SCHELOMONOCHAM, OR King SOLOMON his Solace. Containing (among many things of right worthy request) King Solomon his Polity, his true Repentance, and finally his Salvation, First Presented to the Kings most excellent Majesty, and afterward published. 1 King. 10.6. It was a true word which I heard in mine own Land of thy sayings, and of thy wisdom. Ecclesi. 12.10. The Preacher was yet more wise, and taught the people knowledge. LONDON Imprinted by john Windet 1606. THE Price and estimation OF Solomon's Solace. He that cometh to buy, will peradventure, say to him which would sell it: It is nought: It is nought. Howbeit when he hath bought it, and brought it home, than he boasteth of his good pennyworth as Pro. 20.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HONI SOIT QVI MAL Y PENSE DIEV ET MON DROIT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salva Deo Regis sit magno vita JACOBI, servet charos divino iure Britannos. Vincenti Maximo De Rege nostro Serenissimo, eiusque pro genie clarissima poema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A A great red Dragon, with 7. heads & 10. horned power, D: Designed of late a sovereign Queen quite to devour: I Intending eke, that Son to strike, for whom she groaned A Affright whereat, to her good God, she timely moaned. C Conspecting than jehovah this his handmaids grief O Omitted not with ready hand, to grant relief. B But first, her sweet Soul he convaighd (as seemed him best) V Unto his princely palace there in peace to rest. M: Moreover, than he Michael with army stout, M Maugre the foe, sent forth in field, & cast him out. A And so, that when the tragedy should be effected, G God it withstood, & those complots in time detected. N Now sith the Dragon saw his purpose thus prevented, A And quailed himself, he might have couched & so repent. E: Expecting pardon: but no less he erst revived, B Bruit stratagems, and acquaint designs by him contrived R Recounting, that loud lowing Bulls might pierce deep lost I In royal lions heart, and princely Unicorn T That so, the seed right sovereign (amongst the rest) A And all the flowers of this field should be suppressed: N Not by the lore of sacred laws, or justice right: N Nor with the dint of valiant sword, or open fight I In manly wise: but savadgely, with stygian flame A And hellish hounds, attempted how to forge the same E Enlarging so his beastly bent, God him there stayed, R Restraining him unto the snare, himself had laid: E Establishing for aye, the sceptres dignity G Given rightfully to james and his posterity. E every therefore with peace power worship & renown M Most mighty God, his grace, his progeny and crown. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. TO THE MOST Mighty most gracious and most Christian Prince JAMES, by the divine Grace, King of great Britain, France and Ireland defender of the faith etc. Most mighty and most gracious Sovereign Lord IT is certain, that neither King Solomon so passing wise and famous, nor any his words recorded in Canonical Scripture, so prudent, pithy and full of piety, need the help of human hand, much less of my poor pen, for the defence of th'one or the authority of th'other, having so long sithence (by the best judgement) purchased that credit and approbation, which neither the serpent's envy, nor man's malignity hath or shallbe able to annihilate or impeach. Howbeit, seeing that some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly of malice, partly of ignorance, blush not to object & except against either, condemning the one, as profane and damned, and contemning th'other as polluted and perilous. Whereat many remain suspensive of both, & others (with myself) woeful for both, as that so sovereign a tree should be blasted & her wholesome fruit rejected: I thought it good, and my duty, aswell for the stopping of those mouths, as for the better resolution of the doubtful, the solace of the pensive, the instruction of the ignorant, the honour of the worthy and the glory of the Almighty, to adventure the framing of this Apologetical Dialogue or conference, entitled Schelomonocham, or K. Solomon's solace, and the same under the divine fear and your Grace's pardon, to dedicate to your sacred Majesty. Howbeit, this my rash enterprise (most gracious Sovereign) first in attemting a work so weighty: then in addressing it to a parsonage so mighty, convinceth me (in some censures) of audacious arrogancy: when being far poorer than Gedeon, & much slower tongued than Moses without comparison, I should with the former have acknowledged my great impotence, and with the latter have disinherited my small eloquence, but with neither of them both have presumed on your Majestical presence. At the least I should have followed that counsel of Aesop to Solon approaching before Croesus' King of Lydia to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those conceits (indeed) might have daunted me, had I not found strong reasons to persuade me. For first being a Minister of God's truth (which as I reverence: I should also defend to my power) and hearing those and other like obloquys divulged not only in common conferences, but in public Sermons, I should with them have consented, and so sinned had I longer pawzed, expecting from others the miraculous birth of those great bellied Mountains. Secondly, having accomplished the work, and perpending (as the usual manner is) to whose worthiness it should of right be commended, I remembered that saying of King Alexander when a little before his death, being asked, to whom the Empire should remain after him? he answered: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the worthiest: yea I gladly recorded that ready resolution of our late right Christian Queen of blessed memory, concerning the success of this most famous Monarchy; which she said should in right descend and come to King james then of Scotland; her natural and lawful successor, and the most worthy. Wherein I also resolved and presumed, knowing well that as your princely power is best able to protect: so your royal person is most meet to enjoy King Solomon's Solace: for that (not only after the philosophers) rule, and your Kingly advice in that learned, Arist lib. Mor. 8. Plato. de Leg. 8. godly and sententious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but after the Axioms of divinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is the person, so should be the present: the Argument so properly fits the same, having for the principal subject, that most wise, most divine, most majestical, and most famous King Solomon the son of King David, the same whom jehovah his God had both promised, nominated and appointed to the kingdom of Israel before that he was conceived and borne, made most prudent, royal and glorious in his throne, and set forth in all things as a meet figure of the true Melchisedek, and Melchisalem, many years ere he came into this world. Neither might this prerogative be well transferred to any other (in regard of the subject) without some injury to your highness, disgrace to the thing, and blame to myself. Thirdly, as I was very willing in this sort to manifest the acknowledgement of my deepest debt; namely dutiful love and true allegiance, to your high Sovereignty: so was I no less encouraged, when I considered that I should present myself & these my labours, not before an Egyptian Pharaoh, as did Moses, nor before a Lydian Croesus, as did Solon but (which I utter with a most joyful heart) before the Lords anointed, a right Christian King, who with King David (a man after Gods own heart) vouchsaveth sweet audience to the prophet Nathan, though he speak without a parable for the preferment of young Solomon, and for Israel's common good, who all so with K. jehosophat is desirous to know the will of God, though by the simple ministry of poor Micheas, & finally which with K. Solomon is contented to hear in his own royal person, the pleading of 2. women, though of base condition. But now because that godly modesty (though in the habit of princely magnanimity) admits not in presence any speeches displaying such your apparent worthiness, I lay my hand on my mouth yielding many things to unwilling silence, the which nevertheless, the most loving affections of all your truehearted subjects cannot but acknowledge, & willingly proclaim. For we are truly persuaded, that as jehovah graced Noah the righteous with many perfections, wonderfully blessed David his anointed with an excellent spirit and adorned K. Solomon with manifold graces, as whereby (changed into other men) the first was miraculously preserved in the great deluge, which drowned the old world, that he might be made the happy original of the new: the second powerfully rescued from the Lion, the Bear & the hurtful sword, that he might feed the Lords people and jacob his inheritance: the 3. beautified & blessed with an admirable peace that he might build the L. house, keep the Lords watch, & do equity & righteousness in the midst of his people: so hath your high excellency found & enjoyed the like from the L. that being protected & preserved by his holy Angels and established on the Throne of your kingdom, ye are with that provident janus who beheld all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made worthy the original of a new & prosperous peace, with the sweet Psalmist, ordained a feeder of the L. inheritance after the discretion of your hands; & with that lovely Laemuel, appointed a builder of that holy house, a keeper of the watch, and the Executioner of righteousness and judgement in the midst of your people. And as this is the end of your advancement the Glory of your Throne, the peace of your kingdom, and the joy of your people: so in the same, shall ye truly confirm the love of GOD to yourself, declare your thankfulness to his Almightiness, perform the duty of a most Christian Governor, assure your good Subjects of your unfeigned amity, embrace their love, retain their loyalty, and publicly express your right Princely Piety, for the honour of God, the comfort of his Church, the joy of your people, the peace of your heart, the safety of your place, the praise of your virtue, and the salvation of your soul: for this is that which (as saith the Apostle) hath all the promises both of this life, and of the life to come. All the which therefore, we daily desire of God in our hearty prayers to be confirmed, increased, established and continued in your sacred Majesty, with the abundance of blessings so long as the Sun and the Moon endureth. Thus far therefore have I adventured on your high person and presence! Moreover, seeing your Majesty is not wont to blame your obsequious servant for proffering the stay of your stirrup, although ye are well able and willing to mount your fair Palfrey without any his help, I hope that ye will not much blame me, if in this happy access to your royal presence (after th'example of wise Zorobabel speaking before King Darius and the three Princes of Persia (according to my bounden duty) I only remember you of that promise and vow made to the King of heaven in the day of your Coronation, concerning the building of jerusalem, and the reparation of the Temple. It is well known that our late deceased Noursemother, so well learned and approved in all princely piety, did not only repair and garnish the lords house, which before her time lay ruinous and defaced (as King Hezekiah and other ancient benefactors had done in their days) but having a right good opinion of the faithful Pastors and painful Ministers of the word, as sometimes the noble Sunemitish Lady had of Elisha the man of God, she was wonderful careful that they should be enabled to live of the Gospel, which they preached in their due honour, and therefore she built (or at the least repaired and appointed) not only one little Chamber, but many large houses for them to turn into, compassed with strong walls to be secured in, and furnished with beds to rest on, Tables to eat on, stools to sit on and Candlesticks to put light on, with all other meet provision and furniture for their studies, functions and fare: the which also had happily continued without great breaches until the day of her death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. lib. 1. Aristoph. apud Suid. had not some (more expert in Simonides Songs, then in David's Psalms) deceived her trust. But as devouring time decayeth houses most strongly built, and both estates in all ages, by occasions, wax blunt: so the lords house which should first be respected, and those Chambers in the next place which should not be neglected, were so impaired, that as the former needed the regard of the right owner to support it: so the latter the wisdom of the cunning Artificer to edge it. Now, for that the highest Power hath not only appointed your royal Majesty next himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal overseer and chief Artificer of this great work: But also hath already moved your sanctified mind to consider so religiously of the same: we cannot but acknowledge this divine and gracious benefit, with thankfulness to his high Majesty, and a faithful hope in holy invocation, that your Majesty may not only continue zealous and regardful of that house, but also vouchsafe, that those chambers may from time to time be truly survaighed, kept and repaired with the preservation of their pristine and laudable rights (according to the purport of your mind of piety therein well declared) not for Gehezi the Seller, nor for Simon the Buyer, nor for the unworthy hireling: But for Elisha that holy man of GOD that so the glory of the LORD may fill this house, 2. Chro. 7.1.3. and that the people may bow down their faces and praise the God of Israel. * Finally, for as much as with the regard of the former, the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and man of mercy forgets not the Poor, Neh. 5. Isa. 57 Act. 4.35. Gen. 1.8. let not my LORD be angry if after Abraham's example (pleading before the judge of all the world) I speak yet this once, supplicating for the Poor, first for the Poor neglected: Secondly for the Poor oppressed. Among the former it may please your highness with Elisha's heart to think on the honest Widows, the fatherless Sons, 1. King. 41.2. and virgin daughters of the deceased poor Pastors, who in their life time applying their functions and studies in Divinity, might not so conveniently provide for their own families, as other men accustom to do: that thereby, the first of them by some christian contribution may be relieved, the second in Schools of learning preferred: and the third for meet Marriages endowed: the which in every part may easily by your Princely providence be timely compassed. Among the latter, those your poor Subjects may be considered, who are injuriously beaten by them which make your public authority in their hands a staff of private revenge: that those poor may yet freely plead for themselves with meet audience (especially then when the case toucheth their life, their lands, their goods, or good names that so King Solomon's complaint Eccles. 4.1. may not justly be renewed: but in regard of your Kingly piety, so well approved in things past, apparent in the present, and hoped for in the future (as a right imitator of the King of Glory) King David's sweet Song may be daily modulated: He delivereth the Poor, when he crieth: the needy also, and him that hath no helper. Psal. 72.12. These things being remembered, the King of mercy shall respect and think on your Noble Grace in goodness. Thus, most humbly acknowledging mine own audacious attempt, I here prostrate myself with my labours at your highness feet, imploring and craving your most gracious pardon and princely protection, that, for myself this, for my present: that in regard of my faithful good meaning and dutiful allegiance, this, for the honour of the Subject so worthy estimate: and both this, and that of your heroical Spirit and godly good nature. And I daily pray unto the Almighty in the name of his holy Messiah, by the sweet influence of his Spirit, bountifully to bless, graciously to preserve, powerfully to defend, and mercifully to maintain your royal majesty, together with your most lovely (our Sovereign Lady) Queen Anna, the most noble Prince Henry of excellent hope, and all your most Honourable Progeny, to live, reign, flourish, and prosper in the fear of the Highest, and in the highest felicity for ever more. Amen. Your majesties right humble and faithful Subject in all obedience. JOHN CARPENTER, Minister of God's Word. A PREFACE to the Reader. DIvers men, diversly affected (as we may see in the sundry examples of all ages and persons) have sought diversly to solace themselves in this life. To pass over the manifold delights wherewith a man is naturally recreated in the sundry changes and chances of his time: some have been well pleased in the remembrance of their own pristine adventures, whereof they have made use for the better Instruction of themselves: some, in the reading, hearing, or rehearsing of the Acts and Histories of Antiquity: some in often conference and talk with other men touching the usages, customs, & affairs of divers persons, places, & things: some, in the holy meditation of heavenly, and spiritual matters: some in the glorious cross of Martyrdom: to be short, some in the timely agnizing of their own sins and infirmities, in the declaration of man's vanities, in helping the weak, in defending the oppressed, in teaching the ignorant, in correcting the faulty, and performing the duties of Christianity, to the praise of God and the benefit of men. Yea, and as times and seasons alter, and men (changed in those times) often vary opinions: so in the self-same persons are not always found the same delights: but that which hath been highly requested, hath at other times been all so much loathed: and that which was before abandoned, is afterward eagerly pursued. Among others, the valiant Trojan, who was sometimes much delighted in the right princely prowess and the remembrance of his martial exploits, did nevertheless, after his desperate adventures on the wrathful Seas, persuade, that this also should in the time future be a profitable solace for him, and his Companions, saying unto them, Haec olim meminisse iuvabit. And that happy Fortunatus (whom the Poet bringeth in talking with his fellow Faustus) willing to recreate himself after some extraordinary labours, said: — Antiquos paulùm recitemus Amores. But more worthily that holy Spowsesse whom King Solomon mentioneth, as one enamoured on him whom her soul loved, is very much solaced, not only with the zealous meditation and condign commendation of him and his sovereign graces: but (after that she found and enjoyed him) in the glad report and declaration of the manner and method, how she fought him, how she was hindered, how she found and apprehended him, and whatsoever else betided her, in those her careful and fearful affairs. The sweet Psalmist could sometimes comfort himself with holy hymns, godly psalms and ghostly songs: sometimes in fight the lords battles, sometimes in the noble duties of his royal place: sometimes in the deep consideration of his troubles and afflictions the which he framed as documents of godly discipline and symbols of divine graces, whereof he gladly confessed: Before I was troubled I went wrong: Psal. 1 19.3.7. but now have I kept thy word. Again. It is good for me that I have been in trouble: that I may learn thy statutes. Thus the Apostle was often solaced to tell not only of the lords graces and mercies towards him with thankfulness: but also to declare openly his own former ignorances, infirmities and sins, wherein he had been before time delighted (as zealous for the law) and now to report of his travails, his troubles, his afflictions, his persecutions, his crosses etc. for his masters cause, in the which he gloried and took no mean delight. There was a time when K. Solomon was wonderfully pleased in the exercises of holy princely virtues in the building of magnificent houses, especially that which he dedicated to the L. his God. Again, there was a time when the same Solomon (being carried away of his own concupiscence and be sotted with the pernicious love of strange women) was delighted in the lewd lusts of men: But yet there was an other time, when as the same Solomon (after the full experience of those delights wherein he had wearied himself under the Sun and the sense of both the divine judgements and mercies) thought that the house of mourning yielded him a sweeter Solace, than the banqueting house. Moreover, after this, he much eased his afflicted spirit not only in declaring what a flourishing and happy Commonwealth he would have established in Israel, if all things had answered (ad amussim) to his request and daily endeavour: but also by many heavenly doctrines, learned Orations, wise sentences, parables, and arguments, to display and set forth the manifold vanities of wordly-men: and therewithal (as the wise Preacher) to study and endeavour on the one side to dissuade and hollow them from the same being replenished with so many miseries: and on the other side, to allure and draw them on towards the chief good and highest felicity, where only is found the true satiety and best solace, after all the confused troubles of this life. Truly this is the very Argument, Sum, or chief matter of his Book, entitled the Ecclesiastes or the Preacher, from whence as from the headspring of many both pleasant and profitable streams, this present Solace is chief derived: In the which (besides the view of Solomon's Commonwealth, and many other matters of right worthy request) is contained his true Repentance and Pardon after his sins, displayed in a certain Dialogue or conference of his Princes, and chief Lords. A work both godly, pleasant, and profitable, aswell for Princes and noble personages, as for all others which have any desire to walk (in this life) towards the highest object of our hope. But here I thought it good to admonish thee (gentle Reader) that as the work chiefly regardeth those matters of Antiquity, and namely, such as were either heard of, scene, understood, or in action within the compass of that time, wherein that most famous King both reigned and lived, and of the which his Princes, Lords, and servants could (as auriti, or oculati testes) both take and give true testimonies: or the which they could readily cite, gather, observe, remember, consider and reason of, in and among themselves: so have I therein (for the most part) taken, applied, and used those testimonies, examples, and Arguments, the which either that time, or the times then forepast could happily afford me: for those persons from whose words, reports and disputations this Dialogue is deduced, could not possibly deliver unto us, the things which as yet were neither in action, or motion among men, seeing themselves knew not (as they were men) what should follow or come to pass after them under the Sun: Eccle. 3.22. but as they might conclude effects from the causes in natural things. Therefore, I have been careful that therewith I might intermix any of those which succeeded in the ages, times and persons following, the which nevertheless being extant may be neither rejected nor abandoned: but rather as they stand, to be taken and collected, in and from the words, writings and works of others, which though far latter, have yet been both godly, faithful, well learned, and of no less credit and authority in the Church. Howbeit, because I would not; that any thing, which is either worthy thy knowledge, or here in request with any of them that stand in doubt of the holiness of King Solomon & the authority of his words and Books, should be couched in silence or buried in obscurity, I purpose (and God will, though very briefly) to supply even here, that which might seem to be wanting there: that so, the latter compared with the former, and one thing considered rightly with another they may from either gather a meet harmony and consent to conclude both for the holiness of th'one, & for the sufficiency of th'other. But here I find them that demand, how the knowledge of this disputation and conference should be brought unto mine understanding? & from whence this princely dialogue could be either gathered or presumed? To whom I might answer: that howsoever it be, that either this or the semblable matter may be hidden from the knowledge and understanding of the simple, and ignorant or how hardly it may be conceived of some wise and learned persons: yea, and howsoever this present dialogue shallbe censured and esteemed in a great part, as prosopopoieal, or imagined, yet it is true and sure enough (as it is hereafter declared and proved) that those godly, wise, well learned and noble personages which were and lived in the time of Solomon, heard of his wisdom and saw his glory, never doubted of his holiness and true repentance, and so neither of his remission and salvation with the Lord. And as in those things they were not doubtful: so were they neither so negligent, nor careless of the kings health and prosperity, and of the Common-good of the lords people: but that they (as most noble Princes and wise and grave Counsellors) entered into a deep consideration of the royal estate and of the common wealth of Israel, reasoned and argued the case in and between themselves concerning the causes of the kings great heaviness and sorrow: and therein did not only think honourably and conster charitably and reverently of the kings dealings and words (as it well became them): but also endeavoured by their wisdom counsel & authority to remove away all the causes, that the unhappy effects thereof might cease and to withstand the remediless inconveniences of such desperate mischiefs in time convenient, & that in such sort in effect, as it is reported in this Solace. And to the end that no man might either make question of the holiness of their sovereign Lord, or doubt of his remission and salvation, they argue for him, and above all the rest of that most honourable society, the most reverend father in God, namely Zadok the Lords high priest, to whose grave and learned judgement they all most gladly condescended, spoke and proved first, that king Solomon was, by the providence of the highest, provided and made a lively figure of the most holy Messiah whom they faithfully expected to come into the world, and that it was necessary that the figure should answer to the thing figured. Therefore the Messiah being most holy, it must follow that King Solomon should be also holy, alluding to those equal proportions in the law between the Seed of the Woman and the types, shadows and figures of the same. * Next to that, they argue his Pardon partly from Gods own promise of mercy to him, and the continuance of his divine Graces 2. Sam. 7.15. partly from his Repentance, the which (besides other places) is worthily gathered of his Ecclesiastes or Preacher, being (as the Hebrews say) the book of his repentance. * Thirdly they argue his Salvation with the Lord from the consideration of his pardon as that which necessarily followeth the same, after this and like Testimonies and examples: Blessed is that man whose iniquities are forgiven, and whose sins are covered: blessed is he, to whom the Lord imputeth not sin. And as they never doubted of the holiness, pardon and salvation of the person: so neither called they into question any his books, proverbs, words, songs, sentences, but honoured, reverenced and esteemed them, as wise and grave sayings, divine prophecies, and matters right holy and profitable for the lords congregation and for the instruction of his people. Therefore they thought it good, and no less their duties, not only to collect and preserve them; but to commit and commend them with the like authority to the holy Church. Now it remaineth, that we also hear and consider what hath been else resolved, concluded and testified by the godly learned and wise men aswell hebrews as others, succeeding them of that age and that not only before, but also sithence the birth, death and ascension of the most holy Messiah concerning King Solomon and those his words. First the ancient hebrews and rabbins of the jews have delivered that Solomon did so much dislike his lustful delights and chief that sin of Idolatry imputed to him, In vita pat. lib. 7. & in prologo: & in Cap. 1. in that he tolerated and maintained his strange wives in their abominations, that he willingly exposed himself in person a public example of repentance throughout the streets of jerusalem, and would also have been whipped with seven rods in that Temple which himself had builded, had not the learned doctors of the law withstood it, holding it unlawful for them or any others to lay their hands on the Lords Anointed as David had taught: esteeming him not only their true King; but a divine Prophet and holy man of GOD, and at this time a person truly repentant for his sins, whereof they presumed of his pardon and eternal health. Next we find it testified by the Author of the latter book of the Chronicles of the kings of Israel and judah, Chap. 11. verse 17. that after king Solomon was laid to his fathers, judah for the time of three years following pleased GOD, walking in the ways of David and Solomon: not only of David, but also of Solomon: noting that although king Solomon walked not perfectly with the Lord in the time of his trespasses as David walked when he pleased GOD, yet nevertheless in his latter time he was reclaimed and walked again with David as himself did in his youth, when they both together pleased the Lord GOD; and so in th'end resigned both himself repentant and holy unto God, Nota. and the kingdom in the same estate wholly to his son Rehoboam: for neither was the kingdom as yet divided, nor the state of religion altered, during the days of Solomon's government, according as the L. had decreed & promised 1. King. 11.12. saying: I will not do it in thy days. Therefore not only Solomon is combined with good David touching the state of religion, & the manner of his walking, but also it is testified that Rehoboam, his son followed the L. also together with them of judah that scared the L. in the same way full 3. years after Solomon's death, within the which time it pleased God to fortify the kingdom of judah & therein to make Rehoboam strong. After this, the wise Syracides chap. 47.12. (among others in his time) conceiving well of this excellent person (whom he esteemed an excellent saint of the L. & from whose wise sayings his grandfather jesus had collected many his sentences:) hath carefully and reverently named & numbered him among those holy patriarchs & fathers of the old testament, so worthy of praise: wherewithal, although (as a true historiographer in that part) he hath laid open his sins, which else were so apparent, as they could not be covered: yet he extolleth him with many admirable commendations, & in right consideration giveth not so much as the least aim to any doubtfulness of either his holiness, or salvation, yea rather, he omitted not to say and protest, that God forsook not his mercy (meaning that which was promised to David concerning Solomon & confirmed to Solomon accordingly as 1. King. 11.39.) Neither that he was utterly destroyed, because of his works, that he should leave him no posterity. Fourthly Saint Matthew the Evangelist bringeth in King Solomon in the genealogy of Christ our Saviour together with his mother among those holy fathers of the old Testament, Matt. 1.6. But chief, the Lord jesus himself in his profound doctrines and sermons, hath not disdained this person: but vouchsafed to name him, and therewithal to remember not only the wisdom of King Solomon: but also that holy House which he built to the Name of the Lord. And to declare how well he liked the same house, he daily taught the people therein & showed them the right use thereof: yea, he much disliked, that the same should be profaned by ungodly & sinful men, & therefore assayed to reduce it to his pristin purity, when with a whip he drove out both the buyers and sellers, saying, My house, is the house of Prayer for all Nations: & it was indeed all unmeet that the thing which was ordained for a figure of his Church, and prepared to so holy an use, should be stained with men's profanity, so long as the use of the figure endured, which was until the time of the coming of the holy Ghost unto the Apostles, after Christ's ascension into the heavens. After this, that holy Protomartyr Steven in his answer to the high Priest. Acts 7. speaketh right reverently both of Solomon and of his work: and to testify, that the same had yet a further aim, then to the ordinary parsonage, or to the work of other men, he addeth: But he that is the highest of all dwelleth not in the Temples made with men's hands: alluding to Solomon's words in the dedication of that house 2. Chro. 6.18. For right well is it said, that the very person whom that holy king prefigured, dwelled not in that house made with hands: howbeit as concerning his power and th'excellent graces of his spirit, he is ever present in and with that holy church which solomon's Temple hath prefigured and expressed. After all this (to pass over the Apostles and their worthy estimation of this person and his works, from the which they have taken and cited arguments to confirm their doctrines) all the ancient fathers of the Nicen Council, Aug. in lib. 17 de civet. dei cap. 20. Idem in 2. lib. de doct. Christian. joh. Driedo. de Catalo. sacr. script. lib. 2. vide. Hieron. in extrema visione Ezechiel. Ambros. super Ecclesiast. et in Apolog. David. and others both holy and learned in the church: have not only gathered & received aswell from hence, as from others monuments of their elders, Solomon's holiness and true repentance: but also have esteemed him for a Prophet, and in their writings have called him the most wise & holy Solomon. But were it so, that those things did not so plainly appear in the holy scriptures▪ nor could it be found in any word or writing of antiquity that Solomon, after his transgression, did repent & convert