Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	call_v	lord_n	sin_n	6,583	5	4.5982	4	true

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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

life Now true Repentance being never incident to CAIN ESAV PHARAOH or any other Reprobate SALOMON truely repenting who can without manifest untruth deny him mercy unlesse he deny the Scriptures and make GOD to deny himselfe Besides doth not the Lord himselfe say that if he sinne as he did too grosly he would visit his sinnes with Rods and his transgressirns with p 2. Sā 7.14 Scourges as indeed he did by stirring up enimies q 1. Kin. 11 14.26 against him as oft against rebelling r Iudg. 4.2 c. 6.2 c. 10.6.7 Israel according to his ſ Lev. 26.17 Deu. 28.25 threats but yet hee would not take away his mercy and loving kindnesse from him Gods visitations being to him as to all Gods children as Rods corrective from a father as Physicall purges from his Physitian instructive and redargative for the good and health of his soule as Rubarb and Aloes to purge the viscous and gluttonous humours of his follyes as t Discorides and Dodoneus in their Herbals de Helebro Hellibore to cure his Spirituall Frenzie they were not condemnatory Iudgments from a Iudge not as plagues upon the Reprobate as we reade of the plagues of u Exod. Ch. 7 8.9 10. Aegypt of * Gē 19.24 Sodom of x Esa 16. v. 11.13 Moab of Edom y Esa 17. v. 1.2 of x Esa 16. v. 11.13 Damascus and of the z 1. Sam. 5 6 7. ● Philistins in a word they were to the instructiō of an adopted Son not to the destruction of a rejected a 〈◊〉 instruct●onem non ad ru●m Reprobate Nay further see the Antithesis in the Comparison betwixt SAVL and SALOMON the Lord promising that he will not take his mercy from him as hee did from b 2. Sā 7.14 Saul doth it not include yea conclude that SALOMON is as certainly Elected as SAVL reiected whether wee take it of a temporary rejection from his Kingdome as the rigged c Hunnius Huberus in Thesib Eccardus in fas●iculo controversier● Osiander in Euchirid Lutherans and some Armenians wrest that place of the d Mal. 1.2 3 Prophet and of the Apostle concerning ESAV and the Iewes to bee meant of a temporary not of a finall Reprobation or wee hold his reprobation absolute and finall without any participation of saving e Rō 9.12.15 mercy grace or glory as is more probable since God tooke away from SAVL even here his common graces his spirit of Magistracy sent an evill f 1. Sā 13.14 spirit working on his g See Willets Hexapla in locum Melancholy as his executioner to torment him gave him over to a Reprobate sence to commit reiterated sinnes with greedinesse as his maligning and persecuting first DAVID h 1. Sā 19.3 c. 20.22 hunting for his bloud ungratefully and ungraciously after so many l 1. Sam. 22 18 19 kindnesses received from him i 1. Sā 24.14 perfidiously breaking his promises bloodily k 2. Sā 21.1 murthering the Gibeonites more bloudily the Lords Priests vowing m 1. Sā 14.44 swearing and n V. 45. forswearing the death of iust IONATHAN his sonne his raylings o Chap. 20.27 30. revilings Cursings vaine p Ch. 22.7 boastings maine disobedience and q Ch. 15.22.23 rebellion against GOD hypocrisie and r Ch. 11.15 Ch. 14.33 35. formality in all his seeming profession proud and peremptory intermedling with the Priests ſ 1. Sam. 13.10 Offices as once t 2. Sam. 6.7 VZZAH Consulting with the Witch of u 1. Sam. 28.7 Endor and other sinnes for ought wee know unrepented doe plainly testifie and at last as the conclusion of his Tragedie here and beginning of a greater in Hell unlesse Grace came as it may come in an * Jnter pontem ●ōtem See Abreuethy his Physick of the Soule c. 24. p. 374. Democritus Iunior de Melancholia p. 782. instant when his owne Sword was in his owne bowels giving him over to the power of his spirituall and corporall enimies the Divell and the Philistines and to paynick and agonizing x 1. Sam. 28 30. feares suffered him to be Felo de se a mutherer of y 1. Sā 31.4 himselfe I say however wee hold of SAVL from these praemisses it 's plaine that SALOMON was an object and