vnwise indiscreet childish c. Yea branded and stigmatized with the very markes and Epithite of fooles simple ones and ignorants howeuer the worlds blind Arithmeticke number and ranke them amongst the Machiauillian Politicians Achitophels and subtill serpentine spirits of this generation in respect of the Morrall and Naturall wisdome 2. Now as it appeares what he was forthwith anatomize his Corruption search his wounds and the ruptures of his soule to the quicke and we shall see what he did so expose him to the view of Men and Angels acting his seuerall obsceane parts in the publick Sceanes as openly as ABSOLOM in the top of his fathers Pallace behold him in his stuffe and pompe as the Peacock glorious in his plumes his wings furnisht with Siluer Feathers flying into all excesse of ryot spending his meanes which proudly and peremptorily by a Mandamus rather than an Oramus he had extracted from his Father misspending them on Hawks Hounds Harlotts and all voluptuous and lycencious courses till suckt to the last drop by these hors-leaches fed vpō by these Harpyes deuoured by his lusts as ACTEON by his dogs brought to beggers Bush the vsuall end of Prodigality wanting oyle to his Lampe fuell to his luxurious fyers meanes to his mind yea and a mind to his meane meanes he was in such Meanders of miserie and labyrinths of troubles brought to so low an ebbe and exigent the blacke Oxe treading so sore vpon his toes Penury and poverty as a straight shooe so pinching him that he is even as a Beare at gaze or at a maze as the Bucke at the bay not knowing what to doe even at his wits end Obserue him turning his backe off his Father setting him exceeding light as many Fond Prodigals since and even at this day yea setting him on a Lea-land as they say contemptuous and regardlesse of the Priviledges and Prerogatives of his Fathers house as ESAY of his birthright the Gadarens of Christ AESOPS cocke of the found Pearle never knowing the good of a Father as wicked men and vngratefull vipers neither know nor acknowledge the benefit of any blessing till they want it and be wholly deprived of it as a sterne wife sometimes of a loving husband an vnthankfull people sometimes of a Faithfull Pastor as the Israelits of MOSES and ELISHA and a bad seruant of a good Master 4 Trace him as a Fox or Hare every foot as he went from his Fathers house follow him as the stormes and winds did IONAS as the hew and cry doth the fell on into that farre Country The region of Sinne the Oblivion and forgetfulnes of God into which by the vanity of his mind and manners deprived and depraued of Grace he fled and hastned with the fleete of his corrupt affections as the horse rusheth into the battaile 5 Set eyes and spyes vpon him and see what he doth there wasting and consuming all his goods his tallents and gifts being abused in the service of sinne with ryotous living by which his meanes melted as wax before the fire and thawed as yce before the Sunne never leaving nor taking vp with himselfe till he had spent all as a byrd deplumed of all his faire Feathers As indeed give some an ynch and like their father the Devill it will take an Ell. Once admit it it pleads possession as the spirits in the Gospell it is loath to be cast out nor will it leave its hold but Eiectione firma once over shooes and over boots also Wicked men leave not off sinning till by degrees they grow from Serpents to Dragons from Cubbes to Foxes from evill to worst till they have as hellish Graduats commenced in the highest degree of sin sitting as Lots sonnes in Law and SAILOMONS foole in the chayre of pestilence the seat of the Scorner hating Counsell and contemning instruction till by their doings they haue irrecoverably vndone themselves so long hoisting vp their high Sailes bearing vp their top and top Gallant in the impetuous sea of their lusts till wanting the Pilote and Palmure of their reason and Religion they runne themselves vpon the rocks and make shipwrack of goods good-name credit coyne conscience yea body and soule all at once as this Prodigall had done had not his Fathers remainning mercyes been above his demerits chiefly Prodigallity vulture-like gnawes a man to the very bones the profuse prodigall that gets as a Beast an ill haunt an ill habit and custome in sinne vsually never leaves till as a great Snowball in a Sumner day he melt all away not able to take vp with himselfe vnlesse the Lord himselfe by a speciall curb and bit restraine him till like a wooded horse with a childish rider he runs himselfe out of breath and perhaps breake his neck too downe some hill or promontory hauing no more power to stay himselfe than a man that runs downe a hill till he come to the bottom he wasted all the vsuall end of Prodigality 6 Behold him also in his low ebbe and exigent after this full sea let blood as it were in his vaine veines till he could bleed no more what he did what dyet he vsed after this vehement purse purging in the flux of prodigality to recover himselfe againe his course indeed being too course and too carnall his salve worse than his sore he goes not as he should haue done and as indeed he did afterwards to his Father crying Peccavi with confession in his mouth contrition in his heart compunction in his soule and teares in his eyes extracted by the fire of the Spirit from the limbeck of a penitent heart and sinne wounded soule No no his houre was not yet come All the Elect are not conuerted at once he was not yet called the wind bloweth where it listeth and the Spirit worketh where it listeth when it worketh it is energeticall indeed and powerfull in operation not resisted by the very gates of Hell It dissolves the very workes of the devill Iaile-delivers his prisoners vntyes their chaines as the Angell did PETERS brings them as Israel out of Aegypt from the bondage of that spirituall PHARAOH with a mighty hand and out-stretched arme indeed but it had not yet wrought on this Prodigall the crosse was yet vnsanctified vnto him as sometimes vnto Pharaoh AHAB AHAZ ISRAEL and others hee was not by these afflictions converted Oh no afflictions wthout God 's Spirit are as the word Sacraments the favor of death to death as perfumes to the Beetle washing to the Aethiopian or rensing to Clay they more soyle the soule of the impenitent Besides conversion of a sinner is not so easie a worke hoc opus hic labor It 's a marvaile a miracle as great as to turne water into wine stones into bread nay into children of ABRAHAM yea as to create a new world a new Microcosme It 's digitus Dei must doe it it 's onely the worke of the Almighty Besides the Elect are not all called at once into the Lords