himself to the L. what reason, what charity, or what wisdom would yet cast into suspense the holiness & salvation of so rare & excellent a person, when there is not extant any sufficient scripture or warrant to prove his final profanity & eternal perdition, or that he continued irrepentant until his death? Nay we ought not to be such sharp censorers as either to deny, or to bring into doubt the salvation of all them whose sins have been made manifest in the holy scriptures, albeit of their final repentance we find no mention in plain form of words. If it were not so, what should we judge of Adam and Hevah, which harkened to the Serpent and fell from their obedience? of Noah which being drunken with wine lay uncovered? of Lot, which was overcome and committed incest? of judah which lay with Thamar his daughter in law; of Samson the Nazarite, who dallied with Dalila & slew himself with the Philistines? of josiah which attempted an unnecessary battle against Neko the K. of Egypt & died in the same? of the man of God, which contrary to the L. commandment did eat bread in the old Prophet's house & was slain of a Lion, and of many such others both before and sithence the time of Christ, of whose salvation there is no doubt or question? Neither may we think, howsoever Solomon offended (as he did offend, & that heinously) that yet his sins were irremissible & not to be pardoned, or by nature such as passed the sins of those others of whom we read and believe, that God pardoned them. Amongst others, look on David the King, look on Manasses: look on Paul, and consider Peter. Was not David both an adulterer & a murderer? for he took Bethsabe, & caused Vriah her husband for her sake to be slain, howbeit he was not shut out from repentance, & so neither from remission, as the scriptures testify. What was Manasses? the scriptures report, that he did evil in the sight of the L. even after the abominations of the heathens whom the L. cast out before the children of Israel, for he built up all the high places which Hezekiah his father had destroyed & he reared up altars for Baal & made groaves, as did Achab K. of Israel, & worshipped all the host of heaven, & served them & he built altars for all the host of heaven, he offered his own Son in the sire, & gave heed unto witchcraft & sorcery and maintained workers with spirits and tellers of fortunes, & wrought much wickedness in the sight of the L. to anger him, Again, he led the people out of the way to do more wickedly than did the heathen people. And he (slew Isaiah the L. prophet &) shed much innocent blood, till he replenished jerusalem from corner to corner, besides his sin, wherewith he made judah to sin and to do evil in the sight of the Lord. Lo! such an one was Manasses: and such were his sins, far beyond that we read of Solomon! Further, what was Paul? was he not a Saul, a blasphemer, a persecutor of Christ and his Saints? and finally did not Peter 3. times not only deny his Master Christ after he had believed and confessed him: but also did swear that he knew him not? yet, lo, Manasses is witnessed to repent, and to find mercy: Peter goeth out and weary, and the Lord looketh on him and showeth him mercy: Paul hath also obtained mercy, (as himself testifieth) and such (indeed) is the mercy of our good God to penitent sinners! Note this. Now let no man think, that this hath been spoken to encourage men in their sins; God forbidden; Nay rather let men by these fearful examples fear to sin and not presume on God's mercy, knowing that presumptuous sins shall not be freed of plagues when even those sins which are done of ignorance, of fear, of frailty, or nature's imperfections are not left without some measure of punishments: But this hath been said, partly to arm all men against despair: but chief to banish out of men's hearts that deep suspicion of Solomon's final Repentance, and the doubtfulness of his eternal health with that holy Messiah whom he so worthily prefigured in his life. Secondly, as we have said of Solomon's person: so may we say & resolve of his Books, Sermons and Songs: chiefly of his Proverbes, his Preacher and his Song of Songs, as of perfect verity consonant in all things to the legal, prophetical and Apostolical Scriptures. And therefore howsoever some persons either malicious or ignorant, would object and except against any of those by reason of the persons transgression, or of his strange phrases far passing the vulgar and ordinary manner of speech, or the reach of their knowledge, or otherwise: we find nevertheless, that as both the author and his works and words have been reverently esteemed and worthily admired of those wise and honourable personages who lived in his time, and so near him, that they both beheld him with their eyes and heard him with their ears, and from his wisdom collected and preserved that which they esteem worthy the holy register, as most divine Oracles, prophecies, sentences and doctrines so necessary and profitable for the Church: so also have those wise & learned Hebrues and others of regard which succeeded them, resolved of the same, which therefore they have likewise esteemed and embraced accordingly. Pro. 25.1. Aug. de civ. dei lib. 17.20. Io. Driedo in Catalogue. sacr. script. Therefore the godly affected sinews of the right worthy King Hezekiah, admiring the one, and well affecting the other, did carefully copy out for their better solace and instruction, many of his wise parables and grave sayings. Therefore also Esra the right learned Scribe, who collected and restored the written law & sacred prophecies; dispersed in the unhappy time of the babylonical captivity, gathered and placed those 3. former Books in the Canon of the holy Scriptures. Therefore the Synagogue of the jews after him, and that aswell before, as sithence the time of the lords nativity, accepted and received those his Books in the number of the 22. which they proportioned to the letters of the holy tongue. Therefore the Chaldean translators of the holy scriptures have both regarded & entitled his sayings & songs, Prophecies: Therefore jesus or josua the high priest being in Egypt, Eccles. 1. in Prologue. August. de civet. deilib. 17. cap. 20. Et lib. retract. 1. cap. 4. Hieron. in lib. de viris illustrad Chromat. Hag. 1.1. Zach. 3.1. Io. Driedo in Catalogue. sacr. script. Damas'. lib. 4. cap. 18. & finding there many Books written in the hebrew tongue, left there of the jews, among them all copied out, collected and comprised in a book many of Solomon's wise words, sentences & divine prophecies, the which afterward, that is to say, in the reign of Ptolemy Euergetes the Egyptian K. (a little before the days of judas Macchabeus, and about 200. years before the birth of Messiah) one jesus the son of Sirach which was the son of the same josuah, affecting that which his grandfather had collected, did interpret or translate the same from the hebrew into the Greek tongue: acknowledging himself therein to be not the Author, but the translator. Therefore Philo the learned jew who lived in the time of Onias the high priest (being about an hundred and threescore years before the birth of the most holy Messiah) gathered of his words, doctrines and prayers and comprised them in a Book, the which he entitled Solomon's wisdom, therein confessing from whence he had taken them, namely from Solomon: Albeit there be, which attribute this collection to one Philo, who lived and wrote in the time of C. Caligula the roman Emperor about the 38. year after the nativity of our Lord Christ: yet, which of either of them collected, the learned Fathers have taken and esteemed, for the very Author thereof, Solomon the King of Israel who (as they considered) hath therein spoken and delivered not only many wise and godly precepts and doctrines for the institution of a godly man: but also diverse singular prophecies, as of the coming and crosses of Messiah: of the tyranny and Apostasy of the jews, of the pains of the reprobates in hell, and of the joys of the elect in heaven. Lastly he hath remembered for all posterities, that most excellent prayer which Solomon made and used to the Lord to get wisdom, the which is begun at the beginning of the ninth chapter, and continued even unto the end of that book. And although this book is not found written in the hebrew tongue: yet shall not that withstand the opinion of the ancient fathers, seeing it may be, the right hebrew Copy perished (among some other of Solomon's books) in the unhappy captivity of Israel and juda, and that this notwithstanding, might be preserved and kept, as before that time taken and copied out by those strangers which either came to him, heard his wisdom and laid up all things in their heart: or the which, having affinity and amity with him (as had Pharaoh King of Egypt, and Hyram King of Tyrus) procured that those his words and wise sentences should be copied out, interpreted and translated into their several languages, as we see the like to be wrought for us in this time. Aug. de civ. dei lib. 17. cap. 20. Hier. lib de vir. illustr. Cypr. in suis epist. passim Therefore not only the ancient Nicen Council (wherein were assembled no less in number then 318 Bishops in the reign of blessed Constantine) but also the semblable Fathers of the Church after that, as they thought honourably of the person, have not only accepted SCHELOMONOCHAM. OR KING SOLOMON His Solace. CHAP I. Of King Solomon his glorious Estate, his Transgression and his Affliction. ABout the three thousand, Annal. sac● Script. Codaman Fol. 21.21. one hundred and tenth year after the creation of the world, that right noble and most famous King Solomon, the best beloved son of King David, (that man of God's pleasure and sweet Psalmist of Israel) lived and reigned over Israel, the Lords chosen people, in the most renowned city Jerusalem. As this Solomon was both chosen & nominated by the Lord his God, ere that he was borne, by his grace appointed to succeed his Father King David in the throne of that happy Kingdom, and by his singular wisdom to go in and out before his people: so also, in process of time, it came to pass, that by the direction of divine providence, the means of his right prudent Mother, the willing consent and word of his kingly father, and the faithful ministry of Zadock the Priest and Nathan the prophet he was anointed, crowned and proclaimed king over Israel, even in the lifetime of King David, who thereupon gave him the charge of the regal Sceptre, praised jehovah his God with joy and gladness, and prayed heartily unto his supreme grace, for the future peace and prosperity of his Son Solomon, as wherein he might build an house to his most excellent Majesty the God of Israel, and prepare the Sanctuary for ever. Whereupon Solomon sat on the seat of the Lord, & was king in the steed of David, and God prospered and increased him in dignity, and gave him so glorious a kingdom as the like no king ever had before him in Israel. This was that Solomon to whom the Lord appeared in Gibeon, and willed him to ask whatsoever he would, that it might be given unto him, and (being yet but a child in years) he prayed to God for an understanding heart, to judge the Lords people: with the which prayer of his, the Lord being right well pleased, filled him with understanding as with a flood that his mind covered the whole earth, and replenished it with profound and grave sentences, his name went abroad in the Isles, and for his peace he was beloved: the countries marveled at him for his Songs, Proverbs, similitudes & Interpretations. Moreover by the name of the Lord God, the God of Israel, he gathered Gold as Tin, and heaps of Silver as Led whereby he became famous before all the kings of the earth, to the joy of his people, the wonder of the nations, and the glory of his God. This was that Solomon, who in the time of his peace and prosperity, and namely about four hundredth and fourscore years after that the children of Israel, (by the conduct of Moses) came forth of the land of Egypt, built unto the name of jehovah his God, a magnificent house, an house of exceeding great glory, namely that most beautiful Temple of God in Jerusalem, according to the purpose of the Lord and that just rule, which David his father receiving from the Lord gave unto him, before his death. In the end this admirable work perfectly finished with all things both necessary and convenient, king Solomon, as he was of an heroical spirit & no less glory, so being thankful, he blessed and magnified jehovah his God, from whose grace he acknowledged this honour to be given him, he adored his eternal majesty with fervent zeal, he prayed unto him in spirit and with understanding, and offered up many great, sweet and pleasing sacrifices unto his supreme power, who then again right well pleased with him▪ with his works, with his adorations, with his sacrifices and prayers, appeared to him the second time, saying, 1. King 4. that he had both heard his prayer and intercession which he had made before him, and had hallowed the house which he had built to put his name there forever, and that his heart should be there perpetually. Furthermore, this magnanimous King for the better maintenance and preservation of his royal estate provided himself twelve certain Officers according to the number, as well of the twelve months in the year, as of the twelve tribes of Israel appointed and authorized every of them in his turn, to levy, collect, receive and provide from those places and persons, which were within their several divisions, all such victuals and other necessaries as might be requisite for the king's person and family. The which Officers were these viz. K. solomon's 12. Officers. The son of Hur, the son of Dekar, the son of Chesed, the son of Abinadab, Baana the son of Ahilud, the son of Gaber, Ahinadab the son of Iddo: Ahimaaz: Baana the son of Husai, jehosophat the son of Paruah: Semei the son of Ela: Gaber the son of Vri. These Officers being elected with discretion, and so approved, were not the children of Belial, as proud, covetous, luxurious, extortioners, bribers, oppressors, fighters, brawlers, or such as were either noted or suspected of any wicked vice, but of a goodly constitution, prudent, ingenious, of good capacity, gentle courteous, of good conscience, obedient to the laws, honest and faithful in their places, therein answering to the interpretations of their several names either proper or appellative. Whereby king Solomon was not only most royally served with all kind of princely provision of household, but had his storehouses replete with that which was timely reposed therein for the same, and like uses. Howbeit Solomon being most prudent did ever esteem his people and subiectts for his best storehouse, King's storehouse. so well semblant, (I say not to the open fields, but) to that good Orchard or Garden, well set with divers kinds of trees, which have in them not only many branches, boughs, leaves & stems erected, but abundance of fruit, wholesome and profitable for man's use, especially then, when the same is welhusbandred, necessities respected, injuries salved & particular causes well weighed. And truly, to and for this end had king Solomon those prudent and meet prepositors, knowing that by such persons the affairs, are commonly well managed and performed: but on the contrary the subjects occasioned justly to murmur, willbe easily persuaded to rebel against the king and his government and men's cogitations, erst pure, may be sorely corrupted, especially if they perceive, that they which stand in place of authority shall not observe that which themselves bid and command, which both defaceth their authority and destroyeth the good nature of many a man. Solomon's servants in house. * Also the king for his private servants in house had them which were of especial choice, as who for their wisdom, strength, agility, activity, industry, good disposition, manners humanity, patience, docility, constancy, trust, fidelity and the fear of the Lord, were not only best fit to stand before him, to guard him, to serve him, to attend his royal presence and person, but also to hear his wisdom, to apprehend his judgements, to note his behaviour, to imitate his graces, and to be interpreters of his will and word unto others And indeed these and such are worthy so noble a master, and well it becometh a king of that puissance and magnanimity to be served and attended on by such chosen servants. K. Solomon's principal Lords. But above all the rest the king had certain principal and princely Lords, by whose grave counsel, judgement, prudence, good advise and providence both the king himself was assisted, consolated and preserved in government, and the affairs of the whole kingdom of Israel the better disposed, ordered and performed, 1. King 4.2, 1. Chro. 28. Exod. 18.20. that according to the defier and charge of his father King David who was not unmindful of that prudent counsel which sometimes wise jethro gane Moses in the right use whereof, himself was eased and aided, and the people timely judged and well governed. And these are the names, of those principal Lords. viz. 1. Azariah. 2. Helioreph. 3. Ahiah. 4. jehosophat. 5. Benaiah. 6. Zadock. 7. Abiathar. 8. Azariah. 9 Zabud. 10. Ahishar. 11. Adoniram. Azariah the first of that name, was an especial Lord, attending and assisting the king's person. Helioreph and Ahiah were the kings wise Secretaries, Scribes, ornotaries. jehosophat was the king's Recorder of the gests, or Chronicles. Benaiah was the general Captain over the king's hosts, in the which office his succeeded Captain joab. Zadocke was the chief Priest preferred to that function and place after that Abiathar was degraded and put away for his confederacy with Adoniah against King Solomon. Abiathar (the same before named among the Lords) was a priest who sometimes ministered and attended in the steed and place of Zadock. Azariah the second of that name, was a prudent Lord whom the King had placed over those twelve purveyors or officers before named. Zabud was the son of Nathan, a Priest, and the kings friend and familiar companion. Ahishar was set over the kings Palace: & Adoniram had the authority for the Tributes, as high Treasurer of the kingdom. A description of King Solomon's Counsellors. As all and every of those Lords were of no mean choice, but some of them such as were commended and left unto him by his Father David for wise & grave Counsellors, and the Sons of Nobles: so were they most exquisitely qualified and adorned with such princely virtues, as appertain to personages of that rank. As first, they were adorned with that perfection of their members, as best fitted those affairs to and for the which they were elected and put in place. Next they wanted not the goodness of apprehension to understand whatsoever was spoken worthy audience. Thirdly they were graced with an excellent memory, to retain things heard and apprehended, yielding nothing, necessary the remembrance, to thriftless oblivion. 4. they possessed a profound consideration and deep conceit concerning such difficulties as occurred. 5. A courteous affability, pleasing speech and ready eloquence, but so, as therein their tongues concorded with their hearts. 6. A learned skill in the liberal sciences. 7. They were in word faithful lovers of the truth, contemners of lies, composite in manners, pleasant, gentle, tractable & well complexioned. 8. Also free and without any just suspicion of ebriety, luxury, carnal lusts, and notorious offences. 9 Men right magnanimous in their purposes, and affecting the true honour. 10. Not covetous minded but contemning Gold, Silver and other accidental things of the world, in regard of their duty to God, to their king and the commonwealth, wherein they had and retained a most faithful love, as well of strangers as of their neighbours. 11. As they had a love both to the just, and to justice: so also hated they alkind of injuries, & odious offences, yielding every one his right, aiding the oppressed and those which sustained wrong, not making at any time the strength of their authority, their rod of revenge to beat them, whom they affected not in good will, but removing away all injustice and show of oppression, they set no difference between persons and degrees of men, but only between causes, as equity required. 12. They had likewise a strong and persevering purpose in th'execution of things meet the performance, audacious, devoid of pusillanimity or fear. 13. They knew well the issues of all expenses, nor were they ignorant of any utility appertinent to good government, as whereby the poor subjects might not be justly occasioned to exclaim or complain of hard or cruel dealings. 14. They were neither worders, or given to high laughters, nor gamesters, nor common players, or such like, but grave, modest, silent, temperate and courteous: 15. ready to hear such as came to seek justice, as whereby the king might be eased of that burden and poor men satisfied in their just requests. 16. They had the ingeny and virtue to investigate, understand and make known to the king the whole estate, and principal affairs of his kingdom. 17. They were both able & willing to cheer the subjects, to correct their acttions, to salve their sores, to consolate the afflicted, to tolerate the simplicity of the ignorant by a fatherly connivance, and to govern not only the whole, but every particular member of the common wealth. 18. Lastly, they had a chief regard of their oath to God and the king, as Solomon himself, advised them, fearing God and keeping his commandments, wherein the whole duty not only of every man, but especially of such princely personages consisteth. And this Solomon well observing, as he had an heroical spirit, so proceeded he to consider of, and to reward their good deserts according to their services done, and after the term of the imposition of his will, that they might further be encouraged in their places of government: but those placed he in the highest grave of remuneration, whose good service he had approved most profitable: and so orderly every one of the rest after his place had both his qualification & reward of the same; for the king being conversant with those his princes, he honoured the honour worthy, and held every one in his sort, he invited to his own Table this day one, the next day another, adorning this man now, and that man then, according to his degree: Neither was any one of them neglected or left without some taste of his bounty: yea his clemency, liberality & grace was apparent to all, for he was never of the mind or semblance, to be covetous towards his subjects, whiles he was bountiful to himself, but as I said, bountiful to all, but especially to those his princes and them which had best deserved in their faithful services. Now, by this the sooner, the true religion flourished, the commonwealth of Israel prospered, and the highest of all was wonderful well pleased with the king, with his Nobles and with the people in those his happy days, wherein as he was not inferior to any Prince in the whole world: so neither was the kingdom of Israel thereby less prosperous than any kingdom on the earth: yea, this nation and their policy was to all others (by many degrees) preferred through this grace and blessing of the Lord both on them and their king. Truly these be the things which the noble Counsellors of kings and Princes most respect, according to the right of their degrees, the dignities of their functions, the duties of their places and the divine prescription, knowing this to be the very end of their preferments, and the same which finally crowneth them that are worthy with the highest honour, as we have seen it verified in the examples of Abraham, Moses jehosuah, joseph, Samuel, and David the kings Father. Whereas the neglect, or abuse of this princely duty (which is often found in them which ambitiously aspire for their proper pleasures, vain glory or filthy lucre) hath occasioned even mighty men in the world shamefully to couch and fall down under ignomy and finally to die without any honour, as we may behold in the fearful examples of Cain, Nimrod, Achitophel joab, Shimei, Adonia, Doeg and many such like. But yet behold: After many prosperous and flourishing days of peace and pleasing tranquillity, this wise king, even Solomon began more and more to decipher his infirmities and to manifest himself (as indeed he was) a mortal, yea, a sinful man. For as Satan, who had long time envied his happy state and royal dignity, suggested evil in his heart, and tempted him, to sin against jehovah his God, thereby intending to overwhelm him & his kingdom, as sometimes he assayed to effect against righteous job: whereon the Lord, who had thus long staid him up with his divine power, permitted him (at the length) to fall, that for some good causes to himself well known, howbeit within the compass of such a limit and measure, as he should not defect and fall away from him for ever. But King Solomon was (as it were) for a time committed, I say not to Satan, but to himself, who being so left, notwithstanding his exceeding great wisdom & sovereign dexterity in judgement, soon forgot himself, his condition, his duty, and the law of his God: & following after the sensual humour of a human mind and brave affection, he bowed his loins unto Women, yea to many outlandish & strange Women, contrary to th'express commandment of jehovah his God: whereby in his elder days, being quite overcome in his body, turning away his heart from the Lord, and affecting those vain Gods, which his wives worshipped, he wrought wickedness before jehovah his God, and walked not uprightly in his law: by doing whereof, he stained his honour, defiled his posterity, brought wrath on his children, and felt sorrow for his folly. For the Lord who had before graced and magnified him, being justly provoked, was very angry with him and in his fierce (yet just) wrath not only minaced the division of his kingdom in the days of his Successor, namely Rehoboam, but stirred up against him to that end, even in his latter time, sundry Satan's or adversaries, who ever crossing & thwarting his peace & purposes, drenched him with many bitter potions, to the noisome disturbance of that blessed tranquillity which his name imported, th'exceeding sorrow of his people daily vexed with incursions of enemies, and the continual agony of his oppressed soul, which both day and night felt the gnawing of a restless worm within his conscience. And here we observe two memorable things for admonition and instruction to all posterities, first, what is the nature of man with his condition, when he is left or committed to himself, not stayed or assisted by the divine grace. Next how little the Lord God regardeth them that turn their hearts from him, how wise or magnificent soever they be in their places before men. We know, how true and too often that is verified which King David said in his godly meditations: that man being in honour hath none understanding, and therefore is compared to that Beast which perisheth. For thus Adam the Lord of the whole earth, being left unto himself with Lady Hevah his wife (though in the most blessed Palace of pleasant Paradise) within short time transgressed the commandment, and expressed folly. Thus Prince Noah, after his laborious travails on the huge deluge, at length being at ease, and (as it were) committed to himself, was made drunken with wine, and lay uncovered before his children. Thus good Lot, after that Sodom was burned and himself but a little refreshed, fell into both the sin of drunkenness and incest. Thus Israel both in the wilderness, and in the land of Canaan, franked and pampered with prosperity, wherein they too much admired their own valour forgot the Lord, went a whoaring after strange Gods and fell to ruin. Saul the late king played a plain rebel against the Lord (as Samuel told him) in the height of his wealth. Yea, thus David the father of K. Solomon, being a whiles permitted to try himself and his might, transgressed and confessed his folly. Lo such is man's nature & brave inclination, semblant to the ponderous lead or Iron, which declineth to the bottom of the water whereon it is cast, when as it is not by some art or means stayed from sinking: or as the vine which groweth proud and out of course without timely pruning: yea, they be not unlike (touching their misfortunes) those little Chickens, which run forth to the Vultures; and the silly Lambs which offer themselves a prey to the Foxes, without regard of their proper dans to keep or draw them away. Men therefore, yea the best and most strong men should fear, and not desire to be left unto their own wills, wisdom, power and ability: but pray and desire to be continually protected, governed and directed by the divine counsels and providence, knowing that God being their Father doth evermore care and provide for them, which being humbled in his fear depend on his will & direction. Next that, we see that the Lord neither blesseth nor graceth than which leave him and his service, how mighty, wise, rich or glorious soever they be: but in this he esteemeth the king as a Caitiff, the Emperor as a wretch, the rich as a beggar, the wise as a fool: nor will he vouchsafe them honour, who dishonour him. Nor indeed hath he freed his own from the touch of misery in measure, when they transgressed. Adam and Hevah were exiled Paradise: Noah was wade ashamed: David mas floysed with many afflictions. So neither will the Lord that any person of whatsoever estate or condition, should assure himself of peace and prosperity longer, then whiles he liveth in peace with his maker, King Solomon began now to know his transgression, and to return. dependeth on him by faith in Messiah and serveth him in singleness of heart. All this the King at length wisely considering (by the blessed motion of the divine Spirit, which now began to reclaim, and call him home again:) suddenly altered the constitution of mind and changed his behaviour (as David did, after that the Lord created a new heart, and renewed the right spirit, within him) And thereupon he became even as another man. For now, knowing both his heinous transgression, and the danger of his own poor soul: foreseeing the imminent alteration of his high estate, and the great peril of his people: and feeling the heavy singer of that just God, and his dreadful wrath already burning as a consuming fire in his conscience; he was as a man stricken with a deadly arrow, he waxed both pale and wan in the fearful agonies of his most sorry soul, that face which shined sometimes as a bright Angel, was deformed with the abundance of his watery tears: and whereas he used to sit royally on his stately Throne, he did now choose to lie all alone on the cold earth: he wailed all the day, and watched every night, rend his kingly clothes & cast ashes on his head: mingled his drink with his tears, and watered hid couch with the same, sighed sorily, and lamented woefully: abandoned as dung all his former pleasures and contemned as vanity the delights of men. Moreover all his words, which were before so pleasant and honey sweet to the hearing, now savoured of mortification and sorrow, expressing the unmeasurable torment of his woeful soul. Alas! The frail condition of man's nature. who would have thought, that such a noble person could have been so suddenly turned about and altered? Who could believe, that such passing great pleasures should be determined in pains? such comfortatives converted into corrosives: such gladness into griefs: such prosperity into adversity: such felicity into misery, in so short a time, in so noble a parsonage? But yet we may marvel the less, if we duly consider not only that the King (though so Wise, Rich, and Glorious) is yet but a Man, to whom are incident both sins, slidings & falls: but also that such are the miseries, infirmities, afflictions and conditions of this life: And that whensoever the Lord God in his just judgements either openly or secretly beateth and punisheth a man for his faults, that man is all unable either to withstand those scourges, or to abide in his honour or prosperous estate, to retain his health or welfare either of body or mind, being worthily constrained to couch and give place to him which is much stronger than he, and to yield to him with whom no man can plead, nor answer one for a thousand, (as job said in the like consideration.) With this I call to mind that which the King's Father was wont to modulate, singing unto the Lord his God: When thou for sin a mortal man dost beat, He waves away, and waxeth woe, and wan: Psal. 39.12. Much like the garment, which the moth doth fret: So vain a thing (indeed) is mortal man. Lo, here may we see the fickle condition of man, & the nature of his prosperity in this life! Well may he be compared therein to the flower of the field (as both job, A similitude which setteth forth man's condition. job. 14.1. and David faith:) for like as the flower is not only said and refreshed with the pleasant showers of rain, & the comfortable beams of the Sun, and groweth and shineth in the beauty of divers colours, but also, within a very short time, is annoyed altered, and deformed now with the perching heat of the Canicular Star, then with the pinching frosts of Boreas winds: Even so is man: for he cometh up, he flourisheth, he shineth, he is glorious in his place, so long as it pleaseth God to give him the sweet beams of prosperity and honour in this world: but this is not permanent: for as man will not abide in honour, so neither is it meet he should be still fostered and lulled here in the cradle of felicity: for by this, he forgets himself and his estate: yea, he forgetteth God that made him, and forsaketh the same which redeemed him: Therefore the Lord is best pleased, that he should be exercised with those afflictions which commonly follow after worldly pleasure and prosperity, being indeed as a common prognostication of sorrow and adversity. Neither is there any thing to be looked for in this life, as both the sayings of the wise, the ancient histories, the proper similitudes of things, and