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 i Galen l. 30 de Sympt caus 70. againe and Rift and breake wind k Barrowes Method of Physicke l. 3. pag. 116. Hipp. Aph. 39. offensively or let a woman be swolne and blowne up with a l 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 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 m Ovid Metam lib. 3. NARCISSVS were infatuated the one with a n 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 o 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 p 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 q Dan. 4.18 Tree PHARAOHS dreame of his r Gen. 41.1 Fat Kine IOSEPHS dreame of the Sunne Moone and Å¿ 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 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 t Arist hist anim lib. 8. c. 4. Plinius l. 8.14 Bloud to the Hedge-hog u Poma collegit servat in Hymem Aelian 3. cap. 1â— fruites Milke yea to the Spider * Statim cuÌ„ natae sinet fila mittunt ut capiant Muscas Arist 9 Hist c. 39. Flyes to the Moale Wormes to the Struthion x Albertus l. 23. anim disputat Iron to the Salamander y Arist l. 5.19 Plinius l. 10.17 Fire to the Camelions z Idem lib. 8 33. Arist 8.11 Ayre to the Beare Hony to the Panther a Vt Antidoton contra Venenum Sâ—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 b 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 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 c Ioh. 1.1 incarnate is that spirituall Manna the living Bread or the Bread of d 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 e Ex. 16.15 Body to the Israelites in the Wildernesse the flesh of Christ also spiritually eaten by Faith is meat f 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 g 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 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
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 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 a 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 b 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 c 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 d 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 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 what 's 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 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
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 z Hic tanqaÌ„ in Diverâ—rio Tullius lodging or as the Pilgrim his hyred Arabian Camell to a See Sands his Travels the Voyages of divers English men In Print Damascus or the like his heart being 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 b 1 Sam. 5.2 Philistimes or in the house of c 2 SaÌ„ 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 d See the Booke in 8. called Moses unvailed Sylvaâ— allegoriâ— in Fâ—lâ— 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 e Gen. â— 1â— 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 â—arnalists and worldlings every thing as the evill Spirit to f SAVL vexing and tormenting them as Bugbeares terrifying them as so many Fairies pinching them as Executioners torturing them Friends Foes Childreâ— 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 g 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 butcheâ—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 h Dan. 6.22 and IEREMY in Dennes and Dungeons sing Psalmes as PAVL and SILAS i Act. 16.25 in Prison and as the Axeltree are fixt in k 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 l Gen. 19.17.24 LOT than when Sodome was all on a flaming fire nor with m 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 from Authorities humane by some call'd inartificiall Augustine n 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 o 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 p 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 Câ—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 q 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 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 r 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 oâ—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 Å¿ Hoc confiteor hoc scio domine Deus meus quia vbicunque suÌ„ sive te male mihi est praeter te non solum extra me sed etiam in me Seliâ— cap. 13. man yea he accounted his best plenitude and plenty without God even as the Prodigals Huskes extreame penurie t De vltimis Cygnaeis verbis Lutheri Calvini Philippi Zwingeri Zwin glij Oecolampadij alierum Vide apud GrinaeuÌ„ 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
have drawne theyr n Si occidere placet ferruÌ„ 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 o Clamidemque ut pendeat apte Collocat ut limbus totumque 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 p PreterquaÌ„ res patitur student eleâ—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 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 q Credo ad hominis Carnisicinam amorem esse inveutam Plautus as Plautus call'd t Non deus vt prohibent amor est sed amaror error it such a bitter Å¿ Eripite haÌ„c postem perin ciemque 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 t Mantuan Egl. 2. Fires burnes as Aetnaos u 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 x Est mollis flammae medullis Virg. Aeneid 4. marrowes of those that entertaine it into their y Pectus Insanum vapor am orque 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 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 z 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 a Sola musica curat furâ—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 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 caÌ„not reach it as the huÌ„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 b 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 easinesse it selfe brings a distast
