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

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 supplement● Sabellici himselfe as did m 1. Sā 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 ●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 Hour●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 ſ Gen. 30.1 Rachel t 1. Sā 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. Sā 17. ●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 obscur●rum vi●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 o● 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. Sā 25.22 NABAL and ABISHAI at the revilings of c 2. Sā 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 Osiandrū 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 E●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. Sā 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 Masi●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 ſ 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

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 Eusebiū 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 quàm fruendo as the phrase is they would have more poyzed and prized GODS abused blessings their misspent meanes in the want of them than in their fruition they would have done they would have beene thankefull 1. With Pease and pulse with 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 ſ 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 b●llo Iudaico lib. 7. cap. 16. Lo●accro in Th●atre exempl in 3. p●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 ●ar●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 Phle●tomized bullockes yea eate dead Sheepe and Swine as our poorer Irish have beene knowne in their late scarcity of victuals yea with the Prodigall they would make a search and scrutiny amongst the Swine and scramble amongst the Hogges for huskes rather than they would starve by famine and perish by hunger Oh! in the middest of our dainties and varieties let us according to the prescript of the 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 Magirū in Physicis de sympathia Antipathi● Scaligerū Exerc. 345. p. 1075. ● 77 79. c. betwixt thy stomacke and some meates yet doe not so farre disparage the dish thou lovest not that thou perswadest thy selfe thou couldst not eate Butter nor Cheese nor Pigge nor Swines flesh and yet no Iew if thou shouldst even dye for it Oh no! I tell thee there goes two words to a bargaine Life 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 Gē 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 ſ 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

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 Sat●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 c●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. Stra● de situ orbis ●b ●6 Plutarchus in synops Aristoph Salust in bello Ingur Gibbons in Ge● cap. 7 p. 264. All these are little wholsome without bread Nations First it is more wholsome of it selfe than any other meat without it for let a man eate flesh of Bullocks Beeves Kids Calves or so much desired Venison Hares Harts yea Quales Partridges Pheasants hee shall soone bee weary of them without bread yea tasted all or most of them together in the excessive ryot of Feasts I thinke with SENECA they rather clog the stomacke than ſ Diversa non ●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 frō all flesh white meates in Lent and Saints Eeves against that Christian liberty which the word * Coll. 2.16 1. Cor. 10.25 Rom. 14.17 1. Tim. 4.4 1. Cor. 8.8 allowes the Turkēs also and Iewes with whom Papisme u Vide Sutcleus Turcepaspanū Reinoldum de Jdol Rem Ecclesiae Omerod his booke call'd the picture of a Papist in many things doth sympathize abstaine from divers meates at divers times superstitiously observed as 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 M●ra abstanentia horum aliorum Menachorum C●itatum lege Theod. lict lib. 1. Cellat Soc. 4. c. 23. Evagrium 6.13 Zozom l. 5. c. 10. 15. l. 6. c. 28.29.33.34 Niceph. lib. 11. Surium Tom. 1. Tom. 6. de vitis Patrum lesse yea DANIEL himselfe 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