the present examples of such events do plainly teach and instruct us. In the sense and experience therefore of these things, what is there found of any constancy, or of any stability, or of any continuance in man's life? As man himself is frail, so are all those accidents appertenant to his human nature, transitory. Therefore, not only the poor man, but also the rich man: yea, not only the beggars, but the most Royal Princes are subject to this alterations and vanities. In the due consideration whereof, Good counsel for them that live in this world. men should not so much marvel at the sudden changes of others, and at the inconstancy of these worldly things, as they should endeavour to learn to beware that they depend not on the deceaveable vanities of this life: and to take heed, that they wax not proud, nor forgetful of their maker, and of their own estate and condition, in the fond abuse of the things which are not their own, but as lent unto them to be used to the honour of God & their own necessities. Lastly, seeing that these things be so uncertain they should in time provide to lay up for themselves those treasures which are permanent and many steed them to their highest content, in the fear and love of him that blesseth and prospereth all them that never turn their faith from him. The second Chapter. King Solomon's Lords, perceiving the strange alteration of their Sovereign, wax very sorrowful: they inquire for the cause, and endeavour to prevent the future inconveniences. Whilst all those things were in action, apparent even before Strangers, talked of openly, and laid in the common balance to be peazed and censured of every man, King Solomon's noble Princes and chief Lords were assembled in the Council Chamber, there partly to confer of the affairs of the kingdom, for the high glory of jehovah their God, the benefit of the commonwealth and the right honour of their Sovereign Lord: partly to investigate and search for the causes of this the king's sorrow and sudden alteration: the which they would assay to remove or mitigate, according to their wisdom, knowledge and best ability. Wherein, they manifested themselves dutiful to their God, profitable to the weal-public and regardful of their king's health and prosperity, The duty of noble Counsellors to their King. which are the principal things that noble Counsellors and the worthy servants of such Sovereigns, should in their supreme places respect with all fidelity. Now upon a sudden Zabud the priest, the son of Nathan, and the kings familiar friend (who had been with his highness for his better comfort in affliction, all that night before) issued forth of his privy Chamber, entered the assembly of those Lords, and (although with an heavy heart mestive mind and sad countenance, by reason of the kings great perplexity and troubles) he saluted them in these words: jehovah our God save you (my Lords all, both Honourable and Reverend) the right happy princes of king Solomon! To whom they all (as with one mouth resaluting him) answered, & the same Power bless, prosper and preserve you, Reverend Zabud, the right trusty Secretary and familiar good friend of our Sovereign Lord King Solomon! And whence come ye now (my Lord) an what is the cause (if it please you) that ye be so pensive and heavy to day? Is all thing well? To his Zabud replied: My Lords all: I am presently come forth of the King's privy Chamber, where I have been all this last night, watching and attending on his most royal person: the Lord God save & keep his grace: howbeit, there have I found little or no comfort, as God knoweth: for much grief and sorrow hath betided the king, which increaseth yet more and more without mitigation: and the like acreweth towards us, and the whole kingdom, as far as I can gather by that which I have both heard with mine ears, and seen with mine eyes of and in him. Upon this saying, in this manner delivered before them, such a strange terror and dread assailed the hearts of those Lords, that being thoroughly astonished, they neither were able to answer him, The trouble of the King is a grief to his Subjects. nor witted they what to say. For there can be no greater grief and discomfort to true hearted subjects, especially to the faithful Counsellors of happy kings, then when they shall either see or hear of the hurt, sorrow or discontent of their Sovereign Lord, at the alteration of whose prosperous estate, both Nobles and the Commons are suddenly moved & much disquieted, as that body which feeleth the distemperature of his proper head, fearing the ensuring of such plagues, troubles and vexations, as are wont to follow and succeed the sudden loss and departure of such heroical persons by whose good government and valour their Realms and Commonweals have been right happily maintained in peace and tranquillity. Neither (at the least) should either the Nobles, or the common people be merry or pleased in the sadness, trouble or vexation of their Sovereign Lord, knowing well that natures of that grave and apprehension, will not show themselves heavy hearted and mestive for any light or mean causes. At the length after long expectation, silence, pawzes and eager looking one on another of them, with deppe sighs, pitiful groans and cheeks watered with weeping eyes, a principal Lord, Azariah showeth the good opinion, love, and affection of a good Subject. whose name was Azariah though scarcely able for sorrow of mind to utter with his trembling tongue his heart's conceit, spoke thus in effect. Alas, alas! and how fareth then his most royal person? how doth our good Lord king Solomon, the most famoust, most wise, and most glorious King in all the world? The God of heaven grant his most princely grace both along life and a wished prosperity to live & reign over us and this people! For I assure you (my Lords as ye will know and must in equity confess) that next and immediately unto jehovah our God, he is the approved stay of our house: the lightsome eye of our body, the resplendent glory of our kingdom, the happy peace of our people, the comfortable joy of our hearts, the glad solace of our souls, the right guide of our government, the divine wisdom of our nation, the manifest majesty of our God, and the blessed preservation of Israel. But how fareth the kings most sacred person? In all this, and other his speeches and gestures, did this noble Azariah express the good opinion conceived, the right love, the godly zeal, the faithful mind, the true affection and right worthy nature of a wise, faithful and obedient Subject to his most gracious Sovereign. I will now tell you my good Lords (said Zabud) how the king fareth: I am well assured,, zabud showeth the King's alteration and present estate, as aiming to his Repentance. there is not any one of you all, but hath plainly perceived, that his Grace is most strangely and suddenly altered of late from both his wont constitution of mind, and his common order of life: and that his words also savour now much other wise than they have sometimes heretofore savored, to our audience and understanding. For behold, whereas he used to be gladsome and merrily conceited: now is he ravished with heavy dumps, and oppressed with lady's: whereas heretofore he accustomed to talk with a right lovely and lively voice: now, we hear nothing besides a voice of lamentation from him, tending to mortification: and whereas we hoped for some consolatory refrigeration and ease, by the mitigation of those extraordinary passions: we see him yet hardly perplexed and vexed out of measure with far greater and more torments. For why? the Sun so brightsome is shadowed, the joyful light is covered, the fair Moon is obscured, the shining stars be dazzled, Eccle. 12.13. and the palpable clouds return after the late rain. Neither (indeed) have I any hope of the recovery of his former constitution of mind and health of body, (although I heartily wish it, and desire it every minute of an hour) he accustomed to sit often in his kingly Throne, most royally amid his Princes: but now he prostrates himself on the most lumpish earth, and reposeth himself most solitary as one forlorn. He was wont to feed on the most dainty delicates: but now, he is replete with bitter wormwood and loathsome gall: he sometimes solaced his sweet soul with the cheerful delights of the happy; but now, he laments his hard lot with the wring corrosives of the wretched. Whereas for his recreation he used Harps, Shalms, Psalteries, Dulcimers and other musical instruments of pleasing sound, now are they all set aside and neglected yea, he doth utterly distaste those and such delights. Moreover whereas he daily accustomed for the better health of his body which he was careful to preserve, to exercise himself before his meats, and to rest himself sometimes after, towards his better digestion, and that in his bed, he would first repose himself on his right side, wherein is the greater heat of nature, to further the same, with the due observation of such and other good physical Diets: now he is as another man, he doth all contrary, he observeth no diet profitable to health, neither can he rest in his bed any while, but tossing and turning hither and thither, he declareth his anguishes, and poureth out his heart in sorrowful complaints. The very remembrance of his former pleasures grieve his very soul, he utterly abandoneth that he before much affected, & though a most glorious king in his estate, he yet abaseth himself beyond all measure, his eyes gush out streams, the tears run down his cheeks, with the which he hath all watered his bed in the night, 2. Sam. 12. right semblant therein to David his Father, after that the prophet Nathan had brought him a message from the Lord his God: yea, he seemeth not most weary of his present life; & death is wished for, being more acceptable to him in these his agonies of soul: and semblably, his Words, Sentences, & sayings (upon whatsoever occasion he uttereth them) argue a very deep mortification of the flesh, a vehement contempt of the world, and a plain condemnation of all the delights of the Sons of men. Whereby, in heavy sighs and groans he drives this mestive mill: Vanity of Vanities: and all is nothing but mere Vanity. Eccl. 1.1.2. Lo! thus fareth the king! neither can my great familiarity with his Grace, or any word or gesture of mine, now prevail with him (as in times past) to remove this dangerous humour from his heart: but as soon as I put him in mind of those his pristine delights, he crieth out most woefully: The person truly repentant is not soon drawn again to follow his former lusts. Io●. 27.2.3. Vanity of Vanities, as though God had taken away his judgement, and the Almighty troubled his mind. But howsoever it be, I tell you here in Council, that the King is in a very desperate agony of mind, than the which nothing can be more noisome to his health. For as the tree cannot prosper whose root is annoyed: so neither can that person receive health, which hath a pensive soul. I am very fearful to think whereunto this will come: and doubtless the kings enemies, hearing hereof, they will clap their hands hissing and wagging their heads upon him, as the base abjects sometimes did on holy job with this bitter taunt: Is this that man whom all the world admire, for wisdom, wealth, glory and fame? But on th'other side the king's people shall have little cause to eat, drink and to rejoice under their vines and fig trees, as they have done in those days forepast, under our kings happy Reign. This being spoken, and heard with consideration of every of these Lords: Zadock the high Priest stood forth and with a mighty sigh from the root of his troubled heart, zadock expresseth the wisdom function and afection of a good Bishop & Counsellor. he lifted up both his eyes and hands towards the heavens, uttering these words. Oh good God help us! he said again. The peace, prosperity and welfare of all Israel, doth depend, (next to our God) on the peace, prosperity and welfare of our most gracious King Solomon, whom jehovah his God hath chosen and appointed to represent his own glorious person in our happy Commonwealth, in his wisdom, his justice, his equity, his benignity, his fortitude, his magnanimity, his piety and all other his princely virtues: no less than the fair and bright Sun resembleth his Majesty in the high Heavens, to the joy and comfort of the Creatures: or, as doth the head on the natural body to the beauty, life and government of the same: or as the wise Governor of a Ship in the Sea to the direction and safety both of it, and of all those embarked therein. Therefore I say, if the Lord of heaven in his displeasure, should take away our shadow, or abridge our king and his honourable prosperity for transgression and sin, who, from thenceforth, shall have peace? who shall far well? who shall prosper? how can that body prosper whose head acheth and languisheth with pain? and how can those creatures rejoice, from the which the light, comfort and commodity of the Sun is removed & detained? The people ought to pray for the good estate of their Prince. Psal. 20.1.2. Then worthily are the people occasioned and obliged in their solemn prayers and services, to lift up their minds to the Lord God: & above all other things (next to the glory of God) to pray for the good health, comfort, welfare and prosperity of our gracious Sovereign Lord: as my Lord Azariah hath well before advised and wished it. For I know, that the king is not only much agonized in mind and afflicted in heart: but that he is much weakened and worn away: neither think I that without some present remedy or mitigation of this his grief, can his weak body long retain his sorrowful Soul. The good consent of the princes for the safety of their king. This being said, the Princes with one consent answered. In truth it is no less needful than it is godly, that all the king's majesties Subjects, both in general and particular should pray unto God for the life and welfare of the king's Grace: for as this duty of subjects towards their lawful Princes is comprised within that honour which children are to yield to their parents and taught them by many divine testimonies and godly examples, Exod, 20. forasmuch as those are as fathers unto their people: so (as far as we can perceive) it is a thing most requisite and needful to be done in this time, partly in respect of the king himself: partly in regard of us his princes and of his people. Indeed (said Zadock) it may be the King himself knoweth that he hath faulted and provoked the Lord to wrath in some one offence or other committed against the divine majesty: for there is no man but he sometimes sinneth. Every man is a sinner. A man though never so wise, holy & righteous cannot live in this world without some kind of sin: for all his thoughts are evil, and all his works, yet his good works are imperfect and defective, if they be compared and weighed with the divine thoughts, works and judgements of God. God punisheth his own children when they offend his Majesty. Howbeit God permitteth not his holy elect to sin with out some measure of punishment, but, as a father, he correcteth and chastiseth his children to amend them, & is willing to be reconciled with them that return home and humbly pray before him and thereto in the midst of their troubles he giveth them power and ability to bear those afflictions with patiented minds (howsoever the flesh would rebel) and he keepeth them in his hand, that the fury of the ungodly may not be further extended nor fearcer executed towards them, than it pleaseth him to suffer it for his own honour, the benefit of his chosen, and the instruction of his Church. And here the good prayers and repentance of the people for and with the king may (peradventure) please God and somewhat appease this high anger. Again, it may be that there is some displeasure conceived against us and the king's people, for some unthankfulness of us, or of them, the which the king (being wise) doth perceive, but cannot redress and amend according to the desire of his heart. Howsoever it be, The taking away of a good prince is a plague to the people. as the disquietness of the king must needs discomfort his people (as the eclipsing of the Sun oppresseth the earth:) so whensoever he shall be taken from us, it will come to pass, that much wisdom will also departed with him: for the king is passing wise, and his wisdom is beneficial both to the Church & commonwealth of Israel: for by the same the one is divinely instructed, and th'other prudently governed: the which therefore if we should want by this the king's disgrace & departure, we shallbe covered with ignorance & swallowed up with confusion: besides all this, if the king should be deprived of that divine wisdom, or constrained (by an unhappy occasion) to live and continue in care and misery amongst us (the which the most holy forbid) it cannot otherwise be, but that many mighty troubles, afflictions, and inconveniences will soon overtake us and the whole land, wherein that will be verified, which the King hath lately said in the agony of his soul. Woe be to thee, O land, whose King is but a child, Eccles. 10.15. and whose Princes are early at their Banquets. But this we of Israel little mind or consider, as yet, because we know our King to be the Son of Nobles, and his Princes and Lords have been more regardful of his high honour and of the government of his people; then for their own glory, gain, or commodity: whereby the Subjects have been the sooner lulled a sleep in the sweet cradle of ease, peace and tranquillity and thereby satisfying their appetites in pleasures, are waxed even secure and careless under the happy reign of a most wise, prudent, and gentle King. But too morrow is not yet come on them and us, and the time of our pleasant peace is not yet determined: but when, or how soon those unlucklie days which engender and bring forth our heavy calamities and woe (in the reign of a most childish and unhappy King) shall invade both them and us, we are yet uncertain. Howbeit, we may worthily dread (as the King himself also dreadeth) that those unthrifty days approach too near us. Surely, surely, now of late as we have plainly perceived a strange alteration and wonderful change in the King's person, who appeareth as most loathsome to himself, weary of his own life, negligent of his own health, careless of his royal glory, and hateful of the world, as drooping towards the end of his days (for this may any one discern in him, which shall either hear him to speak, or see him to go:) so the high renown and bright beauty of our time and nation beginneth to vale the bonnet, and to decline, as from the highest to the lowest, and will (indeed) yer long be shadowed and disgraced with ugly deformity, without speedy prevention: Let us therefore consider of our present time, When men be in the greatest danger they strive with the more carefulness to wind out the condition of our estate and the dangers which are imminent, and in regard thereof, not disdain nor omit to imitate and follow the examples not only of men, but also the bruit creatures in this case: for behold; they and every of them in their kind and nature commonly struggle and strive with the more diligence and careful regard, when they be in hazard of hurt, then when they be free from all peril. If any fall into the fire, the water, or into some lethal or deadly sickness or other mischief, first of all he is made afraid, than he is pained, than he looketh about him, than he groaneth, than he laboureth to escape, this if he cannot do, than he crieth, than he craveth the counsel and aid of others wheresoever & whence soever he may get it: in the end, he greedily catcheth hold of whatsoever help is proffered him. And we have seen, that many by such means have escaped great dangers and losses: On the contrary, we have known many to perish and decay, which have been either so foolish as that they have not seen their own danger, or so negligent as they would not labour & strive to wind out, or so proud, as they would not vouchsafe to desire aid of others, or so perverse as they disdained or denied their willing assent unto others that might any way help or comfort them in their distress. Gen. 14, 21. The time was that Bera the King of Sodom harkened to Abraham who recovered his people from the captivity of Codorlaomor and the other Kings of the nations, whereby not only the King of Zodom, but also his people were freed from that heavy yoke whereunto they had been subdued tweleve years before. And it is happily remembered, Gen. 20.17. how that Abimelech the King of Gerar was most willing (at God's commandment) to request Abraham to pray unto God for him, that he might he delivered from the death which was threatened him, and be healed, by the which he escaped both death and displeasure. Thus also Baruch the noble Captain hearkened to wise Deborah, & got the victory over God's enemies. Thus Pharaoh (though a tyrant) craved aid of Moses and Aaron to be delivered from those plagues of Egypt, & K. Saul permitted little David to enter the field against huge Goliath, for Israel's glory. On the otherside, the reprobate Cain would neither know his danger, nor be restrained of his purpose, and being in distress, would not vouchsafe to crave or seek for aid, whereby he perished, a vagabond and exile from the Lord of heaven, who cast him off from his grace and mercy. Thus the filthy Sodomites strooken with blindness would neither think of their destruction, nor crave, nor admit the advise and aid of righteous Lot, who had vexed his soul among them, nor any thing regarded the prayer and means of faithful Abraham for their safety: to be short, Saul the King disdained David and his comfort notwithstanding he had taken so good experience of his integrity and the power of God in him, therefore rather than he would seem to embrace him and his power, he chose to kill himself with his own sword to the danger of his soul and decay of his glory. These be examples to teach and admonish us. Therefore now following those which have in their choice declared wisdom to the preservation and comfort of their souls. Let us withal regard both of the King's health, and of the good of his people both seek for, and embrace those things that may either help or comfort both. And because the God of heaven is the same from whom, and by whom all good things descend & come unto his children, and which both comforts and helps them indeed in all their afflictions and dangers, let us (as I said before) lift up unto him both our hearts and eyes, and thus let us pray and say as the king's father hath taught us in the like case. Psal. 20. The Lord God of heaven hear our Lord the King in the day of his trouble: The name of the God of jacob defend him. Send him help from the Sanctuary, and strengthen him out of Zyon. Let the Lord God remember all his offerings and accept his sacrifices Selah. The Lord God grant him according to his heart and fulfil all his purpose: that we may rejoice in his saving health and set up the banner in the Name of our God, when the Lord shall perform all his petitions. Now we know this, that the Lord will help his Anointed, and will hear him from his sanctuary by the mighty help of his right hand. O Lord most holy, save our Lord King Solomon, let him prosper & thereby be able to help us by his wisdom & power when in thy name we seek unto him for secure. O Lord in love hear our prayers, be gracious unto thy King, & merciful unto us and all thy people, for thy holy Names sake: Amen: Amen. CHAP. 3. jehosophat and the other Princes and Lords call to mind & report in order what they have noted and observed in Solomon's gesture behaviour and words, as arguments of his troubled mind and misery. THe former words being spoken, the prayer ended & a pauze again taken whiles the Lords looked one on another with heavy hearts & sad faces, musing much of the kings woeful case: at length, jehosophat the Recorder opened his mouth and said: Ah 'las I have known (and that not long sithence) when at any time the kings grace sat at his table to eat and to drink among his Princes and Lords, he would wonderfully be solaced and delighted with sweet harmonies of Men-singers and Women-singers, (whereof he had right many in his Court) and would be exceeding merry and glad in the midst of them all: saying, A merry heart is the life of the body, prouer. 14.30. but envy consumeth away the bones: But now, sitting at his table (in whatsoever company, and howsoever he be served and attended on) he seemeth marvelous sad and woeful, he museth, he studieth, he looketh hevelie, he distasteth all things, and giveth not so much as any sparkle or show of a merry conceit, yea, he is wholly overcome with deep displeasure, which argueth an unmeasurable grief of heart and a strange affection of the soul: for the face and external behaviour of a man (which is not hypocritical) doth commonly express and declare the thought and heart. And although the King well knoweth, that he which being diseased in the body and distempered in his health, when he shall be recreated with the joy of his mind doth easily recover, if his sickness be not incurable, and that the most natural cure of the diseased is to procure or occasion him some joy or mirth of the mind, for often times the sick man by the comfort of gladness is eased, yet to them which now laugh and would assay to provoke the king to laughter, for the same cause he sayeth, ye are mere mad persons; Eccles. 2.1. The true understanding of these the kings words is afterward declared by Zadok in his Apology for Solomon. and to them which proffer him mirth to recreate his mind, he saith Sirs what is it which ye do? When any man willing to put him out of this conceit inviteth him to a feast or banquet, he denieth to come, being unwilling to enter into such houses: saying It is better to go into the house of mourning then into the house of feasting. Moreover of all those pleasant pastimes and delights of the sons of men, the which sometimes he so much affected, and of all their pleasures, counsels, studies, labours, devices, policies, works, and wisdom, under the Sun, (seem they never so laudable in the eyes and estimation of worldly men) he saith: Eccles. Cap. 1.2.3. Vanity, vanity of vanities, and all is mere vanity: For what else doth a man get profitable for himself of all those travails which he taketh under the Sun? wherefore travail men in the wind? and what good thing is there to be found or enjoyed or tasted of by men under the Sun? * This being said, Azariah rose up, Azariah stood forth and spoke again. The same thing (said he) have I also lately noted in my Lord the King. He was wont to walk forth into his guarding, Eccl. 2.4.5.6. to view his Orchards, his Ponds, and his fishing pools: to behold with delight his fair houses and beautiful buildings, and to take great pleasure in all the delights of the sons of men at all times: but now (alas) he rather containeth himself solitarily within his Chamber pensive & sad: & now all the works which his hand hath made, and all the things under the Sun (wherein heretofore he took such passing great pleasure, to the wonder of all his Princes) seem vain and loathsome unto his soul. Solomon loatheth his labours and delights. And as I saw him of late to pass by, and to behold them all I heard him (with these ears) suddenly to sigh most grievously, and pointing at them to say with a very woeful voice: Yet Lo! all this is but vanity, and vexation of the spirit. And there cometh no profit at all of all these things unto him that hath laboured therein: whereby I am weary not only of those my labours, but also of my life: neither can I digest any thing that is under the Sun. I much mused thereon, as also what should be the cause of such the king's condition, and of his so sudden metamorphosis. Truly sithence that time I heard and perceived thus, I have much pondered thereof in my mestive mind, and have been, and yet continue right sorry for the king's trouble. * Then answered Helioreph the Secretary, Helioreph. and said, that he had likewise not only seen and observed such an alteration in the king's majesty, and heard many such tragecall gestures & pathetical words of the king himself: but also that he had some times inquired of him wherefore he so did and had so said? to whom, his majesty answered because that there is not any thing of value under the Sun: The vanity of worldly things Eccles, 1.4. and that a man by his own labours findeth nothing else. And therewith he spoke much of the generations: as that One passeth and another succeeded, and that Earth only remaineth. Besides these, I have heard him to utter many things strange & wonderful: yea, such as without a good interpreter are able to astonish and confound both the reason and judgement of any man. Ahiah. * It is very true (said Ahiah the other secretary) and as I have seen and heard: so have I noted much of the king's behaviour and words. And here I remember that he said of late, that All things are so hard that a man is not able to express them A saying which much daunteth the wise men of the world, All things are too hard for man's wit. Cap. 1.8. that undertake, in the search of Nature and her works, to find out and to declare not only the things, but also the causes of all natural things with the events: yea, he hath said also, that The thing which is now in action, hath been done heretofore, There is nothing new under the Sun. & the thing that hath been done, and is now in action, shallbe done again hereafter, and that there is no new thing wrought or to be done under the Sun. Howbeit, we see and know well that many new things are wrought and done in the world every day: and yet notwithstanding, he said also, that The thing which is passed is out of remembrance, and that the things to come shall no more be thought on: and considering all the things which are done under the Sun. He found them all vanity and vexation of the spirit. Strange words yea, high mysteries! howbeit I doubt not but that the King is well able to give reason of those his words, and to confirm the same with sufficient arguments, howsoever the wisdom of every man can neither reconcile them, nor on a sudden comprehend or conceive the king's meaning. And I also (said Abiathar the priest) have both heard and seen the same in my Lord King Solomon. Moreover I heard him say, Abiathar. that (though many things be bowed and by man's art, cunning and industry perfected and framed to request.) The crooked cannot be made straight, nor the imperfection of things can be numbered: and that whereas he endeavoured to attain to the perfection of wisdom and knowledge, he found in the end, that All was but vain, and where much wisdom was, there was also much travail and disquietness and The more knowledge a man hath the more is his care. Benaiah. * After this Benaiah Captain of the kings Host, standing forth, said, that he also had heard the same words uttered, and that beside, he heard the King to say, that whereas he had sought to content his Soul with the pleasures and delights of the sons of men, he in the end (afer long search and study) found therein nothing of ability to content his mind: but this he found, that all those his studies and endeavours were mere vain and grievous to his soul: and so much the sooner for that he considered▪ that the wise shallbe no more in remembrance then the fool: & that it happeneth to the wise as to the fool: The wise man is forgotten in the world. therefore what encouragement hath a man to seek for wisdom? Moreover I perceive him to wax weary of his labours: and the rather (as he saith) because he shallbe fain to leave all to one, whom he knoweth not whether he willbe a wiseman or a fool, yea, to him which never sweat for them in his life. No man knoweth who shall enjoy his labours after him. And that seeing a man getteth no profit of all the travails he taketh under the Sun, he holdeth it best, for a man, to eat and to drink and to refresh himself in his labours which yet a man cannot do, and so neither be pleased in his labours, without the grace of God whose gift it is: and therefore he sometimes expostuleth thereof thus And is it then good for a man to eat and drink, & to seek to refresh himself in those his labours? as if he should answer, No: But being comforted by them that stood before him and heard his words and by them wished to prevent times and seasons: he answered, A time for every person and to every thing. Eccles. 