subject of that mercy which the Lord denyed unto SAVL and therefore as contraries illustrate one z Contraria juxta se opposita magis clucescunt another as blacke shewes white to be more white GODS strict Iustice upon SAVL as a Vassell of wrath shewes SALOMON to be an Elect Vessell of Mercy I might say more for SALOMONS salvation as that he is joyned with his Father DAVID as a true worshipper of God therefore saved as his Father DAVID for 2. Chran 11 27. the Tribes of Israel are sayd to walke in the wayes of DAVID and of SAMPSON and indeed however I have no heart to Apologize for the sins of SALOMON as some me thinkes too farre for the a Apud Willetum in sua Hexapla in Genesin Poligamy of the Patriarkes yet it 's plaine in that Chapter that notwithstanding the Idolatries superstitions provocations of his strange Women Religion was not altered in SALOMONS dayes an Argument some b Salomonis Solace Ch. 29. p. 219. thinke that the foundation of his Faith was unshaken And it is not probable that he himselfe did adore Astoroth Milcom Molock or Camos in his owne person no more than AARON himselfe did worship the golden Calfe which the Idolaters importunity caused him to c Exo. 32. ● erect though in tolerating his Wives in their strange worship he is sayd to follow these Idols which his Apocryphall booke of Wisedome if it be d Some attribute it to Philo Judaeus his divulged even to the Gentiles shewes how much hee disprooves and dislikes and e Sapientiae c. 13.10 14.8 15 3. abhorres Lastly SALOMONS last vertues did so farre counterpoize and countervaile his first Vanities that as worthy of aeternall Record they are registred by three Prophets NATHAN AHIIAH and IEEDO 2. Chron. 9.29 Insomuch that these praemisses considered Ambros in Apol. Davidis cap. 3. Author lib. Eccles cap. 47. with moe Arguments that might be alleadged notwithstanding his humane sinnes some f Nazianzen Orat. 11 have call'd him Divinum Salomonem Divine SALOMON yea others though hee were such a sinner since his sinnes were his sorrowes his Vanities his vexation to the comfort of all sincere paenitents such as was SALOMON and my Texts Prodigall have called him a Saint others a most h Hierom. Epist ad ami●um Aegrotu● Tō 9. holy man SECT 6 SALOMONS Salvation prooved from Authors and Authorities ANd indeed if I may free my selfe from transgressing in this my seeming digressing for some reasons which time permits me not now to relate as once over shooes over bootes

vnwise indiscreet childish c. Yea branded and stigmatized with the very markes and Epithite of fooles simple ones and ignorants howeuer the worlds blind Arithmeticke number and ranke them amongst the Machiauillian Politicians Achitophels and subtill serpentine spirits of this generation in respect of the Morrall and Naturall wisdome 2. Now as it appeares what he was forthwith anatomize his Corruption search his wounds and the ruptures of his soule to the quicke and we shall see what he did so expose him to the view of Men and Angels acting his seuerall obsceane parts in the publick Sceanes as openly as ABSOLOM in the top of his fathers Pallace behold him in his stuffe and pompe as the Peacock glorious in his plumes his wings furnisht with Siluer Feathers flying into all excesse of ryot spending his meanes which proudly and peremptorily by a Mandamus rather than an Oramus he had extracted from his Father misspending them on Hawks Hounds Harlotts and all voluptuous and lycencious courses till suckt to the last drop by these hors-leaches fed vpō by these Harpyes deuoured by his lusts as ACTEON by his dogs brought to beggers Bush the vsuall end of Prodigality wanting oyle to his Lampe fuell to his luxurious fyers meanes to his mind yea and a mind to his meane meanes he was in such Meanders of miserie and labyrinths of troubles brought to so low an ebbe and exigent the blacke Oxe treading so sore vpon his toes Penury and poverty as a straight shooe so pinching him that he is even as a Beare at gaze or at a maze as the Bucke at the bay not knowing what to doe even at his wits end Obserue him turning his backe off his Father