Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	bread_n	eat_v	manna_n	4,436	5	12.4770	5	false

Text snippets containing the quad

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

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 ſ 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. 1● fruites Milke yea to the Spider * Statim cū 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 S●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

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

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 ARRAIGNMEN● of the whole CREATVR● Att the Barr● RELIGION REASON● EXPERIE● 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 Pr●s●●● for 〈◊〉 were a mistake as manifest 〈…〉 But my Ends 〈…〉 more Generall and of ●erre not much more Gen● 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 splendid●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 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

non panis they are no bread they are but Huskes and Akorns they satisfie not these that follow after such follow but after their shadow pursue a Flea run after a butter-flye they have a great catch for their labour they beat but the Ayre they gape for the Wind they misse their marke they run at uncertainties they wander in Devious l Toto errant coelo paths they sayle without their Compasse and Card they dash upon the Rockes they sow the Winde and reape the Whirlewind when they looke for Harvest and crop of felicity they are answered with the thornes of Cares the Bryars of sorrowes the brambles of anxieties with AESOPS Dog they snatch the shadow for the substance with that m Fabula in Ambitiosos applicatur a Ravisio in Officina l. 8. pag. 853. IXION they imbrace a Cloud for IVNO they wed bleare-ey'd n Gen. 29.25.26 LEAH for beauteous RACHEL as dim-eyed ISAAC they mistake o Gen. 27.22 23 IACOB for ESAY that which they thinke plants them supplants them these which they take as ADAM received EVE to bee their helpers to beatitude they prove p Remora piscis adhaeret Navibus sistit testibus vincenti● l. 17. c. 29. Plin. l. 9. c. 25. Basilio exem hom 7. Remoraes and Hinderers they gripe these worthlesse trifles as Fooles doe Thornes till they pricke at last theyr very hearts till they bleed againe they dally and play with them as the Childe at the hole of the Aspe and of the Cockatrice or at the hive of the Bees till they be stung againe till they dye or cry in a word they prove not bread unto them as they thought but Huskes which they thought not they gaine over shoulders by them when all their Cards are cast theyr paines and their perils being counterpoized with the best that they promise their chiefe Clyents rew their bargaine and buy repentance at too deare a q Non Tanti paenitentiam emam Dem. rate they bring them as much content in the issue and event as Mercury to a greene wound as smoke to sore eyes the pleasure and profit they promise ends in paine and perplexitie as AMMONS unlawfull love to THAMAR ended in r 2. Sā 13.15 hatred as sweet wine oft corrupts to sower Vineger Hugging these in their armes as MOSES his ſ Exod. 4.3 rod they turne Serpents they breake promise as perfidiously as LAEAN with t Gen. 31.7 IACOB as the Carthagenians with Rome as Vlidislaus the Hungarian with the u Knols in his Turkish History Bonfinius in Hist Hungaria Jusius in Theatro Iudicierum Dei Anglice scripto cap. 29. pag. 166 167. Turke and the Turke with the Christians They answere not expectance they promise bread for sustentation but they performe Huskes vanities vexation Parturiunt Montes nascetur ridiculus mus they indent golden Mountaines but pay chirping Myce or micry Mole-hils