3.1. that he could not, nor would assay to do it, although he should redeem the time seeing the iniquity of those days: for why, as men have their appointed time and times in this world and as every thing hath his proper opportunity in the same: so also hath he had his time, and the time which he hath overpassed he cannot recall, nor the times to him allotted be they good or evil, is he able to prevent: nor may those things in any other time be effected which are to this time by the divine providence properly appointed. Men may labour without the consideration of this time, but what gain they? nothing besides weariness and trouble, which are the common rewards of men's toils in this life, for God hath framed his works in such order and measure, as they are not to be altered nor corrected by man, not able to comprehend them. The King complaineth of this also, that Ungodliness is found in the place of judgement, and iniquity in the place of Righteousness. Yea, The injustice and impiety of Magistrates even in this time of his happy government, notwithstanding the core and regard not only of his grace: but of all us his Lords and chief counsellors, who (I am assured) have taken as great heed with diligence, as any Prince in the world with his nobles could possibly take for the rule of the realm and ordering of the Commonwealth. But (ah 'las) men are diversly affected, of sundry opinions, and variable dispositions, in all ages, the which to meet with in all points, it is for any prince or magistrate impossible: the which therefore may be lamented, but never thoroughly corrected or amended. Howbeit he thought (as he saith) that the cure of this malady being beyond man's power and wisdom, God would in the due time take on himself and separate the righteous from the ungodly, and then shall be the time and judgement of all counsels and works. He also much museth, how God (though he had chosen of the children of men) should never the less permit them to appear, God suffereth men to appear as the beasts. as though they were but Beasts: and as somewhat doubtful of the eternal being of man's soul (which is that spiritual substance, which God hath made afer his own likeness, and powered into the human body, and joined to the body doth animate & guide it, but being separated from the body, dieth not, The fleshly man's judgement of the soul. but liveth immortal for ever) he saith: Who is he which knoweth the spirit of man that goeth upward: and the breath of a beast that goeth down to the earth? And is not this the judgement of worldly and carnal men, which perceive not the things which are of the holy spirit? Indeed (being as the beasts in their nature) they consider nothing more. And albeit the King hath said, that it is best for a man to be joyful in his labour, No man knoweth what will come on him or his posterity after him. which is his portion in this life: yet to daunt him again, who (saith he) will bring him to behold what shall come (on him or his posterity) after him? And truly, this may easily discourage any man to provide for his wife, his children, his family, and for the times to come, when as without hope of future prosperities, he shall travail for them in the wind. * These and such like passions of mind I have perceived in the king. The great oppression in the world. But yet beyond many others, he complained of all the wrong that is done under the Sun, the which (as appeareth by his words and lamentation) is both unmeasurable and unspeakable: and the more for that the poor oppressed persons have wept and shed abundance of tears, and yet have not found any in place ready to comfort them or to deliver them from the violence of their oppressors. And here as in regard thereof He much commended the dead before the living, The dead commended before the living. (because they are freed from those miseries) yea, He commendeth him which is not yet borne, to be happier than any of those because he seeth not (nor hath had experience of) those wretched toils of men under the Sun. * Hear he likewise complaineth of the Envy, Idleness, Envy, idleness, covetousness, solitariness. and covetous minds of men in this world, he disliketh singularity and solitariness of life, in the which having too much presumed, he hath been wonderfully deceived & much annoyed in his life, wherein he sorroweth for the abuse of his own estate, to the which (inlieu thereof) he preferreth the condition of A poor child that is wise. A foolish king a poor child. * Further, in his wisdom he prognosticateth the foolishness & future misery of Rhehoboam his Son and heir apparent: and yet he hath both well nurtoured him, Rhehoboam. & understandeth that most men have their eyes fixed on him with great delight, and hope of his happy success and prosperity in time to come: and some what the more he is troubled, because that men in regard of his young prince and his succession, do somewhat neglect the present care and reverence they should have of his majesty: For they look after the second man. And (indeed) such is man's folly: he looketh always further, and affecteth the times, persons and things either past or future before those which be present. Some say the times and persons which have been of yore have been better than these which be present: others say, the best are not yet come, but we hope for them to be hereafter: the while, they esteem not, yea, they loath and contemn the good things which they have and may use at their pleasure: and so in regard thereof do often loss both the commodity of th'one and comfort of th'other to their remediless misery, and continual grief, And this (saith he) is a vain thing and vexation of the mind. Cap. 4.17. Moreover the king hath highly reprehended and blamed many of them which enter into the holy house, which he hath made for the service of God: saying: that their offerings are the offerings of fools, and they know not what evil they do therein. The which words (being not well understood) will occasion the ignorant either to contemn the said house, and the service of God therein, or to forbear to come into the same to show their devotion, and religion to God, as they are bound to do. CHAP. IV. Zabud speaketh again, reporting some other emphatical speeches of King Solomon. Solomons' Lords having thus far proceeded in order to report, what words they remembered, uttered by the King in his affliction: Zabud the kings familiar spoke again and said: Well remembered (my Lords) And now besides the former, I call to mind, what the king hath said concerning those Rich men of the world, The Rich men of the world. whom the most part of all men do esteem happy in this life He saith, that there is no man rich under the sun: for where much riches appeareth to be, there be also many ready to spend and consume the same: He that hath much riches cannot rest or sleep in the night: he that hath riches, is oftentimes hurt and annoyed therewith: and at length those which have riches depart hence with sore anguish and sorrow of mind: (for there is no man, but at length he must yield to death) and shall carry away none of these things, but are constrained to leave all behind them: that so they depart hence, One man getteth, another spendeth the riches of the world, Cap. 6.1. as naked and bare as they came into this world, notwithstanding their great travels and long labours for their riches in all their life. And this he esteemeth as a mighty misery, (which is so often seen under the Sun,) that God giveth a man riches and goods and honour: so that he wanteth nothing of all that his heart can desire, Cap. 6.1. and yet God giveth him not leave to enjoy them, but another man spendeth them. The which (as it seemeth) he apply to himself, whom it chief concerneth. In conclusion, he seethe that many things increase vanity, and that a man under the Sun findeth nothing else as long as he liveth. Cap. 7. Furthermore, the king (though so wise) did complain that he could not yet get wisdom, but that the more he sought after it, Solomon acknowledged his own imperfection. the farther it went from him, yea, and so far, that he might not reach unto her. In this sort, whiles he would express the profoundness of wisdom, he abased himself beyond all men's expectation: for there is no man which knoweth the king, but esteemeth him most wise. I have also lately heard him to speak much against Women, so far, that whiles he found the wisemen to be so rare, Scarcity of wisemen and wise women. as one to a thousand in comparison: He found not so much as one woman among them al. Further, he speaketh much of this, that every thing will have an opportunity and judgement, Every thing will have his judgement. which causeth me to dread, what he thereby intendeth towards any of us: and the sooner, because he added; That one man hath lordship or rule over another man to his own hurt; which seemeth to touch us, and others, which are placed in authority, There be which justify the ungodly which are dead before any of them which are yet living. and the more, because he saith, that some are contented to commend them which are dead, and gone, before them which be yet living: Yea, they praise such as were in their lives distained with ungodliness and sin, for the which they were worthily condemned and executed accordingly, being such as justify Adoniah and his cause, Shemei and his cause, and joab and his cause against the king, notwithstanding, that every one of them, were both execrable wicked, and their works abominable before the Lord & his holy anointed, for the which they were justly brought into judgement, and died without honour. * But after that Zabud had a little paused, and none of the rest had interrupted him, he proceeded and showed, that the King declared the occasion of such rash Censores, and the boldness of malapert persons: Because that evil works are not speedily punished, the heart of man giveth over himself unto wickedness. And yet it cannot be denied, but that there be some just, to whom it befalleth, as unto the wicked in this life, The confusion of worldly things. in the which many things be carried confusedly to man's understanding, (for he cannot comprehend either the things themselves, or the causes and occasions of them by any his wit, wisdom, study or endeavours) and therefore by any thing which is done under the Sun, and so in the kingdom of vanity, No man knoweth whether he be beloved or hated of God: for it often happeneth to one man as it doth unto another, yea to the good as to the evil: to the righteous as to the ungodly, to the clean as to the polluted, to him that offereth as to him that offereth not, to the virtuous as to the sinner, to the perjured, as to him that is afraid of an oath: whereof there ariseth great envy of one against another, that the hearts of men are full of wickedness and mad foolishness, as long as they live, until they die. I have heard him also to say, that it helpeth not to the swift in running, nor to the strong in battle, Things happen to men by chance, as touching their foreknowledge or forecast▪ therefore men should be ever provident and prepared. Man's ingratitude. Cap. 10. Ignorance of princes. nor to the wise in feeding, nor to the understanding man in enriching: nor in finding favour to be cunning; but that all lieth in time and fortune. And that a man knoweth not his time, but he is taken in the perilous season: as the fishes are taken with the angle, & the birds in the snare. But he complaineth much, and that daily of the great ingratitude of worldly men, which do not only not care to requite, but also do forget the greatest benefits of their bountiful benefactors. Yea, they cease not maliciously to slander and defame them, that have worthily merited honour in their lives, he greatly lamenteth the palpable ignorance of Princes, which before all others, should be wise, learned, and well nurtured, thereby the better able to perform their duties in their places: he yerneth in his bowels, to behold how servants ride on horses, and Princes go on their feet, princes abased servants exalted. as it were servants. And that whoseever assayeth to redress this monstrous abuse of the world, is hurted and annoyed by them that strive to maintain such abuses: he hath uttered, and daily uttereth many parabolical sayings and dark sentences, and I have much pondered of the sense thereof, Cast forth thy bread, (saith he) on the face of the running waters: Cap 11. give a part seven days, when the clouds be full, they power down rain, where the tree falleth there it lieth: he that regardeth the wind soweth not: he that respecteth the clouds reapeth not. These and many such other things have I heard the kings Grace to utter in this time of his contrition and sorrow. Cap. 12. Above all, he hath exhorted men to remember God in the days of their youth, before the times of affliction overtake them, and therein hath made a right excellent description of man's Old age, with all man's infirmities, being as preambles to his natural death: Here he telleth of the (a) A description of man's old age, miseries and death. days of adversity, of the years of displeasure, of the darkening of the sun, the moon and the stars, of the turning again of the clouds after the rain: of the (b) Hands and arms. trembling of the housekeepers: of the bowing of the (c) The legs. strong men: of the standing still of the (d) The teeth. grinders: (e) The eyes, of the dimness of the windows: of the shutting of the (f) The mouth. street doors: of the silence of the (g) The great chaw teeth. Milner: of the waking up at the (h) Watchfulness in old men Cocke-crowing: of the abasing of the (i) The clear voice or throat, & the hearing Musical daughters: of the dread of high (k) Fearing to climb or stooping, as if they fear. climbing: of the flourishing of the (l) grey hairs Almond tree: of the Grasshoppers (m) Sharp shoulders in age & unable to bear. loading: of the passing away of (n) The heat or the strength of nature. Concupiscence: of man's travail towards his (o) The pit or grave. long home: of the (p) Lamentation over the dead. Mourners which go about the streets: of the taking away of the (q) The marrow of the back bone, or vital spirit. silver lace: of the breaking of the (r) The brain enclosed in a yellow skin. golden Ewer: of the breaking of the (s) the veins. pitcher at the (t) the liver. well: of the renting of the (v) Head. wheel upon the (w) Heart. Cistern: of the turning of (x) the natural death. dust into dust from whence it came: and of the (y) the immortality of the soul. Every man in such cases, should first examine himself and his own ways. Ascension of the Soul to God who gave it. All these, and many other such like are the ordinary words and speeches of the king, the which are intermixed with many deep motions of the Spirit, and divine doctrines to draw men from the vanities of the world, and to persuade them to the fear of God, and the observation of his laws. Surely, I have much mused thereof in my mind, yea, I have many times examined mine own conscience, and ways, whether there rested or appeared any thing in me, whereof the king might take any offence: for I have verily thought, that either the whole cause, (or at the least) some part of the cause of the kings sorrow and trouble hath risen, or been taken from some of us, that have been and are daily so near and about his royal person. Therefore it shall not be amiss (in my judgement) that we first examine our own words, works and dealings, and with an upright conscience, try and judge ourselves secretly with ourselves, and finding with us any part of the cause, or th'occasion of this displeasure, that we endeavour speedily, and seek how to recure or mitigate the same: lest whiles we delay, the king be so overcome in those his perilous passions, that he may be hardly recovered. After that those forenamed Lords had thus spoken, every of them in his turn, zadock. Zadock the Priest opened his mouth again, and with great gravity uttered these words in effect. And myself (also my Lords) have with these mine ears, heard those and others the like words to be spoken by our most Sovereign Lord: But yet (as I have conceived & thereof duly pondered) the King in such his words by you before remembered and recorded, hath not spoken of vanity, Solomon hath not used any vain talk. that is, he hath not uttered any vain or idle thing, nor hath his tongue talked of deceit, but he hath well refrained that, and will do (as he hath protested with patiented job) as long as his breath is in his body: for, as the King is of all other the wisest, so hath he had (especially sithence the time that those passions afflicted him) a due regard both of his place and calling. And truly (in my judgement) he hath made, and yet daily maketh and augmenteth, A Catalogue of man's vanities under the Sun, right worthy to be lamented and abandoned. And by this he would that men should learn to contemn the wicked world, with the pomp and vanities thereof: The deceit & vanity of the world. for why? he hath found, and yet perceiveth the world to be very deceitful, the event horrible, and the pain thereof intolerable, wherein not to fear, not to lament, not to be afflicted, not to be in peril, not to be tormented, it is most impossible. Surely, as the King could not find, so neither can I report any good or profitable thing of the World. Therefore, O ye lovers of the world, for whose sake ye strive and make wars, your hope can be no greater, then that ye shall be made the friends of the world: and what gain ye by that? surely, ye shall find therein, that the flesh will infect you, Satan will deceive you, and the world herself will daunt you: besides that, the world passeth away with her lusts: and if ye love those things that be hers, ye shall pass away with her and her lusts, and through many perils ye shall fall at length into eternal torments. Therefore would our king, that ye should leave and contemn all those vain things of the world which perish, as that whereof ye can gather no profit at all in the end, but pain and sorrows unspeakable. And surely, neither hath the king spoken or done this without the arguments of many godly and divine motions of mind, from whence, as from the treasure-house of a godly wise man, he hath brought forth many heavenly Oracles and sweet Sermons tending to the highest honour of the everlasting God, and the chief felicity of man: being worthily esteemed the two principal ends of man's election and creation, the which is to be inquired, sought after, and effected in the fear of God, and the observation and performance of his commandments, according to that saying of the Lord, which David the King's father received from his spirit, and committed unto Asaph that excellent singer: psal. 50.23. He doth me glorify indeed, that praises yields to me, And he that leads a godly life, my saving health shall see. I think (undoubtedly) that this sudden Metamorphosis of the king, The former good counsel approved by zadock. is not occasioned by any of us here present. Nevertheless, I dislike not your advise (right noble Zabud) that every one of us should enter into himself, and duly examine and try his words and actions, especially those which in any sort may touch our Lord the King and endeavour with speed to redress and amend that whatsoever we shall find, or at the least suspect to be faulty or amiss. Nor may this be disliked of any man living: nay rather it is to be highly commended in every man, It is profitable for men to examine their own ways. as a virtue whereby he may the better know himself, of the which, whiles many men (though otherwise wise in this world) have remained ignorant, or at the least forgetful, they have not only neglected the duties of their vocations, but miss the right scope of their life, and so the highest happiness. But would to God, that the king were now, as he was sometimes in those months past, job, 29.2. and in the days when God prospered him! when his light shined upon his head, when he went forth after the same light and shining, even through the darkness, as it stood with him, when he was young, when God prospered his house, and when the Almighty was yet with him, and when he had, joy and gladness in that his prosperity amongst us and his people! Then should not sorrow oppress his heart, nor dread of future dangers daunt our hope. But let the Lord be true (as he is) and every man a liar: that so he may worthily be extolled in his judgements, and praised in his mercies: which doubtless is not the least cause, that God in his wisdom hath suffered many of his Saints (which have been and may stand for singular examples of piety and godly virtues unto us) not only to show forth their humane imperfection and infirmity by some certain slidinges and blemishes, but also to taste of afflictions cup, aswell for a correction of their faults, as for an exercise of their spirits, no less necessary unto man, than his daily food in this wretched world. CAP. V. Solomon's Lords examining themselves and their dealings one by one, are in their own consciences cleared of any cause of his affliction. Zabud and Azariah are justified. AS the sudden alteration of King Solomon (after that he came to himself again upon the sense of his sin) was very marvelous, and his words answerable to his deep conceit: and that every one, aswell his household servants, as his Princes and Lords, were ready to note, observe and record both the one and the other: so also were they most willing to investigate and seek for the cause of these things: yea, every of them, was almost ready, (according to that sentence of Zabud, with the assent of Zadock) to enter into himself with a due examination, to search and inquire whether any just cause or any occasion whatsoever might arise from any thing in them, or of any their words or actions to trouble his highness mind, and so to clear himself in presence, by declaring his integrity without all hypocrisy or vain glory. And so it is to be esteemed, that although a man's own mouth should not praise himself, Note. but rather another, yet these Lords uttered nothing of themselves, as to blaze in the pride of their hearts, In what mind and sort the Lords cleared themselves. the honour of their own demerits: but as within the bounds of modesty, they might excuse and clear themselves of whatsoever might be objected to them. In this sort the holy man job, and the holy Patriarch Abraham and Moses and Samuel, and Samson, and David the King were not only constrained, but well contented to do, as in their several histories plainly appeareth. And herein they show forth not only their great grief conceived for the kings trouble, but also the desire they have to ease and remedy the same to their power. But now, as he is faithful which performeth that in deed, which in word he hath protested and promised: Zabud his Apology. so reverend Zabud (who first spoke thereof) began in this sort to perform it accordingly. And thus he said: As the Heaven is high, and the earth deep, Pro. 25.2. so is the kings heart unsearchable. I have heard him thus to say: therefore omitting (as yet) the search of his reins, (as Subjects should) I have entered into mine own heart, and have examined and tried mine own thoughts, words and ways, especially, The godly man rather judgeth himself then others. such as concern his Highness. I have not cast mine eyes on others, and censured them and their doings and sayings: but I have (I say) observed, tried and judged mine own: fearing greatly, whether at any time the King, as he is passing wise, hath noted any point of folly or lightness in me, whom his grace hath vouchsafed to embrace, and to use as his dear and familiar friend. In the which point it were an ingrateful part in me, and nothing beseeming the worthiness and honour of my place, if I should in such sort behave myself, especially towards him or them by whose rich bounty I have been preferred, advanced, and am daily benefited and favoured: yea, I confess, I might well be numbered up among those fools, that have crooked souls in upright bodies, for whom worship is so unseemly, as the snow for the Summer, and rain for the harvest: whom, whosoever shall place in high dignity, shall bind a stone in a sling to hurt himself. And in my judgement, as those young pelicans are worthily loathed, rejected and abandoned of their Dams, which neither feed them, nor comfort them, nor regard them, Ingrateful persons. after the time they have weakened their bodies by shedding forth of their precious blood to cure and recover them of the biting of the venomous serpents: so also those persons do not only deserve to be expelled and cast out of this honourable society, but to be esteemed not worthy to live, much less to live in honour that recompense their most gracious Princes and bountiful benefactors, with such monstrous ingratitude, as will not only not assay to requite, or that do forget good turns: but also yield hatred and displeasures for that their loving demerits. Surely, these be the persons, in whom is plainly seen the enemy of the soul, the quencher out of merits, the dispearcer of virtues, the destroyer of benefits, the consumer of piety's fountain, the drier up of mercy's dew, the stopper of grace's stream, the shutter out of Sons from their Father's blessings, and the same to the which the Almighty that form all things, and both commendeth and commandeth gratitude to his Saints, shall add the transgressor's reward in the end. I am set in an high place, and enjoy therein like favour of my Lord the King. This I confess, I do praise God for the same, and ambolden to be right thankful to my Sovereign. God forbidden, I should in the same wax proud, arrogant, disdainful, How zabud behaved himself in the K. Court. envious, or seek to revenge private injuries on them which in times past have abused me, although I be in place, either to hurt or profit them at my pleasure. I have not (as being familiar with his Grace) suggested and ungodly thing, nor flattered, nor dissembled with the King, nor played the sycophant in accusing others in his presence. I have not (though preferred and familiarly esteemed of the kings Majesty) either contemned or neglected the duty of my Priesthood, to the which I was called, nor the holy service and Religion: but devoutly attended the same, and withal waited on the King and followed him, neither have I abandoned the cry of the poor with their petitions to the king, when they have been oppressed: but I have been right glad to hear them, and to further their suits, yea, and to defend and help the oppressed, and them which had none helper, against the proud faces of their oppressors. I have been (as holy job hath taught me) an eye to the blind, a staff to the lame, an ear to the deaf, a mouth to the dumb, and a father to the fatherless. I have taken on me to further the honest suits of all the king's people that come to the Court for justice: howbeit not in that mind which Absalon had under David, as the Lord is my witness (for he thought by this devise to aspire to the kingdom) but in the same spirit which my Lord the King had under his father by the good counsel of his mother, Pro. 31.8.9. who thus taught him: Be thou an Advocate for the dumb to speak in the cause of all such as be succourless in this transitory world. Open thy mouth, defend the thing that is lawful and right, and the cause of the poor and helpless. Neither have I in this respect taken any man's ox or ass, or any thing else for a bribe or reward, or a Fee, as such often accustom to do which stand in high places, yea rather I have been of samuel's spirit, and glad withal mine heart, that such an occasion was offered me to express my love to the Lords poor people: and therefore I have paid forth of mine own, and bestowed largely both to the need of the oppressed, and the punishment of those proud persons, which (knowing not their duties) have both abused the King and his liege people. To be short, I have as much (as lay in me) endeavoured in my place to discharge my duty, to benefit my Country to serve my King, and to glorify the Lord of heaven. Therefore I persuade, that the kings Grace is not grieved or offended through me. Lo (my Lords all) this have I said for myself: of any of you can justly accuse me of any thing offensive in this matter, say on, and let me not be holden guiltless. * Zabud had scarcely uttered those words in such his honest and lawful excuse: Azariah examineth and excuseth himself. but Azariah (who thought it very long, yer he could likewise enter into his own Apology) to declare his innocency, spoke and protested, saying: And I (for mine own part) seeing the King in this kind of displeasure, I have also many times suspected, whether his Excellency, who hath exalted me, of his own gracious heart without any my demerits to this honourable place, hath observed or noted, or suspected in me any touch of covetousness, ambition, pride, vain glory, or any kind of teacherie, or disloyalty towards his Highness: or any kind of injustice done or offered to his people: whereof I here openly protest before thee jehovah our God and you all, that I am as guiltless (in mine own conscience) as the innocent child that lieth in the cradle: for thus (indeed) I should declare myself to be esteemed worthy this place and office. For I persuade, that as those props and stays in an house, which are either noisome, rotten, or unprofitable, should of necessity be removed, that some stronger and more commodious might be placed in the same: so all such persons which stand in place, What persons are most meet for authority. as to support, stay up and maintain the estate and honour of their Prince and common wealth be removed and excluded both from his favour and all authority, which want the fear of the Lord, & those heroical virtues which are so needful and commendable in such persons, which extend not their forces to the due service and honour of th'one and benefit of th'other, and such other to be preferred & set in their places & best favoured, which are both well qualified, and ready to perform their right offices in either, as such, whereof the king at all times, and upon all occasions, may happily take and receive counsel & comfort, & the common wealth safety & utility. * Therefore among (many other things) as the king hath not only placed me in office over all his purveyors & Cators for his house, and sworn me to do & observe my duty trustily therein, The office of the Purveyor. with this especial charge, that neither they, nor any other his servants should oppress, wring or wrong his subjects under colour of taking or making provision for his house, Knowing how soon a Prince by such means may become hateful to his Subjects: I have provided charged and regarded, that both the said purveyors and their servants be men of good report, and faithful and true dealing persons, and that they be duly sworn to respect the king's commandment, and to execute their offices accordingly. Next I have regarded, that none of them should presume to go forth with out his lawful warrant or commission sealed with the King's seal, to the end, that both themselves might know and remember their charge therein, & the people might neither suspect their authority nor fear of the manner of their dealings. Thirdly, I have straightly charged them in the king's name, that they exact not, nor wrest any thing from the Commons but upon agreement at a reasonable price between them, & the owner of the things to be taken up. And that if any thing be taken on credit for the king to be paid for at a day appointed, that the perveiors having received those moneys out of the kings Exchequer do neither convert the money to their own use, nor detain it from the Creditors, nor delay to satisfy them at the said days. And because all places of the Country are not stored with victuals and such other things alike, I have provided and charged that provision for the king's house be made in such places where the most plenty of those things are, and that at meets and convenient times, and at such reasonable rates & prices, as the seller may well afford the same, without threats or violent speeches. Also, that the purveyors shall not for favour, fine or bribe, forbear to take of one man more than of another, whose goods are liable to their authority at meet prices: nor shall charge or exact of one man more than of another, for any malice, evil-will or suggestion of friends or acquaintances. To be short, as they are sworn to observe and perform the king's commandment and their duty therein: so have I duly examined them & their dealings from time to time. And if any have been found faulty or offensive in this case, I have not only abhorred and banished them the Court, but severely punished them, as capital enemies to the king and his people. Moreover, as touching the provision of mine own house, I have had no less regard, that none of my Cators or Officers should at any time exact of the king's subjects and kind of victuals, Corn, Cloth, Carriages or whatsoever else without the good wills and consent of them whose the things be, and without making a lawful bargain between them for the same, nor yet without present pay according to their agréements, and that whensoever I found any of my servants or officers, whether for their filthy lucre, or mine own commodity, to offend in their dealings, I have neither defended them, nor favoured them, nor winked at their faults, but I have reproved them, cast them out of favaur, deprived them of their offices and severely punished them yea, I have compelled them to restore and yield again to the true owners the triple value of such goods so taken up with like costs of suit, besides their amerciaments to the king's Majesty at his pleasure. Truly, this should be the desire of the Nobles, and so much the sooner, that the commons might not be moved to murmur, but to commend their dealings that their own consciences, might neither accuse nor condemn, but excuse and clear them: the poor people might not curse, but bless them: the king's grace might not be offended but well pleased with them: and the Lord of heaven might not in justice plague, but in mercy prosper them in their honour. Thus have I done and duly regarded, and for my part, I would not wish to live, much less to live in this honour, longer than I am able, or at the least have a faithful desire both to advance the true honour of the eternal God, preserve and maintain the most worthy Majesty of my Sovereign Lord, benefit the commonwealth and discharge my duty in my place. * CAP. VI Ahishar the Master of the King's Palace, jehosophat the Recorder and Helioreph and Ahiah the Secretaries examine and clear themselves. Ahishar the M. of the Palace and his office. AS soon as Azariah had ended his Apology, and so cleared himself of all just offence offered the king: Ahishar the master of the king's Palace, stood forth and said: The kings Majesty hath of his gracious favour ordained me the Master of his Royal Palace and therein, what he hath conceived of me in any thing disliking his mind, pro. 19.12. I know not: nor would I wish to incur his displeasure, which is as fearful as the roaring of a Lion: when as his favour is like the pleasant dew upon the grass, and as the rain in the time of drieth. But this I know, that to the uttermost of my power, wisdom and discretion, I have done my duty aswell touching the preservation of the good orders of the king's house as in my behaviour towards his highness; and this I protest for myself not vain gloriously to boast of mine integrity, and demerits (for therein I confess, I have done but as I should, and am bound to do) but to express my loyal heart, and to excuse myself of all such suspected crime, as might justly move the king's mind