend to Gen. 3.19 Earth, as the yee is from the water, water it selfe, and dissolves into Aqua es ex aquaes, et in aqua [...] redibis Bra [...] millerus in Concior. fu­neb. wa­ter, earth then is the proper place of the Carnis pro­prius locus, terra est Gre­gorius. body, as water of the Fish: but the Soule is from Hea­ven, Olli caelestis Origo: She hath a caelestiall Animam esse spiritum, et incorpora­le [...] ass [...]r [...]t, Eusch. lib. 6. de praepar. Evan. c. 5. Claudianus Mamertus, de statu animae, lib. cap. 4. Plotinus lib. 7. Ennead. 4. cap. 2. Nec non. [...]ug. l. 1. de anima. Origine cap. 3. ad Hieronimum. ori­ginall, and off-spring: Poets say (but Divines more truly) that shee is Divinae particula aurae: breathed by the inspiration of the Factum a solo Deo, et ex Dei Flatu, ex nihilo asserunt August. ut supra Epist. 7. frenaeus l. 2. c. 63. [...] 6 [...] Greg. Nazian, in apolog. Lact. l. de Opit. Dei cap. 19. & Aqu [...] [...] iusus Gentes, lib. 2. cap. 88. Almighty, Creando infusa, et infundendo creata: by Creation in­fused, and by infusion created: here shee is, but for a time, as it were banished and exiled (as Themi­stocles and some others) by Ostrecisme; she is here [Page 206] Tanquam in ergastulo: a [...] in a Prison: [...] quasi Sema, the Earth, is the Prison of the Body, he stockes or little ease of the soule: Now wee know that Honours, Riches, Pleasures, and all worldly things being but from Earth, how can they satis­fie the Heavenly Soule? As a man in a forreigne Land, whose heart is at home with his wife, and Children, bloud, friends, and Consanguinity, Riches, and Revenewes, takes little Complacen­cy, till be at his owne homely home againe: as the Bird at her old [...]uus Nedus cur (que) Mag­nus. Nest, the Bee at her old hive: Vlisses at his owne Optat Ʋ ­lisses fumum de patrijs posse videre focis Ovid. Ithica, as AENEAS above all things, to see old Vrbes Tr [...] ­janas primū, & Priami Tecta alta Maioris. Troy, as all other men the place of their birth and Nescio qua Natale so­lum dulcedi­ne cunctos ducit, et In­memores, non sinit esse sui. breeding: so the Soule, comming from Heaven, (as Noahs Dove Gē. 8.8, 9 sent, from the Arke to the Earth) is never well, till she returne and retyre thither againe, as to her Center and re­sting place: we know every Creature, every Ele­ment, tend properly to it owne Center: the fire upwards, the water, stones, and other heavy and grosse things Omne leve sursum, gra­ve deorsum. downewards: so the Soule hath her Center, thats Heaven: or the God of Heaven by Faith here on Earth; which indeed is her true Heaven, in the midst of all corporall and spiri­tuall afflictions and fluctuations, her true Heaven (as the waters and Rivers to the Seas) she tends to the proper place, from whence she came, till she come thither, to heaven locally, after her desolu­tion, as the Soule of Kuk. 16.21 LAZARVS, or Heaven come here into the Soule, by the blessed influence of Grace, and the sanctifying, comforting Spirit: she hath no more true and solid content, in these out­ward [Page 200] things (with which she may be besotted, for a time but never satisfied) then the Moale hath out of the Earth: the Fish out of the waters; like some Seamen, or Sea-monsters, or Fishy men, or men Fishes, I have Many such are recor­ded by Olaus lib. 21. c. 1, by Alexan. ab Alexan­dro Gene. dier. lib. 3. c. 8. By Peter Hispalensis, c. 22. pag. 1. et de Pisce Calano scri­bit, cap. 21. ex Alexan­dro l. 2. c. 21 cum alijs Historicis. read of, that are never qui­et, but sometimes pine, or perish, till they be let goe into the Sea againe: not contented with all that the Land can affoord them; so it is with the soule till she be carryed, by meditation, contem­plation and divine speculation, into that maine Sea, and Abysse of Maiestie, and mercy of God: nothing contents her, no more than that Avis Pa­radisi, that Bird of Paradise, which you see pictu­red in your great Maps, which never leaves mourning till she dye, if shee bee once snared and captivated till shee bee loosed and set at liber­tie.

Seaventhly, not onely the disposition, How the Soule with her 3. Facul­ties, is an i­mage of the Trinitie it's lively shew­ed, by Rose­liu [...] in his Comment upon the Pymander of Mercuriut Trismi [...]sius but even composition of the heart, seemes to plead and per­swade the incompetency of any sublunary Vani­ty, to give it any true contentation for the heart of man being in the composure of it, parva trina­cria, (like the letter Delta, amongst the Greekes, Triangular in forme) the Soule beeing as a little Trinitie: adorned with three faculties, Vnder­standing, Will, Memory, as the heart in proportion is three cornered: wee know according to the principles of the Mathematicks, and experimentall demonstration, no Sphaericall, or [...]ound figure can fill that which is triangular, but some Corners will bee voyd, some Angles will be empty: Now [Page 208] the whole world is sphaericall, Mundum alij Sphericū alij turb [...]na­tum alij in Formae Ovi, asserunt, a­pud Plutar­chum, l. 2. c. 2. de placit is Philosophe­rum. orbiculer, and Nec est ta­men rectili­neus, nec tri­angularis, al­terius ve fi­gurae quam ro [...]un [...]ae, Pli­mus l. 2. c. 2. Arist. l. 2. de Coelo, cap. 4. Al [...]inous l. 2 de doctrina Platonis, c. 10. vide or­bis dictus. round, therefore called Orbis, the whole Earth is a Globe, voluble or round, the Sea is a crowned Circle, compassed round by the Land, for that cause called perhaps by some of the Ancients, Amphi­trite the Heavens too are all Spheares, and incom­passing Circles, circling the Land and the Sea, as the heart is inclosed in the body, the yolke of the egge within the shell: on this is a wondrous Globe, the whole Earth, the whole Sea, the Heavens vast, and great being all Sphericall: this whole Globe, this Spheare, cannot fill this little triangula­ry heart: so many Omicrons, cannot fill one little Delta: yea one corner of the heart, is able to con­taine more than the whole world: even our under­standing part (as I have prooved) is able with that ALEXANDER, and ANAXAGORAS, to under­stand, imagine, and conceive moe Worlds, and the will is able to desire more; the memory to retaine and remember more, than this visible World, and therefore if there be no Vacuity Nullum est [...]cuum v [...] rerum [...] ­ra. in Nature, as hath beene discussed, what shall fill, who shall fill, the Inanity and Vacuity of the heart of man; but the true God, who shall fill every Angle of this trianguler heart and spirit, but the Triune God, the blessed Spirit, the Father, the Sonne, and the Holy Ghost, to be blessed and praised for ever? With­out whom, it is ever empty, ever hungry: it's like the Country in which the Prodigall once li­ved in his aberration from his Father, in which there was a great famine Facta est sum [...]s valida Luk. 15, 14 spirituall, as once cor­porall [Page 209] in Ierusalem, and De quibus supra in Margine. Samaria, when GOD left them.

Eighthly▪ for the further manifestation of this: we know there must be ever a Proportion, betwixt the Continent, and the thing contained: when we would fit a thing, we fit it acording to the measure & quantity of that it will containe: we cānot hoise in the Sea, or a River into a narrow Vessell, (as Au­gustine in a Vision meditating on the Trinitie by the Sea-side, saw a child attempt to put the Sea in­to a Possidonius in vlta Aug. Sive) nor can a great gutter, or vast bot­tome cut out with bankes, which is capable of many Flouds, be filled with some few drops of raine; we seeke not to fill the large Scabbard of Guy of Warwicke, or Goliahs Sword, with a little Scotch pocket Dagger: Nor is Hercules shooe, fild with the foot of a Pigmey or China Woman: and so for Creatures animate and living, wee fill not the belly of a Whale, with a little Gudgeon Nor the stomacke of an Elephant with a Flea Nor must we thinke to fill and satisfie the Soule, with things finite, which is capatious of that so­veraigne good, which is infinite. In the poore Widdowes inriching by the Prophet 2. Kin. 4.6 Elizeus: the Oyle was more, than the Vessels: but the heart of man is a Vessell, (greater than that Cauldron I have Placed 'tis said, by the Father of the now Prince Pala­tine. heard, in the Palatinate of Rhine) which all the Worlds oyle will not fill: more than a graine of Mustardseed will fill a hungry Camell, a little Dormouse a Wolfe, or a Lyon: a little Wren a rapatious Eagle, oh no! The heart is not to be filled like that Roman or Phrygian Gulph, but [Page 210] with some great Like that Gulph into which ar­med Curtius lept, apud P [...]utarchum thing even him, Ens Entium, thing of things.

Ninthly, I offer it, as a further meditation, and confirmatory Reason annexed to all the former: that the Soule, according to St. L. despir. & anima, sic de Civit. Dei lib. 12. cap. 1 AVGVSTINE, is created, in the Image of God, & Dei capax, and capable of God; Quod minus Deo, impleri non potest, cannot be filled, with any thing lesse then God: with these outward things (Occupari potest, impleri non potest) she may be exercised and combred, but not satisfied and contented.

Tenthly, besides Insatiabilis mala Simon de Cassia. voluntas, the perverse Will of man (to epitomize many other Reasons) ceazing on these terrestriall egene, and hungry things (as a Wolfe on a leane Carrion, that is all bones, no flesh) must needs it selfe alwayes be hungry and lancke egene and leane.

Eleventh, moreover a man cannot bee happy, in that which he injoyes Nemo bea­tus qui eo quod amat quod avet quod habet non fruitur. Aug. de Ci­vit. Dei, l. 8. c. 9. not, now fruimur eis, in quibus voluntas delectata Idem de Trinit. l. 10. cap. 10. conquiescit, we are pro­perly said, to inioy these things in which the will being delighted, rests contented: and remaines fully satis­fied; which indeed it doth not, in these externall and outward things: as is demonstrable by Reason, observation, and all experiments.

Twelvethly, which is also AVGVSTINES Reason, inde beatus, unde Jdem Epist. 121 bonus, That makes a man truly happy, which makes him holy: For Holinesse in the Church militant Jdem Epist. 121 ploughs & ushers 1. Th. 3.13 & 4 v. 3, 4, 7. & Heb. 12 v. 14. happines in the Church tryumphant: Apud Mornaeum de veritate Christianae religionis. Varro enumerating three hun­dreth severall opinions of the Heathens, concerning mans summum bonum, his chiefe, and Soveraigne good: all these Phylosophicall Archers, guided by [Page 211] the dimme sparke of Nature, (like Ahabs 400. 1. Kings, 22.6 Prophets, in an other case) shot wide and mis­sed the marke: DAVID by an vnerring Spirit, makes the Holy man, the onely happy Psa. 1. v. 1. Psal. 112. v. 1. & 119. v. 1 Sic Psal. 15. per totum. man, the good man (which was also a Paradox even in Phy­losophy,) the onely great man; now all these out­ward things (however in Christian Liberty a ho­ly heart knowes how to make a holy and sanctifi­ed use of them) cannot make a man more holy: all the gold in the world cannot purchase one dram of grace, which is every way gratuita and given gratis: else according to true Gratia, non est gratia, i­si omnimodo gratuita. Theology it's no grace at all: and so consequently these externals incompetent in the meanes, can never ac­complish the end of man, which is true tranquility, happinesse and faelicity.

Thirteenth, againe, wondrous is the excellency and sublimity of the Soule of man, wee are created to more excellent ends, then (excepting the Lege Cas­māni Angelo­graphiam sic Smalculdi li­bellum, de nae­tura & dig­nitate Ang [...] ­lorum. Angels,) all other Creatures, whatsoever: the Soule to use LACTANTIVS his Lact ant▪. 7. Insti [...]u [...] 5. [...] [...] de [...]ra, Jn h [...] [...]m [...] words, is infu­sed into the body, that shee might know GOD, love GOD, worship GOD: or as he hath it more largely, the world was made, that we might bee borne into it: (as Eden was made so ADAM, the House built for an inhabitant) we are borne that we might acknowledge the Maker of the World, which is God we acknowledge God that we might worship him, we worship him that we might attain aeternall felicity by him: or as the Master of the Sentences hath [...] it, GOD made man, a reaso­nable Creature, to understand the chiefe Good: [Page 212] in understanding it, to love it, in loving it, to possesse it, and in possessing it, to injoy it: this then being the end of our Creation, not that wee should contemplate and adore the Sunne, (as the Persians doe) as some Phylosophers thought, and taught: nor onely to rule over the rest of the Creatures, as some others Vt domina­ri in caetera possit. Ovid. Metam. thought: but that Eagle like we should mount and ascend higher, to the knowledge, worship, and fruition of the Crea­tor himselfe: till this end be attained, (which in­deed is our right hoc Multi aliter agunt, nihil agunt, parum agunt, male agunt, inquit Seneca, ast. Christiani est hoc agere Agere, the one thing that is necessarie: Hoc vnum necessarium: Luk. 10. vers. 40.41 MARIES part to be acted) in acting MARTHAES part, trading and traffiking so much with the World, affecting and loving the Creature above the Creator: tem­porary and apparant good, before that which is reall, and aeternall: we doe but Aberrare a Scopo, erre from our true end, and scope of our Creation: yea Toto errare Caelo: wander as wide, as the Earth is distant from the Heavens: yea we doe but (ali­ter agere, nihil agere, male agere, vel Seneca lib. 1. Epistola­rum, Epist. 1 malum) other­wayes, then we should and ought to doe: we doe evill, for the matter, or manner: yea we runne at an uncertaine marke; in which we doe Operam & oleum per dere: loose our labour: and so doe as good as nothing; like him that plowes the As once Ʋlisses feig­ning mad­nesse. Sands, and sowes his seedes in an Irish bogge; as good doe nothing as to no purpose: as good sit still, as rise and fall: be idle as ill imployed: as our Phrases are.

And therefore (as partly before is prosecuted) as every thing rests onely in its owne Center, and [Page 213] is not contented till it accomplish his praescribed Finis & bonum con­vertuntur. end: so it is with the soule of man, whose Cen­ter is God: place a ponderous stone, where you will, in the Ayre, in the Fire, in the Water, it still descends downewards, and rests not, till it come to his bottome, to which naturally it moves, un­lesse it be fixed, and stayed by the way: (as a bowle by some rub or rough cast, may bee stayed in midst of a steepe Hill, that it descends not to the Valley,) lay what Wood, what weight, what fuell you will on the fire, it breakes through all, and as is said of the Plin. hist. l. 13. cap. 4. Palm-tree, in despight of weight surgit in Altum, it ascends upwards, to his Center: our materiall fire, we see aspires even to the Elementary Fire, with which it hath some affinitie, and similitude: so we see the Rivers cease not their motions, till they run into the Sea, from whence originally they came, as doing na­turally their dutious and tributary homage, to their Soveraigne: yea the Sunne that Monoculus, the worlds great eye, runs his dayly course like a Gyant, and rests not till he have (Iudge-like) rid, or run his Circuit, from the East to the West, as it runs his Annuary or yearely course, through all the twelve Signes of the Sic per an­num, id est. 365. aies to­tum percur­rit Zodaicū, Abenezra in cap. 12. Ex­odi, & Tho­los. Syntax. artis lib. 8. c. 43. p. 63. Zodiacke: so it holds in other motions, both Naturall and Artificiall, and Voluntary or rationall, proceeding from the will of man: the twelve Tribes, we know, that went up at theyr solemne Feasts to worship at Ierusalem, rested not till they came to the Ho­ly Psal. 84.7. Citie: no more did the Aethiopian Act. 8.27. Eunuch and other religious Proselites: even as [Page 214] our Superstitious Popelings at this day, in their de­vious Devotions, tending in their Pilgrimages, to the holy Sepulcher of Ierusalem, to Saint IAMES of Compostella: to the Ladie of Loretto in Italy, and to other Superstitious places in Spaine, France, Rome, and elsewhere: rests not sa­tisfied (more than the Turkes travailing to Mae­cha to adore their Mahomet) till they have offered up their Prayers, and guifts, to those Images and Shrines of supposed Saints, as are in such places erected: even as the ancient Phy­losophers PLATO, PYTHAGORAS and some of their Sectaries, travailing to Athens, Egypt, and to the Indian Gymnosophists, to better theyr knowledge, rested not till they accomplished their ends; as a way-fairing Travailer by Land, and a Mariner by Sea, in an Indian or Virgine­an voyage, rests not contented, till they come to the places, which to themselves they pro­pose, and as in these and other motions, in which nature still inclines to his end, till this end bee at­tained (as in a perplexed Res est so­liciti, plena timoris amor Ovid. Lover) there's nothing but want, rest, feares, cares, jealousies, suspitions, doubts, dangers projected, troubles, molestati­ons, incertainties, fluctuations: but when the ut­most end is once accomplished, there's a quies, af­ter motion, a rest, a cessation and contentation, as in a marriage: when PAPHHILVS injoyes his Apud To­rentium. GLYCERIVM, the Italiā Guiccardi­ne in his Hi­story of Ita­ly, recorded by Gonlari, pag. 465. LIVIO his CAMIL­LA, RHODOMAMT in Ariosto l. 29. Stan. 8. Ariosto his ISABELLA, EVRIALVS in AENEAS SILVIVS, his LVCRETIA, or IACOB Gē. 29.29 in the sacred Story his RACHEL: thus [Page 215] it is with man in his motions supernaturall, and spirituall, as he was created for that end, that he might know, love, imbrace, rest and remaine in God, his vltimum finem, his last his lasting and e­verlasting good, till he come unto God by Prayer, into God by Faith, (as the graft into the stocke) resemble God, by a Holinesse, in a renewed Image; all the Creatures subjected to Vanity, cannot con­tent him; as all the Iewes comfort not Martha and Mary mourning for Ioh. 11.19 27.1. Lazarus, till Christ came; so all the Creatures cannot satisfie the Soule, till the Creator come: as all Iosephs brethren could not content Ioseph, till Beniamin Gē. 42.34 came, his best be­loved; the soule that's thirsty after Christ, and not contented with the Worlds broken pits, and dry puddles: saith unto Christ, as once the Evangelist Philip: Shew vs thy selfe and it sufficeth: She weeps and mournes with that zealous Mary Ioh. 20.15 Magdalen, at the Sepulcher, unsatisfied with all earthly com­forts (as the Prodigall here with huskes) till Christ reveale himselfe, and manifest his comfortable presence; yea as Luk. 2.48 Mary the Virgin Mother, & the loving Spouse in the Cāt. 3.1, 2 Canticles: having by any meanes lost him, she seeks him sorrowing; mournes for him, as the Nightingale for her young: pursues after him with a spirited zeale, as the Solinus c. 21. & Me­la lib. 3. c. 2 Tyger af­ter her little ones, taken away by the Hunter: and never rests till she have recovered him; and having once found him, she is overjoyed, as Iacob in mee­ting with his desired Gē. 46.30 Ioseph, hence it is that tou­ring and soring over these sublunary Vanities, and trampling the Moone, these momentary & mutable [Page 216] things vnder her Rev. 11.1 feet, as unworthy of her love: as Alexander thought any one unworthy his cōtesting with who was not a In Olympi­cis apud Plu­tarchum. King, & as that Ty­ger bred Gesuer de quadrupedi­bus, cap. de Ca [...]ibus. Indian Dog, thought every creature vn­worthy his encounter, that was lesse then a Lyon, shooting at the fairest marke, even at the Sunne it selfe, the true Sonne Mal. 4.2. of Righteousnesse, the righ­teous Sonne of GOD, she still aspires to the high­est, and rests in the holiest, using all these out­ward things, but as steps and staires, or as Coa­ches and Chariots, to carry and convay her up­wards to GOD: These like little revolets leade her to the Spring of Grace, and fountaine of mer­cy: as rivers they direct her, to finde out him who is the ocean Qui vult Mare, in­ventatum­nem. of comfort, and sea of conso­lation: or as Ships and Boates, they are used on­ly for their turnes and times to carry her to her Elizean Fields, her happie and blessed Ilands: even that Cape of good Caput bo­nae speranzae. Hope, to which she con­stantly, conscionably, and couragiously sailes, not placing in the interim, her heart and affecti­ons on these her vehicula or convoyes: more than the wise men set their hearts on those Drom­madaries that carried them from the East to Vide Fusi­us Bosquerū, de Magis, in Eccho Concionum. Bethlem, where they met with CHRIST: or then PAVL, set his heart on that Ship, badg'd with Castor and Pollux, in which he sayled to Act. 28.11 Rome, leaving her very willingly, as soone as ever he got to the meanest shoare: yea, using them onely, as the Traveller doth his Inne, for a night or two Hic tanqā in Diver [...] ­rio. Tullius. lodging: or as the Pilgrim his hyred Arabian Camell to See Sands his Travels, & the Voya­ges of di­vers English men. In Print. Damascus, or the like; his heart be­ing [Page 217] meerely on his journies end, or on his owne home, and not vainely there, where hee knowes hee hath no continuance.

And herein the heart of man, is compared by some to the Needle toucht, with the Adamant or Vt supra de Adaman­te. Loadstone which is ever quaking or shiuering, till it stand directly towards the Northren Pole, and there being steady and fixt: (by which happie invention the Art of Navigation came to so ex­act a perfection) or it is like the Arke, which ne­ver rested till it was brought into the Temple: for so long as it was in the Wildernesse: in Canaan, or amongst the 1 Sam. 5.2 Philistimes, or in the house of 2 Sā. 6.10. Obed Edom, it was still moveable, tost hither and thither, till at last with joy and Iubile, it was brought into SALOMONS Temple, (typifying See the Booke in 8. called Mo­ses unvailed, & Sylva [...] allegori [...] in F [...]l [...]. CHRIST) and there it rested and remained: What the Northren Pole, is to the Mariners nee­dle; what the Temple, to the Arke of the Covenant: that is GOD unto the Soule; yea, as NOAH's Arke to NOAH, his sonnes, and the Creatures, in which they are Gen. [...].1 [...] safe, sure, secure, and quiet: when all without the Arke are turbulent▪ nu­quiet, drowned, destroyed: floating on the waves like so many drowned Dogs and Rats; as I could illustrate in the many and and manifold Turbulencies, tumults, distractions, divisions, disturbances of [...]arnalists, and worldlings every thing, (as the evill Spirit to [...] SAVL,) vexing and tormenting them, as Bugbeares; terrifying them, as so many Fairies pinching them; as Executio­ners torturing them, Friends, Foes, Childre [...] [Page 218] Servants, prosperity, poverty, crosses, losses, dis­graces, besides the Divell and their owne Lusts, horribly yea hellishly disquieting them; as though every day, every way, brought or wrought their racke, their Gibbet; their purga­tory Thus was Nero per­plexed, after the Murther of Seneca, & Agrippina: apud Sueto­nium: the Herods af­ter their out rages, apud Iosephum, l. 2. antiqu. c. 17. & cap. 11. cap. 29. & lib. 8. v. 9. Pilate after his con­demning Christ. Cas­sius and Bru­tus, after Caesars mur­ther. Deci­us, Hadrian, Diolesian, Valens, Paulinus, with many moe after their bloody butche [...]es of the Saints, apud Eutrop. l. 7. Niceph. lib. 7. ca. 6. Euseb. l. 7. c. 1. Vincen. l. 10. c. 56. Deut. 28.67. compared wih the Calme, quiet, serene tranquility of Gods Children, who by the po­wer and comfort of all sufficient grace, the cor­roboration and consolation of his Spirit, the true Comforter: like some Birds even sing in the winter: rejoyce as DANIEL Dan. 6.22. and IEREMY in Dennes, and Dungeons: sing Psalmes as PAVL and SILAS Act. 16.25 in Prison; and (as the Axeltree) are fixt in 1 Sam. 30.6. GOD, when all the world (like the Circling wheeles) are in motion: yea terrible and tragicall commotion: it never going better with just Gen. 19.17.24. LOT, than when Sodome was all on a flaming fire: nor with Ier. 39.12. IEREMY, than when the incredulous Iewes were carried Captives into Chaldea: This holding in NOAH, DANIEL, and divers moe.

