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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03411	The arraignement of the vvhole creature, at the barre of religion, reason, and experience Occasioned vpon an inditement preferred by the soule of man against the prodigals vanity and vaine prodigality. Explained, applyed, and tryed in the historie and misterie of that parable. From whence is drawne this doome orthodoxicall, and iudgement divine. That no earthly vanity can satisfie mans heavenly soule. ...	Jerome, Stephen, fl. 1604-1650.; Hobson, Robert.; Henderson, Robert, 17th cent.; Harris, Robert, 1581-1658.; Droeshout, Martin, b. 1601, engraver.	1632 (1632)	STC 13538.5; ESTC S103944	228,566	364

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 x Prov. 9.17 stolne-waters sweet Morsels poysoned faire flesh windy huskes which did for a while content their sensualities but for ever distresse their Consciences distract their hearts divide their mindes and damne their y 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 z Parthem l. 1. c. 9 10 11 12. Fernelius Funcsius in his Institutions a Lib. 3. c. 7. Sect. 1. et c. 11. sect 1. Weckner in his Syntagma and some others and as they are numbred by b 300. Morbi recensentur a Plinio lib. 7. c. 11 Pliny in all their varieties so as c 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 d Esa 1.6.7 sores neyther closed nor bound 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 e 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 f Bosquerus de paenitentia filij prodigi observes these forbidden fruites these huskes of Vanities unlawfully lusted after as the Israelitish g 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 q 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 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 ſ 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. t Vrsam saxciam varbusc● testudinem Or●gano anguem Feniculose mederi refert aexem hom 9 Basil have particularly u De his omnibus lege Columellam de re rustica lib. 8. cap. 2 3 4 5 et 7 Virg. lib. 3 4. Georg. Varronem 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 x Acts 15.9 Lusts to crucifie his sinfull y Gal. 5.24 Vanities his soule Sicknesses and so to purifie his heart the fountaine z 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 a 1. Ioh. 5.4 world and what ere is in the b 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 c Gen. 47.9 Iacob d 1. Chr. 29 15 David and the e Heb. 11.13 Patriarkes acknowledged themselves our bodyes are Earth from the Earth and tend to f Gen. 3.19 Earth as the yee is from the water water it selfe and dissolves into g Aqua es ex aquaes et in aqua● redibis Bra● millerus in Concior funeb water earth then is the proper place of the h 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 i 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 k 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 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 l ●uus Nedus curque Magnus Nest the Bee at her old hive Vlisses at his owne m Optat Vlisses fumum de patrijs posse videre focis Ovid. Ithica as AENEAS above all things to see old n Vrbes Tr●janas primū Priami Tecta alta Maioris Troy as all other men the place of their birth and o Nescio qua Natale solum dulcedine cunctos ducit et Inmemores non sinit esse sui breeding so the Soule comming from Heaven as Noahs Dove p 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 q Omne leve sursum grave deorsum downewards so the Soule hath her Center that 's 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 r 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 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 ſ 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 t 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 the whole world is sphaericall u 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 x 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 y Facta est sum●s valida Luk. 15 14 spirituall as once corporall in Ierusalem and z 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 a Possidonius in vlta Aug. Sive nor can a great gutter or vast bottome

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 ſ 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. 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 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 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 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

