Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	spirit_n	6,743	5	5.1226	4	true

Text snippets containing the quad

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

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

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. ̄ 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. ̄ 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 S●donia Didu Gorgon yea a species of madnesse as Ficinus tearm'd it a Melancholy madnesse as Rhasis held it yet madnesse it selfe as Plato called it an Error and a Terror as the Proverbe speakes it 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 ſ 1. Sā 25.37 Nabal yea her best Consolation hearts vexation or approaching confusion though for the time neither felt nor feared for as the Snow water easily turnes into yce the yce into water againe as it is now frozen now thawed seldome constant some few houres in one forme but as an acute Phylosopher concludes t Scaliger cōtra Cardanū 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

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 Flāma 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 RHODOP● as is recorded of them and by some of themselves confessed now suppose hee have his desire and injoy his beloved GALATEA as the sonne of ANTIGONVS 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 Sā 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 ſ 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 Deorū 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 lux●i●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. Sā 12 13 David m Gē 38.26 Iudah n Heb. 11 32 Sampson o Vbi nimfides ibi paenitentia Evāgelica 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 ſ Per annos 47. in descrt● 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 Pae●it Ambrose Saint * De quo Euseb hist l. 2. c. 67. 〈◊〉 Niceph. l.

2. c. 42. alij resitantur in pratospirituali c. 143. et 165 ●t on vitas Patrū p. 2. c. 141 Iohn's reclaimed Prodigall yea SALOMON himselfe of the repentance of all which we have such infallible Testimonies as shall make them disgorge evaporate and evacuate by cordiall compunction contrition and confession all these 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

Sea Vers 17. hee is reprieved and bailed by a Fish yet kept imprisoned as for his good abearing three dayes and three nights in the bowels and Garbage of the Whale as in a living Grave hanging as a feather in the Ayre betwixt life and death truely humbled for his sinnes yet apprehending and applying mercy with a bleeding yet beleeving heart hee makes his Propheticke Song in manner of Lyricke Verses according to the Hebrewes which hee pens when hee is cast upon the x See the learned Lectures of D. Abbot and D. King upon Ionas Shore In which Song aggravating in many Phrases and Metaphors his owne misery both in his outward and inward man amongst the rest he tels us that even his very soule was overwhelmed with him or as some translations expresse it was even failing or sainting y Cum deficeret anima secundum 70. Interpretes cum Augustaretur secundum Hierom. cum obrueretur secundum Iunium quando desperab●t ●t Pomeranus in him straitned in him yea even despairing in him in the very soliloquies of his soule he tells us the distracted and desperate thoughts of his heart that hee was according to sundry readings even excisus succisus cut off from z Ion. 2.4 God Eiectus reiectus Cast out cast off Ejected rejected of the Almighty forgotten yea forsaken of him yet thus under water he lifts up his head hee remembred the a Vers 7. Lord here was his Faith his Prayer as a winged Mercury darted out as Pellets from a Gun in the heat and fire of fervency penetrated the Heavens pierced the Clouds and ascended the Clouds as an Aeagle mounts unto the Almighty and in this heavenly soliloquie with GOD the eye of his soule being quickened opened and annoynted with Collyrium of the spirit he sees also the insufficiency of every deceiveable Lust and worldly vanity to give his sinne distressed soule any satisfaction his old burthened conscience any contentation Nay rather as by interposition this sublunary lying vanities as he cals them doe cloud and eclipse from him the sinne of that mercy in the heat and light of which was his true tranquility for so indeed are his expresse words Commenting my Text as the Prodigall before his repentant returne both felt and found they which imbrace lying vanities forsake their owne b Ion. 2.8 mercy that is that mercy which as a man a Lease by purchase from a Landlord they might have made their owne and appropriated to themselves as sure as the Cote to their backes that mercy they have neglected and rejected repudiated and refused yea despised and despited by following and persecuting hugging affecting and imbracing as once our unregenerate Prodigall their Fancies Follies and vitious vanities Which Text that I may presse to the quicke because it Paralels my Text in the substance of matter and plainely and prospicuously speakes the point in hand Whither by vanitics here the subject and object of the love of vaine men we understand with HVGO VICTORINVS that double vanity that is in every sublimary thing the vanity of mutability and change that is in the Creature not onely Terrestriall but Celestiall even in the Heavens themselves as the Fathers c Hier. Comment in Esaiam lib. 8. cap. 24. lib. 14. c. 51. Origen in Rom. 8. v. 20. allude all which Creatures are vaine in respect of God mans soveraigne good whose name is onely I am d Exod. 3.14 incommunicable to any e Hierom. Epist 50. Comment in 24. Esaiae Creature as also vaine in respect of man by reason of his sinne man being the end of the Vniverse according to f Homo finis vniversi Arist 1. Phys text 25. Philosophy even a Microcosme and little world being himselfe altogether vaine Psal 59.5 Subiects them also to vanitie Rom. 8.20 2. Or the vanity of sinfull corruption that is man by submitting and subjecting himselfe to the Creature which was made to be subject unto him by placing and planting his desires and affections or things terrestriall or temporary and not on him that is infinite incomprehensible and aeternall making himselfe exceeding vaine as the Antients g Augustinus de moribus Ecclesiae cap. 21. Athan in Synopsi G●ep lib. 5. in lib. 1. Rep. have discussed Or in a larger division if with a moderne h Berchorius vel nonullis Sterchorius in verbo vanum Fryer in whose Dunghill there is yet some i Vt olim Virgilius extraxit ex Ennio gold wee consider eyther vanities naturall which are in every Creature being nothing in respect of the Creator and returning againe unto nothing being of the earth and from the earth and returning againe to the Earth their prima materia their first matter as the Rivers to the Seas as the Yce Frosts and Snowes into waters which came from waters 2. Or Vanities temporall and Temporary of these outward and externall things called abusively by Pagans and Heathens and Paganizing Christians the Goods of k Bona Fortunae Fortune such as Riches honors wealth worship profits praeferments 3. Or Vanities acquiring as Arts Sciences liberall mechanical languages moral wisdome eloquēce oratory 4. Or Vanities personall there being so many vaine men and Fooles of the world as there be vitious men wicked men in Scripture l Psal 14.1 Psal 53.1 Psal 39.6 Prov. 7.7 Chap. 8.5 Chap. 4.9 language being ever unwise and bad men mad men 5. Or Vanities Criminall which are all the vaine workes words actions affections thoughts cogitations imaginations of vaine sensuall sinfull and unregenerate men 1. Whether they bee mentall in errors of Iudgement as all these Heresies old and new lopt off as Hidraes heads by Councels and m Augustine Epiphanius Jrenaeus Sluselburgus in Catalogo Hereticorū Fathers now revived and sprung up againe in Popery the Spunge of all Abhominations and Corruptions in Doctrine and manners 2. Or Cordiall as rooted and eradicated in an unsanctified heart the fountaine and root whence n Mat. 15.19 they proceed the Seminary and Nursery where they are fostered and cherished the very shop and furnace where they are moulded 3. Or Actuall as they are acted wrought and produced by the Organs instruments and members of the o Rom. 6.13 body the slave and servant of a worse Maister the corrupted 4. Or Orall and Vocall bleared and blazed from the Hell-inflamed p Iam. 3.6 tongue sending and darting out Oathes Lyes Slanders Calumnies rotten words unsavory speeches blasphemies against the q Vide Peralin summa de Peccatis li●guae in sine libri Holinesse the verity the charity sanctity sincerity purity that should be in speech All these vanities with many moe which might be referred to these and other heads our IONAS here tearmes and Christens them by the name and Epithite of lying Vanities by which as by a r Gen. 4.15 Vers 2. brand set upon CAIN they shall for ever bee marked and stigmatized to all