all unregenerate men desires to bee filled and refreshed but all in vaine for as ERASMVS k 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 l Nec satiâ—t nec saginant animam the Soule they vanish like Tobacco into smoake and as smoake into Ayre and like Ayre into nothing they m 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 n 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 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 o Liber 7. Simplic Fereus siliquam vt glandes quercus GALEN saith comes from a tree by him called SiliquastruÌ„ by him compared though by others distinguished to that tree which p 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 q Reidanus Medicus in Geldria apud LevinuÌ„ 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 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enimlignum dicuÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Å¿ De quibus Dio lib. 16. Suetonius in Claudio Livâ—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. Lâ—rinus in Acta cap. 11. pag. 483. yea Cabs and Doves dung the heads of Asses t 2. King 6.25 and flesh of Horses was desired food Hunger I say which BASIL u Oratione de Fame siâ—itate cals the head of evils MARCELLINUS * Rom. Hist lib. 19. the last of miseries HOMER x Odyss 12. the worst of evils MENANDER the most dire and dolorous evill GALLEN y Lib. de Cibis Cuchemicis a lingring death with other Epithites appropriated by OVID z 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 a Lib. 18. Hist Cap. 12. So this Prodigall as an Hog of Epicurus b 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 c Filia devoravit Matrem ut portus ille viperinus de quo Plâ—us lib. 10. cap. 62. Aelian lib. 1. c. 25. Lasciviousnesse as NERO kild AGRIPPINA d Suctonius in vita Neronis Oh durum telum necessitas 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 e Magister Artium Iugenijque 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 f 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 g 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 h De istis Plinius lib. 10. cap. 3. 4. sic cap. 42 43. yea the Birds of Sappho i Magnus Deus Sappho Polyenus in
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 e Vrit te Glycera intor Horat. lib. 1. od 19 Mollis FlaÌ„ma Medullis Aeneid 4. sie in pectus caecos absorbuit Jgnes Mant. Aegl 2. Lust as did AMMONS f 2 Sam. 13.2 towards his sister THAMAR SICHEMS towards g Gen. 34. DINAH HOLOFERNES towards IVDITH MARS towards his h Mars vidit hanc visamque cupit potiturque cupita Ovid. VENVS CLITOPHON towards i Apud Lucianum LVCIPPE THYAMIS towards k Heliod lib. 1. CARACLIA and old CALYSIRIS the Priest of Isis towards the Thracian RHODOPâ— 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 l Jdem l. 2. did his Mother in law STRATONICA which Physitians praescribe m 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 n 2 SaÌ„ 13.15 Thamar in Putiphars wife towards o Gen. 39.10 14 Ioseph in Roxellana p Lonclavius hist Turcic towards the noble Ottaman-Mustapha and in others recorded many women as they eyther love dearely or q 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 r 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 Å¿ Apud Bruson exempl lib. 3. p. 165 to one dish of meat seeking still after varieties as did that Nero t 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 u 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 x Apud Ovid in Epistolis Phillis for a fairer Sampsons wife rejecting him in one y Iudg. 15.2 Moone for his Companion even Aetna and Vesuvius shall as soone be quenched with Oyles as their raging Lusts thus z 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 a Ignis Promethei explicatura majolo de cultu DeoruÌ„ Col. 1. pag. 21. Fires which come from Heaven the fires of the Spirit which fell on the b Act. 2.3 Apostles which exhilarated the hearts of the sadded c Luk. 24.32 Disciples which was so sensibly felt of d De qua re extat Epist Eccesiae Smyrneae apud Eusebium lib. 4. cap. 15. Polycarpus St. e De quo lege Ambrosium lib. 1. Offic. cap. 41. et lib. 2. cap. 28. Lawrence that zealous Glover f Apud Foxum in Martyrologio Sanders and many both g De constantia et consolatione aliorum Martyrum lege apud Eusebium Hist lib. 8. cap. 7 8 9. et Victorem lib. 2. et 3. de Persecutione Vandalica 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 h Prov. 2.20 had ceased as the lesser starres are not seene when the Sunne-shines but so long as this is wanting all their luxurious delights in which they live as once the delicious i Quos luxâ—iâ—perdidit Aristot Sabarites all their filthy soule-soyling pleasures in which they wallow and welter as Swine in the Myre k 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 l 2. SaÌ„ 12 13 David m GeÌ„ 38.26 Iudah n Heb. 11 32 Sampson o Vbi nimfides ibi paenitentia EvaÌ„gelica Mar. 1. v. 15 Lot p 2. Pet. 2.7 Rahab q Heb. 11.31 Mary Magdalen r Cald Pelagius Lacrimarum apud Surium et Marulum Pelagian that Aegyptian Å¿ Per annos 47. in descrtâ— Nudae oberrans teste Paulo Diacono de vitis Patrum Mary St. t Lib. 8. Confess c. 6.7.8.9.10 l. 9. c. 6. Augustine that Convert in St. u Ego non sum ego apud Amb. l. 2. de Paeâ—it Ambrose Saint * De quo Euseb hist l. 2. c. 67. 〈◊〉 Niceph. l.