they allure him with the baite of painted beauty but strike with the booke of experimented baine My Rivers returne to their first Seas they are not bread they satisfie not For the better clearing of which poynt it 's worthy our consideration the use the excellency the necessity of bread even according to the litterall sence as we have seene the vility and vacuity of Huskes that so contraries being opposed may more manifestly * Contraria juxta se opposita magis elucescune appeare as Venus pictured besides Vulcan seemes more beautifull as Arions Harpe is more melodious after Pans Pipe as hony more relisheth the palate after Aloes and Gall and as the rose smels more fragrant after assa faetida bread then we must know both in the Scriptures and Authors hath a very large x Panis Doctrinalis sacramentalis victualis apud Ludolphum de vita Christi extent for it containes all sufficiency of food and nutriment both for soule and body and therefore some would derive the Latine panis of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies saith one the multitude of all safeties the magnitude of all y Multitudinem salutum magnitudinem solaminum plenitudinem omnium bonorum comforts the plenitude of all good things what ever is needfull for corporall or animall sustenance which me thinkes better agrees to CHRIST in the mysterious sence who is called that bread of life Ioh. 6.51 Then to the literall sence yet consider the creature as it is in it owne nature of all the blessings which God hath given for the preservation and sustentation of the life of man for his esse and bene z Tullius de Officijs esse his being and his well being there is none of more use than bread for if we consider eyther what account the Patriarkes the Prophets the men of God yea Pagans Heathens Turkes Salvages in all Countries and Kingdomes have made and still doe make of it in all ages 2. Or how well we are with it 3. Or how ill we can be without it wee shall say of it as a Ad Laelium de Amicitia TVLLY sayd of friendship Solem è coelo tollere videntur they seeme to take the Sunne out of the Heaven that would deprive mortall men of it For the first use and antiquity of it however it be a question whether flesh were eaten or no before the b Negative determinant Theod. q. in Gen. 25. Chris hom in Gen. 27. Hier. contra Jovin lib. 2. Peter Martyr Lyranus in Gen. 9. Aquina 1.2 q. 102. d. 2. dubitat tamen Calvinus in Gen. 6. Reprobavit sententiā dominicus a Soto l. Justit 5. q. 1. art 4. Flood or onely hearbes and plants which then had more vigour and force in them than now yet I perswade my selfe bread was a food used of the Patriarkes even before the floud as since for CAINE being a c Gen. 4.2 Husbandman as ABEL a Shepheard and tilling of the ground sure corne came of his tillage and of Corne bread And after the Floud MELCHISEDECH brought to ABRAHAM bread d Gē 14.18 and Wine and the sonnes of IOB whom some thinke was about the time of e Pineda Mercerus perfat in Jobum MOSES banqueted and eate bread together in the Elder brothers f Iob. 1.13 house and IOSEPH from Aegypt sent Corne for bread for his Father IACOB into g Gen. 42.15 Canaan I know some Countries were long without the use of it using Akornes for bread yea PLINY reports it in his time which was some 40. yeares after CHRIST there were men eaters as the Canibals now that lived without bread and it 's certaine the Art of Baking was very lately brought to i 380. yeres after the Persian war Rome for till the time of the Persian Warre they used boyled Corne instead of bread and before the use of Corne came up many Countries lived of k Lib. 8. cap. 11. idem Plinius Iustin l. 2. Ovid. 4. Fast Pulse and Gland

this Greeke word Pan intimates therefore it 's a curse mixt with a Command that ADAM shall eate his bread that 's earne whatever is needfull ad victum cultumque for meat drinke and apparell in the sweat of his h Gen. 3.10 Marlorate inlocum browes in some lawfull calling and that which is the best of i Danaeus in orat Domini Ambrosius in Psal 118 Babingtō on the Lords Prayer fol. 75. prayers the rule and square of all other prayers directs us to pray for our dayly bread that is whatever is needfull for our temporary life according to our places callings conditions SECT 2. GODS Children as they have GODS plenty So they have GODS peace which worldlings want NOw from these praemises according to the letter we extract this truth that as Huskes signifie every vanity as opposed to bread including concluding every good blessing so the truth as a square shewes what 's crooked shewing it selfe and the contrary demonstrates to it both the propositions first propounded that in the service and observance of sinne and Sathan the Citizen of the Country the Author and Father of all the sinnes of the City and Country there 's nothing but hungry Huskes emptinesse vacuity vility vanity insufficiency as on the contrary in our Fathers house in the true Church of God in the service and worship of the true IEHOVAH the Father of Mercy the Father of all Flesh of all spirits there 's bread enough Corporall Sacramentall spirituall comfort and contentation enough externall internall aeternall GOD providing a large allowance a liberall dyet for his family above that which SALOMON dayly allowed for k 1. Kings 4 22.23 his every day being to them a solemne Feast a Christ-tide a Festivall as in the new Moone and solemne Assemblyes a great Feast indeed above that of l Esth 1.3 ASSVERVS or the Roman Galba or m When he supt in Apollo LUCULLUS a Feast of fat things in his Holy n Esay 25.6 Mountaine his Syon a Feast of Wine on the Lees of fat things full of marrow of Wine on the Lees well refined p Mat. 22.4 for Wisedome hath killed her Beasts o Prov. 9.2 already her Oxen and her Fatlings yea the Paschall Lambe and fat Calfe Omnia q V. 8. Luk. 14.17 parata all things are prepared she hath mingled her wines she hath furnished her Table the milke of the Word the Wine of the Sacrament the oyle of the Spirit the unction from above cheeres the countenance and glads the heart of all the Israel of GOD they are all aboundantly satisfied with the fatnesse of their fathers house he makes them drinke of the rivers of his r Psal 16. vers 11. Psal 17 15 pleasures the faith-espoused soule married to the Kings sonne is brought into the bridall ſ Cant. 1.4 Chap. 2.4 Chap. 5 1 Chamber takes her fill of love yea is led into his banqueting house in his pleasing Garden there eates hony with the hony combe drinkes wine with milke yea drinkes aboundantly till she be inebriated t Rō 14.17 with love u Gal. 6.16 which is better than wine yea till she be even in a Love Qualme sicke againe with love as in a spirituall extasie of Ioy For the Kingdome of God is Love Peace and Ioy in the Holy Ghost and this Peace is upon all the Israell of God whosoever this Peace as his last and best legacie the Prince of Peace left with all that have true and * Ioh. 14.27 saving Grace to which peace is inseparably united and married yea lincked as in a golden x Gal. 1.3 Rom. 1.7 1 Cor. 1.3 2. Cor. 1.2 Eph. 1 2 5. chaine For it 's a false Calumny and frivolous imputation which the Children of darkenesse cast upon the Children of Light that they are ever sad sullen y Semper taciti tristesque recedunt Lucretius sighing z Sic dictum ●lim Calvinianos esse Melancholicos melancholly as a Hare or a See Demecritus of Religions Melancholy Part. 3. sect 4. pag. 493. ad p. 537. Owle never injoying themselves but pine and droupe and hang downe their heads as a Bull-rush so pure and precise that they take no content in the Creatures but deprive themselves of all Ioyes or pleasures unsociable besides as Tymon b Tymonille Atheniensis Misanthropos retyred or as Students unhewen unmanly unmannerly men such as take delight in no company and none in them and so consequently that they are starved in respect of any true content For have they no joyes because the beetle blinde bleare-ey'd world sees them not Is there no soule in man this little world no God in the world this great c Homo Microcosmu● Mundusque Megacosmos comparantur ab Alstodio in Theol. Nat. Part. 2. pag. 643. man because man sees neyther Had the Israelites no Manna because the Moabites and Ammonites tasted it not Doth not the Sunne shine because the blinde Begger discernes it not Is there no sweetnesse in Hony and Suger because the distempered palate of the aguish sicke man gusts it not Is ABRAHAMS ISAAC sacrificed because hee was on the Altar No ISAAC then and still d Gē 22.12 lives ISAAC the sonne of laughter the Fathers joy the joy of GODS salvation ever lives in the heart of the Elected and called the Ramme is onely e Gē 22 1● sacrificed carnall sensuall Sodomitish sinfull belluine brutish fleshly uncleane and impure Ioyes in the abused Creatures such as brutish Swinish hoggish Epicures loose Libertines wallow in as the Eele in the mud in the abuse of Wine Women Musicke Meares Drinks Apparell Hawking Hunting Sports Pastimes Feasts recreations turning liberty into licentiousnesse Christianity into Carnality these joyes and contents in which vaine men live or rather by which they dye as it were laughing even tickled to death these onely are moderated mortified sacrificed yea crucified on the Crosse of CHRIST but ISAAC the sonne of Promise spirituall joyes they still live yea then live most when ABRAHAM or the sonne of ABRAHAM a beleeving f Gal. 3.7 Christian is most tempted tryed afflicted persecuted as the Lawrell is greenest when the winter is g Imo vivit viget in Mari Rubro Plin. lib. 13. cap. 25. fowlest the Dolphin most playes when the Sea is most h Solinus c. 17. stormy the Swan sings sweetest when death is the i Cantaetor cygnus funeris ipse sui nearest as it may bee seene DANIEL rejoycing in the Lyons k Dan. 6.21 Den PAVL and SILAS singing in l Act. 16.25 Prison the Apostles glad that they were threat and beat for the Name of m Act. 5.41 Christ the Martyrs tryumphing at the n As Jgnatius Polycarpus A●talus Bi●rlaam Fabianus Victoria apud Eusebium lib. 3. c. 30. lib. 4. c. 15. lib. 6. c. 29. Niceph. lib. 3.19 l. 14 15. lib. 5 7 apud Basilium