SECT. IIII. The verdict of Divines; force of Religion; vnion betwixt Holinesse and Happinesse.

14. IF wee may adde to all these reasons, Am­plifications and illustrations, Arguments [Page 219] from Authorities humane, by some call'd inartifi­ciall: Augustine Argumen­tum in artifi­ciale ex au­thoritate a­pud Ramistas himselfe, who spoke I perswade my selfe, as experimentally, as ever any excep­ting Salomon: in his zealous and judicious Soli­loques, Meditations; and Confessions, speakes to the purpose, to the proposed point: as striking with the great Dictus e­nim Mallae­us. Haereti­corum. Hammer, hee hits the nayle on the head: Oh domine Deus, fecisti nos propter te, & irrequietum est cor nostrum doneo perveniat ad Confes. l. 1. cap. 1. te: Oh Lord God, saith the zealist, thou madest us onely for Thee, and our hearts are restlesse, and unquiet, till they come againe to Thee; as wee see in Nature, the inferiour that cannot helpe it selfe, is never quiet till it be united to the superiour, of whom it hath immediate dependance, for his esse, and bene esse: his being & welbeing: as we see how restles are the little chirping Chirks, Partridges, and other birds till they bee covered, fed, and brooked by the Dam? What rest hath the little harmelesse Lambe, in continuall bleating, if it be separated a­ny time from the Ewe? What helpe hath it a­gainst the Foxe, the Wolfe, the Dog, without the Shepheard? How doth the little Calfe burst it selfe with bellowing? The young Fawne with earning? Yea the young suckling Child, with crying? If the one bee kept long from the C [...]w, the other from the Doe, the third from dug of the Mother, that did breed it, or the Nurse that doth feed it? Now God in whom wee live, move, and have our Act. 17.28 being, whose off-spring we are: (as Paul proves to the Athenians) is more to the well-being of the Soule, than any Creature, [Page 220] to that seed, which issues and proceeds from it: yea more than the foundation is to the house: the prop to the Hop or Vine; on which it rests: yea than the Crutch to the Cripple, without which he falls: since the Soule is even dead in Ephes. 2.1 sinnes, without God: as the Apostle shewes in the e­state of the Ephesians, and other Gentiles before their Conversion: even as the body (though as strong o [...]ce as Sampsons and Hectors) is dead with­out the Soule, of this the same Augustine, had good experimentall knowledge; that where ever he was without God, his case was miserable, and it went sorily with him, both in the outward and inward Hoc confi­teor hoc scio, domine Deus meus, quia vbicun (que) sū, sive te, male mihi est, prae­ter te, non so­lum extra me, sed etiam in me Seli [...]. cap. 13. man: yea he accounted his best pleni­tude and plenty without God (even as the Prodigals Huskes) extreame penurie: De vltimis Cygnaeis ver­bis Lutheri, Calvini, Philippi, Zwingeri, Zwin glij, Oecolampa­dij, & alie­rum. Vide a­pud Grinaeū, in Apotheg­mat. morien­tem. Omnis copia, quae non est Deus meus, mihi egestas est: the like Anselme, Ber­nard, Basil, Cyprian, and other devout spirits felt, and acknowledged: together with our zealous moderne Divines, Luther, Melancton, Calvin, Oe­colampadius: as appeares both by their writings extant, and by the last words they uttered, when they concluded their Holy lives, with Happie Deathes▪ as their farewels to the world with her Vanities, and their welcomming of Christ with his comforts, are plentifully recorded by that godly Grinaus in one speciall Tractate: I conclude then my Testimonials, with that of Simeon Lib. 6. cap. 16. in illud Luca 16. ca­ [...]it [...]gere. Cassia­nus, that the evil will of man is insaturable, his de­sire insatiable, and alwayes subjected, to need, and misery, till both be made capable of the Dietie: and partaker 1. Pet. 1.4 of the Divine nature.

[Page 221]15. Moreover it is considerable, that GOD in the first Creation and fabrication of this Vni­verse; when in sixe dayes he had made the Heavens, the Earth, the Seas, the Eliments; and all contained in them, however he saw they were all good: yet he is not sayd to rest till the seaventh Gen. 2.2. & Exod. 20. day: till hee had made man (excepting the Angels) his best worke, as his last: in mans production then, as God rests, and not before; so it holds in good Sy­metrie and the best proportion, that man never truly rests, till he rests in God: God rests as in a kinde of Complacency, when he hath created Man in his owne Image: and man never truly rests, till this Image of God deformed and defaced by originall and actuall sinne, be againe in Holinesse and Righte­ousnesse renewed according unto GOD▪ for as man fell at first saith In Symbolo GRANATENSIS, into this rest­lesnesse, by falling away from GOD, by Pride, Infidelity, and Curiosity; by which meanes hee became as an arme or leg broken, and luxate; so he cannot bee recovered joynted, and knit right againe, till he returne to God, by Faith, Humilia­tion and Hēce cal'd repentance unto life, Acts, 11.18 & rescipisce­re re-sapere velredire in se, et Ire in Deum. Luk. 15.17 Repentance, it's Grace onely, saving Grace that tyes man againe to GOD, and knits the Soule to GOD, from whom it hath made Apostacie, by transgression: hence Religion as some A Religā ­do docitur Relig. Lact. lib. 4. Instit. cap. 28. thinke, from the Etimology of the Word, hath his deno­mination, because it combines and bindes the Soule to Hoc Vincu­lo Deo rele­gati sumus. Cicero de na­tura deorum, lib. 3. God: and as an Anckor holds it fast towards Heaven, which before was fluctuate af­ter Vanities; to whom when it is inseparably knit and married, as it were in an indissolluble bond; [Page 222] as having hit her aymed marke, and attained her utmost desire: Hoc adepto beata est, quo amisso mi­sera; this gained and retained, makes the Soule truly happy, of this bereft and stript, (as a Bird deplumed of his flying feathers, the Fish of her swimming Scales) she is every way a Spectacle of misery: saith De Civit. Dei, lib. 12. cap. 1. AVGVSTINE: and since this Soule saith GREGORY the Great, was created that she might wholly exercise her concupiscible fa­culty in desiring God: what ever she lusts after lower than God, in all reason cannot content her, because it is not Omne quod infra appetit Minus est Iure ei, non sufficit quod Deus non est Moralium, lib. 26. cap. 36. God.

Therefore foolish, and frivolous is their ima­gination, that ayme at Contentation without Religi­on: even in the power of it true Conversion: that hope for Satisfaction, without Sanctification: for Happinesse, without Impius & f [...]lix sic si­mulesse cu­pit, ve nolit pius esse ve­lit, tamen es­se beatus, quod Natu­ra negat, nec recipit ratio, de Macrino dictus apud. Capitolinum. Holinesse: as well may they walke without legs; see without eyes; fight without hands; live without hearts or heads; yea as well may the whole world be enlightened without the Sunne; as well heat be in the deepe of Winter; in the cold Norway and frozen Regions, without Fire, or Furres: since as AVGVSTINE writes to his Ep [...]i. 56. friend, Etiam sine istis, homo possit esse beatus: without these outward things, that the world dotes on, a man may be happy: (as were once poore Naomi, Lib. Ruth. passim. Ruth, the Widdow of 1. Kings, 19. Sarepta, Luke, 16. Lazarus, yea Christ Foxes have holes. himselfe, with his poore Acts. 3. Apostles, persecuted Prophets, and constant Martyrs, that were Heb. 11.36.37. pilled and polled of all [Page 223] they had) but without Religion and filiall feare of the Almighty, none can bee happy but accur­sed (as were Gen. 4.11 12 Cain, and Ioh. 17.12 Iudas, Ex. 14.28 Pharaoh, Mal. 1.3. Esau, 1. Kin. 22.38 Ahab, 2. Sā. 17.23 Achitophel) for as God blessed Abraham and made him rich without the King of Gē. 14.23 Sodom, from whom hee had not so much as a shooe latchet, so God can truely satisfie and content his children without the trash, and Huskes and gland of the world, which the Apostle in respect of Christ, held but us drosse and Phil. 3.8 Dung: else were he not as he promiseth and performeth, to all the Spirituall Gal. 3.7 sonnes of faithfull Abraham, Ell Schad­dai, Gen. 17.1 God all-sufficient: else were it vaine as the Hypocriticall and prophane spirits have ever Mal. 3.14 scoft, to serve the Almighty: else Godlinesse were not great 2. Tim. 6.6 gaine: but as the world holds it preposterously, gaine should bee godlinesse: else the reward of Religion, should not be in the Super­lative, Merces Gen. 15.1 magna, & maxima, the great, yea the greatest reward, both in Earth, and in Heaven: yea else godlinesse should not have the promises of this life, and of the life to Tim. 4.8. come. *⁎*

CHAP. XIIII.

SECT. 1. The Inconstancy and Incertainty of Health, Life, Pro­speritie, common blessings, and all Externals.

THese Reasons already rendered, have beene drawne and extracted according to our first proposed Method, partly from the nature of the Soule, partly from the Nature of these Vanities, paralel­led and compared toge­ther: further reasons confirming and concluding our first Proposition may be deducted from the Inconstancy, Vncertainty, Varieties, of these Vanities: from our owne experience in them: Gods Iudgements, or Iustice upon them, of which in order: and then we will conclude, with such uses as are the very life, and Soule of all, and this will wee doe, if God permit.

And first, I offer it, as our sixeteenth Conside­ration: that the insufficiencie of these earthly transitorie and momentary things, to satisfie the immortall Soule, and spirit of man, may be seene [Page 225] in them constantly; as the godly man, doth in God, in whom and from whom, he hath his hearts See D. Playsers Sermō cal'd Hearts de­light. desire; for particulars: what meat can give the Epicures stomacke long content, though he love it as well as that angry Pope, once his Apud Pla­tinam, allea­ged in the mirthfull booke cal'd the World of wonders. Peacocke: and long for it as much as nice Ladies, and Gentle­women doe for Cherries, Strawberies, and Gar­den Pease, at their first comming in: yet after some few repasts, he loathes it, as glutted with it; he cares no more for it, than Courtly Dames, for Butchers Meat, or for Cherries at three pence a pound, as too vulgar and common; ney­ther farre fetcht, nor deare bought: Curious lips, must have more Rara sem­per preclara. rare, and costly Cates? So, what one Woman gives some voluptuous man long content? What need wee goe further than experience: have we not seene some luxuri­ous Gallant married to Virgins honourably (or worshipfully) discended, in respect of Birth: beautious in the two essentials of beauty, Colour and Discussed in the book cald the Courtier translated, out of the Italian: Proportion: witty, wise, ingenious, vertu­ous, curteous, every way trained,Est. 2.1.2. gifted qualifi­ed, and demeaned, to give content: yet the same men, within some few hony-Moones, when appe­tite was glutted as Wife-sicke, as ASSVERVS was of his Vasti, some other ESTHER, desired suited, K. H. 8. la­boured of this disca [...] solicited: as once that Roman, the shoe that o­thers thought Apud P [...] faire, hath pincht them: they have thought to put it off, and throw it away: yea some Hagar hath beene preferred, before beau­tious Sarah: some Chambermaide, or the Wife of some As o [...] Jane Sh [...] and you Ros [...]m [...] before [...] nor, a [...] befo [...] [...] Quee [...] Mechanick, or Country Farmer, as a [Page 226] Kite, or Kestrell hath peerked into the Eagles Nest; Even Mab, hath beene preferred before Madam; she that once in the heat, fury, or fren­zie of love, or lust, was prosecuted by so many and so monstrous promises, protestations oathes, vowes, solicitations, guifts, Letters, Sonnets, as the Orators and Lures of Burt [...]n in his Love. melancholy in diversifi­ed readings, from Poets, and Histo­ries instan­ceth in all. affection; is now unde­servedly distasted, yea detested; abhorred as Am­mon did Thamar; forsaken & disrespected as Demo­phon did Phillis Jll­is untrue Demophon, apud Angli­cum poetam. Phillis: set on a Lea land as they say, and disrespected: only because it is the nature, & nurture of such Beasts, be they never so well in their owne inclosures, to breake ouer all Ruimus in vetitum no­fascupimus (que) negata. Hedges of Cre­dit, Conscience, Civilitie, Christianity, for new Pastures, fresh Fogs, though they prove to them, as rot grasse to the Prov. ch. 6 c. 7. per totū. See one of Downams 4 Treatises, de Adulterio. sheepe; thus it is with all o­ther vaine men, no other pleasure contents them long: In Hunting, Hawking, Fishing, Fowling, Bowling, Carding, Dicing; they finde satiety af­ter a time, and still seeke out new As Cyrus propounded rewards to those who could invēt new plea­sures. Apud Coe [...]um Rho­diginum. varieties: they surfeit of any one of these and the rest, if they have not diversities: and they should bee more dulled with them, and even tyred, as a tyred Hack­ney, should they be tasked and tyed to any one of these: what they doe voluntarily, if they should doe it of necessity, inforcedly, and compulsori­ly, their pleasure would be their Purgatory; yea, as toylesome and irkesome, as the rowing in the Turkish Gallyes to a Captived Christian, or rowling the Wheelebarrow at Rotterdam: hence it is that still they have prosecuted Vanities diversified: one succeeding, being still as the sawce, and shoo­inghorne, [Page 227] unto an other; as the Scarabean Flea, or Wag-taile, that skips from place to place, they move from one Vanity to another: still wavering as Weather-cockes; Like nod­dies into the Land of Nod. Gen. 4. v. 14.16. wanderers, like CAIN, like Gen. 49.4 RVBEN; light as water, fluctuate as the Waves, flowing reflowing as the Sea: ever in motion (but when the dead sleepe diseases, and sicknesse chaine them) as if quicksilver were in their braines: corke in their De Incon­stantia & le­vitate horum vanorum le­ge plurae a­pud Bosqui­rum in Aca­dema pecca­torum, part. 4. p. 141. heeles; carried hither and thither as Cloudes, driven with the Windes, or as a Ship that hath weighed Anchor, or broken Cable, till they split on the rockes, of their selfe-wrought Sic necet empta dolors voluptas. ruine: now even this chan­ging of their delights, as Children doe their ba­bles, (as sicke men, gowty men and child-bearing women, change their places: yet no where eased, and contented;) constant onely in inconstancy; certaine in incertainty; changing their minds, man­ners, and demeanors, according to variation of Times and Ages, as the Hodge-hog De quo A­ristot. de ad­mirandis, c. 64. & Aeli­an, l. 3. c. 10. changeth his hole, according to contrary Windes: in Youth hunting altogether after Pleasure, in Man­hood after Credit, and applause: in old Age af­ter Riches, loading themselves with thicke clay: making the greatest provision and viaticum, for their jorney, when they are nearest home, as having one foote in the Grave: even this theyr trying every Vanity, touching every string, yet resting in none; shewes that no Vanity severall, nay not all of them together, can give that conten­tation to the Soule of man; which a sincere Chri­stian injoyes, onely in one thing: the knowledge, [Page 228] and worship of the true Iehovah: to bee blessed and praised for ever.

17. Reason.Besides what Contentations have we, in those things whereof wee have no certainty nor assurance? What content hath he that is onely a Tennant at Will, in any Land, House, or Farme? Ready to be turn'd out at the pleasure of his Landlord, up­on houres warning? What content, hath hee that pitcheth his Tents in the Sands, ready to be washt away with the rowling of every Sea? As the web of the Spider, to be swept downe with e­very Feather? Now what certainty there is in honours, riches, pleasures, and all these outward things, who knowes not? Whose eyes God hath in any measure opened? What constancy is there in health, wealth, and worship? What Charter and assurance have we of credit, and applause, re­spect with men? Strength, beauty, or any ex­ternall guift, yea or internall eyther, except the guifts of Grace? It's manifest to any that will con­sider and understand.

As to instance in some of these breefly (not to intercept a larger discourse) for health, how un­certaine is it, is not AHAZIAH in health to day, and falling out of a Lattice in his upper 2. Kin 2.2 Chamber, in his sicke Bed to morrow? EZEKIAH, sound even now, and ere long set thy house in 2. Kin. 20 1.2. & Esay 38 order, for thou must die? The Sonne of the Sunnamite, is perfectly well, with the Reapers in the Feild, and presently strucke with Sicknesse: Caput 2. Kin. 3.19 do­let, his head akes? As the Philistines where instant­ly strucke with 2. Sam. 5.9 Emerods; 2. Chr. 20 19 VZZIAH and 2. Kin. 5.5 GE­HEZI, [Page 229] with Leprosie: Luthers great Ad­versary, a­pud Osiandr. in Epit. Cent. 16. pag. 57. is sayd to die frantick ECCIVS and Cardinall The Popes Embassador at the Coun­cel of Trent anno 1552. frighted by the Divell in the like­nesse of a black Dog. Sleidan. l. 231 Comment. CRESSENSE with frenzie: In the me­morable Hi­stories of our time, a pag. 187. ad paginam 195. FRANCIS SPI­RA, with d [...]spaire: De cujus morte lege Caelium Rho­dig. Antiq. Lect. l. 29. c. 8 ARISTOTLE, HOMER, SO­PHOCLES the Val. Max. l. 9. c. 12. Tragedian: ANTONIVS the Apud Plutarchū. Roman: APOLLONIVS, the Apud, Plin. l. 7. c. 23. Rhodian: HOSTRA­TVS the Fryer, and divers As Latonus and B [...]melius and Gerlach of Lov. D. Kraus of Hall in Germ. P [...]usenas Advocat of Dolphin in France, with others who dyed desperate. others, upon sun­dry occasions, were suddainly surprized with griefe, and melancholly, of which they dyed. Pompo­neus Atticus and Antonius Caesar, sicke with Fea­vers. Hieronimus Vrsinus suddainely wounded in Rome: Mathew King of Hungarie diseased of an Apoplexie: Wenslaus the young King of Bohe­mia, thrust through with a Sword: Iohannes Me­dices, and Henry the second King of France, un­expectedly wounded in Iusts and Turneaments, Tyberius the Emperour, Hanibal the Carthagenian, Philippomones Generall of the Messineans, Alexan­der the fixt, and Caesar Burgias, poysoned with millions moe, that might bee Apud Ravisium Broson. Fulgosū, & Zwinge­ [...]ium in magno suo Theatro passim. enumerated, in their perfect healths in the Sunne-shine of their glory, strucke some with one sicknesse, some with another disease: shew how uncertaine the health is of the strongest, and most vigorous, since both naturally and casually, as also deservingly, by rea­son of Gen. 2.17. & Rō. 6. sin, we are subjected to moe diseases, than eyther Horse, or Hawke, or any other Creature whatsoever.

So for life it selfe, alas how uncertaine Lubrick and fraile is it; as brittle as Glasse, as fading as a Iob. 14.1.2.11 Esay. 40.6 2 Pet. 1.24 Flower, as vanishing as smoake, as swift as a Post, or a Weavers shuttle, the Scriptures, Histo­ries, and experience of all times doe demonstrate, as I have seene elsewhere in varieties of In Simeons dying Song in the Book cal'd 7. helep to Heaven. exam­ples; together with Reasons: which if they bee not satisfactory, the consideration of so many ex­cellent Worthies, both for Arts and Armes, even amongst Christians; to omit Turkes, Iewes and Pa­gans, as have beene cropt by that meager Death, e­ven in the budding and blossoming of their yeares, together with others, that have beene taken a­way in their prime and flower, or full strength plainely shew unto us, as in a Map or Glasse, on what a weake and uncertaine Threed, our life de­pends: amongst the rest praetermitting that good IOSIAH, the sonne of IEROBOAM; ACHAZ King of Iuda, the Babes of Bethlem, the first borne of Aegypt: DAVIDS spurious Child, with others in the Scriptures: when I consider the fatall and un­timely fall of that Roman BRITANICVS the Son of CLAVDIVS;De diebus caniculari­bus par. col­loq. 4. p. 271 de [...] & alijs CONSTANS the sonne of CON­STANTINE the Great, slaine by MAGNENTIVS; the sonne of MAXIMINVS slaine with his Father by the tumultuous Souldiers: LADISIAVS the young King of Polony, slaine by the Turkes: LO­DOVICK GRATVS that excellent Linguist and A­stronomer, as hee was commended by MAIOLVS; all foure cut off in the 21. yeare of their Plurima (que) exempla re­cinantur a Gregorio Richtero in axiom Oeco­no, pag. 35. Age: together with PHILIP the young King of Spaine; HYPOLITVS MEDES the Cardinall: HERACLIVS [Page 231] CONSTANTINVS; HENRY RANZONIVS, IEROM TIRVSANVS, that young Bishop: who all were taken away, some by a naturall, some by a vio­lent death in the 28. yeare of their Idem p. 36. Life: to o­mit CHRISTOPHER LONGOLIVS, and the Mar­quis of Brandenburgh, who dyed in the 35. yeare of Jdem ibid. their Age: as RADOLPHVS AGRICOLA, and that delight of Nature, TITVS VESPATIAN, in their 42. Idem. p. 37 yeare, ere ever they came to their Quam fa­tales fuere anni septena­rij climat terici & re­bus & perso­nis magnis & Familijs Consulo Fen­cerum de divinat. pag. 21. Buchol­cherum in Indice Chro­nico sub anno 1463. Stri­gellum, in Chronicis, part. 2. pag. 277. Perel. in Gen. cap. 2 p. 32. Bodi­num lib. 4. de repub. cap. 2 p. 647.658. Climacteriall, in which so many worthy men have beene taken away; in these instances, wherein I see such tall Cedars untimely falne and cut downe, by the Axe of Death; I see how vaine it is, to take any contentation, in a hoped long life, with neg­lect in the meane space of a good life, by deferred repentance: since Hodie mihi, cras tibi, & quod cui­quam contigit id cuivis: That may happen to every man, which happens to any man.

