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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

of ambitious desires of rule place dominion and superiority In the 6. the vacuity of that devouring gulfe the unsatiable desires after riches In the 7. the vacuity of divining prognosticating and foretelling things to come In the 8. the vanity of hunting after applause and praise of men catching the popular Ayre In midst of the 8. Chapter and 9. the Vanity of the Heathenish and Paganish fortune In part of the 9. and 10. the vanity of corporall and bodily strength In the 11. and 12. the Vanity of flowring and flourishing youth all these heads as a spirituall HERCVLES though as many and monstrous as that m De Hercule Ethice apud Ravisium in Theat l. 8. p. 85 5. de Hydra apud Majolum de dich Canic part 1. Colloq 1. p. 12. Hydraes he labours to lop off with the sword of the spirit least they sting others as they have wounded him all these Cates of vanities like those of Appolonius Tyrancus he shewes to be painted or like the wine which Pope Alexander brewed his Cardinals poyson but drunke n Nauclerus Balaeus Chron. Funccij fol. 165. apud Osiandrum cent 15 l. 4 p. 492. it himselfe or at least as our Prodigals Huskes or Gland vnsatisfying as he hath received the Aconite and Mithridate against their poyson so he administers it as preventing or purging Physicke to others he knowes the dangerous sting that is in every vanity which fixing in the soule of any vaine man like some sting with some kinde of o De quibus Majolus ut supra volumin 1. Coll. 8. tit serpentum Serpents he eyther dyes laughing or else sleeping as they that have taken supe●bundant of Poppy or Opium or such dormitory potions unlesse they be awakened in a determinate time therefore as a Physitian carefull of his Patients to keepe them waking or to awake those that are asleepe or slumber in vanity with their golden deluding gulling dreames Cynthius aurem Vellit he plucks them by the eares hee rings them a peale as lowd as Bow-bell yea as lowd as Thunder he lifts up his voyce as a Trumpet that as it 's sayd of the old p Allusio Origenis Hom. in Psal 38. Geminiani in summa Exempl Lyons that by their lowd yell awake their long sleeping dead-seeming young he may rouse and raise men out of their Lethargicall slumbers in their vanities Salomon as now escaped from these enemies sets up a flag of defiance against them as a man new got out of the gulph quagmire of Vanity he now sets up a stake as the fashion of charitable men is to fore-warne others of the same perill as the rich Helluoh in the q Luk. 16.28 Gospell would have his brethren fore-warned that they come not into the like danger as an incautelous Mariner having dasht on some sand-bed and by splitting on some rocke himselfe having by repentance which is the second repaire of the Navie of the soule r Secunda post naufragium Tabula secundum Canonistas after shipwrack swum out as by some board or plank he cautelously admonisheth others to steere from the discovered shelves as that Tyrian Queene he commiserates others having beene in the furnace ſ Non ignaeramali miseris succurrere disco apud Virg himselfe as we pitty those that are diseased and distressed by the Gout Stone Strangury Collick Tooth-ach if we have beene afflicted with these maladies and as by sympathizing tenderly affected prescribe for their ease our best experiments That we have found good in our selves so it is betwixt Salomon now recured and recovered out of his spirituall sownes qualmes the sons of men surcharged and surfeiting on the Cates of vanity at the Divels Banquet he cryes to them as a Mother to a child ready to eate Mercury or Rats-bane with an opinion of Sugar oh Hands off Mors in t 2. Kings 4 40 olla death is in the pot or in the platter he cryes to vaine men in the utmost extention of his powers as CRAESVS dumbe sonne on a suddaine to those that would have murthered his u Apud Brusonium Father as Paul and Sylas to the * Act. 16.28 Iaylor that would have murthered himselfe Oh! doe yourselves oh do your selves no harme Yee vaine men Why doe you set your heartes on x Psalm 4.2 Vanity and follow after leasings Why doe you imagine a vaine thing why do you spin spiders webs Set nets snares and gins for your owne Soules Why doe you feed on Huskes and Swads As the Israelites once and the