Holy a Dan. 5 Veslels the Romans their Tolusse b 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 c Mal. 3.8 himselfe and spoyling his Altars and to effect these their Covetous ends they ride they d 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 d De Industria apum ● Virg. in Georgicis Plin. l. 11. c. 10.11 Bees and e 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 f 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 g Coloss 3.5 Calfe a debtor even on his death-bed to his backe and belly yea as that Father Sparges in h In his Remaines Camdens Epitaphs sometimes dying to spare charges what shall I say more He that as Augustine saith is troubled in his aboundance and sorrowsuil in i Augustatur ex Jnopia cōtristatur 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 k 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 l 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 m Suspicatur omnes timidusque sibi ob auram insidi ari putat Plinius proemio lib. 14. notes that feares his Wife Children Servants as so many n Timidus Plutus semper predicatur a Luciano Aristophane Theeves Nulli fidentes omnium formidant he that serves his Genius keepes backe from his bloud as Cyprian p 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 o Eras adag Chil. 3. Cent. 7 and great Indian q 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 r 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 that 's ever t Jllo rū cogitatio nunquam cessat qui pecunias supplere diligunt Guian tract 15. cap. 17. thinking quid Idolo suo immolet How to serve his u Cyprian prologo ad Sermones Idoll ſ Cyprian Epist 2. ut supra 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 x In our Chronicles Parry and once Lopus his health as did y 2. Ki. 5.25 Gehezi yea Heaven it selfe as doe those whose z 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 a 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 b 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 c Ars longa vlta brevis secundum Hipoeratem life yet as 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 d 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 e Caelius Rh. Antiq. Lect. l. 29. cap. 8. Eurypus g 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 f

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 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 r 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 ſ 1. King 11 wisest t 2. Sam. 11 DAVID the sincerest 3. u Iudg. 16.4 SAMPSON the strongest 4. * Gen. 42 15. 43 3 IOSEPH the most Chast 5. x Math. 26 70 PETER and 6. y Iohn 20 25 THOMAS Disciples 7. z Gen. 9.21 Noah 8. a Gen. 19.36 LOT 9. And b Gē 38.26 IVDAH Patriarkes 10. c Euseb l. 6 cap. 40.41 ORIGEN the learned 11. Grave d Damnat Heres Montani de Pres Herit ● 52 Postea defeudit contra Prax. cap. 1. TERTVLLIAN 12. Zealous e 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 the Drunkennesse of the seaventh the Incests of the 8. and 9. the Idolatry of the tenth the Montanisme of the f Scultetus in Medulla Patrum p. 172. Sic Chron. Funccij fol. 101. Hist Magd. Cent. 3. eleaventh and the Maniohisme of the g 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 h 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 i 1. Cor. 3.3 Corinth Ephesus Philippos Galatia Asia Smirnia k 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 l 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 m 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 n Apud Niceph. Socratem lib. 7. cap. 37 MOSES or o 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 to their owne destructions both of bodies and soules as histories p 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 q De Civit. De● l. 17. c. 20 AVGVSTINE and r Lib. 2. de THEOPHILACT call him a Prophet And some of the Hebrew ſ 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 t 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 u 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 x 2. Sā 7.14 Adrption both called the sonne of DAVID according to the flesh 2. In his

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 k De vsu partium l. 1. cap. 17. l. 9. c. 4. l. 3. de locis affect cap. 3. in the h Pro. 30.8 Proverbs for as materiall things cannot be filled with i 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 l Tholos syntax artis mirab l. 24. c. 4. p. 599. held nor an Aeriall body as Critias Anaximenes and that Cynicke m Alij quadam alia vt tradit Theod l. 5. cont infid Arist 1. de anima cap. 2. held nor a watery n 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 were perswaded nor extraduce by propagation from the Parents as Tertullian and some Phylosophers o 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 p 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 q 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 r De Eccl. Dogm Tom. 3. cap. 2. Father but as ſ De anima p. 19. Melancton and more fully the learned t 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 x 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 y In Aerarijs fornacibus bestiolas quasdam pennatas in medio igne nasci asserunt Arist l. 5. hist c. 19. Fire-flye and u Tom. 4. tract de definit Eccl. the Crecket with the fire-materiall Nor the Envious man will ever feed with Poyson like the Spider Aristotles z 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 a Que Brachia Centum Briareus apud Claudianum et Virg. l. 6. Aeneid Briareus or the b Nam quātus 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 c 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 d Pro. 30.15 enough there must be some infinite object for the better conceiving of this suppose according to e 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 f Prob. sect 8. Probl. 9. Tō 2. p. 461 Philosophy for since God and Nature doe nothing in g 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 h 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 i 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