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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

28.11 Rome leaving her very willingly as soone as ever he got to the meanest shoare yea using them onely as the Traveller doth his Inne for a night or two z Hic tanqā in Diver●rio Tullius lodging or as the Pilgrim his hyred Arabian Camell to a See Sands his Travels the Voyages of divers English men In Print Damascus or the like his heart being meerely on his journies end or on his owne home and not vainely there where hee knowes hee hath no continuance And herein the heart of man is compared by some to the Needle toucht with the Adamant or * Vt supra de Adamante Loadstone which is ever quaking or shiuering till it stand directly towards the Northren Pole and there being steady and fixt by which happie invention the Art of Navigation came to so exact a perfection or it is like the Arke which never rested till it was brought into the Temple for so long as it was in the Wildernesse in Canaan or amongst the b 1 Sam. 5.2 Philistimes or in the house of c 2 Sā 6.10 Obed Edom it was still moveable tost hither and thither till at last with joy and Iubile it was brought into SALOMONS Temple typifying d See the Booke in 8. called Moses unvailed Sylva● allegori● in F●l● CHRIST and there it rested and remained What the Northren Pole is to the Mariners needle what the Temple to the Arke of the Covenant that is GOD unto the Soule yea as NOAH's Arke to NOAH his sonnes and the Creatures in which they are e Gen. ● 1● safe sure secure and quiet when all without the Arke are turbulent nuquiet drowned destroyed floating on the waves like so many drowned Dogs and Rats as I could illustrate in the many and and manifold Turbulencies tumults distractions divisions disturbances of ●arnalists and worldlings every thing as the evill Spirit to f SAVL vexing and tormenting them as Bugbeares terrifying them as so many Fairies pinching them as Executioners torturing them Friends Foes Childre● Servants prosperity poverty crosses losses disgraces besides the Divell and their owne Lusts horribly yea hellishly disquieting them as though every day every way brought or wrought their racke their Gibbet their purgatory g Thus was Nero perplexed after the Murther of Seneca Agrippina apud Suetonium the Herods after their out rages apud Iosephum l. 2. antiqu c. 17. cap. 11. cap. 29. lib. 8. v. 9. Pilate after his condemning Christ Cassius and Brutus after Caesars murther Decius Hadrian Diolesian Valens Paulinus with many moe after their bloody butche●es of the Saints apud Eutrop. l. 7. Niceph. lib. 7. ca. 6. Euseb l. 7. c. 1. Vincen. l. 10. c. 56. Deut. 28.67 compared wih the Calme quiet serene tranquility of Gods Children who by the power and comfort of all sufficient grace the corroboration and consolation of his Spirit the true Comforter like some Birds even sing in the winter rejoyce as DANIEL h Dan. 6.22 and IEREMY in Dennes and Dungeons sing Psalmes as PAVL and SILAS i Act. 16.25 in Prison and as the Axeltree are fixt in k 1 Sam. 30.6 GOD when all the world like the Circling wheeles are in motion yea terrible and tragicall commotion it never going better with just l Gen. 19.17.24 LOT than when Sodome was all on a flaming fire nor with m Ier. 39.12 IEREMY than when the incredulous Iewes were carried Captives into Chaldea This holding in NOAH DANIEL and divers moe SECT IIII. The verdict of Divines force of Religion vnion betwixt Holinesse and Happinesse 14. IF wee may adde to all these reasons Amplifications and illustrations Arguments from Authorities humane by some call'd inartificiall Augustine n Argumentum in artificiale ex authoritate apud Ramistas himselfe who spoke I perswade my selfe as experimentally as ever any excepting Salomon in his zealous and judicious Soliloques Meditations and Confessions speakes to the purpose to the proposed point as striking with the great o Dictus enim Mallaeus Haereticorum Hammer hee hits the nayle on the head Oh domine Deus fecisti nos propter te irrequietum est cor nostrum doneo perveniat ad p Confes l. 1. cap. 1. te Oh Lord God saith the zealist thou madest us onely for Thee and our hearts are restlesse and unquiet till they come againe to Thee as wee see in Nature the inferiour that cannot helpe it selfe is never quiet till it be united to the superiour of whom it hath immediate dependance for his esse and bene esse his being welbeing as we see how restles are the little chirping Chirks Partridges and other birds till they bee covered fed and brooked by the Dam What rest