Serius enim aut Citius, metam properamus ad unam.

We saile to one Haven, we must lodge in one common bed the Grave, and with that BRV­TVS, kisse our Mother Earth, God knowes how soone.

Besides, how uncertaine is the Prospertty of this Life: suppose there should be a man amongst a Million, Rara avis in terris, A rare one indeed, a black Swan; that were as healthfull as OTTO HERVVARDVS, a Senatour in Ausborough, in Ger­many, who if we beleeve Astrologicall Exemplis Genit. prae­fixis Ephem. cap. de infir­mit. LOVI­TVS, could never remember that ever hee was sicke, in all his life: or that this age could affoord such an one as NESTOR, that is sayd, to live three [Page 214] hundreth Nestoris est visus per tria secle Ci­uis. propter lib. 2. et Iu­ven. Sat. yeares: such an on, as PARACELSVS, boasts of, that in the best improouement of his Art, by Paracelsian physicke, could be made to liue 400. yeares If a man could preserue himseife so long by meates medicines exercize, Bathes, Diets: as that POLLO ROMVLVS, is said to preserue him­selfe by Jntus Mul­so foras oleo. wine. and oyle: though now it be a rare thing to see a man liue 127. yeares (as our late de­ceased frier at LISMOORE) yea to liue 105. yeares as ZENOPHILVS, that musitian in Lib. 7. hist. c. 5. Though Narcissus of Jerus. is said to have li­ved 116. yeares. Paul the Hermit, 113. Pros­docimus a Bishop, 114 Florentinus a Priest, 123 T. Fullonius 157. B. Sy­rus, 132. Homer, 108 nay more, one Heroi­mes, 304. & Iohannes de temporibus, 361. PLINY: if besides all this, he had all that inward worth in him which the Romaines ascribe to their Catoes, Curioes, ffrabritioes: the Greekes to their Socrates, Solon, Aristides: Homer to Agamemnon: that he was like u Iupiter in ffeature, Mars in Valour, Pallas in wisdome: and had what all such outward Prosperity, as Regis filia, Vxor, Mater Pliny, lib. 7. Paterculus, ascribes to Quintus Metellus: Plu­tarch to P Fuit Crassus ditissimus, nobilissimus, eloquentissimus, Juris peritissimus, & Pontifex Maximus. Mutianus, Crassus, Pliny to Lampseta the Ltcedimonean Lady, that was Daughter wife and mother to a King, as our illustrious Queene Ann deceased. was sister wife vnto a King: and Mother to two royall Princes) let him be, in the opinion of the world, Iovis Pullus, Gallinae filius alboe: stristo­tlles vndique Lib. 1. Aethic. quadratus, the worlds Iewell, Comet, blazing starr, luld in ffortunes Lap: let him be cal­led as Tully said of Octouianus Augustus Matris Partus vere aurelibus: a golden branch, from a galden Tree Iunonius puer Iunoes owne white boy; Os oculos (que) Iovi pares. let all mensVolumine, 1 [Page 235] eyes be upon him, all mens tongues speake all good of Omnes om­nia bona di­cere. him: and let him be as he is Esto, quod audis, apud Horatium. reported, let every man obserue him more then that Volvon in the sportfull Comaedy: bring Presents to him as the Persians to their Kings: applaud him as the Si­donians did Acts, 12. non vox ho­minis sonat. Herod: rise to him as to Themistocles in the Olimpicks: run to see him as Shebaes Queene, to see 1. Reg. 10. Solomon: the Barbarian Paterculus volumin. po­ster. Prince to see Ce­sav: Gaze on him as the Filiae de­currunt pro Murum, & ad fenestras. Glossa ordi­naria. Egiptians once on ho­nored Ioseph, the Citizens of Cullen on Matilda, the Empresse: the Sultan of Sanas wife in Arabia, on faire Navigat. Vertom. l. 3. cap. 5. Vertomanus: let songs be made in his praise, as the daughters in Israel on 1 Sā. 18.7 Dauid: let him haue all the praises, that Tully giues Oratione pro rege De­iotar. & alib. Caesar: Plato to Socrates, and Chramides. Suspect. lect▪ lib. 1. cap. 2. Scoppius to Sca­liger, In Colloq. et Epistolis. Erasmus to Sir Thomas Moore, or Jn Cyrop. Zene­phon to Cylus in all morall endowments; besides let him haue all the good, the world can afford him, let him dwell in such a house as Numeratur cum Dianae templo. phidiae simulachro solis Colosso. inter Memorabilia mundi. Cyrus his house: Nabuchadnezzars Babell the Pallace of Es­curiall, in Spaine: Fontenblew in France our English Tibbalds: None-such: let there be vnited such Gar­dens, as that of Adonis; the Turks gardens, in his Seraglio: the Popes Belvedere in Rome, the Lord Chantelowes in France, or the Earle of Quem honoris Causa nomino ille enim nulli semp. Magnus Apollo vix. Mator mihi non Melior Alter. Corkes at yoghall in Ireland: let his Orchards, be like these of the Aespide.: let his eare be dayly deligh­ted Daniell 4.27. [Page 234] with such Musicke as Alexander had from Timolaus: the Thebans from Amphion: the Ma­riners from Orpheus: let him heare dayly such Playes as the Romans in their Theaters, and Am­phitheaters: see such sports and Pageants dayly, as the Greekes had in theyr Olympian, Pythean, Ist­mian, Athenian, and Corinthean Games: let him moreover Feast dayly and deliciously as that E­picure in the Luk. 16.19 Gospell, and Lucullus in his owne House, or let him be feasted with moe rarieties thā AESTHER Esth. 7. entertained ASSVERVS, DIDO the Apud Virg. Trojan AENEAS; or CLEOPATRA MARK ANTHONY: let him bee cloathed in Tyrian pur­ple; as royally as Acts, 12. HEROD, in as many varieties of Sutes, as Suetonius in Nerone. NERO: let him be attended and guarded with moe men than SALOMON, or the French King: yea, and with Women too, as LILLIVS GERALDVS reports of an Aegypti­an Prince: and Who had 150 Maides waiting at his Table. CTESIAS of a Persian King, yea let him wallow amongst his Concubines, as De q [...]n O­rosius Lam­pridius et Herodotus. HELIOGABVLVS, or De quo Iu­stinus lib. 1. Vellejus l. 1. Atheneus, l. 12. cap. 12 Orosius lib. 1 c. 19. et An­gust. de Civ. 2.20. SARDANAPALVS give himselfe over to all pleasures, as that Pope, Ioh. 22. IOHN: Hunt more than LEO the Jovius in e­jus vita. tenth, or ADRIAN the Emperour: Hawke more than the Muscovian Emperours, and Persian See Sher­leyes Rela­tions. Kings were wont: Dance more than that Matchia­vel in ejus [...]vita. CASTRVCANVS, the Italian Generall: Card, Dice, Chesse more, than once the Thebans: the Muscovites now, and these of Fessa, in Leo Afer, [...] 3. de A­frica. Affrick: let him in all these be as merry as hee may: rejoyce with Salomons young Eccl. 11.9 man: laugh more than the Sardinians: sa­crifice, as once the Lacedaemonians, Deae Risui, [Page 235] to the Goddesse of Laughter: or as the old Greekes, ad Libidinosam Deam, to the Goddesse of Pleasure, yea to conclude in every thing, Secura naviget au­ra; Let him hoyst up Sailes, set up top and top-gallant; launch forth into an Ocean of Delights, deny his soule no content, the Creature can af­ford, yet if all these could be incident to one man, and meet in one subject, as lines, in one Center: that he should enjoy euen here, a Turkish Bohemus Lonclavus, Bredenba­chus, et Pur­chasius noster in suis Turci­cis, Historijs passim. Heaven, for Wine, Women, Musicke, Feasts, Festivals, Hou­ses, Orchards, Gardens, Granaries, Arbours, Walkes, Cards, Dice, Hawking, Hunting, Fishing, Fowling, Bulls, Beares, Players, Fidlers, Fooles, Rimers, Buf­fons, Iesters, Spices, Perfumes, Masking, Mumming: in touching every string of Vanity: that he might sup as the phrase is, even in A rich dec­ked Cham­ber, so cal­led, apud Plutarchum in Lucullo. Apollo: yet all these, could not affoord him strong (because not long) Content: since there is no hold of any one of these, nor of all of them to bee taken, more then of a slipperie Eele: for those things that are the ground of this content, are as rot as our Irish bogs, or English Quagmires: there is no certainty in them: they flie as shadowes from us, when we would be most cooled and refressed by them: they sometimes but salute us, and are gone, as if in a Dumbe shew, they did but present the Stage, and went presently off againe: yea they are to us usually, as the Apud gillium. Paladian Horse to the Troians, traines and lures to our bane, and destruction: their short glimmering Sunne ends in a long raine: for even those that had I will not say injoyed) the best of these contents, specified, were not h [...]ppy [Page 236] in them, nor free from discontents, for wee all know not what was the end of In decem voti compos, apud Plini­um, lib. 7. ta­men ab Octa­vio in pug­n [...] apud Ac­tium devi­ctus Sabel. l. b. 3. & Lō ­cer in Theat. p [...]g. 373. Metellus, Inscitia re­gionis & lo­ci, perit in bello contra, Parthes Pa­trit l. 3. de regno tit. 14 pag. 213. Cras­sus, Jn site auri Cruci affix­us est per O­r [...]t [...]m apud Heroditum, lib. 3. p. 100 101. Policrates, and many moe, whom the bleare­ey'd world thought happy in those things: they dyed unhappy, and violent deathes, as did also Cato Ʋticensis dictus ab Vt. vrbe Affricae, in qua se occidit, secundum Plinium lib. 5. & Gellio lib. 3. Vticensis, Veneno perijt apud Ciceronem l. 1. quaest. Tusc. Socrates, of whom Theodoret and Lactantius have but a meane opinion, though the world and that Delphick Oracle, thought him most wise: and sure? As these, have prooved miserable Creatures, to others, so they are like to prove us, though they seeme faire Roses to day, we may feele their prickes to morrow, a faire Gen. 23.24. morning (as it was with Sodom) may have a louring (yea fire-shouring) Evening? Doe wee not see experimentally that as Seneca sayd of a Ci­ty consumed with fire, Vna dies interest, inter max­imam Civitatem, & nullam: There's but a day be­twixt a great City, and none: (as was seene in the overture of great De quo Josephus de bello Iud. Tragice l. 2. c. 19.21.22. et l. 6. c. 16. l. 7. [...]. 7, 8. Ierusalē, the rich Thebae excisae ab Alex. magno Gorlic. axiō. p. 103. Thebes, war­like De cujus ruina Bodinus de rep. l. 5. c. 6. p. 249. Numantia, renowned 14. Dies, incendio absumpta, Gorlic. in axiom. Pel. p. 590. Carthage, sterne Per Ha­nibalem del [...] ta. Jd. in axiō. hist. p. 249. Sagunt, old Apud. Virg. & Darem Phrig. ex Argivis, corruere 886. Millia ex Troianis 766. apud Maiolū, in dieb. Cani, part. 2. p. 359. Troy, famous De cuius Clade consule Krautriū Saxon. l. 11. c. 33. Constantinople, so sometimes, we see in midst of prosperitie, by reasō of many greevous accidents, occurrents, and variations:De Constantia. there's but one day betwixt a man [Page 237] and no man: Betwixt Bellisarius a Leader in the Fields, and Bellisarius a blinde De cujus Tragico exi­tu, vide Ful­gosum lib. 5. cap. 3. et Lo­incerum in Theatro fol. 336. Beggar, by the High way side: betwixt Strigellius part. 21 Chr. 230. Cyrus, and Apud Herod. [...]b. [...]. Craesus, opulent, and potent Princes, and captived con­demned Prisoners: even in a Trice: yea small difference, in few dayes (as our Pharises bee) be­twixt a Knight, and a knitter of Caps: all human contents from Wives, Children, Bloud, Friends, Consanguinity, wealth, worship, and what not; may prooue to us, as they have prooved to others, even in respect of their mutability, meere Husks: yea Mulier formosa superne, every one of them, didinens in Horatius. piscem, beautious as are Maides, at the first blush: when first we imbrace them, but foule, filthy, and gliding, slipery as Fishes, yea stinging as Aspes, when wee discover theyr worst, in their Vltiman vale, and scorne­full farewell, they sometimes take of us.

SECT. II. The uncertainty of Honours, Riches, Pleasures, further exemplified.

TO contemplate this Reason, a little further; and (as Seleuchus with his Rods) to unclose those unto severall, which have bundelled up to­gether; what certainty is there in Honour, and in Popular applause, which depending on the breath of the Honor est, in Honoran­te, non in ho­norate. vulgar, as it is Winde, doth it not change with the Winde? Doe not the common people even now cry Ioh. 12. [...]3 Hosanna, even now Cru­cifie, [Page 238] crucifie Luk. 23.21 him; is not the same Christ, even now a Mar. 6.15 Prophet, and anone a Ioh. 7.12 20. Samaritan, that hath a Divell: is not Paul even now a Act. 28.4 murtherer, with the Barbarians, and instantly a Vers. 6. God: is not the same Paul and Barnabas, now honoured in a Paganish Devotion, as though they were Act. 14.12 Iupiter, and Meroury, now stoned as though they were Vers. 19. Malefactors? Paul and Silas now imprisoned in the lowest Dungeon at Act. 16.24 Philippos, now honoured and adored of the same Ve. 30.33 Iaylor, that was their Executioner, as Christ was honoured of the same Math. 27.4. Iudas that was his betrayer: of the same Pilate, that was his Math. 27.24. Condemner; Iames Abbot of the same man that set fire to his Who cry­ed, Iames Abbot was a good man, but I am dā ­ned. In the Booke of Martyres. Martyrdome: as Iepht [...] amongst the Iudg. 11.7 8 Iewes: Chrysostome amongst the Ʋotis Epis­coporum, ab exilio revo­catur. Nice. lib. 10. &c. 2. & Histor. Magd. Cent. 5. cap. 10. Orthodoxe: Tully, Themistocles, and Coriolanus a­mongst the Apud Livinm in De­cad & Plut. in vitis. Pagans, were honoured in their re­duction, and recalling home, some even of them, by whom they were exiled, and banished? I must ingenuously confesse, as I have beene much affe­cted, when I have considered how some meanly borne, and as meane in place, or race, have beene raised from the dust, and set with Psal. 113.7.8. Princes, as that Maximinus, Probus, Aurelius, Pertinax, Phi­lippus Arabs: who from cōmon Soldiers became De his & caeteris vide a­pud Ʋaleriū lib. 3. Titulo, de his qui infimo loco nati clari evaserunt. Theatrum Philosoph. lib. 2. pag. 99. & Cassanaeum in Catalago gloriae mundi Consid. 65. Fol. 42.43. Emperors: as Herculus, Romulus, Themistocles, our [Page 239] King Arthur: and William the Conquerour: the Scriptures Iephte, and Abimelech though Bastards, were famous for Armes: as Peter Comestor, Gra­tian the Collector of the Decretals, Lumbard the Ma­ster of the Sentences, first foūder of Schoole-Divinity, the Bastards of Nuns, were famous for Arts: as Agathocles the sonne of a Potter, Abdolominus a Gardiner, Iphicrates and Marius meanely borne, came to be Kings of Sicily, Syria, and great Poten­tates: with others moe, recorded by Cassanaeus in his Catalogue, Zwinger, in his Theater, Gorlicius in his Politiciall Axioms, and Machavell in his Florentine Lib. 7. Hi­storia Flo­rent. His ad­de Saulum, et Davidem, Asinas et Oves Pas­centes ad reg­num perve­nientes. 1. Sā. 9. et 16 De quibus e­tiam le ge Jo­sephum l. 6. antiq. cap. 4. & cap. 9. Historie: chiefly when I consider how Cosmus Medices being all his youth obscure and miserable, on a suddaine had the Sunne of his glory, shining as from under a Post annum aetatis 40. Cloud, how Huinades was fetch out of Prison, Henry the third of Portugall, out of a poore Monasterie, to be crow­ned Kings; so againe when I have perused Histo­ries and pondered how (as in the turning of the Wheele, those spokes that have beene lowest in the dust, have beene suddainely highest, and those that have beene highest, in a trice lowest againe) so the greatest have beene suddainly depressed, and dejected, as the meanest have beene exalted: laying to heart how soone Pharaoh with all his pompe was drowned in the red Ex. 13.28 Sea: Herod consu­med with Act. 12.23 Wormes: Hatto the rich Byshop of Mentz devoured with An. Dom. 314. vt te­statur Job Fincellinus, & Munster Cosmog. l. 3. & Loincer, in. 5. praecep. et 6. p. 346. et 539. Rats: Adonizebech dis­gracefully mangled in his Hands and Iudg. 1.6 Toes: [...]ating Crums, as a Dog under a Table: Agag a King, hewen in 1. Sā. 15.33 peeces, as an Oxe, Iezabel a 2. Kin. 9.35 Queen, [Page 240] and a Kings Daughter, gnawne by Dogs as a Car­rion: Dan. 4.34 Nabuchadnezzar turn'd out of his Pallace: like a Beast to graze in the Parke: Great Chronica Phil. l. 5. & Campo Ful­gosus lib. 9. cap. 5. Baiacet as a VVolfe or some wilde Beast, carried up and downe by the Conquering Tamberlaine, in an Iron Cage: De quo praeter E [...] ­tropium, lib. 9. Zonarum & Petrum Hisp. in vi­ta) Euseb. hist. l. 7. c. 9. Valerian as a Slave and Vassall to Sa­por holding his Stirrup (as though he were Pope) whilst he got on Horse backe; Fredericke the third, one of the best of Emperours, trod vpon by Alexander the Bergomen­sis in sup­plem. Chron. & Adventi­nus. sixt, the worst of Popes: in St. Marks Church in Venicec as though he had beene an Aspe, or Basiliske: how that Scythian Shep­heard, had his Couch drawne with the Kings of Marlow in his Poem Asia, as though they had beene his Coach-hor­ses: how Mauritius the Niceph. hist. lib. 18. c. 40. et 58. Emperour (as before him that perverse Ier. 39.6. Ezekiah:) had his Empresse, and his Children, slaine before his eyes, by that bloo­dy Phocas, his Servant, the first Countenancer of Papall De quo Fusius Mor. naeus, in suo progressu Paepatus. Superiority, which was the case also of that aged Priamus of Troy: and Palaeologus the Em­perour of De Turci­ca clade et crudelitat lege ex Punc. in Churnol. p. 163. O fiandrnmin Epit. o [...]nt. l. 3. pag. 482. Constantinople, when those two famous Cities were destroyed: the one by the Greekes, the other by the Turkes: with many moe great ones suddainely cast (as was threatned Luk. 10.15 Caperna­um, from the Heaven as it were, of highest exal­tation, into the Hell of the lowest Confusion: yea into the darkest Dangeons of Desolation, by greevous Imprisonments: as was once the case of Richard the second King of Miserum Senem, it a Fame et calamitatibus in Carcere fregit Cā [...]d. in Britania, in Wiltshire. England: Roger the [Page 241] Byshop of Salisbury, the second man to King Stee­phen: Francis King of France, imprisoned by Charles the Guiccard. fift, Robert Duke of Mathew Paeris. Normandy: Huinades and divers other worthy personages: I say, of my selfe, pondering these examples of the Tragdeies of so many great ones, they wrought in me such impressions, as the reading of the death of Socrates, in Platoes Phaedon wrought in Scaliger, and the death of Dido; with the destruction of Troy, wrought in St. Confessie­nem. l. 1. Augustine: even to make my heart full, and mine eyes weepe: beeing ready to say, as St. Gregory, when hee was to speake of the repentance of Mary Magdalen. Flere magis li­bet quam dicere: I would turne my pen into an eye, my Inke and my tongue into In fontem frontem in flumina lu­mina vertā. Teares: but chiefly, I see in all these Glasses, how vaine a thing it is for any man, to place his faelicity and chiefe conten­tation in eminency of place, and high exaltation, (with neglect of the dignity of dignities, saving Grace) since in the revolution of the Globe, in the once turning of Sesostris his Magnus ille Aegypti rex, qui ha­buit copijs pedestribus 600. peditū millia equi­tum 24. Wheele, even in a trice, in the twinckling of an eye, all humaine glo­ry may be layd in the dust, the Sunne of all ho­nour set, or Eclipsed, or Clouded in ignominy: all Grace turne to disgrace; as the hot gleaming Sunne, to a suddaine storme: like honoured Ha­man that was taken immediately from Feasting with Assuerus and Esther, and hang'd on the Gal­lo [...]es. Esther, 7. v. 10.

So for pleasures, alas how short lived are they? Even the best of them, how soone doe they fade as vapors? Passe away as a Dreame that is told? Perish [Page 242] as the grasse upon the house top, or untimely fruit of a Woman: how soone are they dasht and quasht in a moment? As the newes of SALOMON pro­claimed King, and the noyse of Trumpets suddain­ly strucke dead, all the joyes and jollities of A­DONIAH, and his feasting 1. King. 1 vers. 49. Guests: and the hand writing on the wall, with DANIELS interpre­tation: did as a suddaine Dampe, put out all the light of sensuall content which Baltazar had in carousing out of holy Vessels (unholily prophaned) the healthes of his Queenes and Dan 5.6.7 Concubines: so the suddaine fall of Dagons house upon the Phili­stines, when they were Idolatrizing, (as grosly as if they had beene at a Caeteraquis nescit, ah, si fas dicere Masse) sacrifizing to their Pagan Gods, mocking as Asp [...]s that Lyonly Na­zarite SAMPSON, (as if he had beene a Hugonite an Hereticke, a Lutheran, a Calvinist, a true Christi­an) this unexpected fall of the house about their Iudg. 16. v. 25.26.30 eares, as unwilling to beare the burthen of their abhominations, instantly as a Vessell of water cast on a smoothering brand, quencht and cooled (yea schooled) all their madding (I had almost sayd Massing) mirth: And indeed it's true of all plea­sures, if they die not like Children, in their very birth; yet the least crosse that bites, and comes to the quicke, nips and bl [...]sts them, as the frost the tender buds, and the lightning and De causis et effectibus Tonitru, & fulgurationis consule A­rist. l. 3. Me­teor. Plin. l. 2. c. 49. et 50.54. et Pontanum in Metoris. Thunder: the setting fruit, till they wither and decay, and dye againe: the paine in one Tooth, the Cramp in one Ioynt, the Gout in one Toe, the Megrim in the Head: the Collick in the Guts: the Feaver in the Bloud: the Wolfe in the Flesh: the Scyatica in the [Page 243] Thigh: the Fistula, but chiefly the Hemeroides in the nether parts: or any other perilous or pain­full disease, makes your Voluptuous man all amort, turnes his singing into sighing: his musicke, and ministrelsie into Mourning or madding, and his Ryot, into rage.

