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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

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

Ecclesiastes he useth not the name Tetragrammaton as being ineffable and to sinners most terrible and dreadfull in the Consciousnesse of his sinne he doth not once mention it Mindfull of that in the 50. Psalme ver 16. of his Mr. Asaph forbidding the wicked once to take the Name or Covenant of God in their mouthes Which Text when Origen read after his Apostasie mentioned by Eusebius Lib. 6. Magdeb. Cent. 3. and Niceph. Lib. 5. Cap. 12. Hee burst out into teares and could not preach He in awe and reverence thinkes himselfe unworthy to name IEHOVAH Fourthly being converted himselfe he labors as Christ injoyned y Luk. 22 32 PETER and in him all true Paenitents and as PAVL z Act. 9.28 practized the Conversion of others for this booke of the Preacher preacheth repentance unto all both Iewes and Gentiles yea it teacheth mortification from the worlds Vanities the Feare of the Lord and obedience to his a Eccl. 12.13 Commandements therefore in respect of the affe●t of it or Salomons affections to doe good by it ●s cald by some b Rabbi Salomon in Cātica the booke of the calling againe of the Iewes c Comment in Cantica Origen calls it Ecclesiastes à Congregando Ecclesiam from that desire which Salomon had to congregate a Church to God and some of the Hebrewes as two famous amongst the d Hierom. in Eccles cap. 1 in Ezek. cap. 46. Fathers and e Aquinas de Regimine principum l. 3. cap. 8. Schoolemen have call'd it his Booke of repentance in which booke as a true Preacher indeed hee labours to finde out right Scriptures Delight some words and words of truth that as goades and nayles he might rivet them in the hearts of others to worke that remorse in them which hee found and felt in himselfe which indeed is a signe of true and saving Grace when it is Communative and diffusive for the conversion of the wicked or confirmation of the weake when wee would imprint grace in others which is sealed in our selves herein tutored by the Cock who when he hath found a Barly Corn clocks and calls to it his Hennes as the Hen calls her Chickens and when we are awaked our selves out of the darke dreame of our sinnes by clapping our wings and g Gall● vigilantis Episcopi Typus apud Majolum de dieb Canic Colloq 7. p. 210 crowing as Salomon heere and since LVTHER that h Vide Epistolas ad Leonem Papam ad diverses Episcopos nobiles Libellis de captivicate Bab. de Missa disputationes scripta apud Sleidanum Nigrium Bucholcheram Osiander Cent. 16. lib. 1. Cocke of Belgia to awaken others either out of Popery or prophanenesse is a sure signe of a sanctified heart and of a Conscience truely touched Fifthly SALOMONS confession was ioyned with faith he beleeved with his heart as did PHILIPS i Acts 8.37 Evnuch as he confessed with his mouth to his k Rō 10.10 Salvation for his confession heere to to GOD primarily as in the Iudgement both of charity and verity wee are to conclude and to his scandalized Church secondarily was not the Confession of a Felon to his Iudge as ACHANS to l Iosh 7.20 ●1 IOSHVAH fearing execution Nor as the Confession of IVDAS to the m Math. 27.4.5 Pharises for want of Faith ending in a halter and in n Psal 9.17 Act. 1.25 Hell but as the Confessiō of a Son to his indulgent Father for that reference the Lord himselfe professeth he hath to o 2. Sā 7.14 SALOMON or as a Confession of a Patient to his Physitian in hope of helpe and health and he confesseth to the offended Church as any man may in the like case confesse even unto man t As appeare by that cōfortable letter which Luther sent the sicke Duke of Saxony apud Osiandrum Cent. 16. l. 1 pag. 70. stearing yet farre enough from the Rockes of Popish Auricular Confession not onely to give satisfaction in case of p Mat. 5.23 24 scandall but as a diseased man to his Surgeons as the perplexed CHRIST crucifying paenitents to q Act. 2.37 PETER the Publicans to r Luk. 3.12 IOHN the Magicall ſ Act. 19.18 19 Nicromancers and others converted by PAVL and as many in our dayes have done to the zealous GRENHAM PERKINS DENT DEERING DODD and others to whom the Lord gave the tongue of the u Esa 50.4 learned and created the fruites of their lips to bee * Esa 57.17 Peace even in Case of desired