Iewish Iordan as the Iewes bragd of MOSES and x Ioh. 8.53 Ioh. 9.29 ABRAHAM above CHRIST as our Papists now of their owne waters though bloudy as these seene of y 2. King 3.22 Moab bitter as these of z 2. King 2.19 Iericho as they run from the Romish a As Traditions so urged and answered by D. Wâ—…t iâ—… his reply to â—…shâ—… A Paâ—… pag. 47. Sea above the waters of Shiloh the mundifying waters of the Word as they extoll the puddles and broken pâ—…s of their owne b Altiâ—… summaâ—… 3. cap. 12. q. 2. Rhemists in Heb. 6. Anâ—… 10. Vâ—…sques sup 1 â—… p. â—… disp 2â—4 Cap. 1. workes above the Christalline fountaines of Gods mercies Christs merits our Saviour instructing her ignorance rightly informing her judgement reforming her errors tels her by way of Anttihesis or comparison that whosoever drinks of the water of Iacobs Well shall thirst againe but he that drinks of his water shall never thirst c Ioh. 4.13 14. intimating that there is a defect in the waters of IACOBS Well and so in every other earthly thing d Rogers in his true coÌ„vert in locum pag. 91. whatsoever it cannot quench this inward thirst of the soule no more than these Huskes could satisfie hunger but causeth a greater thirst than was before even as sprinkling of a little water upon a raging hot fire of coales makes it burne the faster and fiercer all the vaine men in the World fed with Swinish huskes and drinking on the Worlds Cesternes chiefely gulping downe stolne e Pro. 9. vlt. waters and swallowing the bread of Deceit as HAGGAI f Hagg. 1.6 Prophesieth of those Carnalists Iewes and Gentiles they eate but they have not enough they drinke but they are not filled with drinke they put their waters into leaking vessels that run out and againe as AVGVSTINE saw in his vision by the Sea-side g Poffidonius in vita Aug. they seeke but to fill a sive with water a frivolous labour they eate as a man that hath a consumption wonderous greedily but their meate doth them no good they are still as lanke and leane for all they devoure as PHARAOHS Leane Kine which eate up the h Gen. 41.4 fat nay for all theyr feeding they famish at evening they returne and make a noyse like a i Psal 59.14.15 Dog they goe round about the City wandring up and downe for meate and grudge if they be not satisfied sayth the Psalmist which cannot be meant so much in respect of food corporall for NABAL makes a Feast like a k 1. Sam. 25 36. King the rich Churle fareeh deliciously every l Luk. 16.19 day and the wickedst have their Barnes m Lu. 12.70 full their Cow calving their Oyle and their Wine n Iob. 21.10 abounding but there is deficiency in their Soules notwithstanding all their aboundance in externals in respect of Nutriment Spirituall In which respect even the young o Ps 34.10 Lyons those great and mighty Peeres Princes and Potentates of the world that seeme to bath themselves in Oceans of delights as once that proud p Vxor Neronis Popea in Goates milke which here rule the roste are Domine fac totum as the Lyon in the Fable Ninerodian q Gen. 10 9 hunters tyranizing over others as the young Lyons which are most agill and spirited over Beasts the Eagles over Birds even these doe lackc as did r De Tantali supplicio apud Inferos fame sitique torquente Vide Proportium lib. 2. 4. Horatium in Epod SenecaÌ„ in Octavia Ravisium pag. 81. Tantalus and that Midas in the midst of their opulencie and superfluitie and suffer hunger as this our Prodigall * To have all home-bred arities all veneriall Iunkets such as are reckoned up by Pliny Lib. 26. cap. 10. and ab 28. c. 14. ad finem By Galen lib. 5. de sinâ—p diâ— 6. cap. 2. And by Tyâ—aquell lib. 14. conubâ—ul All farre fetcht and deare bought booties as Figs and Lemmans from Spaine Jâ—cca from Cuba Moyze from Peru Ryce from Pegu and Cambaja the bread of Luce from Congo the fruites of the Palme-tree from Guinee yea Tobacco from Trinidaao which to some is iâ—star omnium And for liquors the peerelesse pearled health of Cleopatra Quae centies sestertium 1.250 milia anreorum vno ferculo consumpsit Tex p. 62 9. Or some Ganimede draw them the neatest Wines whether Cyprus and Candise Muskadine Jtalian Falerne Spanish Sacke German Rhenish French Claret or the rest whose severall species are reckoned up by Cassaneus in Catol glâ— fol. 352. Pt. 12. And kinâ—s are recounted by Pliny lib. 14. c. By Columell lib. 4. cap 3 de re rustica c. Let them have Câ—ya from Greâ—ce Câ—ffa from Turkey Aqua vitae and Rosa sâ— from our mother Albâ— Vsquebath from â—reland Or which of all is most rare let them sucke up the Ferrall which drops from the ever dropping Tree in the Island of Canaris reported by Maziâ—s De rebus Jndicis All these and what ever else in this kind can be desiâ—ed cannot satisfie the soule nor content the spirit of man without that spirituall â—od here spoken of If the Earth should bring forth for these sons of men all her choysest store of hearbes fruites and flesh the water afford all plenty of the most desired fish the Ayre administer the most esteemed Fowls the whole lap of Natures store layd open and all Arts and Inventions farre and neare improving and preparing the best materials therein for the filling and satisfying of the most sensuall sencelesse and unlimited appetites in the world Yet unlesse they by Faith Spiritually eate the flesh and drinke the bloud of their incarnate a Ioh. 6.51.53 Saviour unlesse they feede on the Milke and Manna of the Word and Wine of the Sacraments unlesse they be a thirst and come to the waters buying Wine and Milke without b Esay 55.1 2. money without merits without price without Popish Peter-pence unlesse the Lord prepare for them a Feast of fat things upon his holy c Esay 25.6 mountaine unlesse with spirituall Israell they eate that Pascall d Exod. 12. Lambe slaine in Gods decree from the beginning of the e Rev. world to take away the sinnes of the f Ioh. â— 29 world off the Elect unlesse with this repenting Prodigall there be killed for them this same Vitulus saginatus this fat g Luk. 15.30 Calfe for all the rest of their dainties they suffer a dearth they are pincht with spirituall famine as this our Swine-feeding prodigious Prodigall as their Viands are of no valour no valew without these they doe but breed gravell in the belly or turne to a stone in the heart more dangerous than the stone in the Reines as the waters of Ielousie drunke by the guilty Iewish women they turne to putrefaction and swelling they are as rot grasse to sheepe
and Dates and other such fruits of Trees but after it was once found out by Tyllage by OSYRIS in h Lib. 16. Aegypt TRITOLEMVS in Graecia and Asia SATVRNE in m Macrobius in Satâ—ru Latium o Pliny lib. 7 Cap. 16. CERES or Isis in Attica Scicile as also the way and meanes how to grinde Corne knead it and bake it in bread as did PILVMNVS p Diodorus Siculus lib. 6 câ—p 15. Polydorus Virg de Iuvent lib. 3. cap. 2. the first Baker in Rome how wonderously was the invention welcommed And the Inventors dignified yea deified with divine honor and how this good Creature since hath beene esteemed except to prophane and unthankfull persons to whom plenty of it as of all other common blessings makes it disrespected who knowes not And good reason it is to be equalized nay preferred before all other foods besides used in Authors of divers r As Camels flesh beeing the food of the Arabians Lizards and Nuttes to Syrians and Affricans Grashoppers to the old Lybians Lyons and Beares to the Nomades of Assricke Serpents to the Indians Horses and Wolves to the Vandals and Sarmatians Crocodiles to the Egyptians de quibus Hier. cont Jovinian lib. 2. Straâ— de situ orbis â—b â—6 Plutarchus in synops Aristoph Salust in bello Ingur Gibbons in Geâ— cap. 7 p. 264. All these are little wholsome without bread Nations First it is more wholsome of it selfe than any other meat without it for let a man eate flesh of Bullocks Beeves Kids Calves or so much desired Venison Hares Harts yea Quales Partridges Pheasants hee shall soone bee weary of