So for Riches, are not they as uncertaine, as any of the rest: take they not sometimes the Wings of an Aeagle, and flye away when their possessors thinke they are as sure of them, having them close prisoned, in bags, and bolts, under locke and key: as the Romans thought themselves sure of the God­desse Apud Ma­jolum de Cul­tu deorum. Victoria, when they clipt her wings, and walled her within their Citie: at least these Riches are Fugitives, and by degrees take their times (like Semeies 1. King. 2.39 Servants, Pauls Epi­ad Philemon. Onesimus and that captive Androdius, in the Roman Apud Ae­lian. hist. l. 7. c. 34. & An­lum Gellium Noct. attic. lib. 5. c. 14. Story, to runne from their masters, never perhaps returning: (like a word Ne [...]cit vox em [...]ssa, rever­ti. once spoke, a Bird flowne; a losse in honour, or lost Virginity) never perhaps reco­vered againe: though their once owners in pur­suing after them too farre, beyond the limits of religion and conscience, loose their soules for sil­ver: Acts 1.18 Iudas-like, as Semei lost his 1. King. 2 46. life, in see­king his servants: for indeed well may wee call Gold, and Pearles, and Plate,Reductio per impossibi­le. and all kinde of Ri­ches and Revenewes Currant, as well as Currant money; since we see with most men, like fooles, Travellers, Gypsces, Cheators, Beggars and fic­kle headed Servants, whose shooes are made of running Leather) they will not stay long, (ex­cept some few that have the wit, the will, the Art, [Page 244] the heart, to chaine them) as Leopards, Lyons, and Cats doe after their prey, they skip from place to place, from man to man: like some faw­ning Dog, or insinuating Whore: (for the Scripture puts them both Deu. 23.18 together) that will bee every mans, and yet no mans further then they will themselves: they are moveable as Shittlecookes, or Tennis Balls, now racliated here, now there: or as Frolicks at Feasts, sent from man to man, returning againe at last, to the first man, after they have had their course abovt; or else, they take their leaves of all, as some guests in an Inne, and are never seene more; and some they can no more be caught, than Ghosts or Shaddowes) as that DAPHNE from APOLLO) the more they are pursued, the farther the faster they flye,Quo fugis ah demons. as fast as that Aegle that snatcht vp Ganimede in the Poet, but when they are expected to returne, they have alas Passarinas wings, as feeble as Sparrowes, yea sometimes (as Stags and Deere, howted and hunted into another Country) they never returne: they come againe to their first owners, when some Cheator or Politique Banquerupt payeth his Debts, ad Calen­das Graecas, as our Country Phrase is, when Hens make Holy-water, at new-Nevermasse: If any doubt whether Riches bee thus fickle and fugitive or no, if we had not the example of Iob. 1. Iob, who in one day, may one heare, lost with his Children, such moveables of Oxen, Camels, Sheepe, as the greatest man in the East hardly possessed the like: and of Zeno the Apud Brusonium▪ Philosopher: that in one bottome lost all his goods by Shipwracke: and of the Turkes [Page 245] Bashawes that sometimes in shorter (space than Naboth lost his questioned * Vineyard, or the mo­ther of Iudg. 17.2 Michay these eleven hundreth sheckles of silver, about which she so cursed) lose their heads their honors, their becke and command of the Turkish Knols in his Turkish History, Passim. Tyrant: if we had not the lamentable relations of Historians and Travailers how the poore Armenians, the Greekes, and those Christi­ans, that are dispersed throughout the Ottaman Dominions, are upon all occasions, chiefly at the death of the grand Turke, bereft sometimes by the Ianizaries (as the Israelites once by the Iudg. 6.11 Ma­dianites, the Saxons by the Lord Dane once ruled in eve­ry house cald the I. Dane, now such as live Drones and Abbey-lub­bers, are called Lur­danes. Ho­lins Cosmog. Danes) of all that ever they have: as were the Citizens of Ierusalem, in the siege of Titus Vespatian, spoyled by Simeon and Iesephus et Egisippus de excidio Hie­ros. Iehocanan, their seditious Cap­taines, as our vulgar Irish, and some of better note are squeazed, spunged, and The word is used for cheating, in the Iesuites Catechisme druried, by the Priests, of all the moneyes and meanes they are a­ble to scratch and scrape from them; as some of their owne (ouerburthened as once the Vide C [...] ­tum grava­mina Ger­ma [...]e vel o­nus Ecclesiae. Ger­mans, have confessed and complained; I say if these instances were not so pregnant: as hee that (with that Reynold In his dis­covery of Witchcraft, extant in 4. Scot, denies there be any Wit­ches, besides the Testimonies of Magos enim habuit Pharaoh Exod. 7.11 Scriptures, and Delrius Pierius Wierus, cum Antiquis et Modernis. Authors, let him but bee present at the Assizes of severall Shires, and his owne eyes and eares will convict him, so hee that) credits not the re­lations of others, in this point, let him but observe in one yeare, nay but in a very few [Page 246] Moneths, how many men formerly reputed of good rancke and fashion, of alll sorts, Gentlemen, Marchants, Mariners, Tradesmen, Mechanicks, Yeomen, Citizens, Country men, within the Circuit of some few shires, and Cityes in Great Britaine, are come from a Spring-tide, to a low Ebbe: from CRASSVS, to a poore CONON, from DI­VES to a LAZARVS: some by Shipwracke by Sea: some by Surety-ship, the House wracke at home; some by bad Debtors, and politique Banquerupts, these Shopwrackes; some by Sicknesse, Diseases, Phy­sicke, and Physitians: some by bi [...]ing Vsuries, and paying Forfeitures, brought to an irrecoverable Consumption: some by carelesse, Thievish, fugi­tive Servants; some by good (bad) Fellowship: great House-keeping, their mindes over-bowing their meanes; some by Hawkes, Hounds, Horses, and Whores, devoured by their owne Lusts, and ea­ten with the Wolfe bred within their owne flesh; or as ACTEON eaten vp with their owne Theatrum Philos. lib. 8. p. 855. Ethi­ce applicat. Fabulam de Acteone. Dogs: some by intermedling in callings in which they have no skill: some by one meanes, some by a­nother, lodging in Beggars Inne, and Suttons Hos­pitall: perusing their Briefes and Pasports, that come every Sabboth to the Citie and Country Churches, in England, and Ireland; and that very man, in these observations, shall bee perswaded, that there is as much rest, repose, and confidence to be put in momentary transitory and uncertaine Riches, as in a broken staffe: or in a false DALI­LAH, a Whorish Mony is compared to a faire Harlot, whō many court (as the Greeks did Lais) yet she is con­stāt to none woman, of whose love and con­stancy, the wisest man on the Earth, can have no [Page 247] further assurance, than stands with their owne ends, turnes, likings, and Lusts.

But however these externall, and adventiall good things, as Philosophers call Bona For­tunae. them, may stay with some, as though they were wedded to them, not to depart for terme of Life, yet there must be a seperation in death, therefore they are not that, which can make the Soule aeternally happy; as DAMASCEN hath the Fiction, of three Friends, who all professed love, the tryall is this: one Friend would stay with him, all the time of his health and prosperitie; that friend was Pleasure, Voluptuousnesse, Mirth: the second friend would stay with him in his Sicknesse, yea to the houre of death; that Friend was Riches, Wealth, Wor­ship; but at the Crave, there it left him: a third Friend, would goe with him into the Grave: af­ter the manner of the best beloved Wives amongst the Acosta Maffaeus & Petrus His­palensis de rebus Indicis Indians, and some other Savadges: yea as a friend, indeed that will goe with his friend to the Court, stand by him, and plead for him, it will goe with him to Iudgment, even to Gods Tribu­nall, and this friend, is Gods feare, and Gods fa­vour, but as for the second friend, Riches, they leave us you see, at the Grave (as I have seene at an Assise, some Popish Gentlemen, leave the Iudge and the Iustices at the Church doore) as purposing to goe no nearer towards Heaven, with us, these friends saith BERNARD, eyther have their end before we dye, or see our end, when wee Habent aut fi [...]em su­um aut tuum dye: eyther they forsake us, or are forsaken of us: we are active or passive in our dereliction, sayth [Page 248] Aut possi­dentem dese­runt aut a possidente de­seruntur. Ambrosius Epistola 9. AMBROSE; Naked we came into the World, and naked shall we goe out againe, saith holy IOB: the great Saladine the Conquerour of Asia; a second TAMBERLAINE, well applyed it to himselfe, for dying in his Army, in stead of all other obsequies: (such as ACHILLES made for his friend PATRO­CLVS, ALEXANDER for EPHESTION, the Greeks for AIAX and ACHILLES, the Troyans for HEC­TOR, or English for the noble SIDNEY, and ma­ny moe military men) he caused onely a Linnen Cloth, a winding sheet, to be carried on the top of a Speare, throughout the Campe with this Procla­mation: Saladini quod F [...]lgosus hist. l. 7. c. 2. & Theatrū histor. in 9. praeceptū p. 707. reliquum: Here's all that's left of great SALADINE: Ensignes, Trophees, Vi­ctories, Conquests, Tryumphs, all are included, concluded, in this linnen rag: the Cover for my dead Corpes, and except this, all the rest must remaine behind: this Earth, Houses, Lands, Wife, Children, must we shake hands Linquenda rellus domus & placens vicor. Hora. with, when we depart our Pilgrimage: the Poet in his Paganish Divinity, thinkes wee carry none of these to the lower Manes, the infernall Ghosts Divitis ad manes, nil fe­ret umbra suos. Ovid Tristium 5. beneath, but most truly, the heavenly inspired Propheticall Poet tells us that the rich man when he dyes, shall carry nothing away with him, his Pompe shall not discend with him to the Grave: Psal. 49.17. Therefore that excellent AVGVSTINE bids Vide viven­tem cogita morientem, quid hic ha­bet, quid se­cum tollit at­tend. Aug. & etiam Ruffinin Psalm. 48. us, Eye the rich man: Poyse and ponder his estate, living and dying, to consider what he hath here, and what he takes with them, from hence: and in this medita­tion, wee shall finde the men of this world, those Brutigenists, or Terrigenists, as they are called, [Page 249] Earth-bred wormes, which with that BRVTVS, kisse and cull the Osculare terram, Jus­sus est, ab O­raculo apud Plutarchum Brutus. Earth, (as in the Iewish Feilds, and Vineyards, to be permitted to plucke, and eate, whilst they were there, but to carry and pocket none away with him: Deut. 23.24; 25. Or theyr condition to be like boyes, that having stolne a great many of Apples, or Peares in an Orchard, stuffing and stopping their sleeves and pockets full, besides these, with which they cram theyr bellies full; but at the doore, there standeth one that searcheth them, takes all their fruit from them, knocks them about the eares, and so sends them away with no more than they brought in: the World is the Mundus est Pomariū, nos p [...]tri, Mors Jani­tor. Gal [...]l­mus Pari­sensis, de vi­tijs. Orchard, the Cormorants of The World, are those greedy Boyes: the Fruite stolne are Riches ingrost, the Porter is Death: or we may conceit them like a poore man, that is in­vited to a Rich mans Table, he hath the use of plate to drinke in, of silver spoones to eate his meate with, whilst hee is there at the Feast, but if he presume to pocket up any Plate, or car­ry away the least spoone, there is search made by the Porter, for what is missing, and it's taken from him, with a checke and Similitudo Stellae, in suis en erratio i­bus in Lucā. disgrace: as IO­SEPH said of PHARAOHS Gē. 4 [...].25 dreames, both the Parables are one, to one end: one application serves both: we are here as in an Inne, sayth TVILY we may use the world, as our Hosts house, and our bed too, that proper place, to which GOD hath called us, for the time wee lodge, but wee must carry away no Cloathes, no Coverings, ex­cept we borrow one Sheete, as our Winding sheet, [Page 250] usefull (as the seconds to the Ve secunda ad oditum, Infantem. Sen. Epist. 92 Child, to wrap us in: excepting this, Death as a Pyrate or Mors La­tro est, qui Mundanos omnes Nu­dos dimisit Ranlimus Doct. Mor. tract. 1. c. 6. & Chrysost. in Psal. 48. de hoc argu­mente. Theefe, strips us of all our Cloathes, and robs us of all the rest, of all our best: now if there bee any faelicity to be found: Contentation to be hoped, in these fluctuate and uncertaine things, which eyther ere long will leave us: or of necessity we must leave them, let any judge, who is not too farre already hoodwinckt, and bewitched with these Vanities: I might shew further the uncertainty not onely of these extetnals, but even of those guifts which are Common (to the Reprobates as well as to the Elect, to Pagans, as well as Christians) which are inter­nall too: whether acquired, as Arts, Sciences; Languages: or Naturall as humaine wisedome, Prudence, Policy, memory: for it were easie to instance in many particulars in all ages, of many that eyther from naturall causes, or adventitiall, as Sicknesse, Frenzie, Fancies, Beatings, bruisings of the braine, Age, Colds, Rheumes, Apoplex­ies, Lethargies: or from GODS hand, inflicting (for causes best knowne to his Maiestie, eyther as tryals of probation,Exempla extant apud Plinium, l. 7. c. 24. apud Maximum l. 1. & Soli­num. c. 6. or as penall for sinne) of Wisemen are become Fooles; of learned men, be­come Ignorants, and unlearned: of Politians simple witted: yea some of strong and retentive memories, become oblivious and forgetfull to admiration, not so much remembring their owne names: God usually taking away his Talents from those that eyther bury them, suffer them to rust, for want of imployment, as that idle Servant in the Math. 25. v. 24, 25. Gospell: or else in the Pride of their hearts, and [Page 251] prophanenesse of their lives, imploy them ill, to their owne sinister and lustfull ends, the hurt and dammage of his Church, and Children, and Gods dis­honour.

CHAP. XV.

SECT. 1. GODS just Judge­ment, on Ʋanities and vaine Men.

MY next proofe and reason of the insaturity and insufficiency of all these huskish Vanities, Reason. 18 on which our Prodigall eates, but neyther feeds, fils, nor fats: is from Gods meere Iustice, and Iudgement on him, and on such as he: that Recedens a satiabilibus, impotentia saturan­di: mulctetur: Departing from his Fathers house, in which was bread enough: he should be hungred and starved, with Huskes, for want of bread: thus it's just with God, that when sinners leave him, the Fountaine of living Water, they should dig to them­selves Pits that will hold no water: that whilst they will not buy Wine of him without Esay. 55. [...] money, and drink freely of his living waters: they should as Reedes without moysture, and as the Rush without Ib. 8.1 [...] Myre, perish for want of water: thus whilst they will not beleeve the truth, its' iust with God, to give over the [Page 252] sonnes of Vanity, to beleeve Lyes, and 2. Thes. 2 10.11. Fables: to dreame and dote in their sinfull slumbers▪ and as sicke men and mad-men to imagine strangely, and talke idlely, as the Iewes doe in their Thalmud: the Turkes in their Alcoran, the Papists in theyr Masse bookes, Rosaries, Catechismes, and golden Le­gends; as I might shew more plainely, in the ap­plication of these things, and therefore whereas Ionas sayth, that Those that imbrace lying Vanities, forsake their owne Mercy: some read it by way of Concession, and by way of an Ironicall Conclu­sion, as well? Goe too? If they will needs im­brace Vanities, let them: I give them over to the Vanities of their owne minde, if they will not (as mad Colts) be restrained, I give them the Reines: Counsell is no Command, I leave them to themselves, and to the Lusts of their owne hearts, but let them know that as Cain had long Gen. 4.15 life: V. 27. de his aquis fu­sius, apud Paulum Fa­gium. in Thargum on Keli ex He­braeorum Scriptis & ex Zeppero legibus Mo­saicis l. 4. c. 18. pag. 466 the Israelites Ex. 16.12 Quailes; and the Iewes a 1. Sā. 8.22. King, with a Curse annexed: as the Colloquintida that spoyl'd their Pot­tage: so they shall enioy their Vanities with a Curse: they shall have no more good of them, than Dogs of Grasse: than the stomacke of Mercu­ry: than the whorish Woman amongst the Iewes, of the waters of Numb. 5.12.13.14. Iealousie: that filled them indeed with swelling and rottennesse, but plagued and pai­ned them, never refreshing them: or those that have a Barrow his Method of Physicke, l. 3. c. 35. pag. 160. Tympany, filled with winde and putrifi­ed water, yet empty for all their filling: these Vanities shall prove lying to them, as Iuglers and Impostors, they shall meerely cheat, and deceive them; but not content them: as if a Father should [Page 253] say to a refractory, resolute, dissolute Sonne, that's not to be counselled nor controlled: well Sirrha, follow your owne wayes, take your owne courses; thinke your owne wit's best; as a Bucke of the first head, run on wildely, and vildely still; but know you will be beat enough with your owne rod? Your selfe will bee the greatest Plague unto your selfe? If these courses thrive and prosper, if this way leade not just un­to the Gallowes, my Prognostication failes mee? Doe as thou wilt? I can but pitty thee, and pray for thee, I leave thee to thy selfe, to run on to thine owne ruine: Liberavi animam meam: I have discharged the part of a Father.

SECT. II. The Vanity and vexation of that Love which is humaine: placed on the Creature; allured by Beauty.

MY next Reason, Ratio 19. which is as convincing and conclusive as any (if not as all) the rest, is from Experience, which though she be said, to be the Mistresse of Experien­tia Stulterū Magistra. fooles, yet from their repen­tance bought at too deare a rate, shee oft teacheth and tutoreth Wise men, now in this Glasse of Expe­rience (as in the Ship of fooles, into which some of al professions entred) doe we not see how many men are vexed, tortured, & diversly distracted and dis­quieted, with their earthly loves or their own lusts; [Page 254] as Noah was drunk & discovered, by his own Wine: Gociahs head cut 1. Sam. 17 51 off, Gen. 9.21 by his owne Sword: whereas had they placed their love wholly and solely up GOD, as that Ignatius the Martyr, and Polycarpu [...] did,Deus meus et omni [...]. Oh Iesus esto mi­hi Iesus. A­mor meus Crucifixus est. who have sayd with DAVIDS heart, I love the Psal. 18.1. Lord: and with PETER, Lord thou knowest that I love Ioh. 21.15 thee; could all their love have run in that streame, and torrent after God; oh what a calme? What a quiet? What a tranquilitie, should they have had in their hearts? Yea, what a Heaven upon Earth? Whereas now they are vexed with their owne passions, or rather per­turbations; as the Ticke vexeth the Oxe, and the Indian Gnats, the Lydian Lyons, which sitting on their eye-bryes, cause them to scratch themselves Plin [...]us. blinde: if any doubt of this, let us but observe the passionate melancholly Lover, as he is graphi­cally discovered, in many Poets and Historians, as he is acted and personated in many Comedies, and Tragedies; yea as hee reveales and discovers himselfe in his words, habit, gestures, lookes, sighes, Sonnets, Love-songs, Maskes, dances, and what not? (Loue being no more to be hid, than fire in the Thatch) alas, how the poore man is perplexed? Doting upon the naturall, if not pain­ted, or imagined beauty of a humaine Creature: which perhaps after all his toyling and moyling, he never injoyes, more than Apollo did Daphne, or that Actaon Diana, or those luxurious old Iudges, did Susanna: or if he purchase this his sup­posed Paragon, as his Fee-simple: hee hath caught perhaps a Frog, a Snake, or a Sneake for a Fish: [Page 255] Copper for gold, or if a Fish, an Ecle, by the Qui capit anguilla [...] per canda [...], non tenet il­lam. taile: a wanton (want-one) Venus: ascolding Zantippe: a brawling Iuno: or else Pigmalions Image, a very picture: a silver feathered Goose: a faire Foole; a very Bable, to play with: a Bessy Babe, that must be dandled, and in every thing A descrip­tion of a Sheepe, and of a shrew. honoured, else she feeds all upon Poutes, by which match he gets a Pearle in his eye; weares a straight shoe: all his life (though seeming meat) eates a Sallet of Net­tles, every meale, or else dines with a Woodcocke, or a Dottrill, hath a chiding worse, than halfe a hanging, every day: and carries a Warming pan, or chasing dish, into his bed every night: where he heares Curtaine, (if not Curtezan) Sermons, ere the Alterna (que) Jurgia lecto in quo nupta facet. Morning: thus for a hoped Paradise: purchasing a reall Purgatory, drawing in an vnaequall Yoke; he is more shackled and worse fettered, in his grieved Soule, in retaining will he, nill he; than before in his thoughts, in attaining, such a beautious Crosse, if not curse: but supposing the best, that his love ayming at the best ends, lawfull marriage, post varios casus, after many offs, and ons; too and fro, he obtaine his desired Co [...]bie junge [...]s sta­bili Phillida solus habet [...]. Galatea, and sings oh hymen Hymen: that his yoake-fellow prove something, according to his desires, or de­serts: or suppose (as in too many) that he courts onely his Concubine, or Curtezan, whom hee meanes to prostitute, and abuse as Diomedes did Crassida as at Racke, and Manger, and to keepe her as his Mistresse, as Achilles did Briscis, and the grand Turke, his Greekish Irene, eyther to please his eye, or satisfie his Lust: in the meane time, [Page 256] ere this good Instrument bee turned, to his content: ere this Bow, be right bent; ere this Vir­gin or Virago be right wrought, and framed, as waxe to his wicked will: oh what pitifull pickle is my Amoretto or Luxuriosa in, all the time of his woowing, (or woing) chiefly if (as the Ficti­on is) if Cupid shoote his golden Arrow at the one, to fire him: and his Leaden shaft at the other, to coole and quench her: oh what Symptomes hath this his Love, or Lust all this while on his body? Or mind? Or both? As even some Physitians have Langius Epist. 24. l. 1. cum Val­beriola Obs. l. 2. c. 7. & Iasone Pra­ten. de Mor­bis cerebri cum Gordo­nio c. 20. observed: how doth he shew himselfe to be Planet-strucke: by his pale cheekes, hollow eyes, leane body, abstinence from meat and sleepe, want of appetite, sequistration from company, solitary sitting, as an Owle, or Hare, Melancholly walking, in Woods and Such Simp comes Ac­cius Zane­zarius, ex­pressed [...]lo­ga 2. de Ga­latea. Ʋirgil Aeneidos in Dido, Euma­thius in his Jsmenius, & Terence in Eunucho. Groves: as that Mu­sidorus in the Arcadia: till the spirits being di­stracted; and the Liver not turning the Aliment into bloud, the members waxing weake, and the whole body pining away, as the hearbes in the Garden, in a Summers drought, for want of moy­sture; he by this meanes becomes a very Scele­ton, or the very Anatomy of a man: as that faire Maide of Delphos, who was in love with a young man of Minda: confessed not much lesse than these, in Aedyl. 2. Theocritus: and Eurialus in his Epi­stle sent to Lucretia: in Aeneas Sylvius; and Chaucer in his Knights Tale, Yea their very blu­shing at one anothers Alterno fa­cies sibi dat responsa pu­dore. sight, as Iason when he met with Apollonius argon. l. 4. Medeae, as Arnulphus hath observed, and the very beating of their pulses, from the inward [Page 257] Commotion of their hearts (by which Erostratus discovered the Love of Antiochus, to his Mother in Law Stratonica: L. 3. Fen. 1. Aviceuna ex Galeno. Galen the love of Iusta, a Consuls wife to Pilades the Player; Iosephus Struthius the enamouring of one of his Lib. 4. c. 14 Patients) even these (as Physitians also Guianerius Tract. 15. Valescus & Langius vt supra cum Nevisano, l. 4. Silv. nupt. Numb. 66. note) doe bewray and betray what flaming fires there's inward, by these smoaks outward: even as the print of the foote in the Snow, descryes a Lyon, a Beare, a Foxe, or a Hare, or as the young maide discerned Peter to be a Mark. 14.70. Ga­lilean: by his very speech: and Gideon the Gilea­dites, by their pronunciation of Iudg. 12.6 Sibboleth: be­sides other expressions of themselves: Their ga­zing, glauncing their eyes, as though they would shoot them out of their heads: their starting, as Children affrighted: and staring as Fooles at Pi­ctures:Ob eximiū forma decus, stupidos red­dere specta­tores assert. Celius l. 13. cap. 9. as though they had seene Gorgons head) as though a Wolfe had seene them Lupi M [...] ­rim videre priores Virg. first, when they get a suddaine sight of their beloved one: as Apollo of his Lucothoe, besides their sighing, wee­ping, sobbing to themselves, as IVNO tells IV­PITER of IXION in LVCIANS Dialago 3. Tom. 3. Dialogues: their watching the Twilight as SALOMON Prov. 7.9. speaks, hovering like Hawkes, neare the places where their Darlings dwell, lurking in Corners, as Lyons for their Prey, or as Serieants for an Arrest, one­ly to see or speake with them; yea running and riding, by day or night, in all Windes, all wea­thers: ventring neck-breake, (as Goates in Winter, that climbe for Ivie) over Pales, and Walles: yea as it were for Cholcos Fleece, ri­ding or swimming, deepe and dangerous waters, [Page 258] exposing themselves to all perils and desperate adventures, onely to be one houre in the Compa­ny of their Goddesse, whose shrine is erected in their hearts: these and moe than these, even out­ward Symptomes, in the outward man; shew how fondly & foolishly men of light heads, & unstable hearts doe disquiet and torment themselves in vaine, about that which is neyther worth seeking nor possessing; perhaps the purchasers of such prizes, bringing in to their houses, and hearts, the Paladian Horse againe into Troy, to their owne de­struction: as Cleopatra, was to Mark Anthony: Aeneas to Dido: and Dalilah to Iudg. 16.1 v. 19.20.21 Sampson, or at least perpetuall vexation, as Eja Zan­tippe: Eja Socrate. Zantippe, was to Socrates.