to this high sorrow, the which I would not (for all that I am worth in worldly wealth) should be occasioned through me. And therefore, as touching mine office, I have been right careful and diligent that the king's palace might be cleansed and cleared of all such vain persons as having neither the fear of God, nor any honour of the king, do commonly disturb & break all good orders in houses, in cities, in Commonwealths: What kind of persons are unfit for the King's Court. I have not only abandoned, but also caused the Court gates to be shut and barred against all Caynes, Hagars, ismael's, Esau's, Cham's, Dalilaes', Achitophel's, Doegs, Shimeis, Nabals, Zibaes', Adoniahs', joabs, jeroboams, as such as are known to be proud, heady, high minded, ambitious, treacherous, covetous envious, malicious, together with all fornicators, murderers, swearers, liars, whisperers, backbiters, boasters, fighters, brawlers: All profane, idle, ireful, slothful, and uncourteous persons, haters of God, unnatural, unmerciful, such as say in their hearts that God is not, and such as knowing God, honour him not as God: but give themselves over unto all ungodliness, These are they which disturb the tranquillity of brotherly fellowship and all good order▪ and therefore are worthily expelled and kept out. * On th'other side, I have gladly admitted, entertained, retained and embraced righteous and godly, Abel, Abraham, Isaac, jacob, Sarah, Anna, Ruth, Shem, Lot, What persons should be welcome to the Court. joseph, Samson, Gedeon, josuah, Aaron, Nathan, Gad, Samuel, Abigail as such both men and women as are holy, just, wise, faithful, obedient, gentle, loving, docile, affable, diligent, courageous, industrious, grateful, beneficial, religious, godly, chaste and virtuous: These I say, I have gladly welcomed and admitted whether they were poor or rich: knowing well, it is the Kings will good pleasure I should so do; that so his palace should not only be an house of Noblemen, but a receptable to receive and entertain the holy and just, such as might become not only the king's Court, but the mount Zion, and that holy house which he hath built for the name of the Lord. Now, to this is added a special care, The exercises and the orders of the palace. first, that the Lord of heaven be served, and then the house ordered and disposed in other things convenient: Three times in the day are they called to this service, namely at morning, at noon, and in the evening, notwithstanding the ordinary repair to the Temple, with his Majesty. They which are merry are exercised in singing of Psalms hymns and spiritual songs: they that be afflicted, are occupied in prayer: and both th'one and th'other, do ordinarily use to read, with understanding the Law, the judges, and the books of the godly and wise, whereby wisdom and the knowledge of God is learned and followed, and therein are they excited as well by word, as by examples to meditate day and night, and to order themselves according to the same in all things. * And as touching the ordinary services within the kings house (as the king hath likewise devised and given in charge) I have been careful for the order thereof, the facility of performance, and the conditions of the king's servants: There is among them an observed order, which hath a chief respect unto one chief Officer for the better performance: Monarchical government. for where there is not in government one principal person, by whom the others are to be directed, there confusion marreth all & nothing can wel'procéede: Then that facility may be added to the execution of those services, it is provided that one man be not overcharged either with many offices, or in one such office as passeth one man's ability to perform; but that the same be particularly disposed to particular persons, as it is thought both easy and convenient for the one and the other, in time & place. And as there was an especial care taken and had who should be admitted, and who should be expelled the Court: so is there no less consideration of the election and retaining of the king's household servants: The king's household servants It is therefore required, that they be faithful, that they deceive not the King, and that they be wise and prudent, not to be decieved by others. Moreover that they be docile, industrious, courteous, gentle and virtuous. These and many such be the orders and servants of the king's house, instituted by his most wise disposition, the which also I have withal diligence endeavoured to maintain to my power, according to his will: This the noble Queen of Saba at her being here, observed and commended with high praises to the honour of the king, the joy of his people, and the glory of the everlasting God. These words (among others) spoke Ahishar, the which being ended, jehosophat speaketh to excuse himself jehosophat the Recorder put forth also his Apology. And whether in the Records or gests (said he) which are written, remembered or confirmed by me, the king hath espied or been certified of any error or fault displeasing his conceit, I also rest doubtful. Indeed all things cannot be so carried or written by any Scribe or Recorder whatsoever, but that imperfections or faults may be made &. found therein; as there is no man so perfect, but he may have a fault, and no man so wise but he may by an occasion slide, and by want of heed pass over a fault in his time, a thing soon done, especially in them that writ or record much or have many and sundry matters occurring, molesting, The Recorder his office. and distracting the mind. Notwithstanding I hold it not only for a fault, but a fault intolerable that a Recorder either for favour, love, or affection to one: or for malice, envy, hatred or dislike of another, should falsify a Record, or willingly write or consent to the writing or recording of that which is false; or should raze or blot out that which is true. This is a sin against God, an offence to the King, the perishing of a good conscience, the decay of a good name, the subverting of men's rites the cause of contentions, and an occasion of great inconveniences even in those matters and causes which concern man and man; how much more than are such ungodly practises both heinous and hurtful in the things which concern the Lord of heaven and his truth, to the which to add any thing, or from the which to take away, deserveth an extirpation and loss both of body and soul. The consideration hereof (my Lords) and the danger not forgotten, will make a man héedie and careful, that in this office, he neither err nor do amiss, amiss, much more that he offend not of set purpose. But to speak for myself, I have adventured to record nothing besides the truth, & that also which is not only lawful and honest, but right worthy the king's Annals, and very profitable to be remembered in the posterity, as such whereof the king's father spoke saying This shall be written and recorded for them that come after. The truth of the thing, & mine own conscience shall always testify for me both before God & man, the one is strong & prevaileth, & the other is to me as a thousand witnesses, either to acquit me of guilt, or to justify my doings in this case Moreover ye shall find (my Lord) if it please you to turn over, peruse and consider the Records, that there is nothing contained therein, recorded or confirmed by me, besides that which hath been well considered of and weighed with deliberation & judgement in this place and society, and by the consent of your honours decreed to be committed to my Record. I fit be found otherwise, & the fault proved to rest in me, (especially if any such fault be wilinglie done) let me bear the blame thereof: yea let me (as well worthy) be deprived of the honour of my place, let me be punished as a perjured and faithless wretch, and let me utterly be discreited & made ashamed, to the terror and example of all others. But I trust in God, that howsoever some have taken offences before they be given, who therein resemble children of variable affections, the King's Grace, being most wise, is not offended at me, seeing I have not offered him any abuse or just cause or occasion of any such matter: And that those things which have been recorded by me in the kings Annals, chiefly such as concern God and the king shall be believed, as the most certain truth, shall be received into the holy church and esteemed and canonised for authority with them that come after us, Helioreph and Ahiah the Secretary's excuse and justify themselves. even unto the end of days. This being spoken the two Secretaries stood forth, namely Helioreph and Ahiah: And we also (said Helioreph) have been much troubled with the like fear, whether his excellent Majesty hath holden either of us or our dealings suspensive, as touching either the reveling of any his secrets committed to either of us, or concerning any commandements Precepts, Patents, warrants, or letters, that have been written and set forth by us, or either of us in His highness Name without his express commandment, will or knowledge first had and obtained therein. But truly, as this were a note of much malapartness in us, and (is indeed) a dangerous kind of Treason, so should we thereby occasion the kings people and subjects not only to murmur against us & our dealings, but to condemn the king of great simplicity and weakness, permitting or neglecting such our bold presumption: yea, and they may thereon much dread, what we may peradventure do and execute against them in the king's name, contrary to the laws, and the good pleasure of the king, who being (as they know) most wise, prudent and filled with divine graces, neither willeth, nor executeth willingly any thing in the government of his people, but that which standeth with righteousness and equity, and therein showeth great magnanimity & kingly virtues towards them all, whether they be poor or rich. Num. 32.23. Neither I think but that, as they which sin against the Lord of heaven, are found out of their own sins, 1. Sam. 22.5. when he goeth about to judge and punish them, as Moses said: nor shall there be found a dayse-man: between God & them, as in matters of trespass betwixt man & man, as father Eli the high Priest in his time said: so, such as usurp, presume and sin against the king's honour shall neither be hidden, notwithstanding their great hypocrisy & dissimulation: nor be holden guiltless in the day when he shall come to visit them in his fierce wrath. But concerning any such matter doubted of me, I here testify from my clear conscience, that if such a question were proposed, I would gladly and that safely swear, & take the living God to record for me, that as I have been ever secret to his grace in matters of secrecy to me committed with all fidelity: so hath there not any thing so passed mine hands to be sent forth to his subjects touching any the kings affairs, without his graces will or prescript commandment: or at the least without his certain knowledge, & that I have, to the uttermost of my skill & ability, behaved myself faithfully in this respect both towards my Lord the king & his liege people. * And the same may be said also for me (said the other secretary) in all points as I likewise here protest for myself with integrity of mind. Neither, besides the danger that of such a fault might ensue, I promise you faithfully I durst not adventure to attempt that which I know would much impair and hurt that credit and good name, pro. 12.1. the which (as the King hath said) is better than the sweet smelling ointment, and worth the preferring, before Silver, Gold, and precious stones. It is true that the sweet savour of filthy lucre both dissuadeth and persuadeth many a thing: The covetous mind of officers. and the most part of all persons care very little how, or by what means they come by wealth, when as wealthy they would be: and therefore oftentimes such as be preferred to offices by his royal grace esteeming their private gain and honour for the right end of their functions and callings, deal therein, I say not, with great partiality, but with deep iniquity, whiles serving rather Mammon then the true God, they say in their heart, if not with their mouth, what will ye give me? What shall I have? What reward will ye bestow? and so fill their coffers with the treasures of ungodliness and sin, which do yet but wait the opportune time, wherein they may be called forth not only to testify, but also cry and call for vengeance against them. And then they shall confess and say: we have indeed wearied ourselves in the way of wickedness & destruction, what good hath this ungodly gain and the pomp of riches brought us? But I hope that the king's grace is not offended at me to whom to my knowledge, I have not given (as touching my duty in my place) any occasion of offence. The Lord save his noble Grace, and grant that he may think and resolve of me but as in equity I have deserved, then, as mine own integrity of conscience doth clear me: so shall not his noble Grace be persuaded to suspect me: But as I am well resolved in the one, he shallbe satisfied in the other: and so neither shall I fear the terror of his face, nor his grace be either grieved or offended at any fault of mine. CHAP. 7. Adoniram the Treasurer, Azariah the chief Collector and Benaiah the Captain over the kings hosts are justified concerning the cause of the kings affliction. AS the former Lords had spoken in the clearing of themselves of all offence offered to the King, Adoniram the Lord Treasurer his integrity in his office. which might occasion his affliction and trouble of mind: So also Adoniram the Lord Treasurer, Azariah the chief Collector, and Benaiah the Captain of the king's hosts endeavoured the like. And first Adoniram spoke to this effect. It may be that the kings Majesty hath conceived against me some matter in mind to the disquiet of the same. But truly (my Lords) as ye have said and done: so may I also boldly say and avouch for mine own sincerity and upright dealings as touching the things in the which it hath pleased his Highness to put me in trust. I have not been of that covetous mind, and of that base and corrupt nature to convey the King's Treasure into mine own chests for any my private uses: the which yet, is the only end for the which some men hunt after & seek for such Offices, little caring how the king or the commons do either prosper or decay: Nor have I wasted, spoiled or riotously spent or consumed the royal wealth: as some have done, respecting rather their own pleasures, than the king's profit, to the abuse of this authority: nor have I purchased in large lands, built up sumptuous houses, endowed my wife, exalted my sons, married my daughters, or otherwise provided for mine house and posterity, with that which I have received for the King, & the which (without his especial warrant to the contrary) is only to be employed, or kept and preserved to and for his majesties use and the affairs of his kingdom, I have neither detained nor withholden that, which I have been willed or commanded by the King to disburse and payfoorth, as if the things were mine own to be used and commanded, nor under colour of mine office and authority, have I extorted, exacted, or encroached that of the kings people, which was neither due to his Majesty, nor liable in right to my commission or authority. But why should I be prolix and tedious in declaring further what I have not been, and what I have not done, that might breed offence? It is enough for me to tell you that I have executed mine office, and done my duty faithfully to the uttermost of my power. I have kept and preserved the Royal treasures for the honour of his Majesty, the weal of his Realm, and the daunting of the enemy, with a good conscience: and as there was never king more rich: so was there never any more careful in preserving and more heedful in well employing the wealth of the same. It is wonderful to reckon up what hath been received, and again, to tell what hath been paid out, in and about the kings buildings of his Temple, of his houses, of his Cities, of his Towns, of his walls, and about many other things. The dealers in and about these great matters may neither be ignorant, nor inexpert, nor negligent. In all the which (I say) I have dealt yet as justly, and as carefully as I might: howbeit not without great toil, travel, and weakening both of mind and body. But yet I have been glad and ready thus to employ myself, so far forth as therein I might please my Lord the king, and discharge my duty towards him in this service. And truly in all these great dealings, as I have been faithful, and therein discharged mine oath & conscience both to God and the king: So did I never (as yet) either hear, or observe in the king, that he was displeased with me for any mine actions or doings therein. Neither believe I, that at this present he hath taken any just conceit against me in any thing that offendeth his kingly mind. Azariah the L. Collector acquitteth himself in his office. * This being said, Adoniram pauzed. At the which Azariah the Collector stood forth, and spoke in his own defence, and thus he said: Although so it be, that the kings trouble may not spring from any of us all, (my Lords) yet, as this one thing hath worthily touched the conceits of others, by the which they have been right willing for the better satisfaction of others, and for the ease and clearing of their own consciences to examine and judge themselves and their dealings: so am I also moved and ready with the rest to examine and judge myself, with all mine actions and dealings in the kings affairs: for he that is silent in such a time of trial, may be judged guilty, and worthy blame, how free & clear soever he be. And again, A guilty person is fearful. how willing soever the innocent person be to abide the trial of justice, the guilty and faulty person will ever shun, or seek to shift from himself the right trial and the censure of law: for he that doth evil hateth the truth: nor will he come to the light, that his wickedness might not appear. Therefore knowing mine uprightness, I stand to be tried, and speaking for myself, thus I protest: howsoever it be, that I be holden faulty, or suspected, of any indirect courses and proceed in my survey of his majesties Collectors, receivers, Auditors, or of any kind of wrongful exaction, extortion oppression, or unjust impositions of taxes, tributes or tolles on his liege people, or of any kind of misdemeanour or lawless behaviour towards his Grace and them: I am able here with an upright heart to justify myself and my doings: albeit, I do not throughlie know what every particular mean officer in his place hath done, either good or evil. But for that (as occasion may require) let every one of them plead & answer for himself, and let the guilty person bear the blame of his own guiltiness, A fault in the meaner officers as well worthy. And it may be (for it is a thing too too common with officers) that many love to lick their own fingers in their offices, howsoever they be sworn to do and deal justly: whereof the Proverb is, that it is a good thing for a man to have an office. Hereof it is (indeed) that many ichinges are purloined, and much of the kings treasure mscarrieth in the way: neither can a great part of that either come home to the kings coffer, or be brought to light, which is either paid or received to and for the kings use, such is the fault of Officers. But to speak of myself, I have done that which I have been able to do in mine office, as mine own conscience testifieth for me be fore God and the king. I have taken the Accounts, viewed the Audictes, reckoned the receipt, received in the monies and duties; I have again disbursed, allowed & paid out that which I have or might have received, faithfully to the kings use: that which remaineth is made known, and I am always ready both to yield an account of those things and of my dealings therein. I have cleared my fingers, and am ready to clear my conscience, I doubt not therefore, but that as the king is wise, & hath two ears in his head: so he hath not opened them both unto him which hath sinistrelie accused or slandered me before his royal presence: but hath yet reserved the one of his ears for me, Solomon's discretion in judgement. when I shall come forth to be heard in my honest & just defence, for this princely virtue hath been ever apparent and shining in the king, from the time that he began to go out and in before us and the people. Such words spoke Azariah the Collector, and then gave place of speech unto Benaiah the Captain, who had expected, Benaiah the captain declareth his integrity for his own discharge in his office. as yet, when he might have the like opportunity to speak for himself amongst the rest * And thus he prostested with great boldness: Being placed over the kings hosts, I have been also ready for my part in all points to do my duty, and to eschew and abandon the contrary, as any other whatsoever. I know how ready some are to levy wars, and to wage battles, without the Prince's authority: how hasty some are to join their authority to old sores when they would be revenged: how some have upon displeasure, pressed forth the unworthy to serve in the kings wars, and again for money have released and sent them home again which were meetest for the service: how some have retained to themselves the poor Soldiers pay, and others have received from the kings Treasure, pay for many more than they have had in their Bands. And to pass over other particular faults, committed by them whom the king hath authorized to deal in his wars) many have dealt most ungodly, respecting neither the cause nor the kings commandment, nor the defence of the innocent, nor the safety of their Country, nor the overthrow or weakening of the enemy, nor any thing else besides the spoil for their own lucre, or the victory for their own glory. For mine own part, I know just wars are not unlawful nor unmeet for a godly man to fight in: The honour of a good Soldier & the duty of a Captain. and the office of a Captain therein is an honourable calling, and therefore aught to be used and esteemed accordingly. I have not been ignorant what thing this profession is: what is the right end and use of the same: what is the duty and office of a Captain: who ought to be chosen for Soldiers, and what they be: what things are to be considered in them: what things are necessary: how to place the companies and bands: what directions to give: what caveats, how to encounter with the enemy: how to fight, how to triumph after victory, & such like. The whole estate of a kingdom is contained in two parts, whereof the one is judicial, the other Military: and this Military part is even a kind of prudence ordained for the common good. There is prudence singular, prudence economical, prudence royal, prudence, political, prudence in five points. and prudence military: By the first a man governeth himself; by the second, he governeth his household: by the third a kingdom: by the fourth, a City: by the fift, he defendeth and maintaineth the common good. And here I have considered this end: that as laws do chief respect the common good: so is warfare instituted for the defence and maintenance of that common good, either of the kingdom, or City. And for this purpose I have considered from whence disturbances have come to the common peace, which might hinder that good: whether by the sedition of Citizens: or by the oppression of innocentes: or by incursions or invasions of foreign enemies: and thereupon (by the kings commandment and warrant) I have suppressed th'one and defended th'other. I have thereto made choice of meet and able persons for my soldiers, as namely strong, manly, bold, nimble, well set, and of sufficient years: above all, I have regarded such as fear the Lord, & love the King's Majesty, and the commonwealth of the Country: judg. 7.3.4. remembering what the Lord charged to Gedeon for the choice of his Soldiers, of the which sort I esteem ten, before an hundred of all others. Furthermore, to every one I have caused such meet weapons and furniture to be committed, as best fitteth their strength, knowledge and constitution of body: That now they might know that they ought to be as Doctors in their faculty. Moreover their apparel, their diet, their pay, and their provision in all parts have also (by my careful prospection and direction) been duly proportioned and appointed unto them without denial, diminution, tasking, telling, wring, polling, delay or any other inconvenience, which might any way hinder or discourage them. And I have caused mine under Captains to do the like. After this I have considered of the number, of the daily practices, of the constitution, of the strength, of the industry, of the virility of the enemies: I have also considered of the armour, the victuals, the places, the times, the aids of either party. I have weighed, where should be placed the horsemen, where the footmen: How many should be under the conduct of one Captain, how many under another: I have caused them to have directions of their ways in writing, I have placed in the Camps prudent Counsellors for advise and direction to the Captains, I have advised that they conjoin and hold their forces together, & not to be dispersed, that they keep their purposes secret, especially from the enemy, I have willed them to encounter with the enemy in the name and fear of God (as Gedeon and David and Abraham, and as Barach & Moses, & josua, and as jepthe and such other noble Captains have done) and therein not to fear. And lastly, having strooken down or dispersed the enemy. I have charged them to consider from whom the victory cometh, as namely, from the Lord of hosts, who is the chief warrior, mighty and glorious in battle (as David the king saith:) and then not to forget, nor neglect to give and ascribe unto his high Majesty the honour, the glory and the praise for ever: As Moses and Barach▪ and David have worthily taught by their holy examples, in the like case. These be the things (my Lords) which in my duty (among others) I have duly regarded to be performed. Besides this, I have had a care neither to wrong or oppress any man, nor to be revenged on any man under colour of mine authority, as my predecessor joab hath oftentimes done, to the great affliction of David the kings father, wherewith being much grieved, he could often complain and lament with tears: as then, when joab had killed the noble Captain Abner, David's friend. But some peradventure scarcely will believe this, secing they have neither been companions of my traveles in those affairs, nor been acquainted with my manner of dealing for the king: howbeit I persuade that the King knoweth all this to be true which I have said: for he hath been certified from time to time, not only by myself, but by others about me, which accustom not to glory of the truth of all things: If the King knew it not, nor could be persuaded to believe me, yet I am sure, that the Lord of heaven knoweth it, & with the same mine own pure conscience testifieth in me and for me. Although I have been a Soldier (my Lords) and now a Captain, and man of war appointed over the King's hosts: yet I praise God for this that I have always feared God, and observed a good conscience, the which whosoever respecteth not nor regardeth, may happily be as strong in body as Goliath, but he shall never prevail with David: he may peradventure go forth with Gedeon, but he shall be as fit for gedeon's war, as were those doggish lappers, and those faint hearted dastards, whom he sent back again. Whatsoever some say, which neither know the one, nor regard in their dealings to express the other. I know it is a fearful thing to go forth to the wars without God, and a miserable thing to want a good conscience in the wars. This regarded Abraham and Moses & josuah, & Othoniel & Samson & Gedeon, & jepthe & David, and therefore have been noble warriors and happy in battles. And this I would advise all them that go forth to the wars to respect, as they would tender their own welfare & prosperity in the same: But to be brief, I esteem myself free from all offence justly offered to the king's Grace in this case. And now (my Lords) I think verily, The cause of the k. affliction supposed not to rise from any of the Lords. that we need to look further than into any of ourselves here assembled, if we shall find the cause of the king's affliction. Neither ought this to be procrastinated, lest by our delay the king perish under our hands, and all things grow out of order to the grief of the kings friends and dutiful Subjects, and to the glory of his Enemies: Nor may we think, but that though the king have many friends which are right glad to hear of his prosperity: yet he is not quite free from such enemies, as envy and hate both him and his felicity. These be they which can very hardly be persuaded to think or speak well of his majesty: but to do, and to utter out that which may any way hurt or blemish his royal honour, they are always ready and wait for their occasions. Besides that, we may with others persuade, and be thereof grieved in our hearts, that the king being in this time troubled in mind and disquieted in his soul, cannot well use the faculty of reason, albeit he be so wise a man: as neither the eye in the head, nor any member in the humane body is well able to execute his proper function, when the same shallbe molested or blemished: And therefore it cannot be that he shall well govern and judge his people after the discretion and wisdom of a Prince, except that speedy means be found and applied to withstand this dangerous inconveniences. CAP. VIII. Zadok the high Priest, and Abiathar the priest disdain not to examine themselves, and are clear in judgement, with the rest. King Solomon's Princes and Lords having thus far pleaded for themselves in the audience of Zadok and Abiathar, who, until now, had holden themselves silent, listening and pondering of that which had been spoken: in the end, they both also vouchsafed the like. But first Abiathar by Zadoks leave began in this sort. Why should I be silent in this examination, Abiathar the Priest here cleareth himself in his function. seeing that every one of you (my Lords) hath declared his integrity, and cleared himself in judgement against the King? In what soever his Grace be displeased, I know for my part, that I have not faulted, as that other Abiathar faulted, whom therefore the king worthily deprived of his place and dignity: for albeit I have the like name: yet God forbidden, I should be of the like nature and quality: nor have I ever minded to work treachery (as he did) against my Lord the king: nor do I know, that in any part of my ministery, I have so offended, as whereof his Majesty might justly conceive any such displeasure or sorrow of mind. Howsoever others in this function have been approved: how they have entered, how they have behaved themselves and neglected or transgressed their duties, I hope, that shall not be laid to my charge: Ye know well, that according to the election of such as I am, what view, examination, The election and entrance of priests. Levit. 