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 transfigured Bonum est esse hìc It is good for vs to be here Let us build x Mat. 17.4 Tabernacles this is Bethel Gods house here God will be y Ge. Ì„ 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 z Ge. Ì„ 12.11 SARAH ISAAC his beateous a Gen. 26.7 REBECHA IACOB his beauteous b Gen. 29. RACHEL or by natures instinct amongst the Heathen Collatine his Lucretia Adnetus his Alcest Orpheus his c 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 e 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 d 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 f Carolus a Lorine an amor sit morbus it and Tully concludes g In his Tusculcanie quaestions it a lingring Fire as the Poets styled h Horat. Od. 19. lib. 1. it stupifying i Obstupuit primo aspectu Sâ—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 k Comment in Plat. c. 12 and the practise of most have found it 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 l 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 m 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 n The Generall practice of Physicke in Folio way so it s 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 of the Elementary Region is the seat of Windes Tempests Earthquakes but that part which is towards Heaven is alwayes peaceable and o 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 p 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 q Gen. 4. Cain and r Mat. 27.3 Iudas or lethargicall be nummednesse as in Å¿ 1. SaÌ„ 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 t Scaliger coÌ„tra CardanuÌ„ exercit 119 pag. 435. it when the yce is so congealed in the Alpes that it turnes into u 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 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 x Luk. 2.48 Mary weeping y Ioh. 20.15 Magdelen and mourning z Ioh. 11.20 15 Martha met with Christ their Saviour whom theyr Soules loved CHAP. XVI
a snare and a curse as all other Ordinances of God abused but even Darius his golden t 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 u 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 * MelanctoÌ„ 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 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 Spring-tide 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 x 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 and ESAV in the wombe of y GeÌ„ 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 z Vt Gutta lapidem sic paulatim hae peuctrant animum August Raine penetrated and pierced the Conscience gauled and wounded a blacke unconquerable and oft uncureable melancholly a 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 Health b De his effectis consule lemium de Jnstitutione ad vitam optimam c. 26 Galenum de sanitate tuenda l. 3. l. 2. Cratonis Consil 21. abated and life shortened in a word all parts all powers of man perverted subverted or turn'd topsie turvie as a man with his head downewards or heeles c Augustinus de Civitaete Dei l. 14. c. 9 upwards or or as a doore turn'd off the d Philo Iudaeus l. de alleg hindges these Thunderbolts of passions and pertbrbations as they are e Pycolomineo Grad 1. c. 24. called over-blowing all as sharpe Gales of Windes overthrow the Ship or as the bolt from the broken Cloud breakes downe the Oake or as a violent Torrent or Sea broke out bearing downe all before them overthrowing all as a foolish Coach-man guiding wilde Horses overthrowes the g Fertur aequis auriga nec currus audit habenas Coach and all that are in it as that foolish Phacton misguiding once the Chariot of the f Torens velut agere rupto sternit agrot sternit sata Sunne in the h Ovid. l. 11 Metam Poet sets all in a fiery i Fabula Ethice exponitur per natalem Committem in Mythiol in Theatro Ph. pag. 850. Combustion According to my use it 's easie to give usefull instances of the pernicious and dangerous if not deadly and deplorable effects of all Passions and Affections