Muscovites now on Garlick y Democritus Junior part 1. Sect. 2. pag. 101. and Onions As once the Italians and our now roving Gypsees on Frogs and Snailes As our poore hungry vulgar Irish oft on Hawes and Shamrocks For such is vanities best food best Commons When Gods larder your Fathers house allowes you bread enough Which bread in Gods language includes concludes all satisfactory good even the coursest bread that Gods servants eate being as Israels Manna above all the Food of worldlings better than the Affrican and Spanish rootes the American Palmitos and Potatos the Chinaes hearbes the Nomades milke the West-Phalian fat meates the Tartars raw meates the Flemings Butter the Camhro-Britaines white meates the Scandians fish Or the chiefe and choyce of food of any Nations Ye● GODS bread affords more varieties of contents than that one Indian z Palmae Instar totius orbis arboribus praestan-Linschoton cap. 56. Tree which yeelds them Coquernuts meates drinke fire fuell apparell with his leaves yea oyle Vineger and cover for their houses if Authors relate truly SECT 3. SALOMONS three Bookes compared the summe of his Ecclesiastes being his verdict against Vanitie TO expresse SALOMONS verdict of lying Vanities as Ionas calls them these vnsatisfying Huskes as our Prodigall found them Not bread as GOD himselfe in Esay tearmed them earthly waters which quench no thirst as our Saviour himselfe expressed them and to presse it somewhat fuller and further Wee may consider that this booke of Ecclesiastes according to Cyrill being the letters testimoniall or Certificate sealed by the spirit of his repentance being as Most generally hold the booke of his old Age as Ioseph was to a Gen. 37.3 Iacob his youngest his darling most neare and deare unto him as Abell b Habel id est vanitas to Eve his second birth his better birth experience being the Godfather and late though true repentance the Godmother he christens it Vanity as Tullies booke of Offices and de Senectute being his last workes the mentall issue of his understanding part as the learned Critick calleth them shew the most maturity of Iudgement so this being Salomons last worke as his Canticles was his Beniamin the Son of his right hand in the prime of his youth this is his Benani the sonne of the sorrowes of his old Age as Isaac is called the sonne of c Gē 18.14 Promise

d 1 Sam. 1.27 Samuel and e Luk. 1.13 Iohn Baptist the sonnes of Prayer Monicaes Augustine the sonne of f Filius precum lachrimarum dictus ab Ambrosia Teares hee sends this Booke as Iacob g Gē 37.14 his Ioseph as Iesse his youngest sonne David h 1 Sam. 17.17 to visit his Brethren to aske them of their welfare to wish their health and happinesse That as Iohn writes to i Epist 3. ad Gajum n. 2 Gaius they may farewell even in their Soules as hee now fared himselfe Yea hee sends this booke as Abraham his Steward Eleazar out with a k Gen. 24.6 7. blessing to fetch Rebeccha from her Fathers house and to marry her to his Isaac the Fathers joy if I may allegorize with Origen to fetch the Soule of man that faire Rebecca out of her Naturall birth and abode in the state of Corruption in her naturall condition wallowing in her l Ezek. 16.6 blood soyled with her old and vaine Conversation to be Spiritually espoused and married unto ISAACS Antitype her Lord and Saviour her head m Berchoriū vid. in reduct Morali vol. 10. cap. 18. and husband that Ithiell and Vcall as hee or wise AGVR calls n Prov. 30.1 him in whom shee shall finde true joy and true rest as NOAHS Dove o Gen. 8.9 found in NOAHS Arke if shee will at last leave to feed with NOAHS Raven on the Carrion of the worlds vanities yea this Booke may bee as Davids spokesmen to p 1 Sam. 25.39 Abigall after her Dis-joynting from Naball the worlds folly to unite and contract her selfe to the GOD of David or it may bee to the Soule as Salomons Parinimphs and Sutors to Pharaohs daughter to forget and forgoe her Fathers q Psal 45.10 house to leave and loath her birth sinnes and bred sinnes to mortifie and crucifie her originall and actuall sinnes and transgressions to breake out of all the intangling fetters of all her vicious vanities and so to marry and unite her selfe unto the true the typified Salomon the GOD of Salomon the Prince of peace the everlasting r Esa 9.6 Father in whom from whom and by whom onely is perfect joy and true