them without bread yea tasted all or most of them together in the excessive ryot of Feasts I thinke with SENECA they rather clog the stomacke than Å¿ Diversa non â—lant sed inquinant nourish fighting together in theyr divers qualities t Humida pugnantia siccis and operations as the Eliments doe yea as so many Cockes in a Pit Therefore those that eate of those meates without bread as Salvages and Canibals are seldome cleare complexioned but blackish and swarthy of a smelling and stincking breath as is observed neyther so strong and nervous as those that use bread Secondly other meates though never so neatly and curiously cooked oft bring satiety chiefly in sicknesse and distemper or after some surfeit of them that they are never so distasted but that even after sicknesse the appetite returnes to it againe Thirdly other meates are not well relished without this this alwayes even without other meates Fourthly some naturally hate and abhorre u There is a secret Antipathy in some against Cheese Mallards Apples Egs Pigs Pyes of which Physick knows neither cause nor cure Like I may say of Oyle Butter Caveare and Tobaccho of some much loathed other meates or at least in superstition abstaine from them as once the Pythagoreans from beanes the Papists at this day froÌ„ all flesh white meates in Lent and Saints Eeves against that Christian liberty which the word * Coll. 2.16 1. Cor. 10.25 Rom. 14.17 1. Tim. 4.4 1. Cor. 8.8 allowes the TurkeÌ„s also and Iewes with whom Papisme u Vide Sutcleus TurcepaspanuÌ„ Reinoldum de Jdol Rem Ecclesiae Omerod his booke call'd the picture of a Papist in many things doth sympathize abstaine from divers meates at divers times superstitiously observed as y Epiphan her 66 Aug. de her 46. 30. contr Faustum Cap. 5.6 Hereticks have done in former times our Iudaizing Threskites lately but never any except in our marvailous if not miraculous prodigious Fasters that have by report exceeded even MOSES and ELIAS have totally and wholly abstained from z Recorded by Wierus in his Tractaite of Abstinence and the memorable Hist of our Time p. 352. Bread yea bread and water have beene used of our strictest Paenitents in their fasting humiliations Yea Pambo Macarius Paulus Simplex Anthony Hilarion of whose Austeritie Hospinian writes wonders were dayly dieted with bread in their pittances or portions more or a De Mâ—ra abstanentia horum aliorum Menachorum Câ—itatum lege Theod. lict lib. 1. Cellat Soc. 4. c. 23. Evagrium 6.13 Zozom l. 5. c. 10. 15. l. 6. c. 28.29.33.34 Niceph. lib. 11. Surium Tom. 1. Tom. 6. de vitis Patrum lesse yea DANIEL himselfe b Dan. 10.3 though he abstained from all pleasant bread as DARIVS c Dan. 6.18 once from Musicke in his occasioned humiliation for one and twenty dayes yet it 's no consequent but he eate ordinary bread since according to the rule of that zealous d Hier. lib. 2 Epist 14. linguist fortissimum Ieiunium est aqua panis bread and water are the cheefe Fasts yea for the whole tearme of life though some have abstained from Wine as the e Josephus in bello Indaico lib. 2. cap. 8. Essens amongst the Iewes the Nazarites f Baronius annalium Tom. 1. Bel. lib. 2. cap. 5. de Monachis and the Rechabites from flesh yet none from bread except such as cannot get it as these in Navar that live in Rocks and Cliffes by the Sea side onely on stockfish all winter and in other frozen Countries as our poore Mountanous Irish also have made poore shift with course fare even without bread Insomuch that the Poet observed some in his time content onely with bread salt and water as was sometimes that Cynicke in his Tub therefore it 's well observed by some that our Saviour instituted the Sacrament of the Eucharist in bread as a Type and figure of his body because it is in use amongst all Nations nor ever forbid by any politicke Law as other meates are as flesh in Lent the not killing of Calves Lambes Pigs for propagation of Cattell after some rot or Murraine or for supply of warre or the mating of some Country as now Virginea or some other politique ends nay it is observed that even most creatures affect bread more than any other meate appropriated to man The Elephant the Deere the Dog the Foxe the Wolves those wild vild Dogs the Conny the Hare have beene all knowne to eate bread but especially all Nations whatsoever delight in bread as Villamontanus notes that in the Haven of Iapha as they travailed to Ierusalem the Moores and Arabians flew to their ships requiring nothing but bread many such Histories wee purchase by the Pilgrimage g Purchase his Pilgrimage passim of that learned Preacher and HERODOTVS tells us that the Egyptians glorying in their antiquity then tryed it thus PLAMMETICVS their King tryed this Conclusion he made two Children to be kept two yeares by a Heardsman from all company at last visiting them the first word they spake was Bec Bec which both in the Phrygian tongue and the lower Germanie signifies Bread Bread Fifthly and lastly bread is Instar omnium instead of all nay taken for all other victuals as I have noted
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
dishonour CHAP. XV. SECT 1. GODS just Judgement on Vanities and vaine Men. MY next proofe and reason of the insaturity and insufficiency of all these huskish Vanities Reason 18 on which our Prodigall eates but neyther feeds fils nor fats is from Gods meere Iustice and Iudgement on him and on such as he that Recedens a satiabilibus impotentia saturandi mulctetur Departing from his Fathers house in which was bread enough he should be hungred and starved with Huskes for want of bread thus it 's just with God that when sinners leave him the Fountaine of living Water they should dig to themselves Pits that will hold no water that whilst they will not buy Wine of him without t Esay 55. â— money and drink freely of his living waters they should as Reedes without moysture and as the Rush without u Ib. 8 1â— Myre perish for want of water thus whilst they will not beleeve the truth its ' iust with God to give over the sonnes of Vanity to beleeve Lyes and * 2. Thes 2 10.11 Fables to dreame and dote in their sinfull slumbers and as sicke men and mad-men to imagine strangely and talke idlely as the Iewes doe in their Thalmud the Turkes in their Alcoran the Papists in theyr Masse bookes Rosaries Catechismes and golden Legends as I might shew more plainely in the application of these things and therefore whereas Ionas sayth that Those that imbrace lying Vanities forsake their owne Mercy some read it by way of Concession and by way of an Ironicall Conclusion as well Goe too If they will needs imbrace Vanities let them I give them over to the Vanities of their owne minde if they will not as mad Colts be restrained I give them the Reines Counsell is no Command I leave them to themselves and to the Lusts of their owne hearts but let them know that as Cain had long x Gen. 4.15 life b V. 27. de his aquis fusius apud Paulum Fagium in Thargum on Keli ex Hebraeorum Scriptis ex Zeppero legibus Mosaicis l. 4. c. 18. pag. 466 the Israelites y Ex. 16.12 Quailes and the Iewes a z 1. SaÌ„ 8.22 King with a Curse annexed as the Colloquintida that spoyl'd their Pottage so they shall enioy their Vanities with a Curse they shall have no more good of them than Dogs of Grasse than the stomacke of Mercury than the