hath the little harmelesse Lambe in continuall bleating if it be separated any time from the Ewe What helpe hath it against the Foxe the Wolfe the Dog without the Shepheard How doth the little Calfe burst it selfe with bellowing The young Fawne with earning Yea the young suckling Child with crying If the one bee kept long from the C●w the other from the Doe the third from dug of the Mother that did breed it or the Nurse that doth feed it Now God in whom wee live move and have our q Act. 17.28 being whose off-spring we are as Paul proves to the Athenians is more to the well-being of the Soule than any Creature to that seed which issues and proceeds from it yea more than the foundation is to the house the prop to the Hop or Vine on which it rests yea than the Crutch to the Cripple without which he falls since the Soule is even dead in r Ephes 2.1 sinnes without God as the Apostle shewes in the estate of the Ephesians and other Gentiles before their Conversion even as the body though as strong o●ce as Sampsons and Hectors is dead without the Soule of this the same Augustine had good experimentall knowledge that where ever he was without God his case was miserable and it went sorily with him both in the outward and inward ſ Hoc confiteor hoc scio domine Deus meus quia vbicunque sū sive te male mihi est praeter te non solum extra me sed etiam in me Seli● cap. 13. man yea he accounted his best plenitude and plenty without God even as the Prodigals Huskes extreame penurie t De vltimis Cygnaeis verbis Lutheri Calvini Philippi Zwingeri Zwin glij Oecolampadij alierum Vide apud Grinaeū in Apothegmat morientem Omnis copia quae non est Deus meus mihi egestas est the like Anselme Bernard Basil Cyprian and other devout spirits felt and acknowledged together with our zealous moderne Divines Luther Melancton Calvin Oecolampadius as appeares both by their writings extant and by the last words they uttered when they concluded their Holy lives with Happie Deathes as their farewels to the world with her Vanities

opposition as by the many mighty and numerous friends and favorites of Vanity which will be strong and vehement Vanity like a beautious Italian Curtizā having many as once that Corinthian Lais to court her as Lawyers and Advoates to plead for her yea as Champions to fight for her as once for the Greekish z Belli deceunalis causa Theat Phil. l. 2. p. 143. Helena maintaining her false Plea and qu●rrell in this that she is able to give to her Favourers and followers as much Contentation and satisfaction as eyther Lady Vertue or the Queene Regent of mans Microcosme Gods grace with all her goodly godly traine the renewed faculties of the Soule and the affections of the heart changed into her own nature as fire changeth whatever it meets with into fire to sweepe downe further this Pestilent Paradoxe of theirs as Spiders webs to crush it as Hercules did the heads of young Snakes in his z Textoris Offic. l. 2. c. 36. pag. 115 Cradle let them if they will not beleeve the Scriptures as Christians which the very Divels beleeve and a See D. Mosse his Sermon of the Faith of Divels in Iac. 2. v. 18 tremble which Scripture as the Soveraigne Iudge in this and all other Controversies hath decreed and determined against them iudicially as we have made manifest already yet let them with Pagans and Phylosophers at least beleeve reasō which tells them that corporall things do not worke upon b Corporea non agu● in spirituale nec materiale in im●ateriale Bedae axiom● spirituall nor materiall upon immateriall let a sword divide ones belly in the midst as Salomon would have divided the Controverted child yet the Soule and Spirit is not divided we know what Anaxarchus said to Neocreō the Tyrant whē he crusht him and tormented him oh Tyrant knocke Anaxarchus his c Tunde tunde Anaxachi Vaseulū Anaxarchū non laed● Cask exercise thy cruelty upō his out vessel thou hurtst not Anaxarchus himselfe his soule his better part is untouch'd as the Scaberd may be brokē yet the sword remain safe all the weapōs in the world will not paenetrate a Spirit as our foolish Swashbucklers thinke to defend themselves in their drunken flourishes against the Divell himselfe with their Swords aswell may they cut the Ayre or wound a flame of fire yea aswell in their pride or rage might the Persian d Nec veluti Zerxes Neptimo vin cla minamur Classibus insolitum quū patefecit Iter Stroza pater ZEKXES or our English King e Lanquet in Chronicis CANVTVS shackle and fetter the Sea or command the Waves therefore this is the Counsell and comfort which