d 1 Sam. 1.27 Samuel and e Luk. 1.13 Iohn Baptist the sonnes of Prayer Monicaes Augustine the sonne of f Filius precum lachrimarum dictus ab Ambrosia Teares hee sends this Booke as Iacob g Gē 37.14 his Ioseph as Iesse his youngest sonne David h 1 Sam. 17.17 to visit his Brethren to aske them of their welfare to wish their health and happinesse That as Iohn writes to i Epist 3. ad Gajum n. 2 Gaius they may farewell even in their Soules as hee now fared himselfe Yea hee sends this booke as Abraham his Steward Eleazar out with a k Gen. 24.6 7. blessing to fetch Rebeccha from her Fathers house and to marry her to his Isaac the Fathers joy if I may allegorize with Origen to fetch the Soule of man that faire Rebecca out of her Naturall birth and abode in the state of Corruption in her naturall condition wallowing in her l Ezek. 16.6 blood soyled with her old and vaine Conversation to be Spiritually espoused and married unto ISAACS Antitype her Lord and Saviour her head m Berchoriū vid. in reduct Morali vol. 10. cap. 18. and husband that Ithiell and Vcall as hee or wise AGVR calls n Prov. 30.1 him in whom shee shall finde true joy and true rest as NOAHS Dove o Gen. 8.9 found in NOAHS Arke if shee will at last leave to feed with NOAHS Raven on the Carrion of the worlds vanities yea this Booke may bee as Davids spokesmen to p 1 Sam. 25.39 Abigall after her Dis-joynting from Naball the worlds folly to unite and contract her selfe to the GOD of David or it may bee to the Soule as Salomons Parinimphs and Sutors to Pharaohs daughter to forget and forgoe her Fathers q Psal 45.10 house to leave and loath her birth sinnes and bred sinnes to mortifie and crucifie her originall and actuall sinnes and transgressions to breake out of all the intangling fetters of all her vicious vanities and so to marry and unite her selfe unto the true the typified Salomon the GOD of Salomon the Prince of peace the everlasting r Esa 9.6 Father in whom from whom and by whom onely is perfect joy and true tranquility to the immortall Soule and spirit of mortall and without God miserable man For the better conceiving of this It 's worthy our Animadversion That as SALOMON as wee all know was the Amanuensis or penman of the Spirit to write three Bookes the Proverbes the Canticles and this his Ecclesiastes So as ſ Lib. de Isaac cap. 4. in Psal 36. in titulo in Psal 118 v. 1. Praef. in Lucam AMBROSE t Hom. in princ Prov. BASILL and other expositors note There is in them a certaine Climax or gradation ascending by certaine staires and degrees to more sublime and heavenly matter For in the Proverbes hee allures Ephaebi and young men to honest and lawfull things by that beauty and lustre that is in vertue and from the reward of well doing And this they say answers his Name Ididiah or Amabilis u 2 Sam. 12 25. Lovely In this Ecclesiastes or Booke of the Preacher hee provokes these that are Adulti and more strong and perfect to the dispising and repudiating earthly and terrestriall things from their insufficiencie blemish and deformity discovering their perilous and painted beauty from whence hee is tearmed the Preacher In the third his Canticles his Ep●thalium or mysticall Song from the consideration of naturall and earthly things Paulo maiora * Virgil. cadendo hee ascends to the speculation and contemplation of mysticall divine and supernaturall things in which Metaphysicall meditations w●e rest and fixe as in an internall and setled peace truely anchored in GOD The Asilum and Sanctuary of all true rest and tranquility and this answeres his third name SALOMON or Pacificus The Peace-maker or peaceable Others make his three Bookes answere the three Courts of the Tabernacle The outward Court the inner Court and the Sanctum Sanctorum CASSIANVS alludes to that double Abrenuntiation injoyned unto ABRAHAM of house and habitation of vices in manners and Conversation and of approaching to IEHOVAH by heavenly Contemplation Others x Richardus apply his three Bookes to the three Patriarchs ABRAHAM y Gen. 12.4 Gē 22.3 was obedient ISAAC digged z Gen. 26.19.21 22 32. Wells IACOB saw a Gē 28.12 visions even Angels ascending and descending His Proverbes urgeth and perswades obedience to the voyce of Wisdome Even to CHRIST the second person in Trinitie the wisedome of the Father Ecclesiastes is a well or fountaine of heavenly Counsels and conclusions