whorish Woman amongst the Iewes of the waters of a Numb 5.12.13.14 Iealousie that filled them indeed with swelling and rottennesse but plagued and pained them never refreshing them or those that have a c Barrow his Method of Physicke l. 3. c. 35. pag. 160. Tympany filled with winde and putrified water yet empty for all their filling these Vanities shall prove lying to them as Iuglers and Impostors they shall meerely cheat and deceive them but not content them as if a Father should say to a refractory resolute dissolute Sonne that 's not to be counselled nor controlled well Sirrha follow your owne wayes take your owne courses thinke your owne wit 's best as a Bucke of the first head run on wildely and vildely still but know you will be beat enough with your owne rod Your selfe will bee the greatest Plague unto your selfe If these courses thrive and prosper if this way leade not just unto the Gallowes my Prognostication failes mee Doe as thou wilt I can but pitty thee and pray for thee I leave thee to thy selfe to run on to thine owne ruine Liberavi animam meam I have discharged the part of a Father SECT II. The Vanity and vexation of that Love which is humaine placed on the Creature allured by Beauty MY next Reason Ratio 19. which is as convincing and conclusive as any if not as all the rest is from Experience which though she be said to be the Mistresse of d Experientia StulteruÌ„ Magistra fooles yet from their repentance bought at too deare a rate shee oft teacheth and tutoreth Wise men now in this Glasse of Experience as in the Ship of fooles into which some of al professions entred doe we not see how many men are vexed tortured diversly distracted and disquieted with their earthly loves or their own lusts as Noah was drunk discovered by his own Wine Gociahs head cut f 1. Sam. 17 51 off e Gen. 9.21 by his owne Sword whereas had they placed their love wholly and solely up GOD as that Ignatius the Martyr and Polycarpuâ— did g Deus meus et omniâ— Oh Iesus esto mihi Iesus Amor meus Crucifixus est who have sayd with DAVIDS heart I love the h Psal 18.1 Lord and with PETER Lord thou knowest that I love i Ioh. 21.15 thee could all their love have run in that streame and torrent after God oh what a calme What a quiet What a tranquilitie should they have had in their hearts Yea what a Heaven upon Earth Whereas now they are vexed with their owne passions or rather perturbations as the Ticke vexeth the Oxe and the Indian Gnats the Lydian Lyons which sitting on their eye-bryes cause them to scratch themselves k Plinâ—us blinde if any doubt of this let us but observe the passionate melancholly Lover as he is graphically discovered in many Poets and Historians as he is acted and personated in many Comedies and Tragedies yea as hee reveales and discovers himselfe in his words habit gestures lookes sighes Sonnets Love-songs Maskes dances and what not Loue being no more to be hid than fire in the Thatch alas how the poore man is perplexed Doting upon the naturall if not painted or imagined beauty of a humaine Creature which perhaps after all his toyling and moyling he never injoyes more than Apollo did Daphne or that Actaon Diana or those luxurious old Iudges did Susanna or if he purchase this his supposed Paragon as his Fee-simple hee hath caught perhaps a Frog a Snake or a Sneake for a Fish Copper for gold or if a Fish an Ecle by the l Qui capit anguillaâ— per candaâ— non tenet illam taile a wanton want-one Venus ascolding Zantippe a brawling Iuno or else Pigmalions Image a very picture a silver feathered Goose a faire Foole a very Bable to play with a Bessy Babe that must be dandled and in every thing * A description of a Sheepe and of a shrew honoured else she feeds all upon Poutes by which match he gets a Pearle in his eye weares a straight shoe all his life though seeming meat eates a Sallet of Nettles every meale or else dines with a Woodcocke or a Dottrill hath a chiding worse than halfe a hanging every day and carries a Warming pan or chasing dish into his bed every night where he heares Curtaine if not Curtezan Sermons ere the m Alternaque Jurgia lecto in quo nupta facet Morning thus for a hoped Paradise purchasing a reall Purgatory drawing in an
Vpon the Copper-piece MAn form'd in Mind Word Spirit by th' Trinity Beares eke the Image of that glorious Three Jn 's Vnderstanding VVill and Memorie I' th strickt examine of the VVorld can find Nothing that is not Vaine to show his Mind For some more excellent Obiect was design'd Therefore his Soule whose Hieroglyphick is The Phoenix knowing that she could not rise Renew'd from such course ashes nimbly flies And busily pursues the Hierarchie But 't is not Angels that can satisfie Th' ambitious Bird. Some higher flight she 'le try And in the Sunne a representatiue Of the Great Essence that all light doth giue She findes a flame that onely makes her Live THE ARRAIGNMENâ— of the whole CREATVRâ— Att the Barrâ— RELIGION REASONâ— EXPERIEâ— THE ARRAIGNEMENT OF THE VVHOLE CREATVRE At the Barre of RELIGION REASON and EXPERIENCE Occasioned vpon an Inditement preferred by the Soule of Man against the Prodigals variety and Vaine Prodigality EXPLAINED Applyed and TRYED in the Historie and Misterie of that Parable From whence is drawne this DOOME Orthodoxall and IVDGEMENT Divine That no Earthly Vanity can satisfie Mans heavenly Soule And by reason of the variety of Instances and Demonstrations it may serve in some sort as a COMMON-PLACE for almost all manner of Readings LONDON Printed by B. ALSOP and THO FAVVCET 1631. TO THE RIGHT HONORABLE GEORGE WHITMOVR Lord MAIOR And to the rest of that Honorable FRATERNITY and SOCIETY the Aldermen Recorder and Sheriffes of the famous Citie of London Health in the Lord. * ⎠* My Lord and Gentlemen WHen I considered that All of you are Potentiall Lords and Actuall Magistrates and not onely so in your severals but a Society of such So many Members of an Honourable Head The Lord Major and so many Heads of the severall Members of this Citie the Metropolis of the most renowmed Kingdome in Europe Every particular of which considerations bearing with it a weight of Honour in the ballance of my Iudgement have moved mee to intayle vpon you all the Title of Right Honorable which being the highest and lowest of my ambition in the Dedication of this Treatise I have made choyce of your Honors to tender the Patronage unto Wherein it cannot be imagined I should have any End of gratifying some favors received seeing I never had occasion to bee acquainted with any of you in all my life hitherto Neither may it be safe to acknowledge any such weaknesse in the VVorke as that it could not walke without such pillers of supportment a common pretence For then I should be grosely guilty of dissimulation or ignorance two such great infirmities two such soule deformities as I cannot easily determine whether more to abhorre Neither can I conceit That your Honours can want any requisite meanes for instruction and direction in the wayes of Godline◠〈◊〉 in Pulpit or Prâ—sâ—â—â— for 〈◊〉 were a mistake as manifest 〈…〉 But my Ends 〈…〉 more Generall and of â—erre not much more Genâ— also 〈◊〉 onely respecting Your owne but the Common-good And for the first If J spake with the tongue of Men and Angels I could never enough set foorth the lustre and beauty of that