setting him exceeding light as many Fond Prodigals since and even at this day yea setting him on a Lea-land as they say contemptuous and regardlesse of the Priviledges and Prerogatives of his Fathers house as ESAY of his birthright the Gadarens of Christ AESOPS cocke of the found Pearle never knowing the good of a Father as wicked men and vngratefull vipers neither know nor acknowledge the benefit of any blessing till they want it and be wholly deprived of it as a sterne wife sometimes of a loving husband an vnthankfull people sometimes of a Faithfull Pastor as the Israelits of MOSES and ELISHA and a bad seruant of a good Master 4 Trace him as a Fox or Hare every foot as he went from his Fathers house follow him as the stormes and winds did IONAS as the hew and cry doth the fell on into that farre Country The region of Sinne the Oblivion and forgetfulnes of God into which by the vanity of his mind and manners deprived and depraued of Grace he fled and hastned with the fleete of his corrupt affections as the horse rusheth into the battaile 5 Set eyes and spyes vpon him and see what he doth there wasting and consuming all his goods his tallents and gifts being abused in the service of sinne with ryotous living by which his meanes melted as wax before the fire and thawed as yce before the Sunne never leaving nor taking vp with himselfe till he had spent all as a byrd deplumed of all his faire Feathers As indeed give some an ynch and like their father the Devill it will take an Ell. Once admit it it pleads possession as the spirits in the Gospell it is loath to be cast out nor will it leave its hold but Eiectione firma once over shooes and over boots also Wicked men leave not off sinning till by degrees they grow from Serpents to Dragons from Cubbes to Foxes from evill to worst till they have as hellish Graduats commenced in the highest degree of sin sitting as Lots sonnes in Law and SAILOMONS foole in the chayre of pestilence the seat of the Scorner hating Counsell and contemning instruction till by their doings they haue irrecoverably vndone themselves so long hoisting vp their high Sailes bearing vp their top and top Gallant in the impetuous sea of their lusts till wanting the Pilote and Palmure of their reason and Religion they runne themselves vpon the rocks and make shipwrack of goods good-name credit coyne conscience yea body and soule all at once as this Prodigall had done had not his Fathers remainning mercyes been above his demerits chiefly Prodigallity vulture-like gnawes a man to the very bones the profuse prodigall that gets as a Beast an ill haunt an ill habit and custome in sinne vsually never leaves till as a great Snowball in a Sumner day he melt all away not able to take vp with himselfe vnlesse the Lord himselfe by a speciall curb and bit restraine him till like a wooded horse with a childish rider he runs himselfe out of breath and perhaps breake his neck too downe some hill or promontory hauing no more power to stay himselfe than a man that runs downe a hill till he come to the bottom he wasted all the vsuall end of Prodigality 6 Behold him also in his low ebbe and exigent after this full sea let blood as it were in his vaine veines till he could bleed no more what he did what dyet he vsed after this vehement purse purging in the flux of prodigality to recover himselfe againe his course indeed being too course and too carnall his salve worse than his sore he goes not as he should haue done and as indeed he did afterwards to his Father crying Peccavi with confession in his mouth contrition in his heart compunction in his soule and teares in his eyes extracted by the fire of the Spirit from the limbeck of a penitent heart and sinne wounded soule No no his houre was not yet come All the Elect are not conuerted at once he was not yet called the wind bloweth where it listeth and the Spirit worketh where it listeth when it worketh it is energeticall indeed and powerfull in operation not resisted by the very gates of Hell It dissolves the very workes of the devill Iaile-delivers his prisoners vntyes their chaines as the