2● trial and approbation hath been made of me, the law ordained in that respect, hath been sufficiently respected, exacted and performed, that so I might be made fit for the place for the better service of the Lord: knowing well, that none of them which were either halt or blind, might be permitted to dwell within the gates of the tower of Zion, but were by the king's father expelled & kept out, that the place being of such purged, 2. Sam. 5.8. they which retained the right urim & thumim, might enter & remain therein for the service of God, & honour of the king. Neither used I any ungodly or indirect means for mine entrance: I came not in by the windows or by the cliffs of the walls, as thieves and murderers accustom to do, but by the gates, the doors being set open, as right lawful it was for me to do, yea, & they which were both of authority & of a fellowship in the house of the Lord, were as willing and glad to receive & entertain me therein, as I was willing & ready to enter. Having thus entered, I have been as careful to perform & observe my duty, I have sacrificed, prayed, taught & ministered in my due course, according to the order & effect of the priests office, with all diligence to my power: & knowing that it is no small danger & no less disgrace to a man of my profession, to express one thing in habit, and another thing in life and behaviour, and not to be perfect within, as to make show without and not to be in either conformable to the office and place: I have especially regarded the manner of my walking, that it might be honest, worthy and wise: that so I might teach both in doctrine and life, and not destroy in th'one, Psal. 109.7. whiles I would seem to build in the other, accounting them that offend herein worthy of that censure which David gave on such, saying: His office let another take. Moreover whereas it was the good pleasure of my Lord the King, and the will of my Lord Zadoke, that I should at times minister for my Lord Zadoke in the service of God & the King: It is well known that I have not presumptuously usurped, nor intruded, nor thrust myself into presence, but being called and commanded, being well mindful of the kings words written among his wise proverbs. pro. 25.5.6. Put not forth thyself in the presence of the King, and press not into the place of great men: for better it is, that it be said to thee, come up higher, then that thou shouldest be placed lower in the presence of the Prince, whom thou seest with thine eyes. Therefore, I have not been of that ambitious and arrogant mind. But howsoever I might be suspected as faulty or imperfect in place and time, I appeal to the Lord and mine own conscience, as ye (my Lords) have done. If I be guilty against the king (to my knowledge) then would I wish that the one might accuse me, and the other condemn me, in the presence of you all. Howbeit letting pass this examination, I presume there is some other cause whereof the king's affliction springeth, the which (I doubt not,) will in time appear in the clearing of us al. For time is, that which discloseth secrets & revealeth the truth, & therefore is worthily called the mother of truth. Nor do I think, that the king suspecteth any of us in this case, for if he did, his jealousy would not have forborn to disclose and utter the same to any of us all: for he respecteth neither persons, nor power, nor wealth, nor policy, such is his wisdom, wealth, power and the glory of the fearful God in him. zadock the high priest putteth forth his Apology; and showeth what is the function & duty of his place. Abiathar having thus spoken for himself, he at the last giveth place to Zadoke, perceiving how ready & willing also he was to say somewhat in the presence of the lords. * Zadock was a very grave and reverend Father, and a faithful Priest of the Lord, doing according to his heart and mind, in whom the bright urim & Thumim so shined, that no man either suspected him of any fault towards the king, or doubted of his divine wisdom and singular perfection, and therefore neither the Princes required either any examination or further trial of his integrity: howbeit, the most reverend father, in all humility neither refused nor disdained to do, as they had before done in this respect. Therefore standing up in the midst of them he spoke with great gravity & deliberation to this effect. My Lords all: although it be so, that neither any of you hath given this offence unto the king, nor may it be, that he holdeth any of you faulty in this matter: yet am I glad to see and hear how willing and ready ye have been with all submission to examine and clear yourselves in this presence: And truly, howsoever ye be sorry for the king's affliction (as indeed ye cannot be glad thereof) yet may ye rejoice in this, that ye have had this fit opportunity by this confession and trial, both to clear yourselves of guilt, & to manifest your integrity and dutiful hearts towards his Majesty. But howsoever it be that any suspicion or surmises may spring of any of your words or dealings, ye are happy in this, that ye retain a good conscience to testify in & for yourselves, to the ease and joy of your hearts, than the which, there cannot be a greater treasure in this life. The guilty man proposing to his understanding the law which he hath broken, The guilty conscience. and transgressed, and withal the judgement and pain ensuring the same, being rightly concluded and applied to himself, hath always dread carefulness and sorrow of heart: as who might thus argue: Thus saith the law: but thus have I done and so transgressed the law: Ergo I stand to be judged and condemned by the same: as who should say: shall not that just God deal with me, as I have deserved? and shall not I be plagued in the end for my desert, offending against the law of God as others have been plagued for the like? and should I promise unto myself safety any way in this my guiltiness? Thus argued Adam when he had broken the law of the Lord: thus also Cain when he had murdered his brother: Thus the brethren of joseph, who had abused and sold him away: Thus argued Pharaoh after that he had threatened Moses and Aaron and would not let the people go: thus Saul, when he perceived David's innocency and his own malice against him: and thus Achitophel and such like, who in the knowledge of their own sins and the sense of the divine justice, concluded a just condemnation on themselves. Adam fearing what would ensue, hide himself in the bushes, and yet he could not be safe, opposed (as it were) to the divine wrath and all miseries, and therefore confessed, Gen. 4. that he was naked and was afraid at the sound of the lords voice. Cain confessed, that his sin was greater, then that he could be pardoned and that the punishment thereof should be far beyond his ability to bear: yea, he said unto the Lord: Behold thou hast cast me out this day from the upper face of the earth, and from thy face shall I be hid: fugitive also and a vagabond shall I be in the earth: and it shall come to pass that every one that findeth me, shall slay me. * The sons of jacob, seeing they could not be hidden, Gen, 42.21. confessed at length their sin against their brother: saying, we have verily sinned against him, and therefore are we now troubled. And again fearing what joseph would do unto them after his father's funerals, they in the terror of mind come and beseech him to forget their injury against him. The king of Egypt at length confessed and said unto Moses and Aaron: Exod. 6.27. Indeed the Lord is righteous and I and my people are ungodly: On the which he would conclude his conscience condemning him: Therefore shall both I and my people be plagued. Saul, in the agony of his heart, slew himself with his own sword, and Achitophel, who had been a Counsellor and provoker of Absalon against his Father (his own conscience condemning him) went and hanged himself. Surely of all the torments under the Sun, there is none comparable to an evil conscience, which aggravated by his own sting or prick, doth ever accuse, condemn and wring man's heart. If public fame neither condemn nor accuse, nor suspect: yet the guilty conscience within a man's self forceth the same to the uttermost, neither can it be, that he which liveth faulty, shall escape the torment and terror thereof, nor therefore can he be happy in his life, be he never so rich, The comfort of a good conscience. so honourable, so strong, so mighty, so glorious in the world, but blessed is the man that feareth God and walketh in his ways: as David the kings Father hath modulated: For this is that which in the law is required of him, as the King hath said: This man concludeth to himself, joy and gladness, job. 23.3.4.5.6.7. when that which he hath done shallbe well approved by the law. This cheered job in the midst of his afflictions, notwithstanding that his wife, and his three friends hardly charged him with folly. So was joseph hold in Egypt when his integrity cleared him: So Moses and Aaron were not discouraged, Gen. 40.41. Exod. 10. notwithstanding the threats and hard dealings of Pharaoh: and thus the kings father with a clear conscience protested before King Saul. Behold this day thine eyes have seen, 1 Sam. 24.10. how that the Lord hath delivered thee this day into m●ne hand in the cave: and some bade me to kill thee: but I had compassion on thee: and said: I will not lay mine hands on my Master: for he is the Lords anointed, etc. And this (to express the innocency of his heart) he feared not to protest before the Lord in his prayer. O Lord my God: If I have done any such thing, Psal. 7.3.4. or if there be any wickedness in mine hands: If I have rewarded evil unto him that dealt srowardly with me: (yea I have delivered him, that without any cause is mine enemy) then let mine enemy persecute my soul and take me: Yea, let him tread my life down upon the earth, and lay mine honour in the dust. Lastly I cannot but remember that worthy example of Samuel the Lord's Prophet, who was occasioned through the disobedience of the people before King Saul and them to plead for himself to defend his integrity: 1. Sam. 12.3. And thus he said with a good conscience and boldness of Spirit: Behold: here I am: Bear record of me before the Lord, and before his Anointed: Whose Ox have I taken? Or whose Ass have I taken? Whom have I done wrong to? Whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. They said: (their own conscience provoking them) thou hast done us no wrong nor hurt: neither haste thou taken aught of any man's hand. Lo! my lords here is joy & gladness, & the greatest comfort in this life! for the good Conscience hath with it a thousand witnesses, and as many pleaders to testify for his owner's integrity, and to defend the same before the throne of justice. This therefore is the sweetest and most wholesome rest of man's soul, the title of Religion, the spiritual Temple, the blessed field, the pleasant gardin, the golden peace, the Angelical joy, the holy Ark, the King's treasure, the house of the spirit, and the glass wherein a man both seeth, ordereth and confirmeth himself to the lively image of his maker. Though the flesh oppress us, the world allure us, & the Devil terrify us, yet is this treasure safe and sure within us from all danger of evil. Therefore, I hold that in this life, there is nothing more pleasant, more sweet, more profitable, and more to be desired and retained then a good conscience, both towards God and man. Wherefore (my Lords) as ye have very well done in that ye have submitted yourselves to this present examination and trial: so are ye happy in this, that ye are justified in conscience: for hereof ye have and shall find the highest comfort and gladness. And now I beseech you to permit me to do as ye have done, The high priest is willing to ease himself in showing forth his integrity with the rest. that thereby I may not only express mine own integrity, & so clear myself of all offence and suspicion of the same: but also rejoice together with you, though in the midst of mine affliction for the kings trouble: And that the sooner, because whiles I stand an hearer and a judge of other men in their examination and trial, I might not seem to disdain mine own. 1. Kings. 2.35. Abiathar was before this time high priest, howbeit his cause and dealing concerning both God and the king, came into question before the king and his princes, and being found guilty against either in his trial, he was worthily deposed and the priestshood translated: Then why should I imagine myself free from censures the rather in respect of my place? and why should I not abide the hammering of that which should be objected against me and my manner of proceeding towards God, the king and his people? And if I shall be found guilty as Abiathar was, why should not I be removed as he was, & another man put in my place more worthy? And now (my Lords) although I may not say, whether in my person, or in my ministery and behaviour (wherein I am to prefigure the holy Messiah in his priesthood) or whether in that Abiathar the priest attended sometimes for me in the king's presence, any contempt or abuse hath been taken or suspected to his highness offence: yet I know well, that for mine own part I here safely protest from my conscience before the Lord of heaven and earth and before you all, that according to that trust which the kings father reposed in me, when I was to anoint and proclaim my Lord King over. Israel: and after that good opinion which the king himself conceived of me, in the day when he took me to him to be the Lords high priest, in the place of Abiathar whom he put away: I have performed the first, and expressed the second, without any deceit in the one or just offence in the other, and that after my state and dignity, so far forth as a mortal man could possibly extend himself therein. And of this as of my calling, I hope ye doubt not: Nevertheless let me be heard I beseech you a few words concerning both this and that, seeing that the Priesthood was ordained to foreshow and signify the office and dignity of that highest Priest which is to come, as unto whom all the types and shadows of the law do point: it hath been both provided and commanded by the Lord himself, that the Priest might have his lawful calling, and therewith not only in body, but in habits and ornaments should be pure, holy and glorious in all points. To the which it was advised how he should be consecrated, what he should do, how he he should live, what wife he should marry, and how he should be esteemed in his place. According to the which (though I say it for myself) I was taken from the midst of my people as one worthily esteemed and honoured in my place for the tokens of my graces: then I was straightly viewed and throughlie examined, wherein I was found clean and free from every one of those blemishes, with the which whosoever was touched, was forbidden to press forth to do the priest's office, Levit. 21.17.18.19.20. I was well tried to be neither blind, nor lame, nor bruised, or flat of nose, nor misshaped in my members nor broken in my feet nor broken in my hands, nor crooked in my back, nor bleared in mine eyes, nor eyes webbed or blemished, nor scurvy, nor scabbed nor broken in the stones: The blemishes for the which a man was unfit for the priesthood. yea I was found free of those imperfections or blemishes which our Elders have gathered and noted out of that place of the law, which disabled the priest: for they noted in the head, eight; in the neck two; in the ears, twelve; in the eyebrows and eyelids, fifteen; in the eyes, nineteen; in the nose, six; in the lips and mouth, nine; in the belly, three; in the back, three; in the privities, sixteen; in the hands and feet, twelve; in the leges, fifteen; and in all the body, four: the which being taken away, the natural body appeared sound, fair, and perfect in all parts: that by the same not only the purity of the mind might be signified, but also the person of the Messiah truly prefigured. Then was I consecrated to the Lord according to the law, The consecration and ornaments of the priest. than was I clothed in the holy garments: as namely, the Breastplate, the Ephod, the Tunicle, the broadered Coat, the mitre, the Girdle, which were according to the commandment garnished and beautified with gold, blew-silke purple, scarlet, white twined silk, and broidered work, also with Ouches, Chains, precious stoans, & other such things, with urim and Thumim, in the which are expressed not only spiritually the several graces of a godly mind, but also mystically the heavenly virtues of the holy Messiah, the final object of our love. To this I was anointed with the holy oil, and had mine hands filled for the sacrifices. The duties of priesthood performed. Thus have I been furnished and approved for the priests office: Now to this have I been willing and ready to do my duty in the execution of my function. I have offered the sacrifices to the Lord for myself and the people, and have prayed for them, in the which I have been mercifully heard and regarded of the Lord (as Aaron was) I have taught the people and instructed them in the fear and laws of the Lord: I have judged and discerned according to equity, and as placed over the priests and ministers in the Lord's house: I have regarded therein not only the conversation and behaviour, but also the order of the ministries and services of the persons in the same, for the better service of God, the preservation and maintenance of the ornaments of the Lords house, and the benefit of the Lords people. And this the better to perform, I have ruled myself and lived according to the law in my place, and for my comfort, I have taken to me a clean V●rgin to wife. Moreover, I have served and honoured (next unto my God) my Lord the King in all dutiful thankfulness, without giving him any just offence to my knowledge. And therefore as the King is most wise, and will not take an offence being not offered him, I am sure he is not afflicted or grieved for any cause of mine, as I persuade, neither for any thing he hath noted or conceited in any of you. But I know well, there be other causes & things whereof he hath taken this sorrow: the which also may be known to some of you, and yet are ye most unwilling to reveile or make known, but would rather (if it might be) conceal and cover them: for it is the part of a friend to cover the fault of his friend: much rather than ought a true Subject, for the love and honour of his Prince, rather modestly to forbear, then to adventure the display of any his faults or imperfections. They that observe not this rule, resemble shameless Cham, one of the sons of Noah, Gen. 9.22 who most unreverently both discovered and derided the nakedness of his father. This being said, Zadok sighed deeply, and made as a proffer to further speeches. Nevertheless, he refrained for this time, for he well knew the causes of the King's grief, although it pleased him not as yet to utter it, partly, for the reverence he yielded the king's honour, partly, for his own modesty, as also, for that he was very unwilling to be the unfolder of that which he was sure the Princes and all the kings friends would be very sorry and loath to hear, albeit they were so ready to investigate that, whereof being once certified, they did much marvel at, greatly lament, and could scarcely ease or mitigate, much less salve and recure: howbeit, they endeavoured their best, and thought it bootless for them to stand wondering and reasoning longer than they might set on, and speedily assay which way to bring ease or comfort to their Sovereign Lord, the which (they well knew) could not be effected till time they had found out, and considered of the true causes of the king's affliction. Therefore though much against their wills, yet urged by the present necessity, they presume on the king in this examination. CAP. IX. The Lords are resolved to examine and consider of the King and his actions: but note, by what occasion, in what sort, and to what end. Of Solomon's birth. WHen every one of the Lords had perused himself, cleared his own conscience and approved his words and actions towards the king. Azariah. Azariah the chief Lord replied again, and said: Now that we have in this sort submitted ourselves to the just trial in all modesty, and no less faithfulness to our Lord K. Solomon; and so cleared ourselves of any just offence offered him, which bringeth no small comfort to our hearts, in the time of this our trouble and trial: Let us adventure to behold the king himself, in whom it may be, that the cause of his own sorrow may be found. Therefore let us consider of his person, actions, and his manner both of entrance and life. Indeed I confess (as Zadok hath before intimated) that it may be thought a thing too malapert in Subjects to censure the Prince, or to pry too narrowly into his actions and dealings, or to discover any his faults or imperfections, especially to this end to diffame or deride him: for this was Chams offence against his father, for the which he was reproved and his posterity cursed: Nevertheless, I think it not unlawful nor amiss, that the king's Princes and Privy Counsellors, seeing the kings present affliction and extremity, the which they should regard to mitigate and withstand, and whose health and safety they should tender and maintain, How subjects may consider of their princes in all love duty and reverence of his honour, not only modestly to search out and to know: but also wisely to endeavour to remove or withstand the causes, that the unhappy effects might cease, and the dangerous inconveniences be utterly prevented, only in such sort, & to that end, as the faithful Physicians accustom to deal with their pained Patientes, or as they which desire to know the grief of their distressed friends, to the intent either to provide remedies, or to ease them of their griefs: for although we know the kings misery to be great, hear his complaint very woeful ringing in our ears, & do condole with him with sorrow of mind, yet, unless we seek for the cause, consider well thereof, and labour with wisdom, and that speedily, to ease him of his affliction, we shall do just nothing, but shall be rightly likened unto them which stand gaping and gazing on the prisoners in bands, but neither go about to deliver them or to comfort them: or like unto those, which seem to visit the sick, and behold their deadly maladies, but purpose neither to help or ease them. There be many more which accustom this, then that perform the former in our days. Helioreph. * Indeed (said Helioreph) men should much rather (in the sense of their own faults) be penitent, and in the king's offences be silent: for as it is against humanity and good manners either to enter into another man's house not invited, or too curiously to observe another, not occasioned: so is it much against the duty of a Subject, either too narrowly to note the kings life and behaviour, or to talk rashly of his actions. Notwithstanding, we see this, that as Kings and Princes live not so angelically, but they offend in some things grievously, and offending, they cannot so conceal all things, but they are seen & noted, and the more because they be Kings and Princes: so their actions and manners with the behaviour of the whole Court, are often more spoken of and censured in the Country among the Commons, then either regarded or observed amongst ourselves. But as ye have well said, as cures cannot easily be wrought without first knowledge of the cause of-the grief: so I see not, how we may ease the King of this his affliction, except we were certain how it was occasioned. Therefore with the consideration of the present necessity, and fearing the future inconvenience both to the king, and to all his people (which we must speedily regard to prevent in this case and time) I think that we his Princes and Counsellors so near unto him may lawfully adventure (as ye have said) without all just offence to his honour, disgrace to his person, hurt to his people, glory to his enemies, sin against God, or danger to ourselves. Gen. 21.14. Exod. 18.24. job. 31.13, 1. Sam. 25.18 32, Abraham (as we read) harkened to his wife Sarah: Moses gave ear to his father in law jethro; job heard the complaint of his servants against himself: Abigail listened to her poor boy, and David refused not them that at any time spoke to him either for his, or their own good: So (I trust) will the King give us audience in this case, and the sooner, because we are his Counsellors, who (as he may well persuade) do tender his safety, and have a desire to counsel, advise, & endeavour the best in all things. * And I remember (said Ahiah) the David the kings father, was not only contented, Ahiah. but also acknowledged it right profitable for his safety, that Nathan should both inquire and examine his life and actions, 2. Sam. 12.13. & also reprove and correct that which he found faulty in him: yet say I not, that it is meet for every man to look into those matters, or to meddle in the Prince's affairs: but for such only as are especially elected and called and authorized, as Nathan was: or be in place to consider, aid, and counsel the king as we are. Neither think I the king's Majesty will be exaspered or displeased with any of us, if we do the like, for the better preservation of his honour and credit: for being wise, he will consider the reason and ponder all things indifferently. 2. Sam. 16.7 Again, I remember (for it is noted in the kings Annals) that Shimei railing on David the king's father, called him blood sucker and man of Belial: At the which (although David might justly have stricken him, because he cursed the Lords Anointed) David considering upon those reproachful words, what himself had before done in the case of Vriah, and thereby condemning himself as guilty in his own conscience, and withal willing to show a token of his own wisdom and clemency, would not suffer him to be stricken for his malapertness: but he said in the anguish of his soul: Let him alone, for he curseth, even because the Lord hath bidden him curse David: who dare then say, wherefore hast thou done so? How much rather than will the king content himself, that we his Counsellors do with a far better mind and purpose, for the honour and health of his Majesty, and preservation of his people consider of the things that be his, and seek to redress or amend that which is amiss. But therein let us follow the example of Shem and japhet, Shem & japhet. Gen. 9.23. the sons of Noah, when they perceived that Cham had uncovered him & mocked him: for they turning their faces from their father's nakedness came towards him as backward, and covered the same with their own garments: For it is not intended, that the King's secrets be displayed or published to his ignomy (for it is not good to utter the secrets of a Prince) but only that they may be known to ourselves for the causes premised; and that those things which are either known abroad already, or may be known hereafter, and whereof his adversaries (beholding and observing the same) may give their sharp censures against his Majesty, and his words and works with malign and malicious mouths, may be wisely considered of, well construed, reconciled, resolved and salved: or at the least, the extremity of those inconveniences ensuing these unhappy causes may be in some sort prevented. * And verily, I suppose there is somewhat conceited of himself, and his own works: for it is not long sithence I heard him to say, and that with great woefulness, that he loathed his own life: and then looking on the works which his hands had wrought, (being indeed many and mighty) and on the travels that he had taken, the which yet far passed the labours of other men: he confessed that all was but vanity and vexation of the spirit: whereby I was presently moved to suspect something in the kings own person, and to doubt of some of his works and deeds, the which either his own conceit blameth as too base and undecent to his honour, or his own conscience condemneth as unjust, or his wisdom disliketh as too fond, or his divine spirit abandoneth as impious. jehosophat. * Well then (quod jehosophat) this being well resolved, why should we further delay? Let us approach (howbeit with all the best wisdom and modesty) to the consideration of the king's Majesty. Of Solomon's progeny and birth. As for progeny and birth, there is no cause that the king's Majesty should abase or dislike himself, for he is the son of worthy Nobles: yea, Noah. he is descended of the most noble house of that ancient janus or Noah, Noah. to whom the Lord granted to see the end of the old world, and the beginning of the new: howbeit he came not in by Cham nor by japhet, Shem. but by Shem, whom the Lord especially favoured and chose to continue the seed of the blessed, Abraham. unto the time of Abraham our father: by whom and from whom the king is lineally descended, nevertheless, not by his son Ishmael the son of Hagar the bond: Isaac, but by his son Isaac of Sarah the free woman, in whom the hope of the promise rested: Again, he was not of Esau, who was justly deprived both of the birthright and the blessing: jacob. but of jacob whom the Lord loving and liking, called Israel, and Israel had many sons: but the king came only from judah, ●udah. in whose tribe (according to the prophesy of jacob) the Sceptre should be raised, and a Lawgiver continued unto the coming of Shilo, to whom the people should be gathered. From hence was the line drawn to Ishai, Ishai. and from him to David the King's father, who being a man after Gods own heart, David. was according to the divine providence ordained and anointed (by Samuel the Lord's Prophet) before all his brethren, to be king over his people of Israel, whom he defended from their enemies on every side with a strong and valiant hand, fed them with discretion, judged them with equity and righteousness, and reigned over them full 40. years, to the glory of the Lord and good of his people, with great honour, Bethseba. Sol. mother. The kings mother also was Bethseba, the daughter of Eliam, of no mean parentage: her name soundeth the daughter of an oath, or the seventh daughter. She was a right noble, wise and virtuous Gentlewoman, & sometimes the wife of Vriah the Hittite, a man of great estimation. Indeed it was so, that for her sake (the king affecting her) did injuriously oppress her said husband, the rather by joabs means: at what time this noble woman either doubted or simply thought, that it was not lawful for her husband or herself being subjects to deny any thing which the king should command or desire of them, 1. Sam. 8, 11. knowing what Samuel the prophet had before that said unto the people, when they required a king, what their king might, or would do unto them by his power and authority, howbeit the trespass being pardoned, and grace and mercy restored according to the kings true repentance and humble prayer: she feared the Lord God of Israel & harkened to Nathan the lords prophet (notwithstanding that he had before reproved the King for his fault) whereby she lived and contained herself with King David in all godly behaviour and high honour during her life. This Noble Lady in many things both aided and comforted the King her husband, and did not only bear and bring forth, but also educated, brought up and nurtoured our Lord King Solomon, in all such princely and divine virtues (to her power) as did best beseem him that should succeed King David in the happy kingdom of Israel, as she had well learned and considered thereof by the inspiration of the divine Spirit, and the instruction of the lords Prophet that it was appointed and ordained by the Lord that this Solomon (before all Davids other Sons) should reign over the kingdom of Israel after him. Therefore she diligently endeavoured with the King the performance thereof as we see it is brought to pass this day to the great joy and comfort of the lords inheritance. This therefore the young Queen did gratefully remember at the time of the kings marriage, ascribing unto her in the great solemnity the chief cause (next unto God) of his royal preferment, saying to the daughters of Zion: Go ye forth I pray you, Cant. 3.10. and behold King Solomon in the Crown wherewith his Mother hath crowned him, in this day of his marriage, and in the day of the gladness of his heart! And therefore also the king himself in the highest of his glory neither disdained nor omitted to commend her & her excellent virtues before us all: yea, and under the same hath depainted and set forth not only an holy and virtuous Woman; but also the holy Church, the which also in his temple, with the rich ornaments thereof he prefigured. And thereof hath made an Alephabethical Encomion, in these words: pro. 31 Who so findeth an honest faithful woman, she is much more worth than pearls: the heart of her husband may safely trust in her: so that he shall fall into no poverty: She will do him good, & not evil all the days of her life. etc. A woman that feareth the Lord shallbe praised: Give her of the fruit of her hands, and let her own works praise her in the gates. These things the king hath ruminated and uttered with great gravity as worthy the memory and imitation: therefore we also have thought good to note and affix the same to his wise proverbs and Parables * Now with this let us not forget, The time of Sol. birth. but carefully note and remember (the rather to prevent the occasions of evil surmises) that the king was neither borne nor begotten nor conceived in the time of the trespass and disgrace of his Parents, but after the time that the Lord in mercy had pardoned them both and put away their sins upon repentance and prayer: 2. Sam. 12.13. of the which pardon the Lord certified him to the joy and ease of their hearts by the prophet Nathan: when also that was brought to pass and verified, which David had with tears desired and with faith hoped to obtain. Thou shalt purge me (said he) with Isope, and I shall be clean: thou shalt wash me & I shall be whiter than snow: psal. 51. Thou shalt make me to hear of joy and gladness, that the bones which thou hast broken may rejoice. For the which also he duly blessed the Lord, and in his thanksgiving said: O Lord thou hast pardoned all mine iniquities, and healed all mine infirmities. psal. 103. Finally, the Lord himself to this his pleasure gave testimony, when he did not only accept his sacrifices and offerings: but also promised to set up of his Seed after him upon the throne of the kingdom of Israel, and that also not Absalon, nor Adoniah, nor Amnon nor any other of David's sons begotten and borne before this time but only Solomon his son borne of Bethseba after the pardon granted him, should build an house for his name, unto whom he would be as a father to his son. * All these things the princes gladly heard, & to the same subscribed most willingly knowing well both the truth of the kings pedigree, and the honour of his noble birth. zabud. And thereupon spoke Zabud and said: It seemeth good to me, The several names of the King. that with this which hath been said, we regard those titles and names by the which it pleased the Lord that the king should be called, known and honoured: the which truly have not been imposed rashly, as many which give names without respect of the Natures, dignity or qualities of the persons: but with great wisdom, judgement and providence: as were those names of Adam, Havah, Noah, Abraham, Lot, Abel, Sarah, Isaac, Israel, Samuel, David, and such other, which have had their approbation from the Lord and expressed or taught, or remembered some worthy thing. In this sort, the King hath had and enjoyed five particular names, and names of honour, two of the which were imposed by the Lord himself, the third by Nathan, the fourth by his Mother, and the last he resumed by th'approbation of his Lords. In or concerning any of the which names, he hath no cause ministered him to be displeased, except only in this, that he hath tried himself (bring a mortal man) not answerable in all points to the same, knowing it a thing most ridiculous for any person whatsoever, to be noted or called by such a title or name, of the which he shallbe found most unworthy. For the first we have it recorded what the Lord God said to David concerning him: he shallbe my son Secondly he said again touching him his name is Solomon: 2 Sam, 7.14. 1. Chro. 22.9. Thirdly the prophet Nathan called him jedid-iah: The son of God. Fourthly his Mother called him Laemuel, and fifthly he is called Koheleh. In that he is called the Son of God, and that by God himself, it giveth us to consider in him somewhat beyond that which is found to be in other men. For they are not of the common sort to whom the Lord vouchsafeth this high title. Such are they, which resembling the holy Angels, have not only the brightness of the divine glory apparent in them: but also are ever willing and ready to execute his pleasure. In that he is called Solomon, 2. Solomon. it noteth the peace of his government over God's people according to the reason which the Lord added saying he shall be a man of rest, and I will send peace and rest upon Israel in his days. In the third name the prophet would express not only the love of God unto him: 3. jedid-iah. but also the love of God & his divine graces in him, to the which alluded the Arabian Queen at her being here, when she said blessed be the Lord thy God which loved thee, & hath set thee on the throne of Israel. In the fourth his Mother being a wise and rare Princess, 4. Laemuel. 