digg'd deepe from his owne deare bought experiments to the watering and refreshing of the Israell of GOD The Canticles soares higher as an Eagle under the vaile and shadow of the letter from his matrimoniall love to PHARAOHS Daughter as carried up into a Divine rapture and extasie singing the mysticall love betwixt Christ and the Church But least as is the fashion of the Speculative Fryers and contemplative Monkes these allegories be too farre stretcht as on the Lasts and Tentors as a mans nose that 's too hard wrung gives blood Popery affording moe allegorizing Origenists than found Textuists So I like that tropologicall order which BERNARD observes b Bernard in Canticis that In primo pellitur superfluus amor sui In secundo Vanus amor mundi In tertio perscribitur castus amor Dei The Proverbes disswade that Philautia and superfluous foolish love of our selves The Ecclesiastes disswades the vaine and worthlesse love of the vicious world The Canticles perswade the pure and chast and perfect love of GOD who as hee best deserves onely desires our hearts c Prov. 23.26 and affections I will not discusse much lesse determine the Time when these three Bookes were writ whether his Canticles were writ in his youth d The Book call'd Salomons solace cap. 27. pag. 113. thinks the Canticles writ before the 20. yere of his Age. before his Fall Or according to e Praefatione in Joshuam BEZA and f De Haeres PHILASTRIVS in his old Age when his heart was purged and purified Though according to others his Proverbes were writ in his elder yeares his Ecclesiastes in his extreame old Age I will not stand on thinges Conjecturall in the fluctuations of opinions but I like the allusions of the Ancients That they are all three of them like the triple Passeover in Aegypt Exod. 12.1 In the Wildernesse and in Gilgall beyond Iordan Iosh 5.10 Or like that triple kisse of the hand the foot and the g Oseulum oris mannum pedum c. mouth testifying Love observance and obedience Or like that three-fold Cord not easily broken drawing and dragging the Soule of man out of the pit and puddle of vanity as IEREMY was drawne out of the myrie Dungeon and pulling it upwards nearer unto God

affectis et Method of Physicke lib. 1. cap. 18 p. 29 30 31 Sicknesses as if he had beene a very Dormouse hee sleepes as if l Quid tibi dormitor proderit Endimion Martialis l. 10. ENDIMION had beene his Father or he brother to these seaven Sleepers in the Golden leaden m Aurea vel potius plumbea legenda Legend as if hee had drunke Poppie or Opium or meant to act over that Gorbianus and Gorbiana in the booke of the Sluggardly n Writ by the Dutch Dydikind translated into harsh English verse in 4. sloven Hee turnes still in his bed as a Doore on the hindges and cannot see the time to rise at high o Such a slovenly sleepe is describ'd in an odde tractate called The Gull 's Horn-booke noone so that even this drowsie humour like the drunken humour is not abated by yeelding to it but rather like the Dropsie the more augmented And as it is thus in Naturall so it is in Sensible appetites too they can no more bee satisfied then the former for the Eye of man saith SALOMON Is not filled with p Eccles 1.8 seeing nor the Eare with hearing these two the Sight and the Hearing which the Philosopher makes the sences of Knowledge q Sensus doctrina apud Arist in Eth. are as well as the Touch and Tast insatiable for as the Grave and Destruction cannot bee filled so cannot the Eyes of a man Prov. 27.20 As our Proverbe is It 's easier to fill a mans belly than his eye the Concupiscence of the Eye aswell as of the flesh is not to be satisfied Faemina vidit vritque videndo the more that PVTIPHARS wife lookes on r Gen. 39.7 IOSEPH SICHEM on ſ Gen. 34.2 DINAH t 2. Sā 11.2 DAVID on BETHSHEBATH as EVE on the forbidden u Gen. 3.6 fruit the more they are thralled insnared and captivated by the eye the more they dote on the beauteous object as PIGMALION on his Image as MVSEVS excellently expresseth it in his * Intuens sū defessus satietatem non inveni aspiciendo Musaeus de Herone p. 342. HERO who was wearied not satisfied with looking on LEANDER which consideration made both Salomon and the Wise man his Apocryphall Ecclesiasticus Chap. 9. v. 7.8 As also both ancient and moderne Divines and z