Goodnes which concurres with Greatnes nor the misery of that Greatnes that goes unconsorted with Goodnes The former is instrophiated with the Tytle of Gods vpon Earth The latter lyes subject to the tyranny of Devils in hell VVhich deliberation Right Hon when I entred vpon I was abundantly inflamed with desire that You all might be as gracious as you are Great And that your vertue goodnes might march in aequipage with your State and Authority whereby your Future glory may transcend your present Honour as farre as the Sun doth the Earths Center In which happy possibility although I am ascertained That some of you are in a high manner and all of You in some sort seated and stated notwithstanding could not my zeale ambition but desire and indeavor to have a finger in the affaires of this high importance Luk. 24.6 And according to the Angels course in the case of our Saviours resurrection to bee your Remembrancer in these things wherein no question you haue former acquaintance Againe how well it sorts with Persons of great substance that they be put in mind of the emptinesse and vanity that is in all Earthly things least their hearts should be stolne away therewith For Sathan is malitious Sinne is subtle our Corruptions are strong and wee since the Great fall are full of frailty and weakenesse To which purpose this subject serves well not onely to discover the vnsatisfying Huskes of Earthly Vanities but also to shew vs that Bread and Water of Life that immortall Inheritance of the Saints The onely satisfaction to the soule of Man A Subject no doubt as necessarie for the Times as the Times are subject to Necessitie 2. Concerning the Common-good If this meane Present may bee entertayned by such Honourable Persons the benefit will flow further than to your owne particulars For as it is in Vices that they are more or lesse accounted of as is the qualitie of him that commits them Omne animi vitium c. Iuuenal Even so it fareth with Graces and Vertues according to the Poet Regis ad exemplum totus componitur Orbis The eyes of the World are wholly bent eyther for Love feare or flattery vpon the placets and practises of those Great Persons where it hath dependance or relation Each being led more by Examples than Precepts Which whether it be done by an inward Principle of GODS owne stamping in mans heart as in all other Creatures in their kinde inclining to that perfection which eyther Authority of Person meliority of Judgement or pulchritude of Appearance presents to the apprehension Or it come by an Influence from the actions or persons of Superiours mooving the minde of the admirer or intentionate observer It is rather fit for the Mimeticks to dispute then for mee to determine Certainly our Sensualitie is much mooved with sensible Objects And sure I am that your Honours by your godly conversation and countenancing of good Actions and intentions shall not onely shine in your severall Spheares like Starres in the firmament Firma mente stare est firmamenti astero splendidâ—or but also Edifie your soules in your most holy faith benefit the Church and people of God 1 Tim. 4.8 bring much Honour to his great name And make your selves capable of all the promises both of this Life and of that which is to come Consider what J say 2 Tim. 2.7 and the Lord give you vnderstanding in all things One word of the Worke wherin I am not ignorant of divers Tautologies which notwithstanding I have admitted some for their goodnesse bonum quo communius eo melius Others for the fitnesse when they fall considering withall how requisite such repetitions sometimes are to beget a conviction in Iudgement an impression in memory the Master-peeces of true Knowledge and Wisedome
Desart victorious l Iudg. 15.8 SAMPSON flying m Iudg. 4.19 SICERA the Army of n Apud Curtium ALEXANDER of o Whose army was releeved by the prayers of Christians Apud EusebiuÌ„ lib. 5. c. 1. Tertull lib. ad Scapulam Apol. cap. 5. ANTONINUS and some Kings of p 2 Kin. 3.9 Israell or had they but in some measure beene Passive in the sufferings of this our Prodigall in this kinde as they have beene Active in his sinnes acting over and over againe his vainest his vildest parts and pageants Oh surely than Carendo magis quà m fruendo as the phrase is they would have more poyzed and prized GODS abused blessings their misspent meanes in the want of them than in their fruition they would have done they would have beene thankefull 1. With Pease and pulse with q Dan. 1.12 DANIELL and his three Companions 2. With Locusts and wilde Honey as once r Math. 3.3 IOHN the Baptist 3. With broyled Fish and a hony-Combe as once CHRIST Å¿ Ioh. 21.9 and his Apostles 4. With Barly bread and Fish as once five Thousand of CHRISTS t Mark 6.41 Auditors 5. With one parcell of a Calfe and Cakes as once ABRAHAMS Angelicall u Gen. 18.7 8. guests in the forme of * Vide Pareum Pererij disput in locum Men. 6. With a little Oyle in a Cruze as once the poore Prophets poorer x 2 Kin. 4.2 Widdow and her Children 7. Yea with Flesh and Bread in the morning and Flesh and Bread in the y 1 King 17 6. Evening right Schollers Commons with water out of the River as once ELIAS yea with a little Cake and Oyle z Vers 12. as the poore Widdow of Sarepta without seeking for any further variety to satisfie curiositie and sensuality yea rather than they would have tryed the extremity of Famine they would have gnawne their owne flesh suckt their owne blood as some Fellons have done that have hung in Chaines yea eaten their owne Children as those wofull Mothers did in the seige of a De excidio Hieros apud Hegesippum cum Josepho de bâ—llo Iudaico lib. 7. cap. 16. Loâ—accro in Thâ—atre exempl in 3. pâ—acto pag. 265 Ierusalem and b 2 King 6.28 Samaria much more would they have eaten the flesh of Strangers as the Savages and Cannibals or eate Snailes as the wandring and roving Gipsees or Frogs as in some places the Italians or bread of Acornes as the auncient c Ante vsum frugum Arcades vescebantur glandibus Argaei pyris Palmulis Carmani Persae Cardamo Agriophagi Pantheris Opiophag Serpentibus Anthropophagi humana â—arâ—e Heathen before the Invention of Tillage by d Textor pag. 232. CERES and e Jdem pag. Applicatio SATVRNE bread of Rotten wood as once in besieged Paris flesh of Horses as at this day the Scythians Guts and Intrailes of Beasts as still the Aethiopians yea they would eate the sowrest Bonniclapper and make Bread and Cates of the Blood of their Phleâ—tomized bullockes yea eate dead Sheepe and Swine as our poorer Irish have beene knowne in their late scarcity of victuals yea with the Prodigall they would make a search and scrutiny amongst the Swine and scramble amongst the Hogges for huskes rather than they would starve by famine and perish by hunger Oh! in the middest of our dainties and varieties let us according to the prescript of the f Deut. 8.10 1 Tim. 4.4 Scripture and practise of the g Act. 27.35 Saints yea of our h Mark 6.41 Saviour blesse the Creator for the free and liberall use of his Creatures and acknowledge this unspeakeable mercy that wee have not yet in our severall Families according to our demerits experienced this insupportable burthen of Hunger with which other Nations Kingdomes and Countries have beene pressed and plagued but have food Corporeall and Spirituall i De pane Corporali Spirituali Sacramentali disserit Bosquerus in locum too even Bread enough And let no man vilifie and abase contemne and despise the meanest of the Creatures appointed by the LORD of Life for the preservation and sustentation of the life of Man how ever there bee a secret Antipathie k Vide MagiruÌ„ in Physicis de sympathia Antipathiâ— ScaligeruÌ„ Exerc. 