whatsoever if once exorbitant and extravagant as Augustine himselfe hath noted placed upon wrong Obiects To instance in Ioy it selfe which seemes to be most pleasant and delectable of all the rest k De Civ Dei l. 14. c. â—…9 yet as NOAH was subjected to scorne and fcaith by overdrinking even of that Wine which moderately taken had beene to his Contentation so many by their inordinate and unlimited Ioyes expose themselves to derision distraction if not destruction for have not some in the obtaining of these Honours Victories Offices Praeferments Possessious which they hoped for beene so over-ioyed that they could not sleepe Have not others run starke mad As over-joyed and over conceited of their owne worth In accomplishing some well-deserving worke As l Lib. 5. Sâ—…p Cardan mentions of a Smith in Millan that upon some extraordinary commendations given for his refinding of an Instrument of Archimenides for Ioy run mad like that Souldier Camus in m Jn vita Artaxerxis Plutaroh who wounding King Cyrus in Battell grew thereupon so arrogant that in short space he lost his wits Others wee see laughing in their sleeve and singing Iubilemus and a Plaudite to themselves in something done name and fame worthy as they suppose as overjoyed and tickled in their owne conceits in a spice of Frenzie have proclaimed themselves fantastickes and proud fooles to the whole world as appeares in Zerxes that would needs whip shackle and manacle the Sea and send a Challenge to Mount n De quoâ—t supra Athos 2. In Canutus a King of England that would needs command the proud o Lanquet in Chronicis Waves 3. In Menicrates the Physitian that for his great
and conquer this Passion as following the counsell which Athenodorus give to Augustus hee can repeate over the letters of the Greeke * See Master Downam his Treatise of Anger Alphabet ere hee execute any Mulct and penalty in his anger But rather as bruit Beasts incensed Tygers and inraged Vnicornes inflamed and wholly fiered with this Passion carryed as with a tempest or whirle-wind as besides our selves as hee acknowledged in the l Apud Plaut Comedian in a short fury m Ira furor brevis est animum rege Hor. l. 1. Ep. or frenzy with sparkling n Et ex oculis Micat acrius ardor Lucr. l. 3. de rer Natur. scintillant oculi dicis facisque quod ipse non sani esse hominis non sanus Juret Orestes Pers Sat. 3. eyes stammering o Ora tum Ira. Ovid. l. 3 de Arte amandi Tongues gnashing p Mordeâ—t labia JracanduÌ„ describit Homer Odys 1. in procris Jratis in Telemach Teeth grinning like q Lumina Gorgoneo Savins angue Micant Lucr. Dogs foaming like r Jracundaque mens vicest viâ—lenta Leon. Boares as this Atae is set out wee play oft such mad prankes as did that haire-brained Aiax in Homer that Medea Å¿ Actu in Euripides that lunaticke Charles the sixt in the French historie that Alexander in Quintus Curtius when he stabd his deare t Apud Plutarc Strigell in Ethic. lib. 1. p. 247 Clitus and cut off his valiant u Apud Curtium et Bodinum lib 4. de Repub. c. 7. p. 736. Philotas as Soliman in the Turkish history when hee strangled the martiall Mustapha yea as * Apud eundem pag. 74 1. Et apud Patritium l. 6. de rep tit 5. pag. 289. Pausanias that passionately murthered King Philip or inraged Herod that leap'd out of his Bed and killed Iosippus as that cholericke Contaren the Venetian who rejected in an Office stabd the Duke of x De isto CoÌ„tareno Codro et Herode vide Democritum Juniorem de Melancâ—lia Venice as Anthony Vry called the Learned Codrus that for the losse of his burnt Library dyed madde and as that carnall Cardinall Hypolitus who full of furie in an angry Frenzie puls out the Eyes of his Brother Count y Guicâ—ard in his history of Italy Iulio as his Corrivall in his Loue or lust or as that Ninacheturin the noble Governour of Malacha who being Commanded by Alphonse the Lieutenant of the Portugall King of the z Petr. Hispal et Maffaâ—s de rebus Jndicis East-Indies to resigne his Office immediatly makes a fire and