Comfort and Consolation Esay 57.19 Iob 33.23.24 Sixthly SALOMONS Repentance was constant and Conscionable it was not in a flash or in a Crocodiles x Vincentius hist l. 17. c. 606. teare or two like y Heb. 12.16 ESAVVES and the hypocriticrll z Deu. 1.45 Iewes not in a SAVLS a 1. Sā 15.24 Confession but as PAVL's it begun and continued in that true Conversion the very life and soule of repentance that sincere aversion from sin and turning unto b Haec vera paenitentia preterita plangere plāgenda non cōmittere August de pan God which the Prophets every where call for he did not after any fained humiliation returne to his sinne againe as the Dog to his vomit the Sow to her wallowing as did Ahab Saul Adoniah Ioab Semei but acording to the rule and Canon he did Praeterita plangere plangenda non committere Lament his by-past Vanities and as a man that gives a Bill of Divorce to his whorish wife never to intermedled with her more as Noah Lot Iudah David Peter and others hee did not Apostate againe and backe-slide to his repentant and abandoned follies now hee esteemes all the Honours Pleasures Riches Dignities Policies Studies Counsels thoughts actions endeavors of men in this life without the Wisedome Word Worship Feare and Favour of God to bee meere Huskes and Vanities such as will never helpe ease profit comfort or cōtent him in life in death nor death and his judgement ushering his practice he made a Covenant with his heart never to feed more on these Huskes to sinne more in the use abuse of these Vanities But as a Traveller ever talking of and fitting for his journey his Thoughts and tongue now walke and talke another way even how to feare GOD and keepe his Commandements Legall and Evangelicall being indeed that Regia Via Vitae the true way to life and herein indeed was his true repentance according to CHRISTS l Ioh. 5.14 Precept and AMBROSE his prescript when he sinned no more in that culpable kinde as m Haec vera poenitentia cum sic paenitet hominem peccasse ut crimen non repetat Amb de poenit before the best repentance saith that zealour Belgick n Luther call'd oft by Hennius Eccardus and others the Elias of Germany Apostle being in one word A new o Optima paenitentiae nova vita

too it were easie to these Arguments to bring in the whole Iewry yea Grand-Iewries of Antiquitie to prove both the repentance of SALOMON after his sinne his remission upon his Repentance and his Salvation upon his remission his Iustification Sanctification the fruit and effect of his salvation For besides the constant opinion of the Hebrewes as we have i Hierom. in c. 2. Eccles heard that his Ecclesiastes was his Repentance as may be seene in their booke called Sedar Olam Cap. 15. Lorinus k Prolegom in Eccl. c. 2. thinkes that Saloman in his Proverbes seemes himselfe to testifie his repentance as though in passing by the Feild of the sluggard and the Vine-yard of the Man devoyd of understanding seeing it all overgrowne with Thornes and nettles considering it and laying it to heart Pro. 24.30.31.32 He should by this Feild vnderstand his owne heart all overgrowne with the Thornes and Weeds of lust and Idolatry and by the Instruction he received by it should intimate his repentance as the reading of the l Novissimus ego egi paenitentiam respe●i ut eligerem disciplinam septuagint seemes to confirme it elsewhere by St. m Jn cap. 28. Ezek. Ierome this repenting Salomon is called King of Ierusalem and opposed against Ahab Ieroboam Ioram and the evill Kings and compared with David Ioshuah the Patriarkes Prophets and other religious Kings and Iudges of Israell and Iudah and in an Epistle to Eustachium Epist 22. though he lament his fall yet hee denyes not his repentance in an other o Ad salvinam Epist 9. victi sunt quasi homines Epistle he makes use of his fall as also of the fall of his father David that we that stand should not presume but take heed least we fall of later time Gregory de p Praesat in Conitica Ca● Valentia pleads much for SALOMON confutes some that denyed this booke of the Preacher to bee sacred Scripture or to be placed in the Canon as though he had transcribed it from his Father DAVID or received it from some other and though it were quaestioned as Apocryphall even in the dayes of IEROME because SALOMON Chap. 2. vers 21. Seemes to give way to Epicurisme and Licentiousnesse warranting to eate and drinke and be Ioviall as the Helluohs of the world yet as he is well cleered by that learned q Cōment in c. 1. Eccles Apolagie SALOMON is farre from giving way to Luxury or any Vanity which as by Clubs and Malls in the whole booke he beates downe onely approving a a free lawfull liberall use of the Creatures such as the holyest men have used standing with moderation reason religion and Christian gratulation Hence for all these and such like frivolous exceptions the booke is approoved his Verdict of Vanity of all religious hearts and illuminated spirits subscribed to the Author himselfe by the Chalde Paraphrase hath the name of a Prophet yea r In Ps 118 v. 1. lit 2. lib. de fide resurrectionis Saint ANBROSE besides that formerly alleaged in many places gives him the best Epithite of holy Salomon chiefly in his Praface before Saint LVKE and in his booke of his Faith in the Resurrection where hee cites this Ecclesiastes elsewhere ſ Apol. David l. 2. c. 3. he paralels him with Saint PAVL and DAVID and placeth him as a true Paenitent in the midst betwixt them sinning and repenting CYRIL t Catech. 1. of Ierusalem exhorts to repentance after the example of AARON DAVID EZEKIAS MANASSES NABVCHADNEZVAR PETER and amongst the rest SALOMON HILARIE u Hilarius on Psal 52. is confident that like AARON DAVID and others he was seriously reprooved for his sinnes and repented the very same IREVEVS * Lib. 4. cap. 45. saith he received by tradition from one that was an Auditor of the Apostles CHRISOSTOME is alleadged by ALVARVS x De Placitis Eccl●ari 45. PELAGIVS for the same purpose to testifie the repentance of SALOMON of whom the same Father writes y Serm. contra Concubia Tom. 9. elsewhere that after his lust and inordinate concupiscence after terrestriall and sensible sensuall things returning as it were out of a parke and shadowy Wood to true and heavenly wisedome he uttered as it were ex Tripode that sublime and heavenly voyce truly worthy of a heavenly man and a heavenly minde Vanitas Vanitatum Vanity of Vanity Vanities of Vanities all 's but Vanity saith the Preacher yea sayth that z Periphrasi in c. 2. Ecol THANMATARGVS abhorring and hating all his former life in which he had wasted and wearied himselfe spent as a Taper in pursuite Vanity as a man shipwrackt weather-beaten on the Rockes of Vanitie swimming to the shore by Repentance at last he sets up Sea-markes whereby others may avoyd these Syllaes and Caribdis on which he was newly ruined hereupon a Epistola de recuperandis laps BACHIARIVS that lived about the time of AVGVSTINE in his Epistle concerning the restoring of those that were falne in the fiery time of Paganish Persecution as it is extant in these Volumes call'd the Library of the b Bibliothera Patrum Tō 3. in Folio Fathers perswades IANVARIVS amongst others things that he would not doubt to receive an Adulterous Monke into the Church upon his repentance because that mercy was not denyed even unto Salomon upon his humiliation affirming moreover that it makes nothing against his repentance that it is not registred and recorded in expresse words in the Scripture no more than the repentance of Aaron Noah Lot Iudah Ruben Sampson who yet truly repented his beeing though not so publike as his Father Davids which was publikely sung in the Church yet as true in secreto Conscientiae in the inwards of his Soule and secrets of the heart and Conscience yea and that his sinne was pardoned hee makes this an Argument I know not how sound in that he was buried amongst the Kings of Israell and Iudah which he affirmes was a priviledge denyed unto some that persisted in their Perversnesse disobedience and impaenitency to the end of their lives the like argument is used by one Martyn c Lib. 10. Hypotypos Regula 25. Cantapretensis as also by one d Epist 65. Fulbar in Saint Bernards time who spends an whole Epistle on this Subiect so one Ticonius in Augustines time that was a little affected with Donatisme otherwayes a learned man in one of his e Extat regula in lib. 3 de Doct. Christ c. 31 Rules intituled of the Promises and of the Law extant both in the workes of Augustine and f L. 1. do sūmo bono cap. 25 Isodore is very confident that as that as the Lord did not deprive SALOMON of his earthly Kingdome as he did g 1. Sam. 15 28. Saul h 1. ●in 12.16 Reheboam i Dan. 4.31 Nabuchadnezzar k 2 Kin. 19 37 Sonachar●b l Dan. 5.30.31 Baltazar and other wicked Kings

beloved of God as also that the Lord heard the Prayer of David for o Compare 〈◊〉 28.29 him to accomplish the thing which hee had promised I could also use the Arguments even of p In Com●d Paradisi Cant. 11 Dante 's the famous Italian Poet who from his excellent institution and education from his Father q Prov. 4.4 Prov. 31. David and Mother Bethshebah such as r 2. Tim. 1.5 Timothy from Lois and E●nice Constantine from ſ Euseb in vita Const lib. 3. Helena Augustine from t Passim fatetur in Confess Monicha from his singular Love unto Wisedome his study of the Trinity his love to the Word to which in the person of Wisedome hee so earnestly u Pro. 4.1 Cha. 5.1 c. 7. c. 8. c. 9. exhorts his religious worshipping of God in the dedication of the * 1. King 8. Temple his excellent Vertues and guifts wherewith he was inobled chiefly from his contempt of the World and all wordly Vanities which in this Booke of the Preacher or preaching booke he so proclaimed concludes him in the state of Grace I could also from Finus Sadeus a x Jn cap. ●e invitat de Constit Nū 7. de praeser Num. 1. cap. 1. Canonist and y Lib. 17. Theosophiae cap. 20. Iohannes Arboreus strengthen mine owne hopes and others of SALOMONS everlasting welfare from that hope he hath in the Messias under the borrowed person of the wise Agur making a true confession of his sinnes unto Ithiel and z Pro. 30.1 Vcall even IESVS CHRIST acknowledging himselfe though the wisest of meere men yet as even some of the Hebrewes held him by reason of his sinnes sayth Lyra to be more foolish and bruitish than any man so with a Iob. 42.10 holy Iob in the sence and sight of his sinnes even abhorring himselfe and his by-past follyes Lamenting and repenting with this our Prodigall his feeding on the Huskes of Vanity in the service of his lusts whē he might have bin fed with the pure Mancher the Heavenly Manchet of the sweetest mercies in the service of the Lord but Manum de Tabula I doubt I am within compasse of correption or running wide or Counter from our Prodigall to SALOMON but if it be an error it 's on the right hand error a dextra I say as DAVID in another case is there not a cause Si parvis 1. Sam. 17 19. componere magna if wee may compare Wrens with Aeagles Did they not both Convenire in eodem tertio Did they not both feed on Huskes both buy repentance too deare Both returne unsatisfied as that c Et lassata voris ●on sa●recessit Messalina from the Stewes from Vanities Banquet Were they not both gulled deluded deceived with windy Swads for sollid meat Did they not both returne home by weeping Crosse frō the Cōmons of Swine the gland of Hogs the fleshly sensualities of Epicurish men to the delights and desires of Saints and the joy of Angels * Applicatio Vade tu fac similiter Oh that all in their case had grace to doe the like Oh how would they loath their huskes and like their exchange How would they blesse God for the praescriptions and directions the Instrumentall meanes and motives of their internall peace here which they never before found and their aeternall Peace hereafter after this short Pilgrimage of life which they can never loose Thus have I discharged my last and longest Bill my strongest Battry against the paper Walls of Vanity SALOMON as the wisest of men speculatively as the best experienced of men practically as remorcefull amongst sinfull men paenitentially from his wisedome morall experimentall Theologicall that threefold Cord which cannot be broken from his spirit humane yea from the unerring spirit Divine by which the Preacher penned and published his Ecclesiastes or booke of Repentance giving in his true unpartiall judicious and undeniable determinate Verdict as the very mouth of God that all earthly and sublunary things under the Sun in their severall Species and individumus Riches honors pleasures profits Praeferments Wine Women Musicke Meates Feasts Festivals Frolicks yea Learning Knowledge Arts Sciences Languages Beauty Strength Favor Wit Policy Humanity Wisedome Children Friends Favorites Credit applause with men whatever disioynted from the Grace Feare love favor service worship of the Almighty not used in God from God to God and his Glory all these are meere Huskes Vanities Vacuities Dreames Delusions To give to the Soule of man that rests in them any true reall satisfactory Contentation more then snow in Harvest Vineger to the aking Teeth smoake to the eyes Mercury to a greene wound or a cold stone to him that hath the heart-burne Thus we have heard the verdicts testimonials of the greatest and best men casting this case controverted with the vaine sonnes of men infatuated with the Dregs and Drugs of Vanity Esay Ionas nay IESVS SALOMON and the God of SALOMON have spoke to the purpose that unlesse men will be mad with d Cum ratione infanire reason or against reason as he that resolved in the Comedy not to be perswaded though hee were e Non persuadebis etiamsi persuaseris apud Comicum perswaded or as our Papists as once the Pharises unlesse they will even shut their eyes against the Sunne till they fall into the Pit of Perdition their Consciences must needs be convicted CHAP. XIII SECT 1. The nature of these Vanities their disproportion with the Soule the Immensity of mans appetite further declared BVt least these proofes be too generall frō expatiating as it were in an open Champion wee will come to the strict inclosures of particulars from Testimonies and Authorities wee will come to more speciall Arguments and Reasons as from shooting at long Markes and running at Tilts and Iusts wherein we may take our breathings and fetch our cyrcling Carieres we will come as in a Land or Sea-fight to graple and gripe with Vanities these speckled killing f Panthera vanitatis ef figies odore enim conspectu animā tia sibi allicit obtecto capite dum devorat Solinus cap. 20. Plinius hist lib. 8. c. 17. Panthers and to lay on with downe-right blowes that we may lay them all at once prostrate if we can as DAVID did g 1. Sā 17.49 GOLIAH or as the Greekes did h Mortuo Leone insultant Leopores HECTOR to trample upon them and insult over them yea to kicke them as we use to doe with discovered Cheators and Sharkers as moore deluders and Impostors not able to performe more than Huskes to the Prodigall these desired contentations and satisfactions which they promise and that amongst many moe for these subsequent Reasons partly from the nature of man partly from the nature of these Vanities themselves partly from comparing both together partly from GOD himselfe to which heads all may bee referred First Vtor concessis to

when I see a man Created accord●ng to Gods Image innobled with many excellent parts so wholly taken up and possessed with the Love of a Creature that he can doe nothing thinke of nothing walking t Te vigilans oculis animo te nocte requiro dreame of nothing sleeping desire nothing delight in nothing but onely one making a weaker woman as Orpheus his ſ Te veniente die te discedente Canebam Euridice as Clytophon his Lucippe in Achilles Statius and that Lover in Patronius his Goddesse his Idols his Mistresse his Life his Soule hit every thing his mouth heart eyes eares thoughts being all full u Te dies noctesque amo te cogitote desidero tevoco te expecto te spero Euryalus apud Aeneam Sylvium of her as he that is bit with a mad Dog thinks all he sees is Dogs Dogs in his meat in his drinke in his dish so his mistris still in his eyes eares heart which was the very case of one of the Patients of V●lleriola that excellent Physitian of another in Vlricus * De Pythovisse Molitor and of thousands yearely both in Cities Court and Country from great Peeres to Plowmen from Courtiers to Carters being as merry when he is with her as Pope Iohn as frolicke as that mad Wench Pope Ioane as Ioviall as the Persian x Donec gratus eram tibi persarum Vigui rege beatior Horat. Od. 9. lib. 3. King but without her as the Sunne in the Eclipses as the Moone vnder a Cloud as Melancholy as a Cat as discontented as Pompey and Mark Anthony after they had lost the Feild or as mad and inraged as Aiax when he had lost Achilles Armour when I heare the Poets faigning some men degenerate into Dogs y Apud Ovidiū in Metā Hogs Asses Bruites as Iupiter into a Bull for Europa into a Swan for Laeda Apulaeus into an z Feram induit dum Rosas comedit id est dum ad se redit Asse Lycaon into a Wolfe Tereus into a Lapwing Calista into a Beare Elpenor and Grillus into Swine by Circe expressing by their Morals and Muthologies as Fulgentius interprets of one of them a Rex fuerā sic Christa do cet sed sordida vita