SECT. III. The Vanity, Fury, and Frenzie, of lustfull Lovers.

BVt when I consider after all these, or conjoy­ned to these, the biting Cares, Perturbations, Passions, Sorrowes, Feares, Suspitions, Discon­tents, Discords, Warres, Iarres, Errors, Terrors, Affrights, immodest Prancks, Sleights, Flights, Iealousies, Heart burnings, Wants, Neglects, spleene, Wrath, Bloudsheds, Murthers, Slanders, Detractions, Treacheries, Enmities, Flatterings, Cosenings, Ryots, Lust, Impudency, Cruelty, Knavery, and all that's nought; which besides Experience, De Civit. Dei, lib. 22. cap. 22. Augustine the best of the Fathers, [Page 259] In Mercat. Plautus, In Eunuch. Terence, De arte Amandi. Ovid, In E [...]logis. Mantuan, not worst of Poets, have observed as Handmaides, and Pages to attend upon Love: when I see the best, & wisest of men, for a time bewitched and besotted with it: such as Iudg. 14.2 Sampson, 2. Sā. 11.2 David, 1. Kin. 11.1 Salomon, Gē. 38.15 Iudah, in the Scriptures: (omitting Gē. 34.2. Sychem, 2. Sā. 13.2 Ammon, Putiphars Gen. 39.7 Wife, 2. Sam. 3.7 Isboseth, Holofer­nes in Iudith, as not worth naming) besides Caesar Hanibal, Thesus, Achilles, Pompey, Mark An­thony, Troylus, Hercules, yea and Socrates himselfe amongst the Pagans: with all the Worthies that might be named amongst Christians: when I heare Dido in Virgil, Phaedra in Seneca: Mirrha in Ovid, so vehemently expressing their pinching Passions, as if they cryed out in the paine of the Gout, the Stone, or the Strangury: when I see a man Created accord [...]ng to Gods Image: innobled with many ex­cellent parts, so wholly taken up and possessed with the Love of a Creature, that he can doe no­thing; thinke of nothing walking,Te vigilans oculis animo te nocte re­quiro. dreame of no­thing sleeping; desire nothing; delight in nothing, but onely one, making a weaker woman (as Orphe­us his Te veniente die, te disce­dente Cane­bam. Euridice, as Clytophon his Lucippe, in A­chilles Statius: and that Lover in Patronius) his Goddesse, his Idols, his Mistresse, his Life, his Soule, hit every thing; his mouth, heart, eyes, eares, thoughts, being all full Te dies no­ctes (que) amo, te cogitote de­sidero, tevoco te expecto, te spero. Eu­ryalus apud Aeneam Syl­vium. of her: (as he that is bit with a mad Dog, thinks all he sees is Dogs: Dogs in his meat, in his drinke, in his dish: so) his mi­stris still in his eyes, eares, heart: which was the very case, of one of the Patients of V [...]lleriola, that excellent Physitian: of another in Vlricus De Pytho­visse. Mo­litor: [Page 260] and of thousands yearely both in Cities, Court, and Country: from great Peeres, to Plowmen; from Courtiers, to Carters:) being as merry when he is with her as Pope Iohn: as frolicke as that mad Wench, Pope Ioane: as Ioviall as the Persian Donec gra­tus eram tibi persarum Vi­gui rege bea­tior. Horat. Od. 9. lib. 3. King: but without her as the Sunne in the Eclipses: as the Moone vnder a Cloud, as Melan­choly as a Cat, as discontented as Pompey, and Mark Anthony, after they had lost the Feild, or as mad and inraged as Aiax, when he had lost Achilles Armour: when I heare the Poets faigning some men degene­rate into Dogs, Apud Ovi­diū in Metā. Hogs, Asses, Bruites, as Iupiter into a Bull for Europa; into a Swan for Laeda: Apulaeus into an Feram in­duit dum Ro­sas comedit (id est) dum ad se redit. Asse, Lycaon into a Wolfe: Tereus in­to a Lapwing: Calista into a Beare: Elpenor, and Grillus into Swine, by Circe: expressing by their Morals and Muthologies: as Fulgentius interprets of one of them:Rex fuerā sic Christa do cet sed sordi­da vita im­mundam, è tanto culmi­ [...]e feoit avem Alcia. Emb. de upupa. Alciat in another of them; and Na­tales Conees of all of them, how men by their foo­lish lusts make very beasts of themselves; when I see how farre this love, (as if dust or sand were cast in their eyes) blinds these fond Lovers: or as though they had eaten Hemlocks, and stood in need of Opus est Heleboro Hor. Hellibore, plainly deprives them of their wits and sences: that as the Ape, and Crow, thinkes their young ones the Suns cui (que) pulcher. fairest, though wellnigh most deformed of all Birds and Beasts, so though their Mistresses, in the eyes of others, that are often times sounder judgments bee but meanly guifted, and qualified; eyther for wit, beauty, breeding and trayning, inferiour to thou­sands of her Rancke: yet of these deluded Guls, [Page 261] she must be estimated yea Heralded proclaimed, Trumpetted, as the onely Paragon of her Quisquis am [...] Ranam ranam putat esse Dianam. Quisquis a­mat Luscā, Luscā putat esse Venustā. Sexe, in a thousand Sonnets (as the gleamings out of all Poetasters that ever writ) Helena, Panthea, Flora, Rhodope, Rosamond, yea Venus her selfe, must hold the Candle to her, yea case their caps to her; hee that commends Phillis; or Nerea, Amarillis, or Ga­latea, Tityrus, or Melibea; must after hold his ton­gve, or else he doth her wrong: she must bee as Polypheme courts his Condidior folio Nive [...] Galatea Li­gustri Flori­dior prato. O vid. Met. 13 Galatea, whiter than the Withywand: fresher than a Verdant field: brighter than Glasse: softer than Swans downe: yea Phoebo pulchrior & Sorore Phoebi, yea brighter than Phoebe, or Phoebus himselfe: yea the Starres, Sunne Moone, Mettals, sweet Flowers, Odors, Colours, Gold, Silver, Ivory, Lidia bella que bene superat, lac, & Lillium Pe­trenij Catal. Snow: painted Birds, all brought to ex­presse and delineate her. When I see againe, how servile and slavish they be to their beloved Idols: all their Actions, Cares, Thoughts, beeing subor­dinate to please and pleasure them, more than to please God himselfe: making themselves as Casti­lio notes Lib. 3. de Aulico. well, in his Courtier: their Servants, Drudges, Prisoners, Lackeyes, yea Bondmen; as Hercules was to his Iole: Sardanapalus to his Con­cubines (amongst whom he Carded and Suidas in vocab, Sar­danapalus, sic Ovid in Jbim. Spun) Aeo­lus to Mihi Jussa cap [...]ssere, fas est. Iuno, Me vel sa­rorem vel fas m [...]l [...]m voca Sen [...]ca in Hipp. part. 2 Phedra to Hypolites, Philostrotus to his Mistresse, and all others so besotted: refusing no labor, no toile, in a blindfold obedience (as the Papists to their In caeca o­bedientia. Priests, the Novices Iesuited, to their Superiors:) if to goe as farre for her as Ieri­cho or Ierusalem, to the Sonldan of Aegypt, or great Cham of Caehay: yea with Drake and Candish [Page 262] to Compasse the World, for her: to undertake great Adventures for her, as Orlando for his Angelica, in L. 1. Cant. 1. Staff. 5. Ariosto: and your Knight errants in your fa­bulous bookes: much more, to serve two Prenti­ships for her, as Iacob once for Gē. 29.28 Rachel: and to indure harder taskes than Theseus, and Paris. 8. Yea, when I consider how this fond love, make, those that are bewitched with it, valerous, vente­rous, above Audacem faciebat a­ [...]r. measure, as was Ferdinand King of Spaine, at the siedge of Granado, in the sight of Qu. Isabel and her Ladies, a few Spanish Knights over­comming a multitude of Moores: causing Sir Wal­ter Manney in Edward the thirds time, to fight like a Dragon, being loaden with Ladies Favours: and others to expresse wondrous valour in Iusts and Turneaments: Venus making Mars himselfe more couragious, if we beleeve In Convi­vio. Plato; as even Pro­digall of their bloud, in their Mistresse Quarrell: of which they would not spend perhaps willing­ly, the least drop in the Cause of God, and of Religi­on. 9 When I thinke further, how in the praedo­minancy of this passion, they have not onely wisht to dye for them, as Theagenes for his Characlea: or to dye with them; that one Grave might hold Hujus ero vivus mor­tuus hujus e­ro Prop. l. 2. Vivam, si v­vat si cadat illa cadā. Id. both: which was the Prayer of Callicratides in Lucian: but they have indeed, one dyed for ano­ther, as Dido dyed for Aeneas, (which wrought such compassion in St. Augustine to thinke it) and one dyed with another, as Priamis with Ovid. 4. Met. Thisbee: yea have beene so drunke with Passion, that if their Mistresses have frowned upon them (which was the case of Patronius) they have drawne theyr [Page 263] Si occidere placet, ferrū vides. Swords, and wish them to kill or stab them, or whip them to death: as I heard of an Italian, that at the Command of his Mistresse, (protesting how much he would doe for her) threw himselfe off of a Bridge, and drowned himselfe: Oh when I con­sider how they strive, and study to straine,Clamidem­que ut pende­at apte Col­locat ut lim­bus totum (que) appareat au­rum. by all meanes, to delight and content their Mistresses: to please their eyes, and to infinuate into their af­fections, by curious and costly cloathes, decking their bodies with Rings, Iewels, and Laces: by wearing their Hats, Doublets, Cloakes, Breeches, all in fashion: by entertaining of Taylers, Bar­bers, Perfumers, to teach them how to cut their beards: weare their Love-locks: turne vp theyr Mushatoes, Curle their Heads: Perfume their haire: Prune their Pickitivant: yea to weare neatly their shoe-strings, points, Garters; that all the Fantasticalites of their bodyes, may be correspon­dent to their mindes: not neglecting for that pur­pose, according as Hensius writ to Primierus, even to walke in Print, talke in Print, cat, drinke, Preterquā res patitur student ele­ [...]antiae Plau­taes and doe all in print: yea and above all to be mad in Print too: doing more to please a mortall Creature (which caused Pambo to shed teares, when he saw a painted perfumed Curtezan) by Phantasticke appa­rell, Maskes, Musicke, Dances, Gifts, Presents, Love-letters, Encomiums, Praises, oyly flatteries, and what not! Then the strictest Hermite, the most zealous Christian, to please the immortall God: to epitomize all that's said, (as a whole Country in a little Map:) since this earthly, this terrestriall, this hu­maine, this fleshly and sensuall Love is such a fren­zie, [Page 264] such a madnesse as you have heard, in the ten enumerated particulars, in this my Conclusive Meditation, when I consider it such a plague, such a Racke, such a Torture, such an Execution Credo ad hominis Car­nisicinam a­morem esse inveutam. Plautus. as Plau­tus call'd Non deus vt prohibent amor est, sed amaror & error. it: such a bitter Eripite, hāc postem, perin ciem (que) mihi, Ovid. potion as the Poet call'd it: such a Pest, as Ovid call'd it; that the Spanish Inquisition, in every point is not compa­rable to it: yea lastly such a Fire as all the streames of the Poets call it; that it's hotter as they say, than Vulcans Mantuan, Egl. 2. Fires, burnes as Aetnaos Qualis Aetneo va­por exundat antro. fire, more unquenchable than Wildfire, eyther by Nec aqua perimi potue­re nec Jmbre. water, or showers, scorching the very inwards and Est mollis flammae me­dullis. Virg. Aeneid. 4. marrowes, of those that entertaine it into their Pectus In­sanum vapor am or (que) tor­ret, Seneca. bosome; and that yet notwithstanding (like our Prodigall that consumed all he had upon Harlots, as his Elder Brother upbraided him) that men should be so mad as to roast or toast them­selves at this fire: to scorch the Wings of their Credit and Conscience with it: as the fond Flea, by flying too neare the Candle; to enter into this voluntary prison: to be shackled with these gol­den fetters, to admit (as a Horse or an Asse his saddle and bridle) this voluntary slavery and subjection: in the meane space the love of God be­ing quencht and cooled in the heart (which will not admit two raigning Loves, in the highest de­grees: no more than one Heaven two Sunnes, one Rome two Caesars, two Popes: one body two heads, or two hearts) if this bee the way to give true sound solid Contentation, Consolation, tranquility, to the heart and Soule, and Spirit of man, sure then my Observations and Calculations faile mee: [Page 265] and I mistake the point, which in all these variati­ons, I goe about to prove.

SECT. IIII. The vnquietnesse of Earthly Loves, prooved by Inductions.

THus you see these Earthly Loves, (for I might say as much of the Love of Riches, Honours, high places, and the like, in the exorbitancy of Affections, being in the same praedicament with the former:) they are filled onely with unquiet­nesse, as a troubled Sea with Waves; and till CHRIST come into the heart, who with one word stayed the raging of the Mark. 6.51 Sea, and by the same word and spirit, can stay the fluctuations of the Soule: they stay not (like those that have the disease cald St. Vitus Sola musica curat fur [...] ­rem S. viti Boden. lib. 5. de Rep. his Dance:) except through wearinesse or despaire of attaining: which is no rest, but a disability and listlestnesse to move; for force fai­ling, desire doth still continue, like to a horse, which is tyed, yet champs and gnawes the bit, as impatient of his tying; and indeed this is the case of most in persecution of their Loves or lusts, they have strong desires of attaining, but oft times little power; like a man that hath a stomacke to eat like a Hawke or Aeagle, yet hath not money e­nough to buy meate to suffice a Sparrow; or as a man that hath a desire to run 40. miles a day, yet being shackled, or fettered cannot goe so farre, as a man may hop or dance a morrice: they are ney­ther [Page 266] able to command, or obey their lusts: not to command them in the impetuositie of their affe­ctions: not to obey them in the want of meanes, to attaine them: I conceive further, what ever is the obiect of our loves and desires, eyther we injoy it, or injoy it not; if we desire it, and cannot at­taine it, then the desire is inraged, as the Foxe af­ter Grapes, the Beare after hony, which he smels in the bole of the tree, yet cānot reach it; as the hū ­gry Dog that sees the Cookes Mutton, yet cannot (dare not) taste it: and as the Grayhound that sees the Hare or Deere; and the Mastiffe that sees the Beare or Bull, yet both are holden or tyed up, from their desired sport: desires resisted (like a Torrent or Brooke dammed up) the more they rage, and surge, and swell: like Vixan Children, usually we cry for what we cannot have, though they be but Bables: and againe when we have and possesse what we desire, our desires are frequent­ly glutted, even with having: as flowers that are gathered with delight, smothered once and soyled in the bosome, afterwards are throwne away with neglect, when we see newer, fresher, fairer, and more fragrant, as fitter Objects in our opinions, than the former, to content the Sences of our see­ing and senting: the new (as one naile drives out Successore novo, vinci­tur omnis a­mor. Ovid de Arte. another) still expugning and expelling our de­sires to the old.

Besides I consider these externals, the wrong placed obiects of our love, they are eyther facill, and easie to come by: or difficult and hard to attaine; if the first, even their facility breeds satiety: the ve­ry [Page 267] easinesse it selfe, brings a distast withall: our worldly love, being inflamed by some resistance, and whetted by difficulty: as the fire is more in­kindled, by the blowing of the winde: when some simple ones thinke, it would blow it out: or not unlike to those Fishes; that love to bee in vio­lent streames, and floud gates, but dye in a calme, or still water; whereas againe, if the difficulty be such as there is no probability (possibility) of ob­taining, as if a Pigmee should attempt to lift as much; to reach as high, as a Gyant, the Frog to swell as big as an Oxe: a poore Plebean or a Shoo­maker to be a Knight, or an honourable man: (as a fantasticke Tayler, once tendred his love and service to a great Princesse) the desire by reason of the ex­treame difficulty, faints, as a Bird in the bosome, or dyes in the Birth: at least if any fruit bee pro­duced, it is an Agrippa: Aegre parta: hardly come by: like Racheli Gē. 35.18 Beniamin, the Sonne of Sorrow, or like the Rain-bow, Thaumantis filia, the Daughter of Prov. l. 2. et Arist. 3. Met. 6. [...]ū Titelm. [...]. 6. de natura re­rum c. 12. & 13. Wonder: but if we can by no means effect what we affect; (as Parsons that for all his Po­licies, could never compasse, a Cardinals Iesuites Catechisme so scoffes him. Hat:De quo Ni [...] l. vt etiam [...] Flo [...] [...] bla [...] 12.20. vt [...]Eccius for all his Disputes could not conclude for a Byshopricke: Arrius for a Dignitary: nor Car­dinall S [...] Woolsey for all his fishing with golden books and baites, even in troubled waters, could not catch the Papall triple Miter) Desire then turnes into Despaire, wee fret and torment our selves in vaine, as greedy Boyes that see ripe Cherries in the Orchard, but cannot (d [...]re not) s [...] the intrenching Wall; or as the Cat, that [...] [Page 268] Bird chirping in the Bush; and the Catus vult Pisces sed non vul. tan­gere pedes. Fish gliding in the waters, that is ready to hang her selfe, that she can catch neither.

Now the cause of all this unquietnesse, is be­cause our Love, is placed upon false Obiects, as if the love of a great Princesse, should be placed upon a Mechanicall man, as once the French Kings daugh­ter upon a Forrester, (else never trust Ballad more) as if Pasiphar should love a Bull, or the As Semira­mis loved a Horse. A­ristus the E­phesian an Asse, Fulvi­uia Mare; Theat. Phil. l. 5. cap. 75. pag. 677. like; which Obiects cannot satisfie: for if we reflexe up­on all things in the world, we shall finde (besides the Creator, Preserver, and Redeemer of the world) nothing firme, fixt, stable, permanent, worth the least corner of our hearts; no more than a Kite or Kestrell, to roofe in the Nest of an Aeagle; or an unclean Hog or Dog worthy to Kēnell in the privie Chamber of some great Vide luch [...] ­num Jesu [...]ū, de Novissi­mis, Serm. de Munditia cordis, in 8. Jmitio libri. King: all sublu­nary things being but a chaine of Cares, lincked to­gether, and a Web of successive woes woven in a Loome of Sorrowes, from severall threeds of diver­sified Crosses, drawne out, by the hand of Experi­ence, on the Rocke of Time, our best meates, ha­ving tart sawces, our chiefe sweets mixed with sowers, as Aloes and Worme seed, with Figs and Rayzings, our chiefe Comforts in mean­nesse, eminency, Riches, Poverties, Age, Youth, Marriage, Single-life, in every Calling, Professi­on, Estate, Condition, from the Crowne to the Cobler, having annexed their severall Crosses, as those that have writ of the miseries of man, As Innocen­tius 3. The French Morney, in his Tract of death. The Author of the French Academy, Stella ac con­temptu Mundi. Purchase his Pilgrim. With Carpenter his preparative to Contentation, cum multis alijs. have [Page 269] punctually demonstrated: from which Cros­ses, our Persons, State, Callings, can no more bee exempted, than the Ayre from Cloudes, the Sea from Waves, the middle Region from Meteors: chiefly in the atchievement of the best of these things; with which we Idolatrize, we are sure to meet with many prickes, in the pursuite, ere wee come to the Rose, & whē it is pluckt, it proves per­haps after all our paines & perils but a Cockrose, or Canker Rose, for all that? Or it may bee, we never plucke it, after so many prickes of Cares, and anxieties, (like the Hawke that oft flyes, yet never toucheth feather: and the Archer that oft aymes, yet never hits the marke:) I could wish that as that Zeno vel Thales. Philosopher which lost all his goods, by Shipwracke; was by this meanes driven more closely, to the study of Phylosophy: as Alexandrinus Precep­tor Hieron. Didimus by the losse of his externall eyes, was driven to in­ternall Contemplation, as Ignatius Loyola by the losse of his Pelargus prefatione, ante sun [...] Je­suitismun. Lambe, was driven to be (at least in shew) Religious: So making againe of their losses, as Plutarch directs how to gather fruit, from our very The Fruit of Foes in English trā ­slated. Foes. I wish, I say, that we could bee at least, even Epimethians, so after wise, at Prestat ta­men esse, pro­met hiū quā Epimethiū. last: as beat by the rod of our owne and others expe­rience, tutored by the doctrine and discipline of Salomon, and this our Prodigall: as to leave and loath these uncertaine, momentary Vanities, as unworthy the love of a man: much lesse of a Christian: and turning the streame of our love (as once Iordan 2. King. 2.14. backwards, to give our hearts, our affections, our loves, our lives, as the [Page 270] best Persian present, to our Heavenly King; an ab­solute, resolute deed of Guift, to the Lord IESVS Totus figa­tur in Corde, qui totus pro te fixus in Cruce. CHRIST, who as he bought and purchased them with his owne 1. Pet. 1.18 bloud, no lesse 1. Cor. 6.20 prize: who most desires Prov. 23.26. them, of all other Sutors he best deserves them.