tranquility to the immortall Soule and spirit of mortall and without God miserable man For the better conceiving of this It 's worthy our Animadversion That as SALOMON as wee all know was the Amanuensis or penman of the Spirit to write three Bookes the Proverbes the Canticles and this his Ecclesiastes So as ſ Lib. de Isaac cap. 4. in Psal 36. in titulo in Psal 118 v. 1. Praef. in Lucam AMBROSE t Hom. in princ Prov. BASILL and other expositors note There is in them a certaine Climax or gradation ascending by certaine staires and degrees to more sublime and heavenly matter For in the Proverbes hee allures Ephaebi and young men to honest and lawfull things by that beauty and lustre that is in vertue and from the reward of well doing And this they say answers his Name Ididiah or Amabilis u 2 Sam. 12 25. Lovely In this Ecclesiastes or Booke of the Preacher hee provokes these that are Adulti and more strong and perfect to the dispising and repudiating earthly and terrestriall things from their insufficiencie blemish and deformity discovering their perilous and painted beauty from whence hee is tearmed the Preacher In the third his Canticles his Ep●thalium or mysticall Song from the consideration of naturall and earthly things Paulo maiora * Virgil. cadendo hee ascends to the speculation and contemplation of mysticall divine and supernaturall things in which Metaphysicall meditations w●e rest and fixe as in an internall and setled peace truely anchored in GOD The Asilum and Sanctuary of all true rest and tranquility and this answeres his third name SALOMON or Pacificus The Peace-maker or peaceable Others make his three Bookes answere the three Courts of the Tabernacle The outward Court the inner Court and the Sanctum Sanctorum CASSIANVS alludes to that double Abrenuntiation injoyned unto ABRAHAM of house and habitation of vices in manners and Conversation and of approaching to IEHOVAH by heavenly Contemplation Others x Richardus apply his three Bookes to the three Patriarchs ABRAHAM y Gen. 12.4 Gē 22.3 was obedient ISAAC digged z Gen. 26.19.21 22 32. Wells IACOB saw a Gē 28.12 visions even Angels ascending and descending His Proverbes urgeth and perswades obedience to the voyce of Wisdome Even to CHRIST the second person in Trinitie the wisedome of the Father Ecclesiastes is a well or fountaine of heavenly Counsels and conclusions digg'd deepe from his owne deare bought experiments to the watering and refreshing of the Israell of GOD The Canticles soares higher as an Eagle under the vaile and shadow of the letter from his matrimoniall love to PHARAOHS Daughter as carried up into a Divine rapture and extasie singing the mysticall love betwixt Christ and the Church But least as is the fashion of the Speculative Fryers and contemplative Monkes these allegories be too farre stretcht as on the Lasts and Tentors as a mans nose that 's too hard wrung gives blood Popery affording moe allegorizing Origenists than found Textuists So I like that tropologicall order which BERNARD observes b Bernard in Canticis that In primo pellitur superfluus amor sui In secundo Vanus amor mundi In tertio perscribitur castus amor Dei The Proverbes disswade that Philautia and superfluous foolish love of our selves The Ecclesiastes disswades the vaine and worthlesse love of the vicious world The Canticles perswade the pure and chast and perfect love of GOD who as hee best deserves onely desires our hearts c Prov. 23.26 and affections I will not discusse much lesse determine the Time when these three Bookes were writ whether his Canticles were writ in his youth d The Book call'd Salomons solace cap. 27. pag. 113. thinks the Canticles writ before the 20. yere of his Age. before his Fall Or according to e Praefatione in Joshuam BEZA and f De Haeres PHILASTRIVS in his old Age when his heart was purged and purified Though according to others his Proverbes were writ in his elder yeares his Ecclesiastes in his extreame old Age I will not stand on thinges Conjecturall in the fluctuations of opinions but I like the allusions of the Ancients That they are all three of them like the triple Passeover in Aegypt Exod. 12.1 In the Wildernesse and in Gilgall beyond Iordan Iosh 5.10 Or like that triple kisse of the hand the foot and the g Oseulum oris mannum pedum c. mouth testifying Love observance and obedience Or like that three-fold Cord not easily broken drawing and dragging the Soule of man out of the pit and puddle of vanity as IEREMY was drawne out of the myrie Dungeon and pulling it upwards nearer unto God