5. Coheleth would by that name signify the glory of God in him, and by him in the people. In the last is testified the diligence and desire that the king hath, not only to search out and gather together for his own further instruction the ancient monuments and holy books, but also a people unto the Lord to be instructed and taught in the holy Religion for the glory of God and their own health: Teaching withal, what should be the desire of all Princes in their places: namely in this sort to tend to the end of their government and rule. Therefore finding rather an honour, than an ignomy to grow from hence unto the king: We say as the kings daughter said in that excellent song: Thy name is a sweet smelling ointment, when it is powered forth: Therefore do the virgins love thee. CAP. X. Of Solomon's person and estate, form, beauty, education, wisdom. etc. whereof the cause of his grief could not rise. THen stood forth Ahishar and said. Truly (my Lords) whatsoever hath been here produced and spoken in the premises, maketh very much every way for the king's honour and estimation, Ahishar. and therefore I perceive not, what should thereof be gathered to offend him Neither can I find any thing worthy dislike in any other points which concern either his person, or his estate: for his form and beauty, his education, his wisdom, his judgements, his words, his riches, his works his peace, his orders of house, his pleasures, his power, his marriage, his blessings, his fame, his glory, etc. the king is most excellent, Solomon his beauty. Homer. & singularly renowned, as all men will confess. I remember that looking on a certain Book of the Poet Melesigenes (who lived and wrote in the time of our judges among the Greeks') I found where he had given an exceeding high praise to the form and beauty of Priamus the Trojan, Priamus. the which in him (as he said) was well worthy a kingdom: so fair was he. The same Poet hath also spoken largely of one Nireus, Nireus. being the fairest of all them which came to Priamus his Palace: though he had scarcely any worthy quality either of body or mind. And in our own Records, we have the praise of the form and beauty of Saul the son of Cis, whom Samuel anointed King over Israel, Saul. 1. Sam, 9.2. that he was a goodly youngman and fair. So that among the childs of Israel, there was none goodlier than he, from the shoulders upward he was higher than all the other people. And we here present (for the most part) can say much of Absalon the kings brother: namely that in his time there was none in all Israel so much to be praised for beauty: Absalon. 2. Sam. 14.25. from the seal of his foot to the top of his head there was no blemish in him. And had his qualities been to the same correspondent, oh God how glorious might he have been! And further we find, that joseph and Moses, and Aaron and David have been praised in this respect: But yet beyond them all, looking with judgement on our Lord the King, and seeing howbewty is displayed in his royal person, we cannot but acknowledge that for truth which the king's father said to him when he beheld him in his beauty. far fairer than the sons of men, art thou. Cant. 5.9. Although all these things did properly belong & so were to be referred to the holy Messiah. yet were they first spoken as of Solomon who in his person prefigured him, as it is more fully declared hereafter And this the noble Princess considered and sung of him, He is both white & ruddy, the chiefest of thousands ten: His head is as fine gold: his locks are curled black: His eyes are like the Doves, upon the water streams: Which are all waste with milk, & bide full vessels by: His cheeks be like spice beds: & as the sweetest flowers: His lips are Lilies like that drop the purest myrrh: His hands, as rings of gold with Chrysolit beset: His belly ivory white with sapphires garnished brave: His legs as marble pillars, on golden sockets set: His look as Libanon, as Cedars excellent: His mouth as sweetened things: & lovely all is he. Howsoever this was spoken, as aiming mystically far beyond the King's person: It hath doubtless been applied to our Sovereign without adulation, in whom their appeareth some especial grace, yea the very image of the divine nature, beyond that hath been perceived in any other man. But were it, that he had felt or understood some defects in these external things yet see I not how he might be offended, knowing well that he is but a mortal man, & that whatsoever is wanting in the body may be supplied & that to the uttermost by the graces of the mind, the which the Lord more respecteth then the beauty of the body (as he said to Samuel, when he sent him to anoint David for king): moreover he hath well tried it, and thereof hath said it in judgement: that favour is deceitful and that beauty is a thing vain & therefore hath not been of the mind to set his felicity therein. * To this also assented the Princes, extolling and praising to the clouds the most angelical form and beauty of the King. Benaiah. And forth with Benaiah beckoning with his and, proffered his speech and said: Neither indeed may the kings education, Solomon his eductaion or the manner thereof offend him, as Ahishar hath said: for never any in this world hath been better taught and brought up, as touching the fear of God, and all princely and heroical virtues. For to this end king David had provided him most wise and godly teachers: as namely, Nathan, Gad, Asaph, and such other the lords prophets and wise men, whom he had divinely inspired and sent forth, yea king David himself being a man after Gods own mind for his heavenly songs and melody called the sweet Singer of Israel, and the Lords anointed, and also his mother Queen Beth-saba, a most prudent and virtuous Lady, (as it is before said) and either of them have very carefully taught and schooled him in the fear of the Lord, and the right princely virtues. At whose knees he stood, and was glad and ready to receive both instruction and correction. And thus himself acknowledgeth saying: When I was my father's dear son, and tenderly beloved of my mother, he taught me also, and said unto me: pro. 4.3. let thine ear receive my words, keep my commandments and thou shalt live: Get thee wisdom, and get thee understanding, forget not the words of my mouth, and shrink not from them, etc. Again in his latter time ready to departed he left with him this direction: 1 king. 2.2. Be thou strong and show thyself a man, keep thou the watch of the Lord thy God that thou walk in his ways, & keep his statutes & his precepts, his judgements and his testimonies, as it is written in the law of Moses, that thou mayst prosper in all that thou dost, and in every thing that thou meddlest withal, etc. And this was his mother's lesson, when she taught and nurtured him: pro. 31.1. What my son? what the son of my body? and what O my dearly beloved son? Give not over thy strength & thy ways unto women, which are the destruction of kings. O Laemuel it is not for kings, it is not (I say) for kings to drink wine, nor princes strong drink, lest they by drinking forget the law, and pervert the judgement of all poor men's children. Again be thou an advocate for the dumb, to speak in the cause of all such as be succourless in this transitory world, open thy mouth, defend the thing that is lawful and right, and the cause of the poor and helpless. Lo! such lessons hath his mother taught him so well beseeming (I say not a child) but a prince, and excellent well fitting so beautiful a body, from the which, virtues are wont to shine, as those precious stones which are placed in goodly Kings of Gould. But beyond all this the Lord his God which loved him, and vouchsafed to call him his Son, did extend unto him the effect of a father's office, above that which earthly fathers are able to do or perform towards their children: for he nurtured him by his spirit not only in the day time, but by the nights also. And in this he acknowledged the great love and mercy of God towards him, as in his wise Proverbs it is to be learned. Lo, thus was king Solomon educated and instructed in his tender years, of the which he yet savoureth even in these his elder days to his double honour and the consolation of Israel. * Therefore I see not, that the king should be hereof offended, except only in this that he hath not (in his own conceit) answered in some points to this his education and instruction, but let that alone to be considered of hereafter: To this the Princes did also accord, and then rose up Adomiram, and spoke as followeth. Adoniram. Neither wanteth the king the excellency of wisdom, Solomon his wisdom. by the which he goeth out and in before the people, to judge and govern this great multitude, to teach all others the true wisdom. This is that, which being prized, no man can tell the worthiness thereof, as job hath said thereof: neither is it found in the land of the living, it cannot be bought for gold, nor may the price thereof be obtained with silver. No gold of Ophir, no precious Onyx stoans, nor sapphires may be valued with it, for this is the highest Treasure of a king, yea and the same without the which a king is unfurnished of that he ought to have, and so, mere unfit for the place of government, but having this one jewel, in possession, he is sufficiently armed not only to do justice, and to defend them which are at home: but also to withstand and subdue the enemies which, Eccles 7.9. are abroad: for Wisdom is much better than weapons of war and giveth courage unto them that embrace her. This the king (by God's good grace) considered in his young years, 1 King. 3.9. & 4.29. and therefore this was that only thing which he desired of the Lord, when he was willed to ask whatsoever he would have, & he should have it, and therefore, the Lord being well pleased with his desire, gave him wisdom and a large heart, even as the sand that is by the sea shore without number or measure. By the which the king was most wise, and therein is preferred before all those famous men of the East Country, which have so far excelled other men, both in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Astronomy, and also in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Science, which by the voice of birds prognosticateth the events and things that ensue: he also goeth beyond all the wise men, not only of the Egyptians, but of our own Nation, as namely, Ethan the Esrahite, and Heman, Chalcol, and Darda, the sons of Mahol: to be brief, the king is wiser than all men living, for he hath that pure influence of the divine Spirit, the wisdom of the highest, and that not so much by his own study, and industry, (albeit he hath been wonderfully exercised in all laudable Arts and Sciences from his youth) as by an especial inspiration and divine grace from the Lord his God, who hath been willing to enlarge and bless him most abundantly. By this he hath known to resolve and declare all hard riddles and questions: By this he hath learned who hath laid the foundations of the earth, who hath measured it, and spread the line upon it, who hath shut up the Sea with doors when it broke forth as out of the womb, who hath made the clouds a covering for it, and darkness as his swaddling band, who hath given the morning his charge, and showed the dayspring his place, who hath bound the seaven-starres together, and loosed the bands of Orion, who hath brought forth the morningstar in his time, and guided the evening-star with his Sun, who hath ordained the course of the heavens, the Sea, the winds, the hails, the thunders, the lightnings, the showers of rain, the dews, the light, the darkness, and all that are both in heaven and earth: yea, he knoweth the purpose of the Creator therein. And by this (for the glory of God and the good of his people) he hath spoken three thousand Proverbs, he hath composed a thousand and five songs, he hath told also of trees, even from the Cedar tree that groweth in Libanus, unto the Hyssop that springeth out of the wall: he hath spoken of Beasts, of fowls, of worms, of fishes, and of all the creatures of God: for their is nothing hidden from him, his wisdom and knowledge is so admirable. * By this his singular and sweet eloquence also is powered forth as the dropping of an honey comb, Solomon's Eloquence. psal. 45. unto them that stand before him to hear his wisdom, his lips are full of grace (as the kings father said) and delectable to the hearers of his words every where, for his diligence was to find out and utter pleasing words, right scripture, and the records of truth. Cant. 5.14. This the noble Princes considering well, semblably commended in him, saying: His lips are like the Lilies that drop sweet smelling mirhhe. Doubtlesie as I said of the former: so may I say of this, that the king herein far passed all men on the earth without comparison, which hath caused that many noble Kings, renowned Princes, and wise and learned men of divers strange & far Countries, were not only astonished when they heard thereof: but the more to satisfy their eager minds, undertook great perilous and painful journeys, to come near him, to visit him, to behold, to hear, to consider, & to take experience of that whreof they had heard reported concerning him and his wisdom. Solomon's judgements. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * With this also (my Lords) we may both remember and admire the excellency of his Mischpatiim or judgements, in the which the very wisdom of the divine power wonderfully appeared, as in him, whom the Lord his God had brought to this kingdom of Israel, to do therein judgement and equity, as the noble Queen of Sheba perceived and said unto him. 1. King. 10. For into how many parts soever judgement is divided or any way considered, the King expressed in every of them a right singular dexterity. For first according to the certain and prescript rules of the law, he wisely discerned, judged, and tried all matters of controversy before him brought, and therein as the parties were divided one against an other, after the manner of contenders in the Law, their causes being either contrary, or doubtful, he worthily defended the good, and condemned the evil, extending to either, justice according to their sundry causes and contrary deserts. Next▪ as this title respected his place, office ordinance, function, administration, and ministry, he was therein not ignorant, but right prudent, neither negligent, but most careful and diligent, and gave good heed & attended that which was to him committed in all reverence & divine fear: knowing well, that the judgement was the Lords, howsoever it pleased him to appoint him the minister, who (he was sure) would rise up for him in the judgement that he had commanded, that the congregation of the people might flock round about him. Thirdly as touching the just, lawful, and ordinary knowledge of the causes which is rightly regarded in such kind of administrations who saw not, pro. 12. but that the very thoughts of the King (as those of the righteous) were very judgement (as he said in the Proverbs) the which were deciphered to us and others in many singular effects and sound arguments. Fourthly: as touching the causes judicial, wherein judgement was to be reduced into righteousness, whereby the poor, & fatherless, oppressed and wronged were to be relieved and comforted with godly equity shining forth of a just and merciful heart, psal, That is; he will acquit and defend the poor the King did wonderfully declare himself before all his people ruminating to that purpose the saying of his father. And sure am I the Lord will* judge the poor, and eke maintain, The cause of him that hath no friend, his safety to sustain. Fifthly as concerning questions and doubts in matters of our holy religion, or hard riddles or parables, or the laws and ordinances by which we do and must live and be judged: or the causes and cases in controversy that expect moderation and judgement, or the patterns and examples left to be followed and received for performance in things of moment or manners of life, or the government and rule of the Church and commonwealth, or whatsoever else which appertaineth or is incident to this noble virtue so worthy the royal Sceptre, the king (I say) hath before all others in the world, declared himself a principal and chief parsonage. To pass over so many examples as might be produced in every point: for brevity let us be contented with that particular example of the two Women, which came before the king, The kings judgement in the case of the two women. 1. King 3. pleading for the living child. I hope ye have not forgotten it: the thing was done within our time, and the matter being so rare and worthy memory, could not so soon be forgotten, although a wonder (as men say) lasteth not above nine days. The King having heard the pleading and contention of those two women about the child, at length (as a wise judge, though yet but a child in years) repeated briefly the cause: The one saith (qoud he) this child which is alive is my son, and the dead is thine: And the other saith, Nay, but thy son is the dead and the living child is mine. Then seeing the case doubtful, & the more, because there were no witnesses for either part, he said again to them that stood about him: Bring me hither a sword, and they brought it: after that he said again: Divide the living child into two parts, and give th'one part to the one, and th'other part to the other. For he well knew what he would do, neither was his mind so cruel and bloody, as to slay the young innocent for the mother's offence: howbeit some being present, not considering his purpose, began to deride and dislike this sentence: But by and by, his intent was displayed: for the woman whose the living child was, feeling her vowels to yearn within her upon her son, whom she thought was ordained for death, cried out and said unto the king: I beseech thee my Lord give her the living child, and let it not be slain: but the other woman said: Let the child be neither thine nor mine, but let it be divided as the king hath said. Then the king gave the sentence in judgement and said unto the Ministers that stood by: Geve her the living child (whose bowels yerneth thereon) and slay it not, for doubtless she is the right mother thereof. This being done, all they of Israel hearing of this judgement of the king, feared his Majesty, the godly for love, the wicked for dread: for they saw that the wisdom of God was in him to do justice. Of this the kings virtue, spoke the king's father in the spirit; Thou hast loved righteousness and hated iniquity. This being well weighed (my Lords) I see not what should thereof be conceited to offend his Grace's mind. The prince's Subscription. To all this the Princes gladly subscribed, commending in all things the judgements of the king: And surely (said they) they are happy in judgement, which have (as the king hath) well learned the right natures of things: for they sound consider of th'effects, and discern and try them well, if they be such as are wise, prudent godly, and not led by affections, but by sure knowledge, good counsel, and the guide of the divine spirit. But we see that none of those can this perform, which either are themselves, unlearned, ignorant, obstinate, self-willed, proud, ungodly, or contemn the good counsel and godly and grave advise of the learned, wise and virtuous. Surely, we cannot deny it: for it is most apparent, that our Lord the king hath by this his discrete judgement, purchased to himself authority, to his kingdom peace and tranquillity, and to the high God, condign glory. Now the better sort of all men gratify his honour, and gladly submit themselves and their causes to his determination, knowing that he will do justice: The wicked transgressors and hypocritical persons are fearful to stand before his presence in the defence of their faults, or trial of their lives. So aswell of th'one, as of th'other is the king feared, in respect of those his upright and just judgements, which (as ye said) hath indeed appeared so admirable before all men. CHAP. XI. Of Solomon's riches, peace, orders, pleasures, power, blessings, fame, glory: from any of the which riseth not the cause of his sorrow. IN the former conference, king Solomon's Princes and Lords have described, displayed and defended his most noble birth, his honourable names, his excellent beauty, his godly education, his singular wisdom, his sweet eloquence, and his upright judgements. Now they are no less willing to consider of his riches, his works, his peace, his orders, his pleasures, his power, Azariah. his blessings, his fame, his glory. And therefore Azariah spoke again and said; As in the former we have not found any just cause of the kings disgrace, Solomon's riches. but altogether causes of honour and provocations to joy and gladness: so neither wanteth he any Riches or the Treasures of a King, whether natural or artificial. By the natural riches I understand all such things as come from the fields, trees and beasts: as corn, wines, oils, fruits, victuals, clothings and such like apt and meet for man's body: by artificial I understand and those things which are found out or framed by the art and industry of man, as gold, silver, coin, precious stones, jewels, and such like: Ineyther of the which, the king is marvelously enriched, according to that word, which the Lord his God spoke unto him, when he asked wisdom, saying: I have also given thee that which thou hast not asked, even riches and honour: 1. King. 3.13. so that there shallbe no king like unto thee in all thy days. Eccles. 2.4. 2. Chron. 1.15. For this we know (as himself hath confessed) that the king hath many excellent vineyeardes planted, orchards and gardens with frees of all manner of fruit, and fed oxen and beeves, and more cattle and sheep then all they which were before him in jerusalem. And as for silver and gold: we know that he hath made such things as plentiful as stones in jerusalem, and Cedar trees as plentiful as the Mulbury trees that grow in the vaileis: and he hath horses brought out of Egypt, and fine linen which his Merchants received for a price, & he hath a chariot which cost him six hundred pieces of silver, with many of her Chariots and horsemen, yea, an hundred & twelve thousand horsemen, which he hath bestowed in the Chariot Cities, and at jerusalem with his Majesty. Moreover, he hath servants and maidens a great household, great substance and the chief treasures and large possessions every way. And truly howsoever these things do prove as a very foolishness unto the ignorant and foolish, Eccl. 2.9. Pro. 14.24. they are unto (with whom his wisdom remained) as a glorious crown, and he is greater and of more worship than all his predecessors in jerusalem. Helioreph. * All this is manifest (said Helioreph) neither can any man deny any thing of that which ye have said: therefore it is set down in the kings Annals, and committed to the holy Registre. Solomon's works. And as his riches is great: so also are his works most admirable, according as himself hath said: I have made gorgeous fair works, I have built me houses & planted vineyards: Eccl. 2.4. I made mine Orchards & gardens of pleasure: I made pools of water, to water the green and fruitful trees withal And it is true, and he hath builded Cities and raised the walls, 2. Chro. 8. and fortified his towns and territories magnificently: but beyond all others, those his three houses which he hath made and performed in jerusalem, are excellent, and pass all the buildings and works in the world: First, according to the commandment of his Father David, and just after the form and proportion that the Lord had given to David, 1. Chro. 28.19. and which David committed and left as a pattern unto him, 1. Kin. 6. he set onto build up that Temple in jerusalem, even an house for his God. This house is threescore cubits long, and twenty cubits broad, and thirty cubits high, etc. And this house was built of stone, made perfect already before it was brought thither: so that there was neither hammer nor axe, nor any tool of iron heard in the house while it was in building. But it would be wonderful, yea, and beyond mine ability to tell and yourselves presently to hear, how many strange and divers and excellent things the King provided and disposed in and about this excellent work. And in this work, he so well pleased the Lord, that he spoke unto him saying: Concerning the house which thou art in building, if thou wilt walk in mine ordinances, & execute my laws and keep all my Commandments, to walk in them: then will I make good unto thee my promise which I promised to David thy father. And I will dwell among the children of Israel, & will not forsake my people Israel: Further, after the end of seven years (for so long was that magnificent house in building) the king began to build another house for himself, about the which he bestowed great time, charge and labour, as it is recorded in the book of the kings Annals: and touching the which the kings daugther beholding it with admiration, said; Cant. 3.9. King Solomon hath made himself a palace of wood of Libanus, the pillars are of silver, & the pavement thereof of gold, the hang thereof of purple, etc. Thirdly, the king builded another house in the forest, than the which there is not a more princely thing in the world for the site, form and beauty thereof. No man can dislike any of these his works: yea, every one doth highly praise and commend them and him, in the most excellent frame disposition and order of the same, wherefore it may not be, that from thence he should find occasion to afflict his own soul. The peaceable time of Solomon. * But all these things have been the better effected by the king, for that the Lord his God, which would that he should be called Solomon or Peaceable, hath given him rest from his enemies on every side: for it hath never been heard of, that the children of Israel enjoyed the like peace, sithence the time that they came out of the land of Egypt. And truly (said Benaiah) neither the king nor his people have these forty years had any cause to fear the invasion of any foreign enemy, Benaiah or the nations embordering, who having been subdued, kept under and qualified by his father David in his time, have never sithence that resumed any courage, or presumed to lift up their hands, or quake against his Majesty: for all people and nations stand in fear of him, and rather yield to be his contributaries and servants, then to attempt or adventure wars against him, knowing well, that the Lord of Heaven is with him, to preserve and keep him, and that the woods and all pleasant trees do overshadow him and his people at the commandment of the Lord, by whose grace they have long prospered and rested in peace, even from Dan to Berseba under the king's happy government. Moreover, I am sure there hath not been in any age sithence the creation of the world, a captain set over the host of any king, that hath had less trouble and fear than I have had in my time under my Lord the king: for although the king hath many barbed horses, strong Chariots, valiant men of war, great store of weapons, armour and munition of proof, in the which he may compare, yea and be preferred to all the kings on the earth: yet hath he in his time had as little use thereof, as any whatsoever: for the only terror of the kings Majesty, and the view of those things hath sufficiently daunted the enemy: whereby we and his people have had little cause to complain of mortal wars, which have ensuing it so many slaughters, burnings, famines, plagues, destructions and noisome inconveniences in all ages. The Poet Homer hath written of the wonderful slaughters, Homer. and burning broils of the Greeks' & Troyans' before this time, which setteth before our eyes the miseries of wars. And our own histories have largely displayed the great infelicity of our fathers, in the wilderness, and in the time of the judges, and of Saul. But we have a cause to bless and praise the Lord our God, who hath in this time of his mercy raised up unto us this Prince of Peace. I pray God we may thankfully esteem thereof, and not by our froward ingratitude offer unto our God an occasion of the loss of so heavenly a blessing, as those commonly accustom, which having not the fear of the Lord before their eyes, and so no sparkle of the true wisdom; do provoke him to wrath through the lewdness of their rebellious hearts. And whether the King (as he hath the wisdom of God) foreseeth in the spirit what is liking to beside us by his departure from over us: I know not, for what misery or inconvenience is there, which may not come on them that transgress and offend against God and the king, if the Lord shall either command or commit the spirit of trouble to fall on them? * And this may come on us and the people (said Ahiah) we know not how soon. Ahiah. But (as ye have said) the king hath had indeed a glorious peace, The orders of Sol. house. and we have enjoyed the like under him: for the which both his Highness and his people may rejoice together. And here we cannot but with the former commend the orders of the king's house: the meat of his table, the sitting of his servants, 2. Chro. 9.4. the standing of his waiters, their apparel, his Butlars, their apparel and behaviour▪ the which when the Queen of Seba saw and considered, she was astonished, and there was no more spirit in her: And she said unto the king: The saying which I heard in mine own land of thine acts and of thy wisdom is true, I believed not the words of them until I came, and mine own eyes had scene it, & behold the one half of thy wisdom was not told me: for thou exceedest the fame which I heard: Happy are thy men, & happy are these thy servants which stand before thee alway, and hear thy wisdom! Neither were the kings pleasures less than sufficient, being solaced with his fair houses, Solomon's pleasures. his gardens of pleasures, his men-singers, and women-singers and instruments of Music of all sorts with all the admirable & sweet delights of the sons of men, yea, there was never any one man under the cope of heaven, that more flowed in all kind of pleasures meet and convenient for a king's honour. His power. * He was also of no sesse power and mightiness, yea, he was greater that way then all his Predecessors, having a dominion ample and large, with a princely provision of all sorts of things, both for the defence and maintenance of the same in all parts. And for the better guard of his Royal person (as the young Princess noted when she beheld and wisely considered, in her Cant. 3.7.) About the bed of Solomon there stand Full threescore valiant men of sturdiest might Of Israel, with glittering swords in hand, Expert in war, him to defend by right. Therein alluding to that which the kings Father had modulated for the king in that sweet psalm. 45. Gird now thy sword upon thy thigh (O prince of fame) According to the worship and the glory of thy name. And prosper in thy glee, ride forth with glad success, Because of that thy word, of truth, meekness and righteousness: Thy right hand forth shall tell the things of dreadful strength, Thy sharpened shafts the people shall to thee subdue at length, Yea though that they for safety should themselves bring, Into the midst environed with th'enemies' of the king. To be brief, His blessings wonderful are the blessings wherewith the almighty hath graced our King: for he hath been blessed beyond all other kings on the earth, aswell with things spiritual and heavenly, as with those which are temporal and terrene, according to that promise in the law made for such as be obedient, Deut. 28. 2. Sam. 7. 