Vide Senecam l. 4. Ep. 33. Gyrald in hist Deorum synt 13 Philosophers perswade every man to turne away his eyes from beholding Vanities chiefly vaine women and vaine pictures lest the eye as a traytor shoote a poysoned bullet to the heart making Vulnus insanabile a wound incurable least when it is past time to shut the doore of the Cage when the Bird is flowne crying with that Amoretto in the Poet. Vt vidi vt perij vt me malus abstulit error How have I seene and beene overseene in a Thus Mark Anthony with Cleopatra apud Appian l. 1 seeing therefore the Counsell is When VENVS comes thee nye Oh shut oh shut thine eye Oh fondly doe not eye her Much lesse doe thou sit nigh her Least that thou perish by b Quid facies facies veneris cum veneris ante Ne sedeas sed-eas ne poreas pereas sphinx Phylosophica her So for the Eare Socrates likewise c Apud Zenoph l. 1. de factis Socratis pag. 166 observes that Aures suscipiunt voces omnes nunquam vero implentur our Eares doe receive all manner of voyces and founds and yet there bee none of them that bee able to fill them and the like may be said of all the rest as wee have instanced in our Tast in eating and drinking much more holding in the touch in which most sympathizing with the beasts wee are most sensuall Which made that luxurious Zerxes as Tully observes d Lib. 5. Tuscul pag. 170. propound great rewards to the Inventors still of new Pleasures as being so much glutted and dulled but ne're contented with the old Now if it hold thus in naturall and sensible appetites what shall wee say of our Intellectuall and Spirituall which have theyr seate in the Soule what shall wee say to the Irascible Concupiscible and rationall Appetites which that great e Arist lib. 1. Mag. Mor. cap. 13 Tom. 2. pag. 931. lib. 3. de anima cap. 9. Tom. 1. pag. 834 835. Jtem Philo lib. de confus Linguarum pag 450. Naturian placeth in severall faculties of the Soule how insatiable is the Irascible in matter of revenge As never satisfied with blood though drunke with it as with Wine as were once these inhumane Monsters f De Crudelitate Neronis Decij Trajani Domitiani cum ceteris truculentssimis Jmperatoribus et Pagan● et Arrianis vide Tacetum annal 5. Entrop lib. 7. Niceph. lib. 3. c. 23. lib. 7. cap. 6. et cap. 22. Et lib. 11. cap. 25. Euseb lib. 7. cap. 1. et cap. 30. l. 8. c. 7. et cap. 16. cum alijs Nero Caligula Domitian Scylla g Theat Philos pag. 604 605. Marius Dionysius Periander Busiris the Iewish Athalia Simeon Iehocanan Antiochus h Machab. Ephiphanes or Epimanes and of later time that Romish Iezabel and the whelpes of that Wolfe i Fox in his booke of Martyrs pag. 1788.2114 Gardiner Bonner Weston Minereus Iohn de k De his et alijs See the Theater of Gods Iudgements Roma and other bloody agents for the scarlet Papall whore How insatiable the Rationall after Learning and Knowledge As appeares in the travels of PLATO and l De Jndef●ssis horum et aliorum studijs praecīpue C●a●t● Sophoclis Planti Apollo● Iul. Caesaris Alexandri magni Diodori Siculi Juliani Hieron Lege Marcellinū l. 16. Gelliū lib. 3. cap. 3. Coelum Rhodig l. 5. c. 35 et lib. 6. cum Textore p. 347. PYTHAGORAS the nocturnall paines of CLEANTHES the Lucubrations of ARISTOTLE with his brazen Bull the studies of CATO and SOCRATES in the Greeke and inquisition after knowledge even in their old Age yea some on their dying Couch but chiefly how infatiable the concupiscible in respect of foure maine and principall m Cupiditatis natura est infinita Arist lib. 2. polit cap. 5. Tom. 2. pag. 773 objects Power Honour Riches Pleasure whole Volumes may be writ in the extractions from Hystories and experiments in which we shall further inlarge our selves when we come to instances and inductions strengthening in the meane space our first Proposition with a fourth reason and that is That the insufficiencie of these vaine Huskes or Huskes of Vanity to feed or fill or fulfill the desires of the Soule of man comes from the marvailous wonderfull and almost infinite activity and working of the Will of man and of his vnderstanding part for to inlarge a little my discourse of the rationall faculties there is nothing created and apparant so various different and numerous but the heart of man can imagine understand contrive conceive will affect