345. p. 1075. â— 77 79. c. betwixt thy stomacke and some meates yet doe not so farre disparage the dish thou lovest not that thou perswadest thy selfe thou couldst not eate Butter nor Cheese nor Pigge nor Swines flesh and yet no Iew if thou shouldst even dye for it Oh no! I tell thee there goes two words to a bargaine Life l Iob 2.4 is sweet Lyons and Wormes Eagles and Wrens prize it rather than thou shouldst dye thou wouldst eate the coursest Branne yea Crusts and scraps with beggers Onions Lentiles and Leekes with Captivated Israell yea even Flesh in Lent with that good old m De quolge apud Euseb lib. 6. cap 40.41 Hist Magd. Cent. 3. pag. 15 16 17 18 19. Serapion yea Swines-flesh on good Friday and Egges on every Wednesday without all feare of the hatched fleshly Chicke Notwithstanding all the Bonds and Ligaments of Papall n Apud Navarrum Toletum in Casious Conscientiae Superstition Nay with out Prodigall thou wouldst make a publike personall search even for windy Huskes rather than thou wouldst hunger starue the Swines dyet in a famine is a dainty Lastly from these premisses extract thy conclusive resolution never so to drinke Wine in the bowles that thou forget like PHARAOHS ungratefull o GeÌ„ 40.23 Butler the afflictions of poore p Amos 6.6 IOSEPH let NABALL in his Regall feasts spare DAVID and his distressed followers some of the q 1 Sam. 25.8 9. Offalls the broken meate may refresh them as did BARZILLAES r 2 Sam. 17.28 Present and ABIMELECHS Å¿ 1. Sam. 21.6 Shew-bread as DAVIDS Figs and Raisings revived againe the faint t 1 Sam. 30.11.12 Egyptian left sicke in the field by his mercilesse Maister Oh thinke what a torturing Tyrant Famine is worse than u De his alijs Tyrannis vide Lonicerum in suo Theatro praecep 4. folio 351. ad 361. Textor in officin lib. 5. pag. 603. Ovidium lib. 1. de arte Valerium l. 9. cap. 2. Phalaris Periander or * See the Booke writ of this subject Busiris the English Racke Spanish strapado the Cruelty of their x Jpse Perilleo Phalaris promisit in ore Edere mugitus et bovis ore queri Ovid. Inquisition PERILLVS his y Foxe in his Martyrologie and D. Beard his Theater of Gods Judgements pag. 47.48 49. Bull MAXENTIVS lincking the quicke with dead IOHN de Roma and MINERIVS their invented y Foxe in his Martyrologie and D. Beard his Theater of Gods Judgements pag. 47.48 49. Tortures for the Protestants torment not so long so lingringly as this macerating massacring
murthering Famine Yet is the rage of this hungarian soone appeased with a small Meat offering or Drinke offering Nature is content with a little Grace with lesse Oh then In medijs patinis poculis in the midst of thy full pots and full platters throw some soppe or chop or chip to stop the mouth of this barking Cerberus that like some Spirit in the z Apud Delrium in Magicis disquis Lorinum in Actus cap. 16. v. 16. Pythonists howles and cryes in the paunch of a poore man give him therefore something out of thy superfluities Citò scitè speedily and seasonably For qui citò dat bis dat hee that so gives gives twise or twise as much as hee whose helpe is out of season as a Pardon after an Execution Then Si non prâ—pter hominem propter a Augustinus humanitatem If not for the mans sake who perhaps like many Beggers is stubborne debausht b Qui quales Mendici sunt susteâ—tandi vide ZepperuÌ„ de legibus Mosaicis l. 4. c. 26. p. 625 626 627. prophane yet for Humanities sake suffer him not to roast at a lingring fire when thou mayst take him off the spit pull him off his Rack plucke him as REVBEN did IOSEPH out of the Pit c GeÌ„ 37.23 of his perplexitie If thine owne danger move thee not subjecting thy selfe to that fearefull thunderbolt of AVGVSTINE Si non Pavisti Occidisti If thou feedest him not thou killest him as hee that will not pull one out of the pit when hee may it s all one as if hee put him in and hee that will not put oyle to the dying lampe fuell to the fire it s all one as if hee put it out yet consider his distresse and danger that begs of thee coyne and crums Thinke with thy selfe it s not for nothing that this poore Caytiffe so importunes my almes that as the Cananitish woman with d Math. 15.23 CHRIST the poore Widdow with the unjust e Luk. 18.5 Iudge Another with TRAIAN the f Wronged by one of his Soldiers apud Suetonium Emperour and a fourth with King g Pausanias PHILIP hee will have no nay say more than the Shunamite of ELISHA in another h 2 King 4.30 Case Alas Venter non habet aures the belly hath no eares it heares no denying nor can beare no deferring Therefore dispatch this sutor rid thy hands of this Orator Impoâ—itie thinke what a burthen hee suffers that hath his Wife fainting his Children crying about him as so many hungry vociferating birds flocking after the damme as so many Prisoners in Yorke Castle or Ludgate houling meate meate Bread for the LORDS sake yet hee none to impart unlesse like the i Isodor lib. 12. cap. 7. Albertus anim lib. 23. applicat August in Psal 101. Gregor in Psal 7. Paenitentiales Pellican hee pricke and picke his owne brest and feed them with his owne Blood having no oyle for his owne Lampe much lesse for others Oh that hunger of which the Beasts are so sensible that it makes the Lyons roare the Oxe bellow the Woolfe howle the Dog and the Fox grin and barke the Asse bray the Chicke chirpe the Kite pule yea the young Ravens and Eagles and all Creatures else by a naturall instinct call and cry and seeke theyr meate at k In Psalm GOD That hunger which caused our Prodigall to seeke even for Huskes That hunger which made the Cynicke DIOGENES as now the Capuchins to begge almes it causeth this poore Irus poore Codrus poore Lazarus to cry at thy doore complaine at thy gates Oh cast thy Bread upon his l Eccles 11. vers 1. Waters so thou conjures downe or casts out a hunger-starved Spirit Thou followest the Precept of the m Math. 26.11 Mark 14 7.2 Corint 8. ver 2.14 Exod. 22.21 Exod. 23.9 Levit. 