SECT. V. Severall Reasons vnited, convincing the Pro­position first propounded, placing all Con­tentation in the Creator, not in the Crea­ture.

AS many little Brookes meeting together, and running in one torrent, make it the deeper, and carry it the swifter: so these things promised, as now ayming at my Conclusion: to make a great Grand-Iury indeed, of severall reasons; all truly and unpartially giving in their Verdicts a­gainst these Huskish Vanities, as we have expres­sed them both in the letter and the sence: as In promp­tuario Mo­rali. Stapleton, Philip Diez, and Granatensis, in their Po­strils, bring in sometimes together by bandles, Cō ­geries similium, many similies, as united in one, to one Sic vis vni­ta fortior. purpose: so I bring in Congeries rationum, a whole Iury of Reasons, all united (as the rods Seleu­chus shewed his sonnes bound up in one Faggot) for the greater strength; proportioning my muni­tion and fortification, according to the oppositi­on, as by the many mighty and numerous friends and favorites of Vanity, which will be strong and vehement: Vanity like a beautious Italian Curtizā [Page 271] having many (as once that Corinthian Lais) to court her: as Lawyers and Advoates to plead for her: yea as Champions to fight for her, as once for the Greekish Belli de­ceunalis cau­sa Theat. Phil. l. 2. p. 143. Helena, maintaining her false Plea and qu [...]rrell in this: that she is able to give to her Fa­vourers and followers, as much Contentation and sa­tisfaction, as eyther Lady Vertue, or the Queene Re­gent of mans Microcosme: Gods grace, with all her goodly godly traine, the renewed faculties of the Soule, and the affections of the heart: changed into her own nature (as fire changeth whatever it meets with into fire) to sweepe downe further this Pesti­lent Paradoxe, of theirs, as Spiders webs, & to crush it as Hercules did the heads of young Snakes, in his Textoris Offic. l. 2. c. 36. pag. 115 Cradle: let them, if they will not beleeve the Scriptures as Christians, which the very Divels be­leeve and See D. Mosse his Sermon of the Faith of Divels, in Iac. 2. v. 18 tremble (which Scripture, as the Sove­raigne Iudge, in this and all other Controversies: hath decreed and determined against them iudicially, as we have made manifest already) yet let them with Pagans and Phylosophers, at least beleeve reasō: which tells them, that corporall things, do not worke upon Corporea, non agu [...], in spirituale, nec materia­le, in im [...]a­teriale. Bedae axiom [...]. spirituall, nor materiall upon immateriall, let a sword divide ones belly in the midst, as Salomon would have divided the Controverted child, yet the Soule and Spirit is not divided: we know what A­naxarchus said to Neocreō the Tyrant, whē he crusht him and tormented him: oh Tyrant knocke Anax­archus his Tunde, tun­de Anaxa­chi Vaseulū, Anaxarchū non laed [...]. Cask, exercise thy cruelty upō his out-vessel: thou hurtst not Anaxarchus himselfe: his soule, his better part, is untouch'd, as the Scaberd may be brokē, & yet the sword remain safe, all the weapōs [Page 272] in the world will not paenetrate a Spirit, as our foolish Swashbucklers thinke, to defend themselves in their drunken flourishes, against the Divell him­selfe, with their Swords; aswell may they cut the Ayre, or wound a flame of fire: yea aswell in their pride, or rage, might the Persian Nec veluti Zerxes, Neptimo vin cla minamur Classibus in­solitum quū patefecit I­ter Stroza pater. ZEKXES, or our English King Lanquet in Chronicis. CANVTVS, shackle and fetter the Sea, or command the Waves: therefore this is the Counsell, and comfort which our Saviour him­selfe, gives to his indangered Disciples, Feare not them which can hurt the body: but, animam occidere non possunt, they cannot kill the Soule: which was the dying comfort of dying Zwinglius, when hee was deadly wounded, in his fight before Jn bello, in­ter Fig [...]ri­nos, & Quin­quepagicos apud S [...]eida­num, & Osi­and [...]li, cent. 16. l. 2. cap. 20. p. 203. Zuricke, now to make application, in a word, what are all the huskish Vanities in the World, such as have beene enumerated in their particulars, but things corporeall and materiall, subiected to sence, from the sence carried to the intellectuall part, what worke or operation, these can have upon the immateriall Spirit, and Soule of man: I leave it, even to the the Consideration, of those that understand any thing in Phylosophy, besides Divinitie.

Ratio. 21 Besides, to abbreviate other Reasons: mans Soule is as immateriall, so immortall, capable of Immortality, yea affecting and desiring Immortality: (as appeares by the workes and writing of Phyloso­phers: the famous Acts and Adventures of Marti­alists and good Patriots: the Dua in Memphi, stulta fuere Ostentatio regum secun­dum. Plen. l. 36. cap. 15. Pyramides, Acud Ph. l. 36 c. 8.9. & Rhodig. l. 23. c. 6. Obe­lests, De Manpalo curiae re­gis Jdem Pl. l. 36. c. 5. Ʋt etiam de alijs obelescis, l. 37. c. 5. Mausolems, Cities erected, and named after [Page 273] the founders, by Rings, and As Alexā ­dria named from great Alexander. and Adria­nopolis from Auria n. Potentates, like Nimrods Gen. 11.5 Tower, Nabuchadnezzars Babell, and Absoloms 2. Sā 18.18 Piller, onely to get and perpetuate to themselves a living name, after death: which was the chiefe and maine thing, that the Pagans aymed at, as may be gathered by many circumstances out of their Iam (que) opus exegi, quod nec Jovis ira, nec Jgnis, nec vlla potuit a­bolere vitu­stas. Ovid in finem Met. writings, now man being capable of Immortality, desirous of,Dan. 4.27 and aspiring to Im­mortality, what contentation and satisfaction can his Soule have, in these things, which are meerely mortall, and momentary, non est mortale, quod opt [...]: Moreover, if God created the world, for the use and service of man; then sure, hee hath reserved some better, and moreable thing to content man: since no man takes any great faelicitie in his slave, or Vassall: this Reason might be amplified, in moe particulars.

Further if the heart of man, be especially ravi­shed, Ratio. 22 and delighted with beauty, the chiefe Obiect of love: as Phylosophy holds: which is the cause, why we behold and contemplate with such sin­gular delight, the bright splendor of the Sunne; the cleerenesse of the Moone; the purity of Gold, the rich Marble, sparkling Diamond, Tyrian Purple, yea the white Lilly, red Rose, spetious Damaske, purpled Violet, faire Primrose, speckled Dazie: the colour of Birds, tayles of Peacockes, silver scales of Fishes, the feature of the well proportio­ned Horse; Majesty of the Lyon; good shape of Gray-hound, but especially a proper man, and beau­tious Woman: (above all varnished Pictures, or o­ther Lusters of Art and Nature) as comming nea­rest[Page 274] rest of all the rest, the Image of God: Beauty being the Priviledge of Nature; a dumbe Comment, a si­lent fraud: a still Rhetoricke; a Kingdome with­out a guard, a commanding Tyrant, a great Dow­ry, a sufficient Patrimony, an ample commendati­on, an accurate Epistle, prevailing with men: yea the strictest of men; Stoicks, As Virgil loved A­l [...]xis, and Apollidorus Antiphanes. Philosophers, yea commanding Beasts, and Pagan Gods: according to the Encomiums given of it, and Epithites to it: by Naturae gaudentis o­pus. Plato, Theophrastus, Carneades, Socrates, Zeno­phon, Dialogoa­morum. Lucian, L. 2. Con­nub. c. 27. Tiraquellus, Lib. 2. de Magia. Apuleius, Parad. 2. cap. 101. A­bulensis, and divers other; now all this earthly beauty, which we dote upon: even the best and brightest of it: what is it but a derivative from that pure, most perfect and primitive beauty, which is in God: a sparke from that fire; a glympse from that Sunne; and indeed if this little Image, and I­daea of Beauty, which is but corporall and externall, so delight the naturall man, that it transports and carryes him, even beyond himselfe: as the Ship that breakes Cable, is caryed into the maine con­tinent: even sometimes against the maine Rocks; oh then as Plato and Tully speake of Vertue, could we view and contemplate that beauty which is in God: which is indeed pure and essentiall, without all mixture of Corruption Naturall; or Pigments of Art? Mirabiles amores excitaret sui: How should we be taken with it? How ravished? How refre­shed? As the How sweetly and necessarily the Angels love God, Vide Aquin. contra Gent. cap. 67. Angels and Soules, and Spirits of the lust are now in Heaven: how should we say as PETER, IAMES, and IOHN, who saw but a Glympse of it in the Mountaine, where Christ was [Page 275] transfigured: Bonum est esse hìc: It is good for vs to be here? Let us build Mat. 17.4 Tabernacles: this is Bethel, Gods house: here God will be Ge.̄ 21.16 seene; the place is ho­ly ground. Exod. 3.5.

Whereas on the Contrary, that Love, which is meerely kindled and inflamed, from naturall beau­ty inherent, in the Creature: unlesse in obedience to Gods ordinance, in the lawfull use of mariage: as ABRAHAM enjoyed his beautious Ge.̄ 12.11 SARAH, I­SAAC, his beateous Gen. 26.7 REBECHA, IACOB his beau­teous Gen. 29. RACHEL: or by natures instinct, amongst the Heathen; Collatine his Lucretia, Adnetus his Alcest, Orpheus his Quintil. l. 2. Orpheus. Euridice, and Assuerus his Aesther: if this Love I say, be not kept as Fire, within the Chimney: as the Lyon within the Grate: the Sea within his bounds: but be lustfull,Homer. O­dysse. et Ouid Metam 4. extra­vagant, exorbitant, placed on wrong objects: where's then the content that's in it? Nay what Racke is it to the Mind? What torture to the Soule? A Gibbet to the Conscience? A staine to Re­putation? A wound to Pro. 6.33. a good name: in a word, a pleasing, yet fatall Poyson: a bewitching Circes: a killing Basiliske, a Vultur gnawing on Titius his Liver: a furious Disease of the Minde: as one quaestions Carolus a Lorine. an amor sit mor­bus. it, and Tully concludes In his Tus­culcanie, quaestions. it; a lingring Fire, as the Poets styled Horat. Od. 19. lib. 1. it: stupifying Obstupuit primo aspectu S [...]donia Didu Gorgon: yea a species of madnesse; as Ficinus tearm'd it: a Me­lancholy madnesse, as Rhasis held it, yet madnesse it selfe, as Plato called it: an Error and a Terror as the Proverbe speakes it:Comment in Plat. c. 12 and the practise of most have found it.

[Page 276]
Non Deus vt prohibent amor est, sed amaror & er­ror.
Love is no God, as foolish Men doe call,
But error, terror, bitternesse, and Gall.

And therefore if we have any peace in this affe­ction of Love, we must turne the streame of Natu­rall love, into a Spirituall Love: Phylosophy tells us, that naturall motion, is better than that which is a­gainst Nature; but Divinity tels us otherwayes: that Love is best; which is different from Nature: the fruit of Gal. 5.22 Grace, for ever since we were (as the demerit of sinne) turn'd out of Paradise, in that A­postasie and fall, like as when a man falls topsie tur­vie, from a Rocke or promontory: our desires have beene turn'd, upside downe, as a dish with the bottome upwards: we falling headlong as it were, from Heaven to Earth, like a Child that turnes in the Mothers body, our love is turn'd wrong, wee need the hand of a skilfull Midwife, even the Spi­rit of Grace, to turne it right againe, else the birth of this Carnall love, may be the death of the Heart that breeds it, as prooving a Viperous Faetum vl­pere matris, Alvum lace­rare testam. Aelian. hist. l. 1. c. 25. I­sodor. l. 12. c. 3. & Basil exem. hom. 9 off-spring: and therefore as when a man bleeds too much at the Nose, to stay bloud another The Gene­rall practice of Physicke, in Folio. way; so its our best Soule-Physicke, to turne the course of our earth­ly loves, which satisfie not, into a Heavenly and Spirituall love, towards God, in whom is all Con­tentation, Consolation, and Satisfaction: So shall we be assured of true peace, from the God of Peace: Phillip. 4.7. Ioh. 16.33. For as the lower part of [Page 277] of the Elementary Region, is the seat of Windes, Tempests, Earthquakes: but that part which is to­wards Heaven; is alwayes peaceable and Applicat Gaminianus in summa, exempl. & si­militudinum, l. de Coelo & Elementis. still: so our love shall be ever full of unquietnesse; and unsetlednesse, whilst it rests and seates on these base and brittle things below: but when it takes the winge of an Aeagle ascends up above, raiseth itselfe up towards Heaven, fixeth upon Gods Pro­mises, in the assurance of the pardon and forgive­nesse of sinnes, (the want of which assurance is the cause of all the doubts, distractions and want-rest Psal. 6. Ps. 32.3.4.5. & Psal. 38. per totum. of the Soule) then is the Soule at rest, as in her proper Center, and fixt, as on the true Pole, till this: her best food is but Huskes for Swine: her best peace, security, satiety, her best Harvest of Vani­ties seed; eyther horror of Conscience: Gen. 4. Cain, and Mat. 27.3. Iudas, or lethargicall be nummednesse, as in 1. Sā. 25.37 Na­bal: yea her best Consolation, hearts vexation, or approaching confusion: though for the time nei­ther felt nor feared; for as the Snow water easily turnes into yce; the yce into water againe: as it is now frozen, now thawed; seldome constant, some few houres in one forme, (but as an acute Phyloso­pher concludes Scaliger cō ­tra Cardanū exercit. 119 pag. 435. it) when the yce is so congealed in the Alpes that it turnes into De Gene­ratione Chri­stalli, ex a­quis Basil. exem. hom. 3 Isodor, l. 16. c. 1 3. et Au­gust. de Mi­rab. Scriptu­rae, l. 1. c. 24 Chrystall, then by reason of the hardnesse of it, turnes into no other forme, all the Sunne and heat in the World, will not melt it, nay the Iron Mall, will hardly breake it: so in our earthly loves, we are changed, and carried, yea hurried, divided, distracted, now this way, now that; hither and thither: backward and forward, to, and fro, as a feather in the Ayre, with [Page 278] the Wind now pleased, now displeased: now fro­licke, now froward: now sad, now glad: now merry, now melancholy; ever vaine, and foolish, and fluctuate in all our wayes, irregular in every Act; but when our Love is once truly fixed, and fastens upon God himselfe; then it is as firme as Chrystall: as strong as Cant. 8.6 Death: as unmoveable as Mount Syon: as joyous as when sorrowing Luk. 2.48 Mary, weeping Ioh. 20.15 Magdelen, and mourning Ioh. 11.20 15 Mar­tha, met with Christ, their Saviour whom theyr Soules loved.

CHAP. XVI. These Huskish Vanities, are never so fully and freely injoyed, but there is alwayes something wanting to the Concupiscible, or rationall appetite.

AS a Tree [...]oted in the Earth, is hard­ly removed, by the strength of ma­ny men: so the conceit [...] and opini­on thats radicated, and rooted in the hearts of most man, of the plenary, Contentation, tha [...]'s to be found in these Huskish Vanities; is as hard to be r [...]o [...]ll [...]d, as Hercules Club to be wrung out of his Jovi Ful­men Herculi Clavam Ho­mero Versū subtrahere, tria hac olim [...]redita Jm­possibilia, Authore Ma­crobio lib. 5. Sat [...]rnalium fist, which is the Rea­son that I still adde [...]e Reasons, Demonstrations, Ar­guments, Inductions, to remove that false imagina­tion, [Page 279] to expell these Conceites (these indeed de­ceites) and delusions, as Mists and Cloudes, by the Sunne of this one Truth, that all sufficiency and satisfaction, is to be found in God the Creator, and not in these sublunary Creatures, I have shot many arrowes out of a full Pulchrum, ex magno tollere acer­vo. Quiver, to wound the worlds false Paradoxes. I will venture on one more, perhaps (as DAVIDS stinged stone) 1. Sam. 17 49. it may lay GOLIAH groveling: convince and convict Vanities chiefest Champions; at least it shall make up the full, and Grand Iury of foure and twenty, to Ratio. 24 give in the Verdict of Verity, against Vanity: and that breefly in this maine Consideration; that these Outward things are never so fully and free­ly injoyed, in their largest extent; but there is something still a wanting: Desiderantur nonnulla, In something the Shoe still wrings; the Desire is unsatisfied: eyther Covetousnesse, Curiosity, Lust, or Necessity, desires something that's not to bee had, or hard to be had; Improbable and impossi­ble, to be accomplished, or it be wailes and be­moanes something, that's lost, gone, praetermitted, and not to be recovered. The want of which, doth more fret vexe, torture and torment, an unmorti­fied man, an unsanctified soule, (yea and too much oft disturbes, and disquiets even the godly man too, by reason of humaine passions, stir'd up and wrought upon by Temptations) then the fruition of all the rest and best of these externals, gives no Contentaion nor satisfaction, even as the paine of one tooth, the Crampe in one joynt, is more felt in pinching paine, than the health of the [Page 280] whole body: as for instance in some particulars. Haman hath more honours in the Cour [...] of Assue­rus, than he did deserve: yet not more than he did desire; for he wants the Cap and Knee, and the ob­servance of Est. 3.5. & Chap. 5.11.12.13. Mardocheus) the Iew, which (as Mercury pot into a greene wound) did so sting and nettle him; that as he told his Wife Zeresh, and his friends, all did him no good which he en­joyed: neither Honours from the King, nor re­spect from the Queene, nor glory of his Riches, nor muliitude of his Children, nor high places of Promo­tion, in all which he boasts and tryumphs, gives a­ny content to that accursed Amalakite: So long as the Knee of the Religious Iew, is so stiffe, that it will not bow to him: so Ahab was a King; had Lands, Livings, Riches, Revenewes, Orchards, Gardens, Fields Vineyards, no doubt of it in aboundance, propor­tionable to the Estate of a King of Israel: yet so long as he wants the Vineyard of 1. Kin. 21.6.7 Naboth; at which his teeth watered; and over which his nose dropt, as lying so fit and so p [...]t for him, just in his mouth: so long he is sicke in the suds, and diseas'd in the sullens: res [...]esse in his thoughts, he turnes him in his Bed, as the Wheele on the Axeltree, and the doore on the Hindges: and had not Iezabel that good Bird, made him a Potion and Caudell of the bloud of the Vinetor, and Grapes of the Vineyard, as a fro­ward Vixan, he had tooke the Pet or the Pip: and dyed: so Ammon notwistanding hee was the Kings Sonne, and might have matcht himselfe with some of the Daughters of the greatest Princes and Peeres of the Realme, or with some forraigne Princesse, [Page 281] yet he is so vexed and perplexed, that he falls sicke for the love of his owne Sister THAMAR:2. Sā. 13.2 as PV­TIPHARS Wife, though of great place and means, matcht to a gre [...]t Officer under PHARAOH; yet hath small content, so long as beanteous IOSEPH, answers not her longing Gen. 39.9 80. Lust: the like I may instance in all others, who are cross'd or curb'd in some one thing or other, they inordinately de­sire, the want of which, more afflicts them, than the injoyment of all they have, contents them: like Children in their minoritie, that pelt it, and pule, and cry, for one toy they want, of which they are more sensible, than of all the present good, or fu­ture hope they have from their Parents; thus The­mistocles is more fretted at the glory of Miltiades, and Aristides his amulated Patritius l. 4. de regno tit. 20. p. 291 Corrivals: than at all the Honours hee receives from the Athe­nians.