burnes himselfe 15. So who is so free from Envy and Emulation at his Colleagues Copartners or Corrivals chiefly if they in place paines parts or praise paralell or exceed him but hee findes an inward grudging If not gnawing about his heart As the Moath sayth Cyprian gnawes the Garment or as the Eagle in the Poet is fained to gnaw the heart of Prometheus and the Worme the Gourd of a Ionas 4. Ionas yea we cannot see our Inferiors advanced but we labor of that Disease which Lypsius found in himself we cannot looke upon theÌ„ our selves being neglected Sine gemitu fremitu without grieving and grudging every man would be ant Caesar aut nullus eyther Caesar or no body eyther a Knight or a Knitter of caps as the practice of proud spirits verifies the Proverbe Conclusio totius Thus in this Peroration at last to draw to a Conclusion we see the Tumultuations roulings revolvings and restlesse reekes of our inordinate affections misplaced or too vehemently fixed upon wrong Obiects Now let Clodius Aegistus himselfe or the loosest Libertine licentious wretch in the world bee judge that hath any feeling or knowledge of these passages speculative or experimentall in himselfe or others if the Soule of man which is the point I still ayme at can have any true contentation assured Consolation or solid satisfaction which is still as the conclusive undersong to the discanting of my larger Ditty in these tossings tumblings blusterings bickerings bandyings and exorbitances of the unruly passions Is there any rest in these more than a man can sleepe quietly in a surging Tempestuous Sea Or on a Galloping Horse Onely when the affections are rightly tuned and as the right Gauntlet put on the right hand the right saddle as they say put on the right Horse the right Lines met in the right Center truly and duly placed upon God mans sole and soveraigne good there they rest when the Love is so placed on God as the soules spirituall Bridegroome that all false and Adulterous Loves are abhorred and abandoned 2. The filiall feare so feares GOD onely that Men Divels Tyrants the Creatures are not feared as by Faith curbed by dependancy from a superiour Power 3. b The full difference betwixt a Carnall sorrow and a Christian a naturall and spirituall see in Dike his deceitfulnesse of mans heart and Negus of Mans active obedience in 4. When the sorrow is turn'd from a naturall or adventitiall melancholy from a Carnall deadly desperate sorrow such as is in d Mat. 26.57 Worldlings Hypocrites and Reprobates into a godly sorrow such as was in c Psal 6.6 David d Mat. 26.57 Peter e Luk. 7.44 Mary meerely for sinne because it is sinne and not as in f Gen. 3.13 Cain g Exo 9.27 Pharaoh h Mat. 27 34 Iudas Carnall i Deu. 1.45 Israel k Heb. 12.16 Esau meerely for the punishment of sinne 4. When our Ioy is not as the Sodomites and sensuall Wordlings in l Luk. 17.27 28. Eating drinking marrrying and such good blessings abused nor in Lusts in their owne Nature sinfull such as Chambering and m Rom. 13 13 14 Wantonnesse Surfetting and Drunkennesse and all Sabyritish Epicurish Voluptuousnesse in which prophane spirits wallow as the Eele in the mud the Scarabean Flea in the Dunghill the Swine in the Mire but it is placed as was Davids and the Pristine and Primitive Saints in the n Psal 32 1â— Lord in his Christ in the Ioyes of the spirit in the Word in the o Ps 119 72 Law in the Promises in Gods Ordinances and in the Saints which p Psal 16.3 excell 5. When our Iealousie is turned as was Iobs and Davids to our selves and our owne wayes that we offend not 6. Our Anger turn'd against our owne sinnes into a holy revenge and to a zeale of Gods glory such as was in q Ex. 32.19 29.32 Moses r NuÌ„ 25.7.11 Phinees Å¿ 1. KiÌ„ 19.10 Elias t Acts 2.14 Peter u Act. 13.10 Paul * 2. Sam. 6.20 David and our x Psal 69.9 Ioh. 2.17 Saviour himselfe 7. When as a Clock all the strings of our affections thus set strike right then and not before as the crying Child that sucks his owne desired Dug Wee receive from