have drawne theyr n Si occidere placet ferrū vides Swords and wish them to kill or stab them or whip them to death as I heard of an Italian that at the Command of his Mistresse protesting how much he would doe for her threw himselfe off of a Bridge and drowned himselfe Oh when I consider how they strive and study to straine 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 Preterquā res patitur student ele●antiae Plautaes and doe all in print yea and above all to be mad in Print too doing more to please a mortall Creature which caused Pambo to shed teares when he saw a painted perfumed Curtezan by Phantasticke apparell Maskes Musicke Dances Gifts Presents Love-letters Encomiums Praises oyly flatteries and what not Then the strictest Hermite the most zealous Christian to please the immortall God to epitomize all that 's said as a whole Country in a little Map since this earthly this terrestriall this humaine this fleshly and sensuall Love is such a frenzie 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 ſ Eripite hāc 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 fur●rem S. viti Boden lib. 5. de Rep. his Dance except through wearinesse or despaire of attaining which is no rest but a disability and listlestnesse to move for force failing desire doth still continue like to a horse which is tyed yet champs and gnawes the bit as impatient of his tying and indeed this is the case of most in persecution of their Loves or lusts they have strong desires of attaining but oft times little power like a man that hath a stomacke to eat like a Hawke or Aeagle yet hath not money enough to buy meate to suffice a Sparrow or as a man that hath a desire to run 40. miles a day yet being shackled or fettered cannot goe so farre as a man may hop or dance a morrice they are neyther able to command or obey their lusts not to command them in the impetuositie of their affections not to obey them in the want of meanes to attaine them I conceive further what ever is the obiect of our loves and desires eyther we injoy it or injoy it not if we desire it and cannot attaine it then the desire is inraged as the Foxe after Grapes the Beare after hony which he smels in the bole of the tree yet cānot reach it as the hūgry 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