1. King. 3. according to that word of the Lord given to David concerning him, and according to the that the Lord his God granted him when he had prayed for wisdom to go out and in before his people. In a word, his blessings are an astonishment to all the nations of the world, unto whom the fame of his Excellency hath gone forth. This conjoined him in amity with K. Hyram of tire, His fame and glory. and with Pharaoh king of Egypt: this brought unto him from the uttermost parts of the earth, the famous Queen of Arabia and many others, and he was in glory resplendent before all the kings or Princes that ever reigned before him: whereby many seeing and bearing of him, think that they see or hear not a terrene or mortal Creature, but a celestial and divine power. And what should the king desire more? Gen. 3. nothing at all, except he would be God, as Adam thought to be. But I am sure the king is not of that haughty conceit of himself, yea, I have observed this, that howsoever all these things have been excellent and abundant in him (as a Crown of gold beset with precious stones, Solomon was not proud of his gifts and graces. on the head of a most beautiful body) yet did he never wax proud or vain glorious thereof, as worldly men accustom, when having a little beyond the ordinary measure of some others of wisdom, riches, pleasures, power, policy or prosperity, do love and like to soothe, praise, and commend themselves, resembling the Peacock which swelleth in the view of his painted plumes, notwithstanding their humane imperfections: yet this is not all, but thinking so highly of themselves, they contemn others, and endeavour in loath and disdain to tread them under their feet. Thus (I say) hath not the king at any time done, but rather he acknowledged his mortal humanity, and his great ignorance and want of wisdom, yea, his base & seely glory, in respect of the supreme excellency, eternity, knowledge, wisdom and glory of the almighty, with the which, when he had compared himself & all his noble endewmentes, he found himself with the same just nothing. To this assented the Princes, and found no cause in those things premised, whereof the king should be offended. CHAP. XII. Of Solomon's coming to the kingdom of Israel: his proceeding against Adoniah and Abiathar the priest is justified. AFter this Zadok the Priest who had thus far listened to the words of the Princes, stood up and spoke to this effect. Indeed (my Lords) I see not as yet, that from any of those things whereof ye have spoken to be in the king and his Estate, any just occasion is ministered him of his present affliction, except it be in this, that knowing the largeness of God's bounties towards him, he either hath not satisfied the Lords expectation in the use of those things, or cannot as he would show himself grateful enough. And it may be, that besides the premises, some question hath been or may be moved touching the kings entrance into the kingdom of Israel, wherein some, especially they which stand to defend the cause of Adoniah, Abiathar and joab with others their confederates against the king, imagine that he hath and doth rather usurp and tyrannize, then that he hath lawfully attained and reigned, and therein not answered to his name Solomon which is to say peaceable or a peacemaker: But howsoever it be surmised or imagined by such kind of persons: it is most certain that the king's entrance with the means and manner thereof was both lawful & right, and his government therein may be neither condemned nor justly reproved, but rather justified and commended of all wise and discreet persons. King Solomon (although he had a promise of the Sovereignty, both of the Lord, and also of his father) he did not presume to usurp on the kingdom as Absalon would have done, when aspiring he lifted up his hand against his own father the Lords Anointed: Nor would he do as Adoniah did, Sol. was not an usurper on the kingdom. who was extolled and proclaimed king ever Israel in the life time of his father without the consent, goodwill or knowledge of the king, or of the Queen. The king our Sovereign Lord knew better what was meet to be done, be remembered how his father dealt towards Saul the king, namely that albeit he knew Saul to be rejected of the Lord, and that himself was already anointed to succeed him in the kingdom of Israel, he would dot prevent the time that God had appointed, nor would he lay his hand on him being in his place the Lords anointed, although he had many opportunities offered him thereto, for he might easily have slain him, both in the Cave and in other places without his own bodily danger. But the king as he was ordained for the kingdom by the divine providence and the discretion of his father: so also he entered by a lawful and worthy mean and in the due time. For King David knowing well the mind of the Lord, who had promised him that there should one of his seed sit on his Seat after him, and his name should be Solomon, made a faithful promise unto Queen Bethseba the kings mother, 1. King 1.11.30. that according to the word of the Lord this his Son which was called Solomon should surely reign after him and should sit upon his throne: therefore (as it is also recorded in the king's Annals) when that king David being waxen old and enfeebled had herd (by the report of the kings Mother and Nathan) that Adoniah had proudly usurped, and that this Solomon his beloved son and choson heir apparent was to be taken for a sinner in Adoniah his sight, contrary to the Kings promise made and confirmed by an oath to Bethseba and Nathan in that behalf: David was very highly displeased with Adoniah, and swore again unto Bethseba saying: 1 King, 1.29. As the Lord liveth who hath redeemed my soul out of all adversity, that as I swore unto thee by the Lord God of Israel, saying assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my place, so will I certainly do this day, Whereupon King David commanded me, and Nathan the lords prophet to anoint his son Solomon King over Israel, even whiles that David lived: the which we both faithfully performed. Whereat David then greatly rejoiced and praised the Lord upon his bed, and he said: Blessed be the Lord God of Israel, who hath made one to sit on my throne this day even in my sight. Therefore this thing being so divinely provided, and handled in all points so directly, no man may justly reprove it, neither may the King in the due consideration thereof (now in his elder days) either repent thereof, or be touched with sorrow in his heart. Nor may we otherwise think, but that the Lord of Israel, loving well his people, hath set our Lord the King on the seat of his Father to do equity and righteousness in the same, 1 King 10. solomon's procee●ings against Adoniah. as the noble Queen of Sheba, at her being here, right worthily testified and as a prophitesse in that behalf, blessed the Lord and the King in the same. Moreover I have not found, that my Lord the king hath merited blame or dislike in any his dealings touching his said brother Adoniah who had so unjustly exalted himself as an Eagle in the clouds of heaven against his honour; for truly, contrary to the wont use of worldly Princes and potentates, which cannot easily permit or bear a competitor of the kingdom, he did not rashly or severely execute displeasure of Adoniah: but being perfect, wise, of a most royal heart, and of noble lions nature, perceiving him to stand infeare of him, & to submit himself to his gracious mercy on the ground, he gladly pardoned him, with this saying, that not so much as one hair of his head should fall to the earth, if he would thenceforth show himself a worthy man, and so commanded him to go to his house in peace and to rest himself, so long as wickedness might not be found in him. No doubt the king remembered that worthy example of joseph so full of piety who notwithstanding the great injury his brethren had done him, Gen. 50.20. did upon their submission and request, forgive and forget all: yea, he was so far from revenging that injury, that he said: fear not, now will I nourish you, and your children, and he comforted them, and spoke kindly unto them * Thus far proceeded Zadoke, Benaiah. and then Benaiah because he was not only an eye witness, but also an actor therein, stood forth & said. And all this do I perfectly remember, being especially called & appointed by king David (together with your reverence and Nathan the Prophet) to deal for the king in those high matters the which (I doubt not) but Nathan would also confirm if he were present, and therein commend and praise that noble magnanimity ano rare clemency of the king extended towards his capital enemy, at such his entrance into the kingdom, when as being not yet so perfectly settled, & scarcely knowing his friends from his foes, he might rather have feared the event of such a dangerous manumission & pardon. Solomon was not willing to revenge an injury. It appeared, that the gracious king was not only glad to pardon him which had submitted himself and promised obedience but also careful to eschew all colour or suspicion of tyranny or cruel dealing, even to an adversary. Some Princes and mighty persons in such cases are severe persecutors, even to the death of them which have never so little offended them, although neither they have nor can possibly hurt them, and such (as the king well knoweth) are more hurtful to their own territories then the brute creatures are to such as never hurt or annoyed them. The Dolphin Fish. We find of the Sea-Dolphins (of whose nature the king hath spoken among other beasts and Fishes) that if perchance they find a dead man in the seas they feel by the smell of him whether he hath ever eaten of Dolphin Fish, the which if at any time he hath, than they devour him, if not, than they defend him from the biting of all other Fishes: and bring him to the shore, as it were to his funerals in the earth. Lo, although these Sea-beasts do by nature revenge any injury, yet are they far off from the persecuting of him that never hurt or annoyed them, howbeit such is man's cruelty and commonly the use of mighty persons, that they persecute and hurt them grievously of whom they never received, nor are like to receive any damage at all. Wherein they righgtly resemble the wolf which quarreled with the Lamb and took an occasion to kill and devour him, because he drank beneath him in the river. But, as I said, albeit it had been but a just thing in the king to have revenged that injury: yet was he more merciful and gentle to his foes to whom in steed of death deserved, zadoke. he pardoned and them preserved * Ye have well said (quod Zadoke) and thus should Adoniah have well remembered and considered accordingly and not have attempted further matter to provoke the King's displeasure, and turn mercy into justice against his own life. But seeing that he would not continue thankful unto his Grace, but renew his old malice and thereby work to supplant the Lords Anointed, I see no reason why the King should further spare him to the danger of his own safety. Therefore I verily believe, that the king hath hath not offended either against God or the law, in that he afterward perceiving the wickedness and ambitious practices of Adoniah, Benaiah. did cause him to be rewarded with death. And well worthy (said Benaiah) for notwithstanding the King had most graciously pardoned him, and charged him thereon (in my hearing) to be contained within his own house: he yet presumed too boldly to come forth, and most malepertly to rush into the Queen's Chamber after David's death in such sort, that she was therewith wonderfully afraid of him, neither could she easily be persuaded that he being her mortal enemy (though now subdued) would either wish her well or intend her any good. For as enemies are not to be trusted notwithstanding their fair faces and words: so beyond others, had she a great cause to doubt of Adoniah, who as she well knew, bore her a deadly hatred, for that by her means the sooner Solomon came to the royal Seat, the which he Adoniah had so ambitiously and eagrelie affected, and unlawfully usurped in his father's lifetime. Whereat notwithstanding that she was as between hope and despair when she saw him suddenly to enter her chamber, she asked him if he came to her in peace, and he answered, yea, whatsoever he meant, and he said, that he had a certain petition unto her, which was, that she would be a mean for him to the king, that he would give him to wife Abisag the Sunamite, (who had been sometimes king David's bedfellow to warm and nourish him in his weak old age) In the which practice, he had a purpose to aspire to the kingdom: not only for that, though he were the fourth yet the eldest of king David's sons then living: but also combined with her who was esteemed as king David's wife, he might the sooner in his own conceit, and by the suggestion of the kings enemies, have obtained the sovereignty. The which deceit and pretence of his, the Queen as yet perceived not: and therefore partly for dread, and partly for goodwill she bore him for king David's sake, she condescended to his desire, and made request for him unto the king. But the king being right wise, soon espied this to be a subtle devise of Adoniah for his own advancement; The nature & manner of the ambitious. he knew well, that the ambitious are every way ready to insinuate themselves into favour: before they be preferred they will feign humility, lowliness, honesty, affability, and all benignity, they will follow and obey at a beck, they will flatter and give applause to all men's doings, fearing to offend any: yea, and (as is the common proverb) they will brush off the dust from the coat which hath no dust at all. But being once advanced & exalted, they begin to change their opinions, and soon alter their manners: for now, they are become proud and glorious boasters: they never care to profit, but are glad of preferment: they think themselves far better than others, because they be placed higher than others: their former friends they disdain, & know not their old acquaintances: they contemn their benefactors, and be unthankful to them which have done them the highest good. To let pass other things, they be burdensome to their subjects, hateful to all men, headstrong, troublesome, arrogant, grievous, and importune. This (I say) the king knew well, and that Adoniah was swollen with this humour. Moreover, he perceived that this matter did doth proceed and was furthered by two others his deadly foes, namely, joab and Abiathar, who thereby intended to supplant the king, and to set up Adoniah. And therefore when Queen Bethsabe requested the king for Adoniah, (according to her promise) he answered her: And why dost thou ask Abisag for Adoniah? ask for him the kingdom also: for he is mine elder brother, and hath for him both Abiathar the the priest and joab the son of Zerviah: for he knew, that if Adoniah had once gotten Abisag, who was so dear and near unto his father, he would also with her have sought for the Crown. Therefore he swore and pronounced a sentence against Adoniah to recompense his wicked ambition and iniquity saying: God do so to me, and more also if Adoniah hath not spoken this against his own life! Therefore the king being well advised (for he did every thing with judgement) sent and commanded me to smite him that he might die, thereby the sooner to establish the government according to the will & word of the Lord, the which Adoniah & his counsellors had practised to hinder & overthrow. Therefore this action of the king, neither may be reproved, nor may occasion him (now after so many years of peace) to be offended with himself therefore. Abiathar. * Thus have ye said (quod Abiathar) and your words in mine opinion may not be justly reproved, The dealings of Solomon against Abiathar the priest. for ye have spoken nothing but truth. But what shall we say to this that the king at his entrance, did both deprive Abiathar then the lords priest of his office and expelled and banished him the lords house? Although I have the like name (my Lords) I neither propose this question, nor speak, as if I would defend the cause of the Abiathar against the king and his proceedings therein: but because I have heard some opposition to the same by others, and I would willingly they should be resolved. zadok. To this answered Zadok. As I may not condemn that Abiathar my predecessor, because I would myself (as Primas) should be advanced and approved in the place: so neither may I dislike in equity the kings proceed against him. For first it is certain that Abiathar behaved not himself worthily in his place, and therefore was justly deprived. For albeit myself am now high Priest: yet if I should not answer to my calling and name, I allow the verification of that sentence of the kings father on myself: Let his days be few: and his office let another take. And as concerning Abiathar, it became him not to counsel Adoniah and to confederate with him, in that he unlawfully coveted to be king, both without the consent of his father, and against the rightful honour of king Solomon. * Next it is most apparent how the Lord would, that now by this occasion, that word of his should be performed which was sometime spoken to Eli the priest: 1 Sam. 2.32. that for the high dishonour and contempt of Gods service in his children, and by him permitted, the priesthood should be taken away from him and his house, and another should be preferred in the same. This was brought to pass when Abiathar was rejected, and zadocke taken to be the high priest. 2 Sam. 2 32 The which the King being wise and endowed with a principal spirit, did in time wisely consider, and justly performed in the depriving of Abiathar, and placing me in his office: for there is not any word of the Lord which shall fall to the ground, but shall be performed in the appointed time. Howbeit the king (according to the excellency of his wisdom) would neither slay nor cruelly torment or vex that unfaithful Abiathar, because he had been the Lords higd priest, and had been a companion & a favourer of his father David in all his afflictions. Wherein he expressed a right sober, merciful, and grateful mind: for he reverenced the Lords ordinance and lawful function of the person, albeit the person was unworthy: he showed lenity, where rigour was deserved: and he would not that his hateful enemy should be occasioned either justly to comdemne him, or at the least to accuse him of any savour of oppression, tyranny, cruelty, or unkindness towards him which had been kind to his father in his afflictions, though now after his father's departure. And surely, these are the virtues which are not common or usual among the men of this life, especially among Princes and Potentates, where we often behold and consider, how the lords priests, prophets, and faithful servants, are not only neglected, but unreverently contemned and abused, and that for the lightest causes that may be imagined: we see that severity recompenseth private injuries against all men without mercy; and we see, that little kindness is found to consider of great benefits of them which be living, much less of them that be dead of whom the proverb is beaten, Out of sight, out of mind, 1. Sam. 22.17. Such hath been the ungodly behaviour of Saul towards Abimelech and the Priests of the Lord, whom notwithstanding they had made their honest excuse withal humility, he commanded Doeg the Edomite to murder even fourscore and five persons that did wear a linen Ephod: yea, and be smote with the edge of the sword, Nob the City of the Priests, both men and women, children and sucklings, Gen. 37.20. oxen and asses, and sheep with horrible cruelty. Thus the brethren of joseph hardly handled their poor brother in that they did not only cast him into a pit, but sold him away as a bondslave to strangers, following therein the Nature of Cain, who murdered Abel his brother upon an offence not given, Gen. 4. but taken. judg. 7. And thus the unthankful Sichemites (in the time of the judges) notwithstanding that Gedeon had been beneficial to Israel, showed no mercy unto his house, but gave consent to the setting up of Abimelech the tyrant, to the destruction of the same. But thus hath not our King done: Nevertheless, (as reason required) he removed Abiathar both from his office, and also from out of the Court: for he had distained his honour, and disgraced his function by his lewd behaviour therein, and was an enemy to the kings estate. Therefore that he might not longer abuse the place, so fit for a better person, yea, for a person perfect, and well approved: Treacherous persons are ever suspected. again, that he might not thenceforth (as he was an enemy) unhappily move or entice any of the kings Court to conspire with him against the king and his government, he was justly deprived of the one, and banished from the other: for as it is indeed wisdom in time, to cast out of the congregation, such by whom the same is daily offended, and the place abused, to avoid the contempt, which by such persons is often occasioned: so it is good policy timely to observe, sequester and put apart such dangerous persons from the presence of Princes, and from the society of their Lords and servants, left they both infect and inflame, and so confound the body with the head, by the contagion of their treacherous plots, wicked designs and pestilent practises, in, and about the which will ever be their daily and greatest studies and endeavours: for they are set on the pricked forth by the Sire of treasons, and broacher of rebellions. Hence was it, that Moses commanded a separation between the Israelites, and Corah, Dathan and Abiram, whom the earth opening, swallowed up in their rebellion. Thus the Lord reproved Cain for his envy and anger against Abel his brother, and admonished him to his duty: but after that he had listed up his hand against him & murdered him, he expelled him (though too late) and sent him an exile from his father's house. So also after that Ishmael was noted to be a persecuter and derider of his brother whom he sought to supplant, he was shut out of Abraham's house with Hagar his mother, who had counseled and defended him in his wickedness. Therefore we may persuade, that this proceeding and judgement of the king against Abiathar, for the abuse of his function, and his treachery against both David and our Lord the king, (being both lawful and discreetly handled, according to the divine providence, and the equity of the law) is not the cause of the kings present sorrow. To this, all the Princes subscribed, gladly justifying the wise and worthy judgement of the king with all his proceedings therein, in whom they did manifestly behold the wisdom of the most high God, to do equity and righteousness. CAP. XIII. Of Solomon's proceedings against joab and Shimei. KIng Solomon being justified and commended in his judgement & proceed against Adoniah and Abiathar, in th'execution of th'one, Azariah. and the deprivation of th'other: Azariah the chief of the Collectors came forth & said: But there be, which do not only blame, but condemn the King, concerning his dealing against his cozen joab, chief after he had taken hold of the horns of the Altar, where, for the holiness and reverence of the place, be presumed of security: for he verily thought, that the king (which was wise and singularly affected the holy Religion) would have rather reverenced the place, and not adventured to pluck any man out of the Lords house (especially from the high Altar) which did fly thither for defence and safety, as to the Sanctuary of the Lord. To this Benaiah the chief Captain answered. Benaiah against joab In that (my Lord) as I am well assured of mine own guiltless hand, being especially charged by the king to slay joab: (for indeed I slew him at the king's commandment) so am I well persuaded of the perfect wisdom and upright judgement of the king in that matter, for divers causes: first, for that joab had been of the confederacy with Abiathar, yea and a chief Counsellor of Adoniah, both against K. David, and against our Lord the king: for although he were the son of Zaruiah, David's sister, placed by him in a very high grave and authority (as the chief Captain of all his hests) and had been bold in the presumption thereof, to do and commit many things both unlawful and undecent against the kings will, and good liking, as in the murder of Abner and Amasa, and such like) yet, here he presumed too too far: for as it was not lawful nor convenient, so was it neither safe for himself to adventure to set up and to proclaim Adoniah king over Israel, in the life time of K. David, without the goodwill and manifest commandment and warrant of the king, and of his noble Counsellors unto whom it better became joab to have submitted himself & his Counsels, to whom he should have harkened and yielded the due honour according to the law, chief in this high matter, and not in such malapert & lewd sort have usurped on the King's gracious favour, & arrogantly presumed so far on the authority of his high place. Truly, this is a fault, which is often committed, and no less noted in them, whom the favour of gracious Princes hath advanced and graced, and the honour of the place hath puffed up, so far, Men being in honour, do often forget themselves. that forgetting themselves and their duty, they neither foresee their own dangers imminent: for it is sufficiently proved, that many men being suddenly exalted, are also suddenly depressed and humbled in their pride, by the same which lifted them up: yea, and some are therefore advanced, that forgetting God and their duties, Gon. 11. ●. judg. 9.53. they may be thrown down and confounded as Nimrod was, and Abimelech, aswell for example unto others, which thereby are taught to take heed: as for a just reward of their own pride, ambition, insolency, & great wickedness. Secondly, joab being faulty against God and the King, and now not only accused before the king and his Princes, but justly condemned, and fearing the kings displeasure, and the reward he had deserved: hath most egregiously abused that holy place: for Sanctuaries are ordained for a refuge and defence, Sanctuaries. Exod. 21.14. Num. 24. & 35.11.14. Deut. 4.42. & 19.4. Ios. 20.3. not for wilful murderers, stubborn malefactors, traitors, rebels, seditionaries, and conspirators against lawful Princes, but for innocents & such as do, or shall ignorantly, and by an héedlesse occasion offend: that there they may be protected and preserved, till time the truth of the matters laid against them be in judgement, discerned and tried: as we find it written in the law of Moses. Nor was it meet (indeed) that joabs eanxple therein (though a noble man, so near of blood to the king, and no less favoured of David) should embolden others to commit such heinous actions and villainies, and then to shroud themselves under those places of refuge, so far off from the true meaning of the law, and from the right end of the institution of those places. Therefore they that offend in like matters, and think to be defended with their causes, either by such places, or by the wresting of the holy laws to their purpose, do always deceive themselves, and draw vengeance on their own heads deservedly. * Thirdly joab expressed a most stubborn nature, joabs stubbornness. perverse will, and disobedient heart against the Lords Anointed: for when in the kings name, and by his highness commandment, I commanded him to come forth from the Altar, he never so much as asked mercy of the king, nor sought, nor entreated for his own pardon: but presuming that the King would not have adventured to pluck him from the Altar, whereof he had taken hold, although he had been a wilful transgressor: he than answered most stoutly in the presumption of his heart: I will not came forth, and being further certified, that then the king would not fear nor omit to stay him even there, for his ambitious praetizes and trespass, he replied (as daring the king and his lawful authority most arrogantly) then let him slay me even here, for I will not come forth. Neither think I but he will have some regard to the high reverence of this place, into the which I have betaken myself, for the safety of my life, as in the Lord's Sanctuary: upon this answer, the king perceiving his pride and the stubbornness of his heart, commanded me to do unto him, even as he had said, namely to stay him even there, and so he received the execution of his just judgement. Fourthly, the Lord our God, The reward of murder. hath rightly brought upon the head of joab, the revenge of that innocent blood which he had before that time shed causeless, and now cried to the Lord for vengeance, according to that word of David, 1. Kin. 2.5. when a little before his death, he gave the king a very strait charge concerning this matter, willing that joab should not be holden guiltless, nor be brought in peace to his grave, but that he should receive the reward of a merciless murderer, Num. 24. after the words of the law in that case provided: as whereby the sooner he might remove away from the king, and his father's house, that blood which joab had shed without just cause for (beyond others his manifold slaughters and oppressions) he smote and most traitorously murdered two men which were more righteous and better than himself, in the time of peace, namely, Abner the son of Ne'er, captain of the host of Israel, 2. Sam. 3.23. who was (as king David in his lamentation for him, acknowledged) a Prince and a Great man: and also Amasa the Son of jether, Captain of the host of judah: A man likewise of right excellent government and valour, for joab being a person very proud, envious and ambitious, greatly feared, lest the favour and estimation of those two Worthies in the king's eyes, would much diminish, (or at the least) hinder or withstand his further and higher honour. Therefore David perceiving his wicked inclination, and considering well the equity of the cause, charged and required his Son our Sovereign Lord, that the blood of those two worthy people should be returned on the head of joab, and upon his seed, that so upon David and upon his seed, and upon his house, and upon his seat, there might be, and remain a perpetual peace. Thus truly, when one creature kills another, the heavenly Powers cry out to the highest Majesty, saying: Lord, Lord, this thy servant presumes to be like thee! Therefore, if the deed be unjust, the Creator of all answereth: Suffer him yet which kills, for he also shall be killed. Vengeance is mine, and I will repay. And indeed those celestial Powers shall and will so often represent with their praises to the Lord, the death of the person slain, till just vengeance be taken of the slayer, who therefore shall be numbered with them that are appointed to perpetual torments: Hermogenes. * as also, one among the Philosophers of the Gentiles hath truly said: And so we observe, that albeit the impious and wicked be for their times and turns advanced above many others better than themselves, by the great favour and liberality of bountiful Princes, and so stand a while in an high grave of flourishing prosperity: and that, when the ungodly commit wickedness against God and his Anointed, they are spared or passed over with silence, whereby forgetting God and their proper conditions, they imagine him to be well pleased, and so promise themselves lasting security in their impieties: yet nevertheless, in the end, yea even in their due time, are they well overtaken and destroyed without mercy, being nothing worthy of mercy, though they cry and call. Therefore the Greek Homer (whom in this matter without just offence to our Religion, but to the shame of such ambitious persons, we may remember) hath well modulated in all just censure: saying: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus translated: Although in pity, powerful love, A long some time, refrains To smite the Sinner: yet at length, He plague's him to his pains. But most divinely hath the king's father spoken in his Psalms and hymns touching this argument, which when learned Asaph the king's Schoolmaster had advisedly considered with the manifold instances daily occurring: he thus spoke as in the lords behalf, Oh now consider this▪ ye that forget God's grace, Lest that I rend you for a pray, and none be found in place, To rescue or to save your souls. Wherefore as his most excellent Majesty hath rightly condemned joab, and thereon commanded him to be executed according to the law in this case provided, and the charge that David gave him a little before he fell a sleep: so can we not but worthily approve his judgements, justify his proceed, and persuade, that as thereby he hath removed away evil form his kingdom and house, so neither hath he taken thereof any occasion of this great heaviness, wherewith he now languisheth▪ for joab (as ye know) was not only a wicked murderer, proud, envious and ambitious of honour, but also stubborn and rebellious against the king, a conspirator with Adoniah the king's enemy, perfidious & treacherous, seditious and covetous, and in a word, replenished with many vices where with he was distained to the dishonour of our religion, the danger of our king, the evil example of the nobles; and the shame of himself. Ye have well spoken (said all the other Princes and Lords) And indeed, this is not strange, for we ourselves have oftentimes seen and well observed, that the ungodly and irreligious persons, though long forborn and suffered to sin, yea and to wallow in impieties, saying unto themselves, peace, and all is well, yet suddenly as holy job said, they descend down to the hell, neither shall their pomp follow them: for glutted with prosperity, inveterated in malice, hardened in heart, and far off from true repentance, they even provoke the divine power to power on them that which they have justly merited in their abominations. And truly this is one of those things which follow man ordinary course, and semblable succession in the world. But to speak of joab, we know, that the kings father having the spirit of jehovah his God, taught him, how intolerable the sufferance of such a member as joab was, should be esteemed in his wisdom, which much better were to be expelled and abandoned of the people, then that he should be the occasion of conspiracies, and seditious in the common State: remembering this (beyond many other his mischiefs) that he had imbrued his sword which hung on his loins in the blood of a friend, as if he had been his enemy in the open field. And now again, he even bewrayed himself openly, as privy to the new conspiracy of Adoniah, who aspiring the second time to the kingdom of Israel, sought to obtain to wife Abisag, K. David's last bedfellow: for his conscience condemning him, he fled from the king's face, and took hold (as ye have said) of the horns of the Altar: howbeit being a man wise & acquainted with the law, he might have known that a voluntary murderer or traitor was not to be protected in that place: moreover, if he had alleged, that seeing the king's pleasure was to slay him indeed, yet he would die in that holy place, as before the Lord: yet he might know for certainty, that the place should be nothing profitable unto him there to die, seeing that for his impiety, he was not worthy there to be interred among his fathers, whereof all such are worthily deprived, which are executed by an ordinary sentence & judgement of law, as execrable malefactors. And in very deed, wherefore should such people as in their profanity neither fear God, nor love his house, nor care for his Altar, nor regard his divine Service, nor seek to honour him in their lives, presume so much on his house, on his Altar, on his tabernacle and Sanctuary as either there to be protected, or there to rest their wandering bones. For as the Castle of Zion spewed out the halt and the blind that David and such as retained both urim and Thumim might lodge and dwell there: so the lords hill, the lords tabernacle, and his holy house is built, provided, and prepared for them only which fear and serve him in singleness of heart all the days of his life. Then Banