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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	write_v	year_n	zeal_n	15	3	7.2230	4	false

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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

Repentance hee truely turne and convert unto GOD the true and soveraigne good as this Prodigall heere to his Fathers house all these are but windy Huskes which fill not the belly fulfill not the desire of this Prodigall This point I desire to presse and further to expresse both because it is so contradicted in the judgement and practise of Carnall men whose bleare and Beetle eyes being not able to behold the Sunne of that beauty and excellencie which is in GOD the Fountaine and Wel-spring of all Good whose hearts and affections also being chayned and imprisoned yea married and wedded with the things heere below on whose painted beauty they doate as SAMPSON on DALILAH'S or as the Forrest beasts on the speckled Panther * De fraude Pantherae Plinius hist. lib. 8. cap. 17 Aelian 5. c. 40. Solin cap. 20. to theyr owne destruction They build theyr contents heere below on a quagmire or sandy foundation which proves fatally and fearefully ruinous as neyther beeing able nor willing to mount up any higher theyr wings being glowed with the worst Bird-lime heere they glut themselves in carnall delights as Kites and Dogs with Carrion as the Prodigall sonne did before his Conversion As also because this one proposition being throughly proved the judgement of these infatuated men being convicted theyr lethargicall Consciences rouzed theyr intellectuall part better informed the eyes of theyr understanding opened if GOD please to joyne the Collyrie and Eye-salve of his Spirit they may at last looke up as that * Dan. 4. Brutish Nabuchadnezzar and as awaked out of a golden dreame or sluggish slumber brought as out of theyr fooles paradice restored as Bedlems or mad-men to theyr right wits they may see how far all this while like lost sheepe they have stragled or straied out of the way runne themselves out of breath as in a Wild-goose chase in the prosecution of these worthlesse vanities as Boyes to catch Butterflies or theyr owne shadowes sowne the winde reaped the whirlewinde built Castles in the Ayre yea fed themselves with Aire as the a Solo aere nutritur Plin. lib. 8.33 Lib. 11.37 Cameleon in theyr froathy and aery conceits of Imaginary felicitie in these Externals that so seeing they have spent theyr Oyles and theyr toyles b Operam olcum perdere Erasm adag in vaine wearied and tyred themselves in the wayes and workes of wickednesse runne all this while Counter or in Paths as dangerous as devious layd out all their money spent and mispent their talents but not for Bread c Esa 55.2 spent all their labour as the Prophet speakes without any profit for that which satisfies not being still an hungry and thirsty as the Poets d Exponitur Fabula per Natalem Com. in Mythiologijs in fine Textoris Offic. lib. 9. pa. 853 TANTALVS or as this our Prodigall in the midst of sensuall dainties at the Devils banquets fill'd onely as the empty stomacke with ayre griefe or winde as an empty bladder with breath but not refreshed desiring and requiring even windy Huskes yet neyther theyr desires fulfilled in getting them nor the bulke of theyr bellies filled with them if they have them I say if the Lord ever make them conscious of theyr aberrations sensible of theyr miseries how they have glutted downe painted poysons swallowed though invisibly the hooke of hastning Iudgements under the baite of theyr bewitching sensualities how all this while they have built upon false grounds they may at last after the large Circuit and Circumference of theyr errours after all theyr fluctuations in the waves of severall Lusts after so long wading and dabling like Children in the puddles of those vanities returne to GOD the Soules true Center the hearts onely Anchor leaving theyr false rests by idolatrizing with the Creature and cleaving to theyr true rest the Omnipotent and All-sufficient Creator to bee blessed and praised for ever * ⁎ * CHAP. III. The amplification of the Poinct And the proofe entred vpon NOw to prove what I have propounded in which lyes the pith of all without which I should but build without a foundation and never reare this projected edifice This Prodigall Sonne which our Saviour propounds in this Parable even for the demonstration as of other Theologicall axiomes so of this Proposition that all Sublunary vanities satisfie not the Soule of a Sinner which is the nayle I drive at hee being the basis and maine ground of my intended structure I desire hee may bee considered in A threefold Condition 1. When hee was in his Fathers house as a Sonne 2. When hee stragled from his Father as a Sinner 3. When hee returned to his Father as a penitent Sinner Or in his Mappe First the Sinner his Egresse from GOD. Secondly his Progresse in Sinne. Thirdly his Regresse by Repentance to the throne of Grace is seriously to bee considered with the fruits and sequeles of all these plainely and perspicuously proving both the parts of the Proposition the affirmative and the negative the one including the other by necessary corollaries and consequents Namely first That as all light that comes to the world is by the Sunne and that comes to the body is by the Eye * Math. 5. and that as without the Sunne there 's nothing but darknesse to the world without the Eye Polyphemian and Cymmerian darknesse to the body So first all true saving and sollid rest and tranquilitie to the Soule is GOD and from GOD Secondly and without GOD nothing but horrour and terrour tumults and troubles want rest and unquietnesse vanity and vexation of Spirit as the wise SALOMON found and affirmed * Eccles 1.1 in the Idolatrous love the sinfull and sensuall abuse of the Creatures so both these are seene as plainely in the Prodigals glasse even in the Text compared with the Context as the Sunne at the noone day For the first The All-sufficiencie that is in GOD and so by a Climax or gradation to shew the second The insufficiency of Sinne as most contrary to God and to mans true good besides what 's writ and characterized as in golden Letters in the heart and feeling experience of every illuminated and sanctified Christian Habemus reum confitentem Wee have the Prodigall himselfe giving in his verdict of the All-sufficiency that is in God and the Insufficiency of every worthlesse lying vanity to give to the heart and soule of man any sollid satisfaction or true desired contentation For as Vexatio dat intellectum vexation gives understanding his crosses and afflictions being sanctified unto him hee being at last awakened out of a dead slumber in which like those that dreame of meate and drinke hee found that his soule was hungry and thirsty being sensible of the insupportable burthen of Famine which makes Man and beasts birds and fishes cry out and complaine in theyr Articulate and Inarticulate languages hee himselfe reflecting on himselfe in the serious Soliloquies of his now illuminated

the Soules sole and soveraigne good SECT 4. The aymes and ends SALOMON that he may effect what he doth affect LEt us marke further as very worthy our consiration with what vehemency and ardency SALOMON speakes what patheticall and emphaticall words and phrases he useth and we shall see that neyther VLISSES nor NESTOR so famoused by h In his Odyses and Iliads HOMER for their eloquence nor ZENOPHON the flower of i At. 9. Melipta dictus Rhetoricke nor the Orator CYNEAS whose tongue won PIRRHVS moe Cities than his k Patritius de regno lib 1. tit 5. Gorlicij axiom Oecon. p. 309. Army nor DEMOSTHENES whose eloquence PHILIP more l Impediebat ejus Conacus excitata cōtra cum Graecia Gorlicij axiom Politica axiom 126. p. 293. feared than all the warre engines of the Athenians nor CATO CENSORIVS called the Roman DEMOSTHENES nor TVLLY held the Prince of Latine m Oratorum facile Princeps Gorypheus Orators nor LACTANTIVS called the Christian CICERO nor STVRMIVS called the German TVLLY nor CORNELIVS GATHEGVS the marrow of n Populi delibutus suadaeque Medulla Perswasion nor CATO GRAMMATICVS the Atticke o Attic. Syr. Syren nor that learned linguist called the HOMER of p Hieronimus Theologorum Homerus Divines nor any other ever used more exquisite Oratory eyther perswasive or disswasive than this our SALOMON to expell and supplant out of the hearts of men the vaine love of the world and to fixe and plant instead of it that same Regius amor that royall loyall regall and onely legall love of God for as was sayd of the Oratory of PERICLES wee may much more affirme it of SALOMONS Quasi fulminare acculeos in animis auditorum relinquere videtur Alstedius in Epistola Dedicatoria ante Rhetoricam hee seemes as it were to thunder and to leave prickes and goads in the hearts of his Auditors for as the fire long smothered breakes out into a suddaine flame he being in a deepe and serious meditation of the worlds vanity awaking as afrighted out of a terrible dreame or out of a dead sowne in a suddaine rapture or extasie as having presently escaped drowning burning massacring or some immanent eminent danger he cryes out of a suddaine Oh Vanity of Vanity Vanity of Vanities saith the Preacher like that passionate r Cicero Orator that reasonates Oh tempora Oh mores Oh times Oh manners As the Comedian Oh Coelum Oh terra Oh Heavens Oh Earth As the ſ Horatius Persij Sat. 1 Poet Oh curas hominum Oh quantum est in rebus inane Oh the fond cares and conceits of men Oh what Vanity what Villany is in the Earth As the mournfull Prophet t Ier. 22.29 IEREMY Oh Earth Earth Earth Heare the word of the Lord as that Evangelicall Prophet u Evangelista potius Propheta Hierom. ESAY Heare oh Heavens and hearken oh * Esay 1.2 Earth with such like passionate declamations exclamations SALOMON at the first setting forth breakes and breathes in the eares and hearts of men as the fire set to powder sends out the pellit the string from the bow the sling from the hand send forth the arrow and the stone to the intended marke with the greater vehemency so the fire of SALOMONS inflamed zeale and strong-bent affections meeting with a fit object and subject to worke upon sends to the eager pursuers of Vanity his disswasives speedily forth with the greater force Emphasis and Enargy yea SALOMON knowing how firme and fixt the hearts of men were radicated and rooted in these earthly Vanities however their boles and boughes their buds and chats their leaves and flowers sprouting upwards the externall and outward profession the words and gestures of many Temporizers hypocritically mounting towards Heaven made shew of the contrary he gives the stronger assault and push even in the first encounter to move and remove them from their strong holds transported and carryed with zeale as ELIAS in a fiery x 2. Kings 9 20 Chariot marching vehemently like IEHV rushing as it were amongst the Pikes he gives at first cariere a stout and couragious assault against the chiefe Garrison of Vanity to overthrow and overblow her strongest Bulwarkes and fortifications even in an instant at least he sets up a flag of defiance and as an Heroicke martialist professeth open hostility and enmity against all kind of Vanityes for as IOHN was the voyce of a Cryer y Math. 3.3 in the Wildernesse and IONAS the voyce of a vehement Cryer against Ninivie proclaiming a Ionas 3.4 Woes and Anathemaes against her as one IESVS once against Ierusalem before her overturne by b Iosephius de Bell. Jud. l. 2 c. 19. 21 22 24. l. 6. c. 16 l. 7. c. 7.8 TITVS VESPATIAN so SALOMON as Gods Herald and Trumpetter to the whole world doubles and trebles his thunderbolts against all kinde of Vanities crying Vanitas Vanitatum or as some read it with a greater emphasis Vanitantium and least hee should be mistaken he speakes it againe and againe with a witnesse as Christ three times to c Ioh. 21.15 PETER to testifie his love to his relapsed Apostle repenting in verity so SALOMON to testifie his hatred against Tyrannizing and domineering Vanity which rules in the heart of men as a tyrannicall DIONISIVS PHALARIS or Idumean HEROD in an usurped Kingdome three times inveighes against it to disthronize and dispossesse it from that seat which properly and peculiarly belongs onely to GOD for as that Gracian c Demosthen Orator being asked three times what was the first what the second what the third part of Oratory answered still e Pronunciatio prima secunda tertia pars Oratoris pronunciation pronunciation pronunciation so let SALOMON be demanded what hee thinks of all these sublunary and earthly things hee 'l epitomize his censure in one word Vanity but be better advised SALOMON Primae cogitationes seniores secundae saniores the first thoughts are elder but the second sounder and riper yet he is the second time in the same Tone the same Tune his verdict is Vanity but deliberandum diu quod perficiendum semel deliberate SALOMON more seriously cave quid dicis take heed what thou speakest thy words will goe farre for they are of weight and consequence as thou art the greatest of men a King the worthiest of men the wisest King SALOMON as a patterne and president indeed of a right wise man more perfect than TVLLY drawes his Orator ZENOPHON his CYRVS CASTILIO his Courtier GALEN his just Temperament or ARISTOTLE his Quadratus is still like himselfe Sibi constans sui similis the same man the same minde fixt as the Pole firme as the Rocke his words-master he sayes it and stands to it the third time as though like a zealous Preacher as did the Ministers and f De quibus lege apud Eusebium l. 3. cap. 4. l. 4 cap. 15. l. 5. c.