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

that they are Vanity of Vanity and all but Vanity emptinesse and vacuity like our Prodigals Huskes in this my Text Incompetent and sufficient to fill the vast and immense desire of the soule of man SECT 2. SALOMONS Censure of lying Vanities from his owne experience THis you see is the Verdict of him whom it may be better sayd than PLVTARK of SENECA that he was nulli secundus second to none to whom these hyperbolicall Elogies and Commendations which PLATO and ZENOPHON give to SOCRATES HYPPOCRATES to DEMOCRITVS IVI IAN the Apostate and PHILOSTRATVS to Apollonius h Iulian did compare that Nicromancer with Christ Tyraneus LVCRETIVS to his Master Epicurus ENNAPIVS of Longinus Scoppius of Iulius Scaliger PAVLVS IOVIVS of Picus Mirandula others of ARISTOTLE may be truly and fitly appropriated for he indeed was Aquilus in Nubibus an Aeagle in the Clouds a myracle of Nature a walking i Keckerman so called D. Reynolds Library the Sunne of Sciences A Sea and an Abisse of Knowledge a Lampe of the World Qui genus humanam ingenio superavit omnes restrinxit Stellas exortus ut aetherius Sol Whose wisedome did excell all men as farre As doth the splendent Sunne a twinckling starre Being sanctuarium Sapientiae a Sanctuary of sapience farre shining above eyther the Britaine Druides the Aethiopian Gymnosophists or the wisest of the Heathens whom LACTANTIVS in his bookes of k Lib. 3. de Sapientia c. 17. 20. Wisedome Censures as l Tractatu de curatione Grac. affect Theodoretus censures Socrates even the wisest of them as the Apostle before them both speakes of all of them to be very m Rom. 1.21 22. fooles such an one indeed that if SVPPVTIVS n Aut. Dial. in PONTANVS had lived in the time of SALOMON hee would never so peremptorily have affirmed that travailing over all Europe to meet with a wise man hee had mist his marke and returned without his errand had he made but a step into Asia and met with SALOMON and heard him utter his Parables as his owne Servants and the Queene of Sheba did chiefly preach this Ecclesiastes or verdict against vanity he would have bene of an another opinion But which is further remarkeable Salomon doth not onely vtter this out of the Fountaine deepe abysse of his wisedome but drawing these waters out of the well of his owne experience to quench the fire of lustfull vanities as more effectuall thā all the Popes holywater he besprincles the soules of the sonnes of men For besides his pious and Propheticall spirit with which this holy Prophet as some call o Augustinus de Civit. Dei l. 17. c. 20. him was inspired like the rest of the holy Prophets when he writ the same Canonicall Ecclesiastes or booke of the Preacher the true testimoniall of his Repentance and so cons quently of his needlesly questioned salvation hee drawes this booke whereof repented Vanity is the Argument as the p De hac Bembice vel verim Jndico Ambr. in Exem l. 5 c. 23. Basil in Exe m. hom 8. Silke-worme her clew or the Spider q De miris istis Aranearum Texturis Arist 9 bist cap. 39. Aelian lib. 6. c. 56. August Ep. 101 her web even out of the bowels of his owne experience for as Paul writes I aged r Ad Philem v. 9. Paul so Salomon aged Salomon preaching Salomon converted and turned now from his vicious Vanities his manifest and manifold Adulteries and Idolatries as Saul from his ſ Acts. 9.20 Acts 23.6 Pharisaisme Augustine from his u Ex Confes l. 8. ex Possidoneo in ejus vina Magcent 3. c. 10. pag. 11 13. Mantchisme Luther from his * ●idanus Osia●der Cent. 16. l. 1 p. 5● Papisme he like blessed Peter converted and x Lu. ●2 32 turned labors the conversion and turning of others his own filthy soyled soule deformed and defiled w●shed in the Laver of Regeneratiō he seeks to wash others in the waters of the Sanctuary himselfe being pluckt as a brand out of the fire as Ruben pluckt Ioseph out of the y Gē 37.29 Pit he would drag draw out others out of the puddle of poluting pleasures as a note of a true Convert distinguishing him and all in his case from all temporizers and hypocrites as SIBBOLETH and SHIBBOLETH distinguished z Iudg. 12 6 EPHRAMITES from GILBADITES as the Touchstone the Gold from the Copper as he had sinned publikely as his Father DAVID by publishing his penitentiall a Psal 38. Psal 51. cū caeteris Vide Vegam in Psalmos paenitent Psalmes after his greevous falls as St. AVGVSTINE publikely retracting b In lib. retratactionum his leaving errors as c Fox in Martyrologio CRAMMER publikely burning that his culpable hand which subscribed to Popish Heresies so hee testifying this his Repentance publikely by this his Ecclesiastes or booke of the Preacher having true and saving grace as the Sunne his light the fire his heat the Seas the waters the ayre his moysture the earth her fruites he is studious and desirous to communicate this grace to others Like that other Disciple and d Ioh. 1.4 v. 46. ANDREVV that having found CHRIST themselves call their friends PETER and NATHANIEL to them as the Samaritan e Ioh. 4.29 woman preacheth him to her Samaritans the noble Aethiopian Eunuch as the learned f Jrenaus l. 3 cap. 12. l. 4. cap. 40. sic Euseb l. 2. c. 1. Nicep lib. 1. cap. 6. thinke to his Aethiopians being first inflamed with his love themselves as the Church was in the g Cant. 5.9 10. Canticles they would with her kindle sparkes of love in all others as PAVL with h Act. 26.27 29. AGRIPPA desirous to winne others to the faith like themselves for the whole argument of this booke being not onely naturall and morrall Discipline but according to i Prologa i● Ca● ORIGEN and and k Hom. 1. in Principio Proverbio BASIL a fire or a light set upon a Beacon to discover to the sonnes of men a dangerous enimy out of whose jawes he himselfe by a speciall mercy had now escaped or a spirituall Herald blowing a trumpet to sound a retrait from theyr dangerous March after these soule-polluting perishing vanities the whole argument and subject of the booke being a discovery of severall l Vanitates naturae culpae miseriae Vanities which the m Vaellanicensis de ratione stud l. 2. c. 16. Canus in locis cap. ultimo Salmera● Tom. 1. proleg 9. sic Bonaventure Hugo Card. Hugo Victor Modernes ranke in severall heads In the first Chapter demonstrating the vanity of humane Arts and Sciences and worldly wisedome In the seoond the vanity of the appetite and desire of pleasure and delicious things In the third vaine desire of long life and propagation of our dayes In the fourth and fifth the vacuity

Names as first SALOMON peaceable foreshewing the Messias the true MELCHISEDECH the Prince of Peace Secondly Iedediah beloved of God 2. Sam. 12.25 So Christ is proclaimed the welbeloved y Mat. 17.5 Sonne in whom the Father is well pleased 3. z Pro. 31.3 Lemuell so called by his Mother signifying God with him or God with them answering the true a Mat. 1.23 Emanuel God with us SALOMON being withall b Exod. 7.1 as was sayd b Exod. 7.1 of MOSES a God to his people Fourthly Koheleth a Congregator a builder a Preacher as he laboured by his preaching and by the Booke of the Preacher to congregate and gather unto God both Iewes and Gentiles so in this answering the true c Gē 40.10 Shiloh to whom the gatherings of the people shall be Thirdly a Type of CHRIST in his Princely Office set over Gods people and heritage even as the Messias is set a Captaine and governour over his Elect because the Lord loved them d 1. Kin. 10 9 Fourthly in his admired Wisedome for are not in CHRIST all the treasures of e Coloss 2 3 Wisedome Fifthly in his Iudgements and Equity the improvement of his judgement and wisedome having the true Vrim and Thummim for shall not Christ iudge the people with righteousnesse and the Nations with f Psal 96.13 equity More specially as he judged the two g 1. King 3 27 Harlots and discerned the true Mother of the controverted child from the false shall not CHRIST judge Iewes Turkes and Papists for all their false Pleas and deluding lapwing cryes 2. His strict proceedings against h 1. King 2 25 ADONIAH and i V. 31.32 IOAB his plotting enemies doth it not prefigure how CHRIST will proceed in Iudgement against all his enemies breaking them in peeces like a Potters Vessell Psal 2.9 Sixthly SALOMONS translating of the Priesthood from ABIATHAR of the house of ELI to k V. 27. ZODO doth it not shew how the Messias removed the annuall Leviticall Priest-hood of AARON to himselfe the true sacrifizing Melchisidech a Priest for l Heb. 7.17 ever Seaventhly as SALOMON built the Lord a Temple is not CHRIST the spirituall builder of Koheleth the m See Morney and our D. Feila de Ecclesia Church Eighthly as SALOMON fetcht timber from n 1. Kin. 5.6 HIRAM a Gentile to the building of this materiall edifice doth not CHRIST cull and call and gather even of the Gentiles as living stones built on the corner stone to the structure of his spirituall Temple God perswading IAPHET to dwell in the Tents of SEM. Gen. 9. vers 7. Ninthly the Queene of Sheba bringing presents unto SALOMON from so o 1. Kin 10 10 farre shewes it not that the Magi from the East and great Kings and p Mat. 2.11 Ps 45.12 Princes from the East West North and South shall bring their presents and yeeld their homage unto CHRIST by receiving the Gospell and beleeving in him to their Salvation Math. 8.11 Tenthly leaving all other particulars the great glory riches magnificence and royalty of q Lege Ludevicum Viv de magnificentia Salomonis SALOMON together with the excellency of the Temple in the lustre and structure of r De hoctemplo preter 1. Reg. 6 2. Chron. 9. Chris in Math. hō 88. Sixtum in Biblioth l. 6. ann 12. Mogdonetū de Monte Calvariae Ruffinum l. 11. Eusebium hist l. 9 cap. 2. it exceeding eyther the brightnesse of the Sunne the Image of IVPITER the Walles of Thoebes the Tower of Babylon the house of CYRVS the Mausolean Tombe the Aegyptian Pyramides the Walles of Ninivie the Temple of DIANA or any other most memorable wonders of the World which not onely Heathenish Hystorians as ſ Plin. l. 34. l. 26. c. 5. c. 8 9 11 12 14. PLINY t Lib. 1. c. 5. MELA u L. 12. c. 16 STRABO CVRTIVS DIODORVS * Lib. 2. HERODTVS but even Christians as x De Civit. Dei l. 2. c. 4 AVGVSTINE y L. 14. c. 16 ISODORE z Ant. Lect. l. 23. c. 6. RHODEGINVS ALDVS have so famoused doth not the first answere to that beauty blessing grace glory might worship renowne honour truth righteousnesse which is in Christ to which DAVID alludes in his a Psal 45. Psalmes and SALOMON himselfe in his mysticall Canticles typifying Christs matrimoniall Vnion with his Church under the vaile of his marriage with PVARAOHS b Lorinus in Eccles Soto Major Praefat. in Cant. Cātico Daughter The eminency too of his materiall Temple doth it not typifie the beauty and glory of the spirituall Temple the Church of the new Testament under Christ. Now in all these particulars could such an excellent Type figure of the Messias be a Reprobate Were not his sinnes pardoned upon his repentance as well as the sinnes of others who praefigured him But here 's the question of all questions whether SALOMON truly repented For wee know the promises to the repentant be their sinnes never so great and c Esa 1.18 Exek 18 27 Ierem. 3.14 Ioel 2.12 greevous now SALOMON repenting of his grievous transgressions as did his Father DAVID why might not he be the object and subject of mercy as well as d 2. Sā 12.13 DAVID e 1. Tim. 1.13.14 PAVL f 2. Chron. 33.11.12 MANASSES g Mat. 26.75 PETER and all the rest of the Scripture-Paenitents Luke 7.47 Luke 19.9 Luke 18.13.14 Mat. 9.10 If any doubt of SALOMONS true Cordiall unfained and saving repentance let him consider these things in Generall in speciall In generall that those who are once dedicated to the Lord and whom the Lord loues they must repent at one time or other though they sinne fearefully yet not finally though they fall dangerously yet not desperately for the foundation of the Lord remaineth sure the Lord knowes who are h 2 Tim. 2 19 his his guifts and graces are without i Rō 11 29 Repentance whom the Lord loves once he loves to the k Ioh. 13 1 end his love is not fickle wavering and unconstant as the love of ASSVERVS to l Esther 6.6 7.10 HAMAN Ammon to m 2 Sam 13 15 Thamar Putiphars wife to n Gen. 39.7 14 Ioseph ending as mans lustfull and unlimited love oft in hate but more constant than Ionathans to o 1. Sam. 20 17 David Philades to Orestes Nisus to Eurialus Damon to p De his alijs fidelis amicitiae exemplis lege apud Valer. Fulgosum Brusonium tit de amicitia sic apud Ravisium p. 570. Lōcerum in suo Theatro fol. 422. Pythias as hot as fire as firme as flint as strong as Death Now it 's sayd the Lord loved q 2. Sam. 12 24 SALOMON and gave him a Name answering this love and as an effect of this love he gave him not onely common graces such as he bequeathes

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