our Saviour himselfe gives to his indangered Disciples Feare not them which can hurt the body but animam occidere non possunt they cannot kill the Soule which was the dying comfort of dying Zwinglius when hee was deadly wounded in his fight before f Jn bello inter Fig●rinos Quinquepagicos apud S●eidanum Osiand●li cent 16. l. 2. cap. 20. p. 203. Zuricke now to make application in a word what are all the huskish Vanities in the World such as have beene enumerated in their particulars but things corporeall and materiall subiected to sence from the sence carried to the intellectuall part what worke or operation these can have upon the immateriall Spirit and Soule of man I leave it even to the the Consideration of those that understand any thing in Phylosophy besides Divinitie Ratio 21 Besides to abbreviate other Reasons mans Soule is as immateriall so immortall capable of Immortality yea affecting and desiring Immortality as appeares by the workes and writing of Phylosophers the famous Acts and Adventures of Martialists and good Patriots the g Dua in Memphi stulta fuere Ostentatio regum secundum Plen. l. 36. cap. 15. Pyramides h Acud Ph. l. 36 c. 8.9 Rhodig l. 23. c. 6. Obelests i De Manpalo curiae regis Jdem Pl. l. 36. c. 5. Vt etiam de alijs obelescis l. 37. c. 5. Mausolems Cities erected and named after the founders by Rings and k As Alexādria named from great Alexander and Adrianopolis from Auria n. Potentates like Nimrods l Gen. 11.5 Tower Nabuchadnezzars Babell and Absoloms n 2. Sā 18.18 Piller onely to get and perpetuate to themselves a living name after death which was the chiefe and maine thing that the Pagans aymed at as may be gathered by many circumstances out of their o Iamque opus exegi quod nec Jovis ira nec Jgnis nec vlla potuit abolere vitustas Ovid in finem Met. writings now man being capable of Immortality desirous of m Dan. 4.27 and aspiring to Immortality what contentation and satisfaction can his Soule have in these things which are meerely mortall and momentary non est mortale quod opt● Moreover if God created the world for the use and service of man then sure hee hath reserved some better and moreable thing to content man since no man takes any great faelicitie in his slave or Vassall this Reason might be amplified in moe particulars Further if the heart of man be especially ravished Ratio 22 and delighted with beauty the chiefe Obiect of love as Phylosophy holds which is the cause why we behold and contemplate with such singular delight the bright splendor of the Sunne the cleerenesse of the Moone the purity of Gold the rich Marble sparkling Diamond Tyrian Purple yea the white Lilly red Rose spetious Damaske purpled Violet faire Primrose speckled Dazie the colour of Birds tayles of Peacockes silver scales of Fishes the feature of the well proportioned Horse Majesty of the Lyon good shape of Gray-hound but especially a proper man and beautious Woman above all varnished Pictures or other Lusters of Art and Nature as comming nearest rest of all the rest the Image of God Beauty being the Priviledge of Nature a dumbe Comment a silent fraud a still Rhetoricke a Kingdome without a guard a commanding Tyrant a great Dowry a sufficient Patrimony an ample commendation an accurate Epistle prevailing with men yea the strictest of men Stoicks p As Virgil loved Al●xis and Apollidorus Antiphanes Philosophers yea commanding Beasts and Pagan Gods according to the Encomiums given of it and Epithites to it by q Naturae gaudentis opus Plato Theophrastus Carneades Socrates Zenophon r Dialogoamorum Lucian ſ L. 2. Connub c. 27. Tiraquellus t Lib. 2. de Magia Apuleius u Parad. 2. cap. 101. Abulensis and divers other now all this earthly beauty which we dote upon even the best and brightest of it what is it but a derivative from that pure most perfect and primitive beauty which is in God a sparke from that fire a glympse from that Sunne and indeed if this little Image and Idaea of Beauty which is but corporall and externall so delight the naturall man that it transports

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

pag. 264. l. 19. r. flye pag. 276. l. 1. r. Perhibent pag. 283. l. 20. r. Chrysostome pag. 284. l. 10. r. Richard pag. 285. l. 27. r. Lyonlike pag. 287. l. 2. r. Sorowfull pag. 288. l. 26. r. Meate pag. 292. l 1. r. whit pag. 293 l. 21. for where is stung read where he is stung pag. 301 l. 3. r. Pleasures pag. 311. l. 20. r. Ioseph pag. 335. l. 24. read Worke. Jn behalfe of this learned Worke to the Reader THat Parable so seldome well apply'd So frequently ill practiz'd vnderstood By wealthy ones of such as want their food Is here declar'd The meaning verifi'd Appeaches worldlings most and fooles beside Whose covetous desire for earthly good Neglects the bread coelestiall This foule brood Which loves to feed like swine is here descri'd Who pleads not guilty None I feare What then As hee did thinke vpon that better diet Ordain'd for man at home returne agen And have it here 's the meanes doe thou apply it If my commends might move alas th' are small Onely therein I would bee Prodigall T. C. Libelli ad quos pertinet lectores dialogus O Curas hominū O quantū est in rebus inane Quis leget haec Mollis Non. Sed avare Neque Cùr Nòn me spectant Mutato nomine de te Textus narratur Prodigus ille nepos Hàud ego Coelorum Dominum coelestia temnis Munera perdis inops Quìn pretiosa magìs Danubius Nilus Ganges America dives Quae mittunt rapio Nil minùs indè sitis Dulcia sed quis nòn Epicuri de grege porcus Vesceris siliquis Da meliora Cape Quìn vbi Praestò vide Sed verba haec Immè salubri Fonte petita Probè niteris Ergò lege Consulentibus Horatio Persióque libellus hic ita suadet adminiculum suppeditante T. C. THE ARRAIGNMENT OF THE VVHOLE CREATVRE At the Barre of Religion Reason and Experience CHAP. I. The Preface with a Paraphrase vpon the Text and Context THere is no end of making of Bookes sayth SALOMON Eccles 12.12 and much reading is wearisomnesse to the Flesh which consideration made me a long while suspend and put off my daily sollicitations for this Workes preferment to the Presse And the rather for that according to the Proverbe Nil dictum quod non priùs There is no new thing vnder the Sunne but euen Inuentions are vicissitudes and the actions of our mind though different in a manner are but Tautologyes vpon the matter which rellish no more to our captious curious Intellects Crambe his coctum than Colwoorts twice boyled to Epicurish pallats But when I considered that the hungry soule sweetly gusts againe the same Spirituall cates as did sometimes the hearers of Saint PETER 2 Epist 3.1 And of Saint PAVL Decies repetita pla●bunt Acts. 13.42 Both Iewes and Gentiles I held it vnmeete to ballance the deserts of the one with the Censures of the other Or to bring the consideration of mine owne credit in competition with the benefit that may happily redound to the Common-wealth of Christs congregation Conceiuing withall that In regard of the multitude of men and minds the variety of Capacities and apprehensions it is very requisite that in like sort there should be variety of methods and expressions of the selfe-same truth of God For which reasons I haue bin induced to forward the publicke appearance of this Treatise hoping that the well taking thereof may be a meanes to produce the remainder for the further satisfaction of the Reader and to incourage the Author for the fuller accomplishment of Gods honour and the good of his Church And so I settle vpon the basis of the ensuing building in the Parable of the Prodigall Luke 15.16 And he faine would haue filled his belly with the huskes but no man gaue vnto him THis Parable sets before our sence and consideration the best and the worst of this Prodigall his gold and his drosse his corne and his chaffe his flowers and weedes his wine and dreggs his sinnes and his sorrowes his vanities and vexations his transgressions and humiliations His vnnaturall flight from his Fathers house and his returne againe by weeping crosse tandem aliquando Basil in suo exem Ho● 8. like the Stork repairing to her old nest which seemingly she had forsaken Herein wee may obserue 1 What he was 2 What he did 3 What he suffered 4 What vse he made thereof How hee was actiue in sining Si pergit dicere qua vult quae non vult audiet and passiue in Suffering according to the Pagan Sinne and sorrow being as Esau and Iacob Twins borne both at a birth The latter supplanting the former As the Conclusion indeed the confusion following the premisses As the Fathers feigned pleasure and paine to be lincked in one chaine To breake the Ice as it were and make way for the intended Treatise we will obserue in some epitomized heads the substance of this Parable both in the Life and Spirit thereof the outward rinde and barke of the words and the inward fap and pith of the Spirit in the sence and meaning of our Sauiour who propounds this Prodigall as a true Image and Idea of a humbled Penitent A true Map and modell of a Sinners misery By Faith and Repentance an Obiect or Subject of Gods all-Salving all-Saving mercy Which Generall gives it selfe to our consideration in severall observable particulars As namely 1. Who the Father of this Prodigall was Euen God the Father of Spirits and of all mercies compared heere to a Man as in other Scriptures the parts members and affections of man are attributed vnto him Per figuram saith Saint AMBROSE Non naturam figuratiuely not naturally as some conceited Hereticks haue dreamed Expressing in their outward shapes and figures his Philanthropie and good will to Man which our Sauiour Christ especially demonstrated in his frequent appearing to the Patriarches in the forme of Man cheifly in his mercifull miraculous and mysterious Incarnation Ha apparitiones praeludia incarnationis Tertul assuming the nature of man but without sinne in that Nature all the former apparitions being so many preludes hereof according to TERTVLLIAN As also who these two Sonnes of this Father be not so probable the Iewes and Gentiles as some would with pregnant arguments maintaine But euen the Proud selfe-conceited Pharisie and the repenting heart-humbled Publicane to whom and for whom both this and the two other preceeding Parables of the lost Sheep and the lost Groat were propounded as appeareth plainly in the Context The penitent Publicane typified in this our Prodigall and exemplified in all his actions and affections both Temporall and Spirituall being called a younger Brother as the Philosopher termed his Auditors young Not so much in respect of yeares as of manners not wanting age but wisdome as indeed all Sinners according to Scripture phrase are in Gods account in respect of any Spirituall wisdome held foolish

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

have drawne theyr n Si occidere placet ferrū vides Swords and wish them to kill or stab them or whip them to death as I heard of an Italian that at the Command of his Mistresse protesting how much he would doe for her threw himselfe off of a Bridge and drowned himselfe Oh when I consider how they strive and study to straine o Clamidemque ut pendeat apte Collocat ut limbus totumque appareat aurum by all meanes to delight and content their Mistresses to please their eyes and to infinuate into their affections by curious and costly cloathes decking their bodies with Rings Iewels and Laces by wearing their Hats Doublets Cloakes Breeches all in fashion by entertaining of Taylers Barbers Perfumers to teach them how to cut their beards weare their Love-locks turne vp theyr Mushatoes Curle their Heads Perfume their haire Prune their Pickitivant yea to weare neatly their shoe-strings points Garters that all the Fantasticalites of their bodyes may be correspondent to their mindes not neglecting for that purpose according as Hensius writ to Primierus even to walke in Print talke in Print cat drinke p Preterquā res patitur student ele●antiae Plautaes and doe all in print yea and above all to be mad in Print too doing more to please a mortall Creature which caused Pambo to shed teares when he saw a painted perfumed Curtezan by Phantasticke apparell Maskes Musicke Dances Gifts Presents Love-letters Encomiums Praises oyly flatteries and what not Then the strictest Hermite the most zealous Christian to please the immortall God to epitomize all that 's said as a whole Country in a little Map since this earthly this terrestriall this humaine this fleshly and sensuall Love is such a frenzie such a madnesse as you have heard in the ten enumerated particulars in this my Conclusive Meditation when I consider it such a plague such a Racke such a Torture such an Execution q Credo ad hominis Carnisicinam amorem esse inveutam Plautus as Plautus call'd t Non deus vt prohibent amor est sed amaror error it such a bitter ſ Eripite hāc postem perin ciemque mihi Ovid. potion as the Poet call'd it such a Pest as Ovid call'd it that the Spanish Inquisition in every point is not comparable to it yea lastly such a Fire as all the streames of the Poets call it that it 's hotter as they say than Vulcans t Mantuan Egl. 2. Fires burnes as Aetnaos u Qualis Aetneo vapor exundat antro fire more unquenchable than Wildfire eyther by * Nec aqua perimi potuere nec Jmbre water or showers scorching the very inwards and x Est mollis flammae medullis Virg. Aeneid 4. marrowes of those that entertaine it into their y Pectus Insanum vapor am orque torret Seneca bosome and that yet notwithstanding like our Prodigall that consumed all he had upon Harlots as his Elder Brother upbraided him that men should be so mad as to roast or toast themselves at this fire to scorch the Wings of their Credit and Conscience with it as the fond Flea by flying too neare the Candle to enter into this voluntary prison to be shackled with these golden fetters to admit as a Horse or an Asse his saddle and bridle this voluntary slavery and subjection in the meane space the love of God being quencht and cooled in the heart which will not admit two raigning Loves in the highest degrees no more than one Heaven two Sunnes one Rome two Caesars two Popes one body two heads or two hearts if this bee the way to give true sound solid Contentation Consolation tranquility to the heart and Soule and Spirit of man sure then my Observations and Calculations faile mee and I mistake the point which in all these variations I goe about to prove SECT IIII. The vnquietnesse of Earthly Loves prooved by Inductions THus you see these Earthly Loves for I might say as much of the Love of Riches Honours high places and the like in the exorbitancy of Affections being in the same praedicament with the former they are filled onely with unquietnesse as a troubled Sea with Waves and till CHRIST come into the heart who with one word stayed the raging of the z Mark 6.51 Sea and by the same word and spirit can stay the fluctuations of the Soule they stay not like those that have the disease cald St. Vitus a Sola musica curat fur●rem S. viti Boden lib. 5. de Rep. his Dance except through wearinesse or despaire of attaining which is no rest but a disability and listlestnesse to move for force failing desire doth still continue like to a horse which is tyed yet champs and gnawes the bit as impatient of his tying and indeed this is the case of most in persecution of their Loves or lusts they have strong desires of attaining but oft times little power like a man that hath a stomacke to eat like a Hawke or Aeagle yet hath not money enough to buy meate to suffice a Sparrow or as a man that hath a desire to run 40. miles a day yet being shackled or fettered cannot goe so farre as a man may hop or dance a morrice they are neyther able to command or obey their lusts not to command them in the impetuositie of their affections not to obey them in the want of meanes to attaine them I conceive further what ever is the obiect of our loves and desires eyther we injoy it or injoy it not if we desire it and cannot attaine it then the desire is inraged as the Foxe after Grapes the Beare after hony which he smels in the bole of the tree yet cānot reach it as the hūgry Dog that sees the Cookes Mutton yet cannot dare not taste it and as the Grayhound that sees the Hare or Deere and the Mastiffe that sees the Beare or Bull yet both are holden or tyed up from their desired sport desires resisted like a Torrent or Brooke dammed up the more they rage and surge and swell like Vixan Children usually we cry for what we cannot have though they be but Bables and againe when we have and possesse what we desire our desires are frequently glutted even with having as flowers that are gathered with delight smothered once and soyled in the bosome afterwards are throwne away with neglect when we see newer fresher fairer and more fragrant as fitter Objects in our opinions than the former to content the Sences of our seeing and senting the new as one naile drives out b Successore novo vincitur omnis amor Ovid de Arte. another still expugning and expelling our desires to the old Besides I consider these externals the wrong placed obiects of our love they are eyther facill and easie to come by or difficult and hard to attaine if the first even their facility breeds satiety the very easinesse it selfe brings a distast

abused blessings from God as Sampson had Dalilah and the Tymnites Daughter from the b Iudg. 14.4 Philistines meerely to insnare them as the Troians had the Palladian Horse from the Greekes to intrap them God gives them these things in wrath as he did give c 1. Sam. 8.11.12 Saul to the discontented Iewes as that Iupiter in the Fable gave to the croaking d Apud Aesopum Frogs a destroying Storke for a King having the Creatures without the Creator they have no more comfort in them than a vaine Man the mispent Dowry of that Woman whom he neyther loves nor ever was beloved of her his Matrimony being meerely aymed a matter of money which God never joyned nor ever blessed Now the premisses considered these outward things sequestrated from the assurance of Gods love being accompanyed in all unsanctified hearts eyther with too-working and waking a conscience as in Saul whom every thing troubled friends foes Philistines David Ionathan Michol the Priests of Nob yea the Evill Spirit it selfe injoying no peace though he were a valiant and victorious King Or else with too Lethargicall cautherized and drowsie conscience as in Naball who lived like a Belly-God and dyed like a Beast which is no Peace but a perilous security the Herald and Prologue of their approaching destruction In eyther of these what true contentation hath the Soule More than a Traytor in his Racke Securitaetis Comes ruina Mel●eth Tom. 2. pag. 431. Penc de Divinatione p. 67 a Felon in his Iaylor his Executioner More than the Eye in the Moate or Pearle that paines it The heele in the thorne that prickes it The Toe in the corne that pesters it Or the foot that is pinched in the Shoe-makers Stockes This Vanity is vexation of Spirit CHAP. XX. The Peroration or Conclusion of this Tract THus in these discussions discourses discoveries and demonstrations frō premisses truly grounded both from Phylosophy and Theology The principles of Art Grace and Nature we have etrxacted our Conclusion at first propounded as truely Orthodoxe though to the bleare-ey'd world it may seeme a Paradoxe that as in the darker Night we have all the glimmering light of the Starres yet we want the Sunne which is Instar omnium in steed of all yea more than all to the illumination of the World to the chearing and refreshing of Men and Beasts so in the darke Night of our Ignorance and Vanity we may participate of all the glistering and glimmering comfort and contentation which is in the Creature and yet as children of Darknesse romaine still disconsolate Vbi Cimmerij extitere est de Pr●verbio Tenebrae Cimmeriae Pli● l. 3 c. 8. et 6. c. 6 Melancth lib. 1. c. 4. as in Egyptian and Cimmerian darknesse and in the shadow of Death wanting the vivification inlightning and inliving which is from that Sonne of Righteousnesse that Father of lights that GOD of all Comfort and consolation unto his Elect ones the Children of Light And therefore to knit up all in one word as its the onely fishing in the Sea with Peter Iames and Ioha especially when CHRIST is present and the onely drinking at the Fountaine rather then at dry puddles standing waters marrish bogs or broken pits So since Pacem te poscimus omnes All would have true Ioy peace and contentation it s the best course and most compendious way to seeke it where it is to bee had in the fountaine in the well-spring and Originall of it in GOD the one and onely Author donor and giver of this true Comfort Seeke not the living among the Dead as the Angell revealed concerning CHRIST so I say concerning that Consolation which is sought for of every true Christian Resurrexit non est hic it s Risen yea and ascended too it is not here It is an Eagle mounted up above as that vltima Coelestum quae terras Astraea reliquit Its returned to Heaven from whence it ever came it is not to bee found heere below in these things terrestriall they are too low unworthy the affections love and desires of that heavenly infused Soule which came from above Finally in this case the counsell of the Apostle is worthy our observation worthy our imitation Set your affections therefore on things that are above and not on things beneath Col. 3.2 Mortifie your earthly Members whether Concupiscible Verse 5. as Fornication vncleannesse inordinate affection evill Concupiscense and Covetousnesse which is Idolatry Verse 8. Or Irascible as Wrath Anger Malice Blasphemy and the like Vers For which things sake not onely the wrath of God commeth on the children of Disobedience whereby they are lyable to an unsupportable curse but also they doe euen so much disappoint disorder and distresse the Soule that is with them infested that they utterly deprave it deprive it and make it uncapable of any true Peace comfort and content I might heere amplifie at large upon these Vses of Exhortation and Dehortation and vse divers Motives to both of them to make these Considerations sinke deeper into the drowsie conceipts of our bewitched Worldlings and also to spurre forward the slow motions of other tardy Christians But by these that warily peruse the Workes enough may bee found dispersed in the Body thereof to these and the like purposes Besides the Volume is swolne farre ●ger in the Presse then I suspected by the Manuscript I will therefore drive this Part no further The Apostles practice to the Hebrews shall be my patterne I beseech you Brethren suffer the words of Exhortation Heb. 13. ●2 Galat. 6.18 for they are but few The Grace of our Lord IESVS CHRIST be with your Spirit AMEN FINIS LONDON Printed by B. ALSOP and T. FAVVCET M.DC.XXXI