19.33 34. Deut. 15.4.7 Scripture and the practise of the n Iob 29.12 Math. 25.35 Luk. 21.2 1 Cor. 16.1 Act. 11.29 Rom. 15.26 Tertulliam Apol. cap. 39. de Christianis de Elemosinis autem Attici lege Tript Hist lib. 12. cap. 2. Cyrilli lib. 5. cap. 37. Ambros lib. Offic. cap. 28. Laurentij Johannis Elemosinarij aliorum apud Ecclesiasticos Saints CHAP. VI. The reasons why the vainest men cannot alwayes attaine their worst desires I Might observe also that this Prodigall seeking for these Huskes to fill his belly no man gave him them hee sought for huskes as the hungry dog sometimes seekes for Carrion the hungry Lyon for his prey but could not finde them even wicked men sometimes doe want their wish want their will not onely good things in Iustice are held from them their sins sequestrating betwixt GOD and o Hos 59.2 them making the Heavens to bee unto them as Brasse the Earth as p Lev. 26.19 Iron as in Common Famines causing the Cloudes to with-hold their raine as in the dayes of q 1 Kin. 17.1 AHAB but which is more strange they cannot have alwayes their glut their fill and their will in Sinne even Huskes Vanities unlawfull delights are sometimes with-held from them even such sensuall and sinfull delights are kept froÌ„ them which if they injoyed would do them no more good than poyson to Rats than MIDAS his r Rex Phrygiae optavit vt quicquid tetigisset in aurum verteretur Ravis in Theat Phil. lib. 2. pag. 90. Treasure or the Tholouse Å¿ Omnes qui aurum ex Tholosano diripuere Q. Caepione Consule misere periere affirmante Aulo Gellio noctib Attic. lib. 3. cap. 9. Majolo de dieb Canicul Colloqu 19. pag. 604. Gold to the possessours Not only GOD curbes and restraines them in their revengefull desires as he did t GeÌ„ 31.24 LABAN from IACOB SAVL u 1 Sam. 23.28 from DAVID Pope LEO with all the Sanderim of the inraged Papacie from touching the least haire of LVTHERS * De Herocis actis mirae praeservatione Lutheri ex Nigrino Slei dano Bacholizero vide OsiandruÌ„ in Epit. hist Centur. lib. 1 c. 22. a. pag. 55. ad paginam 84. head IEZABELL from murthering x 1 Kin. 19.3 ELIAS HEROD from y Act. 12.11 PETER and these 40. votive Iewes from shedding the bloud of z Act. 23.21 PAVL and also in their Luxurious desires as hee kept ABIMILECH a Gen. 20.6 from touching SARAH the lustfull Elders from polluting b In hist Susannae SVSANNA and in their proud and ambitious desires ABSOLOM from his Fathers c 2 Sam. 15.4 Crowne ADONIAH from being a d 1 King 1.18 Monarch Cardinall WOLSEY e Foxe in Maâ—tyr Speed in Cronic Henr. 8. a Pope ARRIVS f Arrius Florinus Blastus Haereticos propter Episcopatuum repulsas testatur Niceph. lib. 4 cap. 7.12.20.30 8. Cap. 5. a Bishop and DIOTREPHES g Epistol 3. Ioh. vers 9. more in eminencie and preheminencie than hee was though as
of ambitious desires of rule place dominion and superiority In the 6. the vacuity of that devouring gulfe the unsatiable desires after riches In the 7. the vacuity of divining prognosticating and foretelling things to come In the 8. the vanity of hunting after applause and praise of men catching the popular Ayre In midst of the 8. Chapter and 9. the Vanity of the Heathenish and Paganish fortune In part of the 9. and 10. the vanity of corporall and bodily strength In the 11. and 12. the Vanity of flowring and flourishing youth all these heads as a spirituall HERCVLES though as many and monstrous as that m De Hercule Ethice apud Ravisium in Theat l. 8. p. 85 5. de Hydra apud Majolum de dich Canic part 1. Colloq 1. p. 12. Hydraes he labours to lop off with the sword of the spirit least they sting others as they have wounded him all these Cates of vanities like those of Appolonius Tyrancus he shewes to be painted or like the wine which Pope Alexander brewed his Cardinals poyson but drunke n Nauclerus Balaeus Chron. Funccij fol. 165. apud Osiandrum cent 15 l. 4 p. 492. it himselfe or at least as our Prodigals Huskes or Gland vnsatisfying as he hath received the Aconite and Mithridate against their poyson so he administers it as preventing or purging Physicke to others he knowes the dangerous sting that is in every vanity which fixing in the soule of any vaine man like some sting with some kinde of o De quibus Majolus ut supra volumin 1. Coll. 8. tit serpentum Serpents he eyther dyes laughing or else sleeping as they that have taken supeâ—bundant of Poppy or Opium or such dormitory potions unlesse they be awakened in a determinate time therefore as a Physitian carefull of his Patients to keepe them waking or to awake those that are asleepe or slumber in vanity with their golden deluding gulling dreames Cynthius aurem Vellit he plucks them by the eares hee rings them a peale as lowd as Bow-bell yea as lowd as Thunder he lifts up his voyce as a Trumpet that as it 's sayd of the old p Allusio Origenis Hom. in Psal 38. Geminiani in summa Exempl Lyons that by their lowd yell awake their long sleeping dead-seeming young he may rouse and raise men out of their Lethargicall slumbers in their vanities Salomon as now escaped from these enemies sets up a flag of defiance against them as a man new got out of the gulph quagmire of Vanity he now sets up a stake as the fashion of charitable men is to fore-warne others of the same perill as the rich Helluoh in the q Luk. 16.28 Gospell would have his brethren fore-warned that they come not into the like danger as an incautelous Mariner having dasht on some sand-bed and by splitting on some rocke himselfe having by repentance which is the second repaire of the Navie of the soule r Secunda post naufragium Tabula secundum Canonistas after shipwrack swum out as by some board or plank he cautelously admonisheth others to steere from the discovered shelves as that Tyrian Queene he commiserates others having beene in the furnace Å¿ Non ignaeramali miseris succurrere disco apud Virg himselfe as we pitty those that are diseased and distressed by the Gout Stone Strangury Collick Tooth-ach if we have beene afflicted with these maladies and as by sympathizing tenderly affected prescribe for their ease our best experiments That we have found good in our selves so it is betwixt Salomon now recured and recovered out of his spirituall sownes qualmes the sons of men surcharged and surfeiting on the Cates of vanity at the Divels Banquet he cryes to them as a Mother to a child ready to eate Mercury or Rats-bane with an opinion of Sugar oh Hands off Mors in t 2. Kings 4 40 olla death is in the pot or in the platter he cryes to vaine men in the utmost extention of his powers as CRAESVS dumbe sonne on a suddaine to those that would have murthered his u Apud Brusonium Father as Paul and Sylas to the * Act. 16.28 Iaylor that would have murthered himselfe Oh! doe yourselves oh do your selves no harme Yee vaine men Why doe you set your heartes on x Psalm 4.2 Vanity and follow after leasings Why doe you imagine a vaine thing why do you spin spiders webs Set nets snares and gins for your owne Soules Why doe you feed on Huskes and Swads As the Israelites once and the Muscovites now on Garlick y Democritus Junior part 1. Sect. 2. pag. 101. and Onions As once the Italians and our now roving Gypsees on Frogs and Snailes As our poore hungry vulgar Irish oft on Hawes and Shamrocks For such is vanities best food best Commons When Gods larder your Fathers house allowes you bread enough Which bread in Gods language includes concludes all satisfactory good even the coursest bread that Gods servants eate being as Israels Manna above all the Food of worldlings better than the Affrican and Spanish rootes the American Palmitos and Potatos the Chinaes hearbes the Nomades milke the West-Phalian fat meates the Tartars raw meates the Flemings Butter the Camhro-Britaines white meates the Scandians fish Or the chiefe and choyce of food of any Nations Yeâ— GODS bread affords more varieties of contents than that one Indian z Palmae Instar totius orbis arboribus praestan-Linschoton cap. 56. Tree which yeelds them Coquernuts meates drinke fire fuell apparell with his leaves yea oyle Vineger and cover for their houses if Authors relate truly SECT 3. SALOMONS three Bookes compared the summe of his Ecclesiastes being his verdict against Vanitie TO expresse SALOMONS verdict of lying Vanities as Ionas calls them these vnsatisfying Huskes as our Prodigall found them Not bread as GOD himselfe in Esay tearmed them earthly waters which quench no thirst as our Saviour himselfe expressed them and to presse it somewhat fuller and further Wee may consider that this booke of Ecclesiastes according to Cyrill being the letters testimoniall or Certificate sealed by the spirit of his repentance being as Most generally hold the booke of his old Age as Ioseph was to a Gen. 37.3 Iacob his youngest his darling most neare and deare unto him as Abell b Habel id est vanitas to Eve his second birth his better birth experience being the Godfather and late though true repentance the Godmother he christens it Vanity as Tullies booke of Offices and de Senectute being his last workes the mentall issue of his understanding part as the learned Critick calleth them shew the most maturity of Iudgement so this being Salomons last worke as his Canticles was his Beniamin the Son of his right hand in the prime of his youth this is his Benani the sonne of the sorrowes of his old Age as Isaac is called the sonne of c GeÌ„ 18.14 Promise