Angell did PETERS brings them as Israel out of Aegypt from the bondage of that spirituall PHARAOH with a mighty hand and out-stretched arme indeed but it had not yet wrought on this Prodigall the crosse was yet vnsanctified vnto him as sometimes vnto Pharaoh AHAB AHAZ ISRAEL and others hee was not by these afflictions converted Oh no afflictions wthout God 's Spirit are as the word Sacraments the favor of death to death as perfumes to the Beetle washing to the Aethiopian or rensing to Clay they more soyle the soule of the impenitent Besides conversion of a sinner is not so easie a worke hoc opus hic labor It 's a marvaile a miracle as great as to turne water into wine stones into bread nay into children of ABRAHAM yea as to create a new world a new Microcosme It 's digitus Dei must doe it it 's onely the worke of the Almighty Besides the Elect are not all called at once into the Lords

yea as pudle waters which some have unadvisedly drunke in which there is the froth and sediments of Frogs in time of ingendring they cause crawling and trouble in the bowels or as greene Apples and raw-fruit breed wormes yea that great hag-worme of a Corroding Conscience still gnawing as the Vultur on i Ovid. 4. Metam l. 3. de Po●to in ibidem TITIVS and PROMETHEVS k Propert. l. 2. Ravis pag. 81. Ethi●e Interpretatur lib. Offic. pag. 845. his Liver as the children of Vanitie yea when Vanitie is sweet in the mouth and hid under the tongue favoured and not forsaken but devoured and digested it shall turne to the gall of Aspes yea to very poyson it shall be disgorged and vomited up againe Iob. 20. ver 12.13 14.15 No quietnesse shall the soule have no more than the Ship or Whale had in which IONAS l Ioh. 1 4 cap. 2. v. 10 was no more than the rankling heele in which the thorne is no more than the side in which the stitch is or the eye in which the moate is or the flesh in which the impoysoned bullet is or the stomacke surcharged with meate or over-ballanced with drinke till like an Impostumated brest or a ripened Vlcer the rotten dregs and filthy matter of every vitious vanitie be purged evacuated and emptyed out of the soule by contrition of heart compunction of spirit confession of mouth and actuall dereliction till this fostered and harboured guest be disloged till vanities rankest veines bee phlebotomized there is nothing but unrest in the Soule distraction and division in the heart a taxie disorder and confusion in affections nothing but broyles and civill warres in the whole m Hominem esse Microcosmum vel parvum mūdum lege ●ū varije aliusouibus ad mag●um mūdum ex Aste●io in Theologia natural● Microcosme of man as there was no peace in Abrahams family till Hagar and Ismael the bond woman and her sonne were cast out of n Gen. 21.9 14. doores for there is no peace to the wicked saith my o Esay 58.20.21 God but they are as the raging sea even boyling and surging in the waves of severall lusts they cannot rest or come to any true repose every dish of vanities cooking either stupifies and benums them as Henbane that cold poyson as is seene in those that have p 1. Tim. 4.2 Read the learned booke dal'd the Physick of the soule Cap. 8. pag. 103.104 cautherized and lethargicall Consciences without any sence of any sinne whatsoever or else like those that eate Hemlocks mads and inrageth them as in those that have too wakeing and working Consciences as had q Gen. 4 13 Caine r Mat. 27.3 Act. 1.25 Iudas Francis ſ Apud Grineum in Theorem theol part 2. pag. 151.152 Spira of Padua the Advocate Ponsen●s of t The History of France under Francis the second France the German Kraus a Doctor in Swabe Dr. Latonius Gerlach and Bomelius of Lovaine with many u See the memorable Histories of our ries of our Times in Quarto Pag. 186.187 Added to the C. Crescense apud Sleidanum Lib. 23. moe The Huskes of Vanities are no true dyet for this Prodigall they are neither meate nor medicine for the minde of man they either benumme or inrage bring their feeders into the cold Palsie of securitie or into the burning Feaver of desperate fury CHAP. X. Sect. 1. The hungry Huskes of vaine worldlings and the blessed Bread of Gods Children declared and compared I Have brought in my first witnesse from Him that is indeed the Iudge in this and every other controverted case and cause the plaine testimony of CHRIST concurring with the scope and drift of his owne Parable as the Prince of the Prophets breakes the yce so that Prophet which is the fore-man of the Iewry of the twelve wades after for as ESAY is accounted by * Evangelij vocationisque gentium pronunciator apertior lib. 9 confes cap. 5 AVGVSTINE a more evident Trumpet and Proclaimer of Christ than the rest so setting up a Siquis as it were or making a gene●all Proclamation to all and every one Iewes and Gentiles Graecians and Barbarians that were a thirsty after x Esay 55.1 CHRIST and after his merits heated scorched and burnt up with the fiery indignation of the Law revealing sinne desirous to be cooled and refreshed with the Gospell heraldring out the worth of that water of Life CHRIST with all his mercies and merits as freely offered and preferred unto all that are rightly qualified with hungry hearts y Math. 5.6 to receive him as the Ayre to breath in the earth to walke on the Sea to saile in the Sunne of his mercy casting beames on all that groane under the z Math. 11 28. Math. 9.12 Luk. 19.10 burthen of their sinnes so expostulating with them further after the manner of the Prophets as MOSES oft with a Deut. c. 1. Exo. 32.21 Israel SAMAEL with b 1 Sam. 15 14. SAVL NATHAN with c 2. Sā 12.9 DAVID and others with others in like cases by way of Increp●tion and re●argution he demands of them of wherefore they lay out money for that which is not bread and their labour for that which satisfies not Esay 55. v. 2. In which he shewes 1. What they do foolishly 2. What they reape frivously they spend as all other vaine men their oyle and their toyle their costs and their paines their money and their labor in non panem upon that which is not bread What ever any man doth in a blinde zeale in a false Religion as the Iew in his Iudaisme the Turke in his Mahumetan sine d Act. 9. ● 2 Act. 22. ●4 1 Tim 1 13 Saul once in his Pharisa●sme e Vidi S●u●te●i Censurā de Tertulliano i● patrum Medulla TERTVLLIAN in his Montanisme the Anabaptists at this day in their f Anabaptisme the Familists in their g Familisme the Papists chiefly in their Papisme in their Massings Crossings Creepings Sprinklings Idolatrizings h Lege Doc. Rainolds te Jdol Rom. Ecclesiae in Thesibus St Worshipings Pilgrimages Trentrals Dirges Shrifts Pardons Exorcismes Crucifixes Shrines Reliques Images Superstitious Ceremonies Observations of Times Meates Will-worships Traditions and the i De quibus omnibus lege Willers Synops Tetrastylon Sutcliffs workes against Bell. his Turcopapismas his Abridg. of Popery D. Morton his Protestants appeale D. White against Fish D. B●ard his 13. reasons D Fow●s ●o●el Down●m de Antichristo D. Feild de Eccl. Morney of the Masse and his progresse of Papacy Humfrey in 10 reasons of Champian cum alijs like or what paines soever are employed k Quicquid est homini studij luboris Industriae Calvinus lavater Marlorat in locum in prosecution of any inordinate lust vice vanity carnality concupiscence watsoever that tend not to ends not in Christ these and all these are

Luk. 19.8 ZACCHEVS and z Luk. 14.1 cap. 7.36 others now can there want Cates Viands and Iunkets where GOD himselfe Caters and cookes the Dishes Where he is the maker and Mr. of the Feast can a man want water that is in the Sea Can he want light that walkes in the Sunne unlesse he be eyther blinde or shut his eyes Is it probable possible that he should perish for thirst that hath a fountaine opened to him as once to HAGAR and a Gē 21.19 Haec fons Christus Zach. 13. v. 1. ISMAEL or that those should want solid consolation and contentation that injoy Christ his mercies his merits his Grace his spirit The fountaine and foundation of all true joy whatsoever without whom there 's no true Ioy as no light to the world without the Sunne no life to man without the soule No life to the Soule without Grace even as there 's no heat in the Winter to frozen Norway without the fire for there 's no peace to the wicked saith my b Esa 57.21 GOD as no light to the body without the eyes no light to the house without the Windowes I know the world seeing with eyes quicker than c Cujus visus solida paenetrat corpora Vincent Natur. l. 19 cap. 79. LYNCEVS or the Serpent EPIDAVRVS into that penury and poverty in externall things which GOD sometimes humbles his owne children withall as sometimes hee did IACOB and his d Gen. 42.1 family NAOMI and e Ruth 1.13 RVTH f 1. King 17 11 ELIAS the Widdow of g Vers 12. Sarepta the poore Widdow of the h 2. Kin. 4.1 Prophet i 1. Sā 21.3 DAVID k Luk. 16 20 LAZARVS with many moe keeping them for their safety for feare of Rot-grasse as Sheepe in a short Pasture and not able to see more than Moales Beetles and Owles the lustre of the Sunne into that aboundant supply of inward consolation which as the Vnicornes l Plin. hist 8 cap. 21. Iovins hist l. 18. Hornes or ELISHAES m 2. King 2 21. Salt seasons all the bitter waters of their outward afflictions will not beleeve this copy and redoundant plenty with which they are furnished no more than that incredulous Lord would beleeve n 2. Kin. 7.2 the prophesied plenty of Corne that should be in Samaria when he dream'd of nothing but of a dreaded dearth but is it so that the Bell ever ringeth what the Foole thinketh Is a pearle no Pearle because AESOPS Cocke or a Swine an ignorant Swaine or an intoxicated Drunkard knowes not the value of it Is IACOB no better for the blessing because ESAV doth so little o Gē 25.34 prize it Is there no exquisite Musicke in DAVIDS p Psal 150.5 Cymbals in ORPHEVS or ARIONS Harpe in LYDIAN or DORICKS q De his alijs speciebus Musicae Julius Pollu lib. 4. Onen c. 8.9.10.11 Rhodig lect l. 5. cap. 2 3.25 26. Polyd. de inven lib. 1. cap. 15. musicke because the Deafe man heares it not No exquisite r De quibus Plinius lib. 33. c. 4. l. 35 c. 6. Discorides lib. 5 cap. 61. enerrat 68. Colours in ZEVXIS or APELLES Tables because the blind man discernes them not Nor shines not the Sunne because the old wife of Bathe sees it not Let God be true and all men Lyers Let the Spectators say what they list beleeve the Iudge as that good OECOLAMPADIVS a splendent light in the ſ Conveniunt rebus nomina saepe suis Church when the Sunne shone on his face as he lay on his death-bed being ask'd if he would have the Curtaines drawne laying one hand on his face the other on his breast answered aboundance of light aboundance of light meaning outward light on his face and inward light in his heart so the Sonnes of GOD the Children of Light have aboundant comforts which the children of darknesse discerne not As CHRIST himselfe u Ioh. 4.32 once so Christians ever they have meat to eate even spirituall Manna which the world knowes not of t Grinans in Epist ad D. Fabritium Capiton Iacobus Grinaeus in Apoth M●rient pag. 91. Jdem de Zwingero p. 97. Ob lux caendida lux mihi they have bread in their Fathers house a large and a liberall allowance there is in the Church of GOD in the Word and the Sacraments for all the sonnes of Syon however the Papists as false Stewards and Soule-murtherers abridge the Lords people of their alotted Portions or rather steale or purloyne it from them to their owne carnall and sinister ends whereas Hypocrites Heretiques and prophane ESAVES within the Church which are but as rotten bowes to the Tree wooden legs to the body having no stomacke to the Lords Viands or finding no relish in them more then in a rotten Poast or white of an egge as also Pagans Heathens Iewes and Turkes without the Church wanting these meanes of life this solid meate as the rush in the Summer that wants myre both the one and the other fed with the poyson of humane inventions deceiveable lusts traditionary vanities as this Prodigall here as AOAR and ISMAEL in the Desart for want of water ere they were shewen the Fountaine by the Angell CHAP. XI SECT 1. Ionas his Iudgment and experience of lying Vanities WE have heard one Prophet speake the truth first propounded confirmed and further expounded by him who inspired the Prophets the point is farther illustrated by IONAS who had as good experience of mans sinning misery of sinnes lying vanitie of Gods all-saving satisfactory mercy as ever any meere man excepting SALOMON whom we reserue for the last for this IONAS as you know being commanded by the Soveraigne Monarch of Heaven and Earth to goe preach and cry against the crying sinnes of Ninivee projecting doubts and dangers finding knots in a Bul-rush fearing the might and malice of man more than God consulting with flesh and bloud and carnall reason the greatest enimy to religion against his mission and Commission he sayles to Tarchus but as he was crosse and contradictory to GOD GOD crosseth him he meetes with him in his owne Eliment wounds him at his owne weapon The storme and the * Vbi peccatum ibi procellae Aug. Tempest the Waves and the Billowes of the Sea the utmost rage of Winde and water are sent out by GOD as hew and cry after this fugitive Felon hee is apprehended in the ship ipso actu ipso factu in the very act of of sinne Iustice findes him sleeping Ion. 1 2 3 4 5 6.14.15 takes him in the manner just napping the Lot findes him guilty as if Martiall Law were executed on him hee is instantly throwne over-boord by the Marriners as GODS Executioners but the LORD in Iustice remembring Mercy Inter fontem pontem accedens Gratia Grace comming as betwixt the Bridge and the River betwixt the Ship and the bottome of the

Sea Vers 17. hee is reprieved and bailed by a Fish yet kept imprisoned as for his good abearing three dayes and three nights in the bowels and Garbage of the Whale as in a living Grave hanging as a feather in the Ayre betwixt life and death truely humbled for his sinnes yet apprehending and applying mercy with a bleeding yet beleeving heart hee makes his Propheticke Song in manner of Lyricke Verses according to the Hebrewes which hee pens when hee is cast upon the x See the learned Lectures of D. Abbot and D. King upon Ionas Shore In which Song aggravating in many Phrases and Metaphors his owne misery both in his outward and inward man amongst the rest he tels us that even his very soule was overwhelmed with him or as some translations expresse it was even failing or sainting y Cum deficeret anima secundum 70. Interpretes cum Augustaretur secundum Hierom. cum obrueretur secundum Iunium quando desperab●t ●t Pomeranus in him straitned in him yea even despairing in him in the very soliloquies of his soule he tells us the distracted and desperate thoughts of his heart that hee was according to sundry readings even excisus succisus cut off from z Ion. 2.4 God Eiectus reiectus Cast out cast off Ejected rejected of the Almighty forgotten yea forsaken of him yet thus under water he lifts up his head hee remembred the a Vers 7. Lord here was his Faith his Prayer as a winged Mercury darted out as Pellets from a Gun in the heat and fire of fervency penetrated the Heavens pierced the Clouds and ascended the Clouds as an Aeagle mounts unto the Almighty and in this heavenly soliloquie with GOD the eye of his soule being quickened opened and annoynted with Collyrium of the spirit he sees also the insufficiency of every deceiveable Lust and worldly vanity to give his sinne distressed soule any satisfaction his old burthened conscience any contentation Nay rather as by interposition this sublunary lying vanities as he cals them doe cloud and eclipse from him the sinne of that mercy in the heat and light of which was his true tranquility for so indeed are his expresse words Commenting my Text as the Prodigall before his repentant returne both felt and found they which imbrace lying vanities forsake their owne b Ion. 2.8 mercy that is that mercy which as a man a Lease by purchase from a Landlord they might have made their owne and appropriated to themselves as sure as the Cote to their backes that mercy they have neglected and rejected repudiated and refused yea despised and despited by following and persecuting hugging affecting and imbracing as once our unregenerate Prodigall their Fancies Follies and vitious vanities Which Text that I may presse to the quicke because it Paralels my Text in the substance of matter and plainely and prospicuously speakes the point in hand Whither by vanitics here the subject and object of the love of vaine men we understand with HVGO VICTORINVS that double vanity that is in every sublimary thing the vanity of mutability and change that is in the Creature not onely Terrestriall but Celestiall even in the Heavens themselves as the Fathers c Hier. Comment in Esaiam lib. 8. cap. 24. lib. 14. c. 51. Origen in Rom. 8. v. 20. allude all which Creatures are vaine in respect of God mans soveraigne good whose name is onely I am d Exod. 3.14 incommunicable to any e Hierom. Epist 50. Comment in 24. Esaiae Creature as also vaine in respect of man by reason of his sinne man being the end of the Vniverse according to f Homo finis vniversi Arist 1. Phys text 25. Philosophy even a Microcosme and little world being himselfe altogether vaine Psal 59.5 Subiects them also to vanitie Rom. 8.20 2. Or the vanity of sinfull corruption that is man by submitting and subjecting himselfe to the Creature which was made to be subject unto him by placing and planting his desires and affections or things terrestriall or temporary and not on him that is infinite incomprehensible and aeternall making himselfe exceeding vaine as the Antients g Augustinus de moribus Ecclesiae cap. 21. Athan in Synopsi G●ep lib. 5. in lib. 1. Rep. have discussed Or in a larger division if with a moderne h Berchorius vel nonullis Sterchorius in verbo vanum Fryer in whose Dunghill there is yet some i Vt olim Virgilius extraxit ex Ennio gold wee consider eyther vanities naturall which are in every Creature being nothing in respect of the Creator and returning againe unto nothing being of the earth and from the earth and returning againe to the Earth their prima materia their first matter as the Rivers to the Seas as the Yce Frosts and Snowes into waters which came from waters 2. Or Vanities temporall and Temporary of these outward and externall things called abusively by Pagans and Heathens and Paganizing Christians the Goods of k Bona Fortunae Fortune such as Riches honors wealth worship profits praeferments 3. Or Vanities acquiring as Arts Sciences liberall mechanical languages moral wisdome eloquēce oratory 4. Or Vanities personall there being so many vaine men and Fooles of the world as there be vitious men wicked men in Scripture l Psal 14.1 Psal 53.1 Psal 39.6 Prov. 7.7 Chap. 8.5 Chap. 4.9 language being ever unwise and bad men mad men 5. Or Vanities Criminall which are all the vaine workes words actions affections thoughts cogitations imaginations of vaine sensuall sinfull and unregenerate men 1. Whether they bee mentall in errors of Iudgement as all these Heresies old and new lopt off as Hidraes heads by Councels and m Augustine Epiphanius Jrenaeus Sluselburgus in Catalogo Hereticorū Fathers now revived and sprung up againe in Popery the Spunge of all Abhominations and Corruptions in Doctrine and manners 2. Or Cordiall as rooted and eradicated in an unsanctified heart the fountaine and root whence n Mat. 15.19 they proceed the Seminary and Nursery where they are fostered and cherished the very shop and furnace where they are moulded 3. Or Actuall as they are acted wrought and produced by the Organs instruments and members of the o Rom. 6.13 body the slave and servant of a worse Maister the corrupted 4. Or Orall and Vocall bleared and blazed from the Hell-inflamed p Iam. 3.6 tongue sending and darting out Oathes Lyes Slanders Calumnies rotten words unsavory speeches blasphemies against the q Vide Peralin summa de Peccatis li●guae in sine libri Holinesse the verity the charity sanctity sincerity purity that should be in speech All these vanities with many moe which might be referred to these and other heads our IONAS here tearmes and Christens them by the name and Epithite of lying Vanities by which as by a r Gen. 4.15 Vers 2. brand set upon CAIN they shall for ever bee marked and stigmatized to all

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

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