immundam è tanto culmi●e feoit avem Alcia Emb. de upupa Alciat in another of them and Natales Conees of all of them how men by their foolish lusts make very beasts of themselves when I see how farre this love as if dust or sand were cast in their eyes blinds these fond Lovers or as though they had eaten Hemlocks and stood in need of b Opus est Heleboro Hor. Hellibore plainly deprives them of their wits and sences that as the Ape and Crow thinkes their young ones the c Suns cuique pulcher fairest though wellnigh most deformed of all Birds and Beasts so though their Mistresses in the eyes of others that are often times sounder judgments bee but meanly guifted and qualified eyther for wit beauty breeding and trayning inferiour to thousands of her Rancke yet of these deluded Guls she must be estimated yea Heralded proclaimed Trumpetted as the onely Paragon of her d Quisquis am● Ranam ranam putat esse Dianam Quisquis amat Luscā Luscā putat esse Venustā Sexe in a thousand Sonnets as the gleamings out of all Poetasters that ever writ Helena Panthea Flora Rhodope Rosamond yea Venus her selfe must hold the Candle to her yea case their caps to her hee that commends Phillis or Nerea Amarillis or Galatea Tityrus or Melibea must after hold his tongve or else he doth her wrong she must bee as Polypheme courts his e Condidior folio Nive● Galatea Ligustri Floridior prato O vid. Met. 13 Galatea whiter than the Withywand fresher than a Verdant field brighter than Glasse softer than Swans downe yea Phoebo pulchrior Sorore Phoebi yea brighter than Phoebe or Phoebus himselfe yea the Starres Sunne Moone Mettals sweet Flowers Odors Colours Gold Silver Ivory a Lidia bella que bene superat lac Lillium Petrenij Catal. Snow painted Birds all brought to expresse and delineate her When I see againe how servile and slavish they be to their beloved Idols all their Actions Cares Thoughts beeing subordinate to please and pleasure them more than to please God himselfe making themselves as Castilio notes b Lib. 3. de Aulico well in his Courtier their Servants Drudges Prisoners Lackeyes yea Bondmen as Hercules was to his Iole Sardanapalus to his Concubines amongst whom he Carded and c Suidas in vocab Sardanapalus sic Ovid in Jbim Spun Aeolus to d Mihi Jussa cap●ssere fas est Iuno e Me vel sarorem vel fas m●l●m voca Sen●ca in Hipp. part 2 Phedra to Hypolites Philostrotus to his Mistresse and all others so besotted refusing no labor no toile in a blindfold obedience as the Papists to their f In caeca obedientia Priests the Novices Iesuited to their Superiors if to goe as farre for her as Iericho or Ierusalem to the Sonldan of Aegypt or great Cham of Caehay yea with Drake and Candish to Compasse the World for her to undertake great Adventures for her as Orlando for his Angelica in g L. 1. Cant. 1. Staff 5. Ariosto and your Knight errants in your fabulous bookes much more to serve two Prentiships for her as Iacob once for h Gē 29.28 Rachel and to indure harder taskes than Theseus and Paris 8. Yea when I consider how this fond love make those that are bewitched with it valerous venterous above i Audacem faciebat a●r measure as was Ferdinand King of Spaine at the siedge of Granado in the sight of Qu. Isabel and her Ladies a few Spanish Knights overcomming a multitude of Moores causing Sir Walter Manney in Edward the thirds time to fight like a Dragon being loaden with Ladies Favours and others to expresse wondrous valour in Iusts and Turneaments Venus making Mars himselfe more couragious if we beleeve k In Convivio Plato as even Prodigall of their bloud in their Mistresse Quarrell of which they would not spend perhaps willingly the least drop in the Cause of God and of Religion 9 When I thinke further how in the praedominancy of this passion they have not onely wisht to dye for them as Theagenes for his Characlea or to dye with them that one Grave might hold l Hujus ero vivus mortuus hujus ero Prop. l. 2. Vivam si vvat si cadat illa cadā Id. both which was the Prayer of Callicratides in Lucian but they have indeed one dyed for another as Dido dyed for Aeneas which wrought such compassion in St. Augustine to thinke it and one dyed with another as Priamis with m Ovid. 4. Met. Thisbee yea have beene so drunke with Passion that if their Mistresses have frowned upon them which was the case of Patronius they