STROSSE chiefe of the banisht men of Florence against Duke COSMO of Medicis being taken Prisoner in fight falls upon his owne sword and kils l Jovius in supplementâ— Sabellici himselfe as did m 1. SaÌ„ 31.4 SAVL and his Armour-bearer in like case rather than they would fall into the hands of the Vncircumcised as CLEOPATRA with her Maides stings her selfe to death with n Plutarck et Ravisius lib. 4. p. 553. Aspes rather than in her Captivity shee will serve eyther the Tryumph the love or the Lust of Caesar as Baiazet knockes out his braines in an Iron o History of Tamberlain chiefly Amerarius â—per succ pag 330.331 Cage rather than he will be carried about as an Affrican Monster by his Conquerour Tamberlaine as our Cardinall Woolsey will rather poyson himselfe by the way from Caw-wood to p Speed in Hourâ—cum 8 London ere hee will to his fore-seene shame as a second Achitophel stand to the tryall of his accusations as Cato q Plutarch in Catone Vticensis will rather out of sullennesse and stearnesse of his spirit kill himselfe than he will submit to Caesars mercy thus either felt or feared shame and disgrace and not attaining or retaining Credit Reputation Honour desired and thought to bee deserved hath troubled the best even in their spirits as Barronnesse disgracefull in these dayes not a little troubled r Gen. 16.1 Sarah Å¿ Gen. 30.1 Rachel t 1. SaÌ„ 1.8.13 Anna the Spirit of Prophesie that was on others in the Campe as well as on MOSES IOSHVAHS Master troubled IOSHVAH the fame of CHRISTS Preaching u Mat. 11.2 and Myracles troubled not a little IOHNS Disciples but especially they are Racks and Gibbets to the envious Scribes and malignant Pharises who know themselves Eclipsed and let downe by the gracious words glorious workes and unspeakable worth that was in CHRIST thus * 2. SaÌ„ 17. â—3 ACHITOPHEL had rather hang himselfe than live to see HVSHAYS councell preferred before his as HOSTRATVS the Fryer hath as good a warrant to hang himselfe if REVCLIN write a Satyricall Booke against x Sub nomine Epistolarum obscurâ—rum viâ—orum him as did those two sawcy Painters whom Hypponax with his Satyricall lambicke so whipped and y Plin. hist l. 36. c. 5. stripped most men being as impatient oâ— an Affront or disgrace as that APOLLONIVS RHODIVS who banished himselfe voluntary because he was once z Idem l. 7. cap. 23. Non-plus in reciting his Poems and as PROTHAEVS the son of Aulcan who is fained to-cast himselfe into the fire because he was mocked to be crookt and lame like his Father And ere not we as Waspish and impatient now at every idle word as the Gilieadites by a Iudg. 12.4 Ephramites to be called runnagates as DAVID was at the Currishnesse of b 1. SaÌ„ 25.22 NABAL and ABISHAI at the revilings of c 2. SaÌ„ 16.9 SEMEI doe we not take the least disgrace as our Tobaccho in snuffe Are our Academickes more patient to be put by theyr Graces at our publike Commencements than those of China Who if they be excluded and thrust out as Cyphers in cheir exquisice d Math. Riccius expeditione ad Sinas l. 3. c. 9. Tryals usually run mad and distracted are our Divines more patient to be put by a Benefice by any Senior immerito e Act. 8.19 that hath gifts like SIMON MAGVS rather than SIMON PETER more than AERIVS and some say NESTORIVS and PAVLVS f Apud Magdeburgenses et OsiandruÌ„ in Epit. Cent. SAMOSATENVS who are sayd to turne Heretiques as some of ours g Campian Cresewell Rainolds Carter Papists because they mist of that praeferment which they gaped for Are our Courtiers more patient of Corivals than HAMAN of a h Eâ—th 5.13 MORDOCHEVS the Princes of DARIVS of a i Dan. 6.3.4 DANIEL are we more patient of Banishment than ABSOLON from the Court of k 2. SaÌ„ 13.3 Israel amongst the Geshurites Or OVID amongst the Getes l Ovid de Tristibus and Sanromatians are we not as impatient of Imprisonment and the restraint of Liberty even the meanest of us as was m Quomodo Huniades bis captus et his evasit lege Chronica Melancth lib. 5. p. 64. et 650. deincarceratione Mathiae patris apud Camer 2. oper Succ. c. 3. p. 190. Huniades Valerian the Emperour BAIAZET the Turke RICHARD the second ROBERT Duke of Normandy ROGER Byshop of Salisbury whom we have formerly named with other such great n De omnibus hisce incarceralis quibus addi possunt ex Germaenicis Henricus 4. ex Gallis Carolus Martellus ex Turcis Amurathej ex Persis Jsmael 2. ex Graecis Dionis ex Gal. regibus Chilpericus ex Hispanis Filia vinco Regis Castaliae Masiâ—issa ex Numidis ex Mediolanensibus Ludovicus Sfortia ex Aug. Comes Richmontius cum multis alijs spirits Are we more patient of disrespect any way though our meanes be but meane what ever our inside bee Then men of excellenter knowledge and morall parts than wee in former times Could we without grudging feed on Pulse with o Dan. 1.12 DANIEL and his three Companions Could we goe clad in Camels haire As in rug'd Mantles and feed on Locusts as IOHN the p Mar. 1.6 Baptist Could wee beg a peece of Barley bread with ELIAS Bee driven to seeke our lodgings we know not where with the Levite r Iudg. 19.15 and his Concubine Could wee lye hard in the Fields and in Tents as Å¿ 2. Sam. 12. VRIAS Could we weare old shooes and eate mouldy bread with the t Iosh 9.12.13 Gibeonites And cut Wood as they and as PHILOPAEMEN once the u Plutarc in vita eius Orator Draw water as CLEANTHES in the Night time Serve a Baker and be stint of our bread we eate as once x Apud Serv. Sabel VIRGIL Yea beg our bread as some say HOMER y Herodit in vita eius Scalig. in Poeticis did I am sure as great z Date obilum Bollisario BELLISARIVS and that Cynicke DIOGENES did and the Capuchians q 1. Kin. 17.10 * Theat Phil. l. 4. p. 340. now doe Could we be contented to be excluded and not admitted to a Feast as was the case once of that famous a Gomesius l. 3. c. 31. de sale Dante 's the Italian Poet because of our meane cloathes which neyther Gnatho nor Thraso respects or if admitted to be set as Terence once at the lower end of Cicilius his b In Vita Terentij Table beneath the salt usually the Chapleines place Would we not take it as unkindly as that Phylosopher in c In Lapith convivio Lucian if we were not invited And as harshly as that spruce Gentleman in d Apud Plut. Praetextatus or as the e Luk. 14.7 Scribes in the Gospell if we did not perke up