Instance in others; to begin with the ambitious man: Is he not ever swelling like the Frog in the Fable: till at last he breake and burst? As did the Israelitish 2. Sam. 18 14.15 Absolom: the Roman Dion in vi­ta Tiberij, et Gerl. in axi­om. pollit. p. 67. & pag. 409. his Tragedy is also penned to the life, in English. Seianus: the French Preper. Ga­lica Chroni­ca, extat tra­gedia Angl. Byron, and thousands moe? Did not the denyall of one office make the great Spirit Byron, breake out into treasonable words, if not complots, against his King (as they were construed) from whom, he had received so many honourable fa­vours: can such men when they are at their height like strings of an instrument conteine themselves: but they must stretch higher till they breake? Be­sides if any stand in their way, eyther to hinder their rising, by opposition, or to eclipse them, by [Page 282] their worth, oh how are they madded, and enraged? What content have they more than a Fellon, in his Executioner? How doe they busie their braines and heads, night and day, to put them downe, by disgracing whom they emulate, by flanders, Calumnies, aspersions, or by poysons, Mat­chavillian Tricks, Proiects, Conspiracies, open or secret murthers, one way or another, to rid them out of the way; being ever restlesse, so long as they are eye-sores, and heart-sores, and unto them: as may appeare in the passages be­twixt Saul and 1. Sam. 20 21.22.24. ad 28. David: who was hunted as a Haire: and pursued as a Partridge: by that Tyrant, because the Virgins of Israel ascribed more to Da­vid, than to him; the like I might instance in Do­mitian towards Agricola; in Phalaris, Dionisius, Busiris, Periander, the Turkish Tyrants successively; in Herod of Iury, Iohn Basilius the Muscovian Ty­rant: and millions moe, who in their ambitions, and jealous furies and frenzies, ever made quicke riddance, of such as they eyther feared, hated, en­vied: or such, as by whom they were any way Of the tra­gicall effects of Ambitiō, in all ages, and of the Massacres it hath made all Histori­ans & Chro­nicles in­stance, in these and o­thers: chief­ly Pencer in Lectione, Chr. 14. Iā. an. 70. et Tō. 4. Declam. fol. 260. Stri gel. in Prov. Salom. p. 132 et l. 1. obscured; Selimus killing Coruntus his youngest Louicer. T [...]om. 1. Turcicae h. c. 24. Brother: and five of his Nephewes, together with Mustapha, Bassa, and many moe; Jovins in e­jus vita. Batacet causing Armet Bassa, to be slaine, as iealous of his valour: Soliman the magnificent, murthering his owne Son, the valiant Knols his Turk. Hist. Mustapha, Arian the Emperour (ac­cording to Lampridius) killing all his Emulators: Maximinus causing all his Senators, Heroditus l. 7. (as De cujus crudelitate, passim Iosephus antiq. l. 15.16.17. c. 8.9.10▪ cūmarrobio, l. 6. Saturnalium et Soz [...]meno l. 5. cap. 21. Herod all [Page 283] the Synedrim, and bloud royall of the Iewes, that were nobly discended) to be bloudily butcher'd: The like pranckes Suetonius relating of Claudius Caesar, and Domitian: Herodian of Anthonius, and Geta: The French Historians of Henry the Ferres fol. 56. an. 1588 third: cutting off Henry of Loraine Duke of Guize: our English Chronicles relating the like of the strange feares and iealousies which Henry the Mat. Paris. first, had of Robert the Duke of Normandy; whom he perpe­tually imprisoned: which Henry the fourth had of Cambdens Remaines. King Richard the second: (though deposed) and of his owne sonne Henry, (though causelessely, as is prooved,) These with many moe, shew what a racke, what a Gibbet it is, to a proud man, to have any to share with him in his honors; to be equall with, or greater than himselfe: this aemulation, being an Atae, a Megera: a Ghost to hunt them; a Fury to whip them: a secret wound, as Cyprian calls Serm. 2. de zolo & Fer­vore. it: a Worme to Gnaw them, as the Moath gnawes the Garment, as Chrpsostome calls it; and some Physitians observe Faelix Pla­terus. rus. it; a rotting in the bones, as Salomon tearm'd Prov. 14.13. it; making of men very Ske­letons and Anatomies, as some have Characterized D. H. in his Chara­cters. it, being the greatest torment, as the Sicilian Ty­rants found Jnvidia si­culi non in­venere Ty­ranni, tor­mentum ma­gis Horatius it; can hee have any content, that's hunted with such a Hag? When I read of the fearfull effects that this (Emulation the Daughter of pride & ambition) daily De Trage­dijs invidiae, passim Instāt Polibius l. 1. p. 54. Cure­us de annal. Silesiae, pag. 330. Livius de Scipione lib. 35. pag. 337. sic apud Modernos. Philippus lib. 1. Eth. pag. 21 Antimatch. l. 3. pag. 571. produceth, what Tumults, Tragedies yea truculent massacres it stirres, in the [Page 284] Church: Common wealth: Private Famelies, and all societies (the Gulphish and Gibline Faction, that A [...]ud Guic­cardin um of the Adurin and Fregofi in Fusius. Genoa: of Caesar and Pompey: Scylla and Marius: Cneus Pompeius, and Quintus In the Hi­story of Ita­ly. Apud Plutarchum & Livium. Fabius, in Rome: of Orleans, and Burgundy in De quibus Antimach l. 3. pag. 773.774. & Co­mineus de re­bus Gestis, Lodivici & Caroli, l. 60. p. 318.319 of France: of Yorke and Lancaster in In which were slaine a C. thousand men, 'tis thought in yeares 28. Apud nostros Histor. Stow Speed, & Pe­lialbion. England: being the bloudy fruit that grew on this Tree: yea Dionisius banishing Plato, and Phy­loxenus the Poet, because they Eclipsed his glory: King Philip of France, hating King Richard the first, of England: with a vatinian deadly hatred, because at the siege of Achon, he bore away the prize for his famoused valour: Alexander being unquiet in his thoughts, for the Trophees of Achilles: the Ro­mans envying Cecinna, because he was more rich­ly Tacitus h. l. 2. part. 2. adorned: as the Ladies maligned Solinna his Wife, because her Horse was so richly furnished: it being the like plague to Women, that it is to men, in whom usually it is praedominant: as ap­peares in Rachel envying her sister Gen. 30. Leah, because she was more fruitfull: in the Companions of the At­tick Merfine, who murthered that beautious Vir­gin, because she exceld Constantine Agriculturae lib. 11. cap. 7. them: In Iuno (if we may moralize Poets) that turn'd Praetus Daugh­ters into Kine: and the Goddesse, that envied Cy­parissae, King Eteocles Daughters, for their Jdem. A­gricol. l. 10. cap. 5. beau­ties;Heraldus l. 2. c. 12. de Bello saecro.Niobes Arachnes and Marsias Tragedies pro­ceeding from the same originall: besides all the experiments which we dayly have in this kinde, in both Sexes, of all sorts and conditions) all these, [Page 285] let us see plainely, and prospicuously as in a Glasse: the small content which the proud Ambitious man, hath in all that he possesseth: so long as he wants that which his Vanity desires and dotes after: or so long, as another hath ought above him, by which he thinks himselfe disparaged, disgraced eclipsed.

And as it holds thus in the Ambitious, so much more in the Covetous man: he wants that he Avaro de­est quod [...] ­bet et quod non habet. hath: (being possessed of his money rather then truly possessing it:) much more is he perplexed with what he eyther really, or imaginarily wanteth▪ the Pagan saw it; the practice of Thousand Cove­tous Carnalists proves it: Crescum divitiae. Curtae tamen nescio quid, semper abest, rei, as riches, increase so the desire swels to them, and surgeth much more: Its inlarged as Hell; and insatiable as the fire: as the barren wombe, the Grave: and Prov. 30.15.16 Death: for though they loade themselves with thicke Clay: though they have more provision, and Viaticum: than they know well how to spend in the short journey, of their way fairing life: yet the richest are as mad on the world, as the poorest Peasants: they toyle and moyle, how to get or gaine over the Divels backe, or vnder his belly: they care not how, whence, where, from whom by what Perfus aut nefas jure, vel injuria: non refer [...] quomodo sed oportet habe­re. 1. Thes. 4.6 meanes; Lyonly force, or Foxe-like Ex. 22.25. Eze. 18.13. Psalme, 15. fraud; Nim­rodian Gen. 10.9 Oppression; Vsurious exhortation; or co­sening Circumvention, it must be had: though as Ahab got Naboths 1. Kin. 21. Vineyard, Achan Iosh. 7. his Wedge of Gold: Iudas Lu. 22.4. Math. 26.15 On which Text see D. Rawlison & M. Dawes Sermons. his silver: Michay his Mothers Iud. 17.2. money: Gehezi his 2. King. 5. silver Tallents: Crassus and [Page 286] Dionysius their aboundant Treasuries: Balthazar the Holy Dan. 5 Veslels: the Romans, their Tolusse Aurū Tholosanum a Q. Caepione direptum Jn­faelix Aulus Gellius l. 3. cap. 9. Gold: by byting Vsury, bloudy Extortion, cunning Thefts, sly Cheatings, loud Lyes, hellish Oathes: pilling the poore, yea Church-robbings, Sacri­ledge; reaving from God Mal. 3.8. himselfe, and spoyling his Altars: and to effect these their Covetous ends; they ride, they Per mare per terras, currit Mer­cator ad Jn­dos. run, they friske, they fling, they curse, they sweare, they teare, they rage, they rave, as Bedlams, and men possessed with the Spirit Mammon, yea they tosse and tumble in their Beds, they set their wits a working, in the nights, as a seething Pot, or bubling Spring, their hands and their feet worke in the day: as De Indu­stria apum. [...] Virg. in Georgicis. Plin. l. 11. c. 10.11 Bees, and De Forni­cis Arist. l. 7. cap. 38. Ants, to lead home with all sedulity to their (ho­ny) mony Hives: their Chests, their Nests, in the bottome of their bags, which like Hell, receives all that come in, but willingly lets nought goe out that's there jayled: thus is the miserable-able-Miser, this Laban, this Nabal, ever restlesse in his thoughts, and never satisfied: a slave a wretch, a dust Worme, a Brutigenist, a Terrigenist; a Moale, a Swine, ever rooting in the Earth, with never an eye to looke up to Heaven: yea a very Mushrump, creeping from the Earth, on the Earth: a Serpent licking the Gen. 3.14 dust, a Toad suc­king the very Earth; a very Tree, his heart rooted in the Earth: a slave to his Mammon, an Idolater to his golden Coloss. 3.5 Calfe: a debtor even on his death­bed to his backe, and belly: yea as that Father Sparges in In his Re­maines. Camdens Epitaphs, sometimes dying to spare charges; what shall I say more? He that [Page 287] as Augustine saith, is troubled in his aboundance, and sorrowsuil in Augustatur ex Jnopia cō ­tristatur ex opulentia, August. plenty; he that is sad and Te­tricke even at Feasts and Festivals, because his heart is lockt in his Chest, he that ever feares, as that City Mouse in the Apud Ae­sopum. Fable: even at his repast, yea in his very Bed, as Theophrastus expresseth, in his Characters, least the Truncks should not bee shut: the Chests fast, the Capcase sealed; the Hall doore bolted; yea if hee see, but a Crow scratch on the Dunghill; takes it as an ominous signe, as did that Enelio in In Amu­laria. Plautus; that his mo­ny shall be dig'd up where he had hid it: hee that is jealous of all, and trusts none, as Pliny Suspicatur omnes timi­dus (que) sibi ob auram insidi ari putat. Plinius pro­emio lib. 14. notes; that feares his Wife, Children, Servants; as so ma­ny Timidus Plutus sem­per predica­tur, a Lucia­no & Aristo­phane. Theeves: Nulli fidentes omnium formidant: he that serves his Genius, keepes backe from his bloud: as Cyprian Epist. 2. l. 2 notes, and lives even besides himselfe; hee that is as the Dog or Hog in the Manger, neuer eating Hay themselves, nor suffe­ring the Horse to eate, as the Gryphins, Eras. adag. Chil. 3. Cent. 7 and great Indian Non minc­res Canibus, Formicae au­rum custo­diunt Aeliā. 3.8. Ants, neyther touching some Mines themselves, nor suffring the Natives to dig them; neyther well imploying his wealth, nor permit­ting others, he that sighes when others Cantabit vacuus corā Latrone viator. sing: and (Vigilans in pluma) cannot sleepe vpon a Bed of downe: there be such Fleas in his head, such di­stracting carking cares in his heart; which eate it up daily (yea mightily) as the Moth doth the Gar­ment, and the rust the iron, he thats ever Jllo- rū cogitatio nunquam cessat qui pecunias supplere diligunt Guian tract. 15. cap. 17. thinking quid Idolo suo immolet: How to serve his Cyprian prologo ad Sermones. Idoll: Cyprian Epist. 2. ut supra. [Page 288] he that if his Corne or Cattell, faile or fall, is ready to hang himselfe: (were it not for the cost of a Halter) he that thus basely sometimes changeth his very life for his lucre; as did Ananias and Sa­phira: yea sels his very Soule for silver, as did Iu­das; his hands for bloudy Treasons, as did In our Chronicles. Parry, and once Lopus: his health as did 2. Ki. 5.25 Gehezi: yea, Heaven it selfe: as doe those whose 1. Cor. 6.9 & Phil. 3.17 God, is onely white and yellow Earth, hee that is diseased with this madnesse of the Soule, as Augustine calls it; this insatiable Drunkennesse as Chrysostome notes it; this incurable Disease: as Cyprian termes Apud Po­lyantheam & Polanum in Symph. Cath. it; this ill habit, yeelding to no remedies, as Budaeus thinkes it; this torture of the Soule, as Gregory held it; this Plague and vexation of Spirit; this second Hell, as Salomon determines it, by an unerring spirit: shall I say, this heart so hurried, and harrowed, with the Covetous Divell, have true Contentation? This soule, solid satisfaction, which with the body is as it were turn'd into Earth? And buried in Earth? Even as much peace affords, this lying vanity, as Titius had (if the Poets had fained true) when the Vulter gnawed his Liver: as Ravil­lack, when his flesh was pull'd peecemeale with Pin­cers? Or as that Properti­us l. 2. & 4. et Seneca in Octavia. Tantalus, when hee starved in the midst of meae and drinke.

Lastly, to instance in the appetite intellectuall, hee that knowes the most of any meere mortall man, and hath attained to the period, and perfe­ction of Arts, Sciences, Languages, as farre as is attainable in the short limit of our Ars longa vlta brevis: secundum Hipoeratem. life; yet as [Page 289] moe fish goe by the net, than come into it, so in some mysteries, secrets, Conclusions, Notions, he may bee so farre to seeke, that ignorance or meere conjecture of what he knowes not, may as much in some things perplexe him, as all the rest, of his speculative, and practicall knowledge contents him: as for instance, notwithstanding that Pliny was a great Naturian yet how did he greeve, that he could not finde out the reason of the burning of the Hill Vesuvius: in the inquisition after which he came so neare, that hee was choaked in the De cujus morte Plin. Junior in ex­empla, ad a­micum, quer­dam. Smoake: so ARISTOTLE, though the Prince of Phylosophers, out of whose Basin, those that followed him, may seeme to lap (as the Poets out of HOMERS) yet because hee could not under­stand the motion of Caelius Rh. Antiq. Lect. l. 29. cap. 8. Eurypus; Quod ca­pio perdo quod non capio mihi s [...] vae. is sayd to drown himselfe: so HOMER the Laureat Poet, whom HORACE compares with the best Quid utile quid nou ple­nius ac meli­us Cratippo ac Crantore dici. Horat Phylosophers, is sayd to dye for greefe, because he could not un­fold a Fishermans riddle: as SOPHOCLES is said too, to kill Valer. Max. lib. 9. cap. 12. himselfe, because that one of his Tra­gedies was not approoved: as Apollonins Rhodius, imposed voluntary Exile on himselfe, and lived ever, as a desolate man, because he was Non-plus in one of his Plin. l. 7. cap. 23. Poems: others overcome in Dispu­tation publike (like the Cantando victa mori­tur Mizal­dus Cent. 7. Nighting all overcome in Cantando victa mori­tur Mizal­dus Cent. 7. singing: have dyed for sorrow, so how did NE­RO fret and vexe himselfe, because doe what hee could, though otherwayes hee was an ingenuous man, and a great Cardan his Encomiu [...] Neronis [...]nter opusc [...] Scholler: hee could never at­taine to the knowledge and practice of the Dia [...] N [...]ra [...] Art Ma­gicke: (no more than our greatest Alcumists, af­ter [Page 290] Hujus rei extant varia Chimicorum volumina ut opus Ortula­ni codicilli Lulij Cheni­ca Johan. Cancinij Praxis An­glici Diaco­ni Morieni de transfigu­ratione Met. Thomae de Albertus, l. 2. et 3. de Metallis. S [...]aia Philos. Liber dictus lapis Philos. secundū Ar­naeldi Rosari­us philos. a­lius liber de pract. lapidis Phi. alius Gebrialius Hermetis. Alius lumen novum ast. omnes Mir. ca [...]unt, vix credenda. Stone, so much admired, desired as the Alchy­mists Helena, their Colchos, golden Fleece, their sil­ver G [...]ose (as a Pope once called Venice) if they had it; but all the craft is in the catching; so what Cosmographer can exactly tell mee whether there be Antipodes or no? What Travailer hath found the head of Determinat Petrus Alvares, l. hist. 18. et Gasp. Iesui [...]a, Scribens anno 1549. Dubitat tamen Basili­us exem. hō. Plinius l. 5. cap. 9. Nilus? What Navigator can can tell me, why the Needie in the Compasse still bends towards the North pole, as if there were a great Rocke of Plinius lib. 34. cap. 14. Euseb. hist. 11. cap. 23. et Vives in lib. 21. de Civit. Dei mira ascribunt Magne­ti. Loadstone, to attract it. So let Phylo­sophers tell me, when or how the Baerincles doe breed in Wood? On Trees, in the De quibus vide Vincentium, hist. l. 15. cap. 40. Fulgosum, l. 1. ap. 6. et Ortelium in Scotia. Orchard? Without any further Generation? How the Phae­nix comes to be revived out of dead Ashes? How they prove that she is one, and but one? What vertue there is in the bloud of the Pelican, to revive from death to life her dead young ones? Besides, the true cause of the ebbing and flowing of the Sea: as also of the annuall overflowing of Nilus once yearely fructifying Ʋnde fertilior seges et piscium et Frugā. Ael. lib. 10. c. 44. Aegypt, is disputed, the reasons given by Lib. 2. Heroditus, Natur. quaest. lib. 4. cap. 2. Seneca, Lib. 9. cap. 9. Pliny, to some are not satisfactory, the Causes to, of Diversas terra motus causas et diversorum sententi­as lege apud Senecam, lib. 6. quaest. Nat. Plutarch. de plac. Phil. 3. c. 15. Arist. Met. c. 7. Earth­quake; [Page 291] they are not Coniecturall? And the reasons why the Adamant attracts the yron: the Ieat the straw, why the strings made of Wolves: will never tune right, with those made of the Thermes of Sheepe: with other such like secrets in Nature, can be given no other, but onely sympathy, and Antipathy: so for Divinity, how many Divines are scepticke and doubtfull, for the manner of Christs discention into See Dis­putes of B. Bilson, D. Willet, and Parks, and Perkins his Problemes. Hell: 2. Of his pr [...]sence, in the Sacrament. 3. Of the use of See Hoc­kers Policy, Eccles. Mr. Sprints booke of Cōformity, and Powels de Adiapho­ris. Ceremonies. 4. Of communicating with an unable Minister. 5. Of the exact beginning and ending of the Read D. Bound on the Sabboth. Sab­bath. 6. Of the fittest gesture in the See Dr. Mortons disputes ex­tant, compared with Parkers Workes Antagoniste. Sacrament. 7. How the Soule comes to be infected with sinne, since it is created and infused Disputatur per Pareum et Pererium, in Gen. et per Z [...]nchium de seper operibus. pure. 8. Whether we shall know one another or no in See Mr. Holland of the fourefold state of man, fi [...]e libri. in 4. Heaven. 9.See Mor­ney of the Masse in Fol. Whether the Angels be any way Ʋide Casmanni Angelo graphiā & Smalcaeldum quon [...]ā Jesuitam de Natura Angel. Anglice. materiall. 10. Whether there be Incubus and Apud Majolum de d [...]bus Canic. & Wierum de Prestig. et Fonsecam nec non Timplerus in suis Metaphi­cis. Succubus, as is af­firmed with many Texts of Scriptures, that like that the Eunuch read: Act. 8.30. are difficult and hard to be understood, even of the most learned: are amisse understood of the prophane and per­verse: wrested (as Peter speakes of some of Pauls 2. Pet. 3.16. Epistles) to their owne destruction.

No what satisfaction hath the Soule in these things that are so defective and Heteroclite? What Contentation, where so much is wanting? No more than a hungry Gyant hath, that is but halfe fild, and riseth with as great an appetite, as when hee sate downe? Is not the Heart in this case, like a Barrell or Vessell, halfe fild, that makes a noyse, and a harsh sound if it bee toucht, even as though it were empty? Or as a Ship halfe ballanced, tost like a Tennis-Ball, on NEPTVNES Waves? Subjected to as many fluctuations, and dangers as if shee had in her no bal­lance at all. *⁎*

CHAP. XVII. There's no absolute Comfort and Con­tentation in any thing: every Cal­ling having his Crosse, even Marriage itselfe.

LOoke to the further verifying of this point by Experience: for what man hath abso­lute Comfort and Contentation, in any one externall thing, without his Crosse? his Molestation? Vex­ation, Perturbation? The crosse being annexed to every estate, calling, condition, from the Scepter to the Plough-share, from the Court to the Cart; as inseperable, as blacknesse from the Aethiopian: else wee should and would have our Heaven, here upon Earth, and looke for no other content from above, then the World affords us here below: to prevent which, to waine us from the world, (as Children from the Dug) our Spirituall Physitian imbitters these externals so us: no man but knowes in some things where is stung, wrung, pained and pinched? None is so well tuned and composed, but there is some [Page 294] string jarring, and out of Tune, which spoyles all his musicke, some crosse, or other, commixt with that Creature, that lust, that Idoll, which most takes up his heart, (as Aloes and Gall, mixt with hony) makes his lips worse relish his Lettice: and as sowre sawce to his sweet meats, distasts his Pallat; yea as Colloquintida, spoyles his Pottage, or as a suddaine dampe eyther quite puts out the light of his chiefe delights at some times, or o­ther; or at least Clouds and shrowds it, that it is scarce seene.

The largenesse of the matter already discuss'd; will not suffer me to run through every particu­lar, or most, as I have done in other Arguments. Ile onely instance in one, and that's Marriage: In­stituted of Gen. 2.18 God, honoured of Iohn. 2. Christ was borne of a Virgin: yet a Virgin mar­ried: so he honors both estates, by his birth: Marriage & single-life. God, Men and An­gels: yea honourable among all men, sayth the A­postle, not onely Christians, but Iewes, Turkes, and Pagans, Heb. 13.4 as Hystories tell us: (and why not amongst Fryers and Iesuites too,Dant de vxore dunen­da, & dere Oeconomina interceter ipse Plato l. 3. de legib. as well as Iewes, if they be men) in praise of which Ordinance of God, as the Pens of the learned, ancient, and moderne, Bellarm. de sacram. matr. Antō. et Gerson [...]n opere morali Papists themselves, that will needs coine it a Sacrament, have beene exercised: so I will not now expatiate into this Field of matter; but onely offer to your consideration, how few carnall men (which like the Luk. 17 27 Sodomites, and old worldlings, marry in the Flesh, onely to satisfie Carnality and sensuality, without ever having an eye, to marry in the Lord) have Contentation in their matches: (for of Gods Children, who make the Lord, their delight, who marry in the i. Cor. 7.39 Lord, and are blest in their [Page 295] choyce, as was Gen. 12. Abraham, and Gen. 24. Isaac, and who vsing Marrriage as though they used it 1. Cor. 7.27 not: with moderation and mortification, having patience to beare, and overcome the crosses incident to marri­age, of such I speake not: (though these also sometimes find this estate, a yoake heavy Est vita il­la humuis quidem, ut seulpsit Me­lancton ad Camerarum de Matrimo­nio Lutheri, inter consilia Theol. extat. pag. 37. enough) as did Elkanah, and 1. Sam. 1.8 Anna, Elizabeth, and Luk. 1.13. Zachary, Rachel and Gen. 30.1. Sarah in their barrennesse: Abraham in the Turmoiles with Gē. 21.11 Hagar and Is­mael: David in the with-holding of his Wife 2. Sā. 3.14 Michol, the untimely death of three 2. Sā. 12.17 Children: the deflouring of a faire Thamar. Daughter: Gesuer and Cardan though great Schollers, in their poore meanes to maintaine a Family: Beza, in his second match, with a brawling Zantippe: to omit Moses his bic­kerings about his Aethiopian Numb. 12 1.2 Wife: Iobs just an­ger against his blasphemous Iob. 2.10. Wife: Iacobs anger at Rachel his faire, yet impatient Gen. 30.2 Wife: his grea­ter anger at the deflouring of Gen. 34.5 6.7 Dinah: the bloody cruelty of Simeon and Vers. 30. Levi, the Incest of his el­dest Gen. 49.3 Ruben: the conceited murther of his beloved Gē. 37.34 Ioseph: the departing of his youngest Gē. 42.36 Benia­min: to omit all others, that have found the best contents in wife, & children, but comfortable Cros­ses) but I speake of such Carnalists, and sensualists especially, who as cursed of God in whatever they set their hearts on, and their hands too, have God a­gainst thē in this busines: not sending any good An­gel with thē (as with Abrahams Gē. 24.40 servāt) to prospe [...] them: but rather as the Angel did with Nū. 22.12 Balaam, to oppose, and resist them: such either find Crosses, if not curses in their matches: or make their Crosses, [Page 296] by their lewd, luxurious, filthy, foolish, churlish, jealous, indiscreet, unconscionable carriage to­wards their Yoke-fellowes: like the Mice or Rats in the Walls, or as the Conyes in the Rockes, if they finde no hole, make holes; making and taking faults themselves, if they find none; or as an Ape, with his clawes in a cut Taffety gowne, making little holes, greater: veniall faults mortall: mole­hils, Mountaines; by their unequall aggravation, to their no small vexation, yea opposition, (as two strange snarling Dogs, in a paire of couples) if not divorce and sequistration, from the Bond and A Vinculo et a T [...]oro. Bed of marriage, wit, beauty, all externall, inter­nall, gifts (when they come once to be sicke, and to surfeit one of another) giving no more content than a guilded painted poyson; than that faire, yet straite shoe, which so pincht that Roman, that he could not be quiet till he put it off! To verifie this that is affirmed let us but open our eyes, and looke into the world; and we shall see such plen­ty of inductions, that plenty will make us Jnop [...] me copia reddit. penurious, not knowing which first to take: for my part, when I read and consider, how soone, and on how sleight an occasion, Assuerus repudi­ates his beauteous Esth. 2. Vasti: Mark Anthony the Daughter of Caesar, inamoured on the gorgeous Appianus l. 1. Cleopatra: the cause of his Tragedy: how Phi­lip the French King is weary of the Daughter of Denmarke, in one night, and sends her backe Nubrigen­sis l. 4. c. 24. againe, because shee had a smelling-breath: (as Selenchus King of Syria, never more affected his faire Stratonices, because by chance he saw her [Page 297] bald pate) how Herod upon false suspitions, be­heads his Josephus Antiq. Marian: and after finding her cleare, had well nigh hanged himselfe: how Nero di­vorced his faire painted Suetonius et Dian in Ne­ro [...]e, & Ta­citus lib. 16. Poppea, though she washt her selfe every day in Goates-milke, (after the fa­shion of some Court-painted Iezabels) to give him (or some else) content: how soone Iustina, the Roman Lady, was made away by her jealous Camerari­us Cent. 2. c. 54. oper. succ. sic disci­te patres. ne nubat fatuo, filta vstra viro Jnstat, autem Au­relius in Cō ­stantino V [...] ­lateranus in Chilperico: Plin. l. 14. l. 27. Husband: how cruelly the faire Irene the Con­stantinopolitan Captive, was butchered by the grand Turke, at the very time, which she expected to be Empresse.

2. When I read again how many great worthies have beene wronged by the Luxury, and Inconti­nency of their Wives: as Agamemnon, by his Cly­temnestra: Menelaus of Greece, by his Helena: Phylip of Macedon by his Olympia: Artax [...]xes of Persia by his Abused by Apollonious Chous a young Phy­sitian. Empresse: Pertinax His Wife prostitute by a Fidler. the Em­perour: Arthur Defiled by Mordred one of his Knights. of England, by his Gynthera: or Helena Alba: as also how many goatish and lux­urious great men, have wronged their Wives: as besides these newly recyted: that great Caesar, who (like many great [...]s [...]a, in Vitellio, Galla Alcibiade Antonio Cleomene Philippo, patre Alex­andri, immo in ipso tādem Alexandro, cum Roxana Barbara cum alijs, Pa­tritius l. 4. de regno tit. 11. pag. 258. Souldiers) was as effemi­nate in his Courting E [...]o Cleopatra, Lollia posthumia Mutiae Tertulla cum alijs, unde omnium Mulierum, vir dictus. Apud Ravisium in Theatro Philos. l. 5. c. 54. p. 653. Tent, as Martiall in the Field: Maho­met the great Turke: LADISLAVS King of [Page 298] Montaigne in his Essays l. 2. c. 23. Naples: Philippus cald bonus of Who had 14. Bastarde Huterus in ejus vita. France, Lau­rence Medices: and the great Captaine Castrucanui of Idem in vi­ta Castrucāi Italy: Casmirus Comerus l. 12. hist. with many moe, that have beene as much blemished by Venus, as famoused by Mars: as Celius lib. 16. cap. 62. Instances in Pausanias: Tully lib. 2. de finibus, in Appius Claudi­us. Match. l. 8. hist. Flor. Livy l. 8. in Papirius.

3. Withall, when I have considered how ma­ny fearefull fruits and Tragicall effects of Iealousie, are recorded in all Authors, seene in all experiments, chiefly when Age and Youth, are unequally yoa­ked: as Ianuary and May, in Chaucers Tales: old Sophocles doting on young Archippe: or an old woman married to a young man: (as if Maxentius againe; should chaine the living, and dead toge­ther) as fit for him as Snow for Tamapta Nuptijs quā Bruma fru­gibus Navis Sylva Nupt. lib. Harvest: as a fit subject for Martiall, and Apuleius againe to scoffe at:Cum tros Capilli qua­tuor dentes, pectus Cica­dae, Mart. 7.3. Epigrā. 62. or when men have onely aymed at Beauty without honesty: wedding to their woe, the faire and false-hearted: the beauteous and vitious, with as good successe, and to as much content, as Vul­can who married Venus: Claudius the lustfull Mes­salina: Plotomy the whoorish Thais: or Hierome King of Syracuse in Sicily, L. 5. de A­sino aur [...]. who espoused Pytho, a Keeper of the Stewes.

4. When I read of the whoorish trickes, which such as are branded with the name of Meretrix have, to gull and beguile their husbands, which I had rather any should reade in Stephanus praefat. Her. Navisan, and Dial. ae­moris. Platina, than I relate.

5. Considering how inconstant and inconti­nent many couples be, that after the first-Honey­moone [Page 299] (as they say) after which the edge of appe­tite, in many is dulled: their thoughts begin to mad, and gad after others, as Beasts that run to rut, imagining every face fairer, than that they may call their owne, womanish Viragoes (like that Lu­cretia a Lady of Senes, doating on Aeneas syl­vius. Eurialus: and Putiphars wife (on Gē. 39.9 Ioseph) enamored on some one they see properer than their Husbands) or (like that Miloes wife in Jn Asino aureo. Apuleias) doting on every one: I then thinke, the small Contentation, some have in marriage: more than the Fish in the Net, the Fox in the Trap.

6. But above all, when I seriously consider the strange, and almost incredible effects of Iealousie: (whether justly caused, or causelesse) even to admi­ration and commiseration: this Hag, this Davus, this Divell, this fury, this frenzie, this feaver, as A­riosto calls it, ever full of feares, treacheries, and sus­pitions, as Hom. 80. suspitionum. plena & Ju­sidiarum. Chrysostome notes it, so hurrying and transporting those that have bin possessed with it.

1. That it hath caused some to watch, their suspected Mates, where-ever they As Procris did watch her husband Cep [...]alus, hunting in the Wood, by whō she was slaine. Ovid. lib. 7. M [...]am. hinc Procridis Telum apud Erasmum. went, as nar­rowly as the Cat watcheth the Mouse, as Apud Ovi­dium & Tex torem pag. 1. Argus, watched Io, as the watchfull Dragon, the golden Aureū Vel­lus à Jason [...] deporta [...]um. Fleece, as the waking Virg. 8. Ae­neid te Jam­ter Orci. Cerberus, that passage to Hel.

2. To others it hath lent legs, if not wings, to flye after them, follow them, as the Dog that sents the Fox, or the Hare: haunting and hunting them, as spirits, per mare, per terras, by land, and Sea, as did IOAN Queene of Spaine, Wife to King Philip, and mother to Ferdinando and Charles the 5. who out of furious iealousie, could not bee [Page 300] restrained eyther by her Mother Isabella, or the Archbyshop of Foledo, frō following Philip into the Low-Countries: where she played strange Gomesius l. 3. de rebus gestis Xime­nij. Reekes. The like spirit, possessing the Wife of Iovianus Pontanus, as himselfe confesseth.

3. Others that durst not goe abroad, untill they had cōmitted their Wives, Ant. Dial. to the custody of speciall Keepers; Vide Epist. a Dionisi­um amicum, in haue rem. which was the case of Hypocra­tes the Physitian, when he went to Abder, to visit Democritus: as also the Sophies of Persia, the Tar­tarian Mogors, the Kings of China, and the Grand-Senior of the Turkes, Geld yearely innumerable Infants, and keepe Eunuchs, for this purpose, even at this Riccius ex­peditione in Snias, l. 3. c. 9. sic Lan­clavius de rebus Turci­cis. day.

4. Others, keeping up their Wives: jayled, and confined to their Prison, as the Zeriffes of Per­sia, that none see them: (if not lockt up, as the I­talians) seldome comming abroad, and not then neyther, except Alexander ab Alexand. l. 5. c. 24. Vi­lata teta in­ [...]edunt. vailed, as is related also of the Persian Wives.

5. Others most shamelesly inclined, as is rela­ted by Leonius Var. hist. lib. 3. cap. 59.

6. Others as shamefully abusing themselves, as is recorded by Steukins, Observat. l. 4.

7. Others would never be satisfied, till they have caused their Wives to sweare for their Hone­sties: as though Periury, sayth Contra Mendacium Augustine, were no lesse sinne, than Adultery.

8. Others, as though their Wives (like Stocke­fish, Wallnut Trees, and Irish boyes,) were bet­ter for beating, giving them soundly, this Vnguen­tum Bacchulinum, as they say of the Alexander Gaginus his Discriptiōs of Muscovie, cap. 5. Muscovites, [Page 301] till they make them confesse, as upon a Racke, their Culpabilities.

9. Others, at their pleesures, divorcing them, when they eyther are weary of them, suspect them, or too much respect some, as sometimes our wild or vilde Irish.

10. Others in their Paganish and Popish Devo­tions or Deviations, trying their honesties, at the Shrines of Saints, or Tombes of Martyrs, as that squeazie stomackt Taylor, in the World of In Folio, or the apo­logy for He­roditus. Won­ders, with his bare bald-head, intreated so long on his knees, the shrine of S. IOHN Baptist, (that chaft Saint as hee called him) to tell him whether his Wife were dishonest or no, till the wind blew a stone downe upon his Crown, from the old Image, which sent him away raving, raging, and blaspheming: as it was a custome once too, if we beleeve our Su­perstitious Irish, to try their Wives at that great Stone, which may be seene as you ride to Water­ford, called St, Loures Camden mentioneth it in his Bri­tannia. Stone, now cleft a sunder, since it lost his Vertue) out of which; the Divell, (if ought as at Delphos once) gave answer.

11. Others, have tryed the honesties both of Wives and Maides at other places, as Feronias Halicarn, lib. 3. Temple: Memnons Statue, Pans Tabitus h. [...].6. Cave, were used to that purpose: as also Dianaes [...]amathius [...].8. W [...]ll, Augu­stine relates De Civit. Dei, l. 10. c. 16. some so tryed; all by the delusion of the Divell; sayth De spectris P [...]rt. 1. p. 19 Lavater. if any effect were produced.

12. Others causing them to goe over hot coales, for their Tryall: as Nicephorus of Cuneganda, the wife of Henry Bavarus Emperour, who was put to [Page 302] this Tryall: Sigonius of An. 887. Richarda, Wife to CHARLES the third, and PIVS the Descriptio­ne Europa c. 46. second, and others.

13. Other iealous Husbands, strangely tyranizing over them, whom they suspected: of which there be innumerable examples, in Greece, Spaine, Ita­ly, Turky, Affricke, Asia, and in all the hot Coun­tries, where hotspurre Zelotipists have resi­ded.

14. Some raving so farre in this mad frenzie, of iealousie, (chiefly Women, in whom according to Poe [...]. l. 3. Scaliger, and In his Es­sayes. Montaigne, by reason of the weaknesse of their Sexe, this Passion or perturba­tion most raignes) that they have lost their health: beene distempered in their bodies, and braines: as Physitians in some, Skenkius Observ. l. 4. c. de vter. exemplifie.

15. Others, as Tygers, and inraged Lyonesses, arm'd with fury and frenzie, setting upon those, whom they have suspected to have wrong'd them in their Mates: as a Merchant killing his Wife in his humour,Apud Ful­gosum, et Poggium. afterwards precipitating himselfe; a Doctor of the Law, cutting off his mans nose: chief­ly Women (that like all K. James his Observa­tion on the 5. Petition of the Lords Prayer. Cowards, are most cruell, where they prevaile) have exceeded. That Queene IOAN of Spaine, that tyrannized over a poore Wench, with whom shee suspected her Hus­band, cutting off her haire, and dragging her about: yea our English Queene Elianor, as a second Me­dea poysoning and tyranizing over, that faire In t [...] strit Chronicis. Rosamond, her husbands Paramour: but especially the Wife of great Zerxes, as a Megera, or infer­nall Fury, falling upon the Wife of Masista, cut­ting [Page 303] off her Paps, eares, lips, tongue, throwing them to the Dogs, fleaing off her skin, slitting besides, the Nose of her Daughter Heroditus l. 9. in Calli­ope de Ame­stri. Artaynta: are suffi­cient proofes how milde, and moderate jealous Women be, where they may revenge,

16, Lastly, to Epitomize many Histories in one; when I read the Tragicall examples, recol­lected in this By Demo­critus Junio [...] part. 3. Memb. 3. kinde, both new and old, of Alex­ander Tullius Of. l. 2. sic Ovid. in Ibem. in (que) tuo Thalamo jugaleris more Pheraei Phereus, of Anthonius Lucilla [...] vxorem ve­neno petijt Volaeter. Verus, of Deme­trius the sonne of Antigonus, of Nicanor: Pherus of Egypt, Toreus, Atrens, Thiestes, Ʋirg: Ae­n [...]id. l. 11. Juvenal. S [...]ty­ra 6. & Seneca in Aga­memnone. Agamemnon: with many moe; chiefly Hercules poysoned by Officina. Text. lib. 2. pag. 204. Dianira: Cilpericus made away by Ferdigund his Wife, the French Pau [...]us Aemilius hist. Franciae l. 1. Queene; and other Hus­bands poysoned; massacred, and murthered by their As Ninus by his wife Semiramis, the sonne of Aegistus, by the Daughters of Danaus. Antiochus by Laodice, Claudius by Agrip. Apud Iusti­num. Senecam Palerium Maximum. Plin. l. 32. cap. 22. Wives, out of Iealousies chiefly, or some other discontents: loathing whom they should love, and loving those lustfull men, whom they should loath; as Clytemnestra did Aegistus: Wives againe, and other suspected persons, beeing as cruelly cut off by Husbands, for the same causes; (as was Iustina a Roman Lady; and Cecinna murthe­red by Vespatian, with many moe examples of both Sexes; which both Aug. lib. 7 de civ. Dei. Divines, Camer. horarum Iubis. cap. 53. & cent. 2. Historians, Faelix Pla­terus Observ. l. 1. Physitians, and Ariosto l. 31. Staffe, 1. Poets, have Coacervated and gathered as in a Bundle) and yet ne­verthelesse, when I consider: that notwith­standing [Page 304] all these eyes and spyes in the head, and bloudy Knives in the hands of Iealousie, wic­ked and wily men, (but especially subtle and Ser­pentine Women) have had Mercuries to charme this Argus: meanes to hoodwincke this Lyncaeus: to muzzle this Cerberus, to delude this wakefull Dragon Iealousie: by one meanes or other, venting their stolne waters by the Milne, which the Mil­nar knowes not of:Jn Horto h. l. 2. c. 24. as Garcias reports of Women in the East Indies, about Goa, that will by a certaine Hearbe, make their Husbands sleepe for 24. houres, like Dormise, till they abuse them at their plea­sure: with a thousand such pranckes, if we beleeve the witty Ariosto l. 28. Staff. 7. Italian, that knew them best: when I ponder that hard Dilemma (knottier than Sampsons and Sphinx Riddles, to some to unclose) which the Pagan long since propounded: he that mar­ries a foule one, shall have a Clog, and burthen: (as deformed Filia Hen­rici Lana­graviae Hes­siae: Crome­rus hist. l. 2. Aleida was to Casmirus) if a faire one, perhaps a common and a wanton want-out, as Mes­salina was to Claudius (there being moe such; than Lucretiaes, Penelopees, Ʋxor Ti­gridis apud Zenephōtem in Cyroped. l. 3. Armenaes) the Rara est cō ­cordia for­ma at (que) pudi citiae, Ovid. fairest, not ever being the chastest, unlesse Gods Grace, & feare make thē as the Kings Daughter, all beauteous Psal. 45. 13 within: as were the Matrons of the Patriarkes: besides all the Crosses from Children, which here might be enumerated: many having no more com­fort of them, than NOAH of his accursed Gē. 19.25 CHAM, DAVID of his 2. Sā. 18.33. ABSOLAM, MAVRITIVS the Nieeph. h. lib. 18. c. 58. Emperour, and Ier. 51.10 ZEDECHIAH of others, whom they saw murthered, before their eyes: but a great deale of sorrow and discontent, as ISAAC and [Page 303] REBECCHA had of their prophane Gē. 26.34 ESAV, that was a heart-breake unto them: many living to see them take ill-courses, like the Lu. 15.13 Prodigall, or to come to untimely ends, as Elies 1. Sā. 4.17 sonnes, and 2. Sam, 13 29. Ammon. I say all these things poysed and pon­dered, speake to my Iudgement, and worke upon my affections: that even Marriage it selfe, the nea­rest and dearest Vnion with the Creaturs, (beeing to all prophane persons, but even a snare and a curse, as all other Ordinances of God abused) but even Darius his golden Aureis Ca­tenis vinctus suit Darius, a Besso apud Curtium. fetters, can give no true rest, and Contentation to the soule of man, till it bee by a true, a lively, and a justifying Faith, married and espoused to the Lord Osee 2.19 IESVS CHRIST, and for­saking all others, keepe it onely unto him never to departure, no not when death (as in terre­striall Marriages) sequestrates it from the body. *⁎*

CHAP. XVIII. Our inordinate Appetites after Earthly things, so divide, disturbe, distemper, and distract our harts, by divers passions and perturba­tions, that instead of hoped Con­tentation: wee reape vexation, exangeration, distraction.

I Consider yet more, in this Argument, ere I draw in my Sailes, in this Ocean of matter, (knowing the Iudge­ments of men must be convicted, ere their hearts can be conver­ted; else wee build without a foundation) to keepe me then still, (according to the practice and praecept of best Melanctō, in concilijs Theolog. & Camerbrius in Cent. 2. o­per. succis. p. 287. & Gorlicius in axiom Eccl. pag. 334. Divines) to old and known Phrases, in weighty points without words new coy­ned, and minted: these sublunary Vanities, alle­gorized, and masked here under the phrase of un­filling Huskes, being too much desired and doted on, by men of vaine hearts, and unstable mindes, [Page 307] as once the Prodigall, are so far from filling, satisfy­ing, and contenting their Soules, or producing and procuring unto them, that true Peace, assured Ioy, fixed Rest, satisfactory Contentation, and con­tentive satisfaction, which all would have (as they pretend in their ends, yet seeke not to attaine in the right use of the meanes) that on the contrary they subject the Soule to exceeding divisions, di­stractions, exangerations and vexations, by diffe­ring dominiering passions, lusts, affections, per­turbations, which raigne in the heart, as ill-hu­mours, in the body; as Rebels in the Common-wealth, or factious spirits in a City: chiefly, when there is neyther meane nor measure, observed in prosecuting, nor moderation, temperancy, and indifferency kept in possessing; nor patience in the parting, with these outward things, but the heart being too much overjoy'd in the Flux, and Spring­tide of these externals: too much againe contra­cted, and straitned by griefe, and overwhelmed by dolour; in the want (for quantity or quality) of the things desired, or in the totall, or partiall deprivation of them once possessed, in these cases, straits and exigents, such strange unexpected, and Tragicall effects, are produced, as abandon all peace, and make it fly further, than Saul or Absolon cau­sed David to flye, and put to death all true tran­tranquility, as Athalia did the Kings 2. Kin 11.1. seed: for by the raigne of some one Lust, the rage of some one desire, unaccomplished, or the strugling of some two or moe different Passions, (as the strug­ling of contrary Elements: or the striving of IA­COB [Page 308] and ESAV, in the wombe of Gē. 25.22 REBECHA) Reason is usually eclipsed, the memory dulled, the Will blinded or bewitched: the imaginations corrupted, the affections as a Harpe, or a Cytarin untuned: or (as the bones of a Felon in the wheele, or in the Strippado, broke or disioynted, the heart distempered, and distracted: the naturall, vitall, and animall spirits, consumed, or corrupted the minde, (as the Flint by the droppings of Ʋt Gutta lapidem, sic paulatim, hae peuctrant a­nimum. Au­gust. Raine, penetrated and pierced; the Conscience gauled and wounded: a blacke unconquerable (and oft un­cureable) melancholly De modo vide apud Cardanum, de subtilitate lbi. 14. & Corn. Agrip­pani de occulta Phylos. l. 1 cap. 63. produced: the braines dry­ed, naturall, rest and sleepe deprived, or abated, by which according to Physitians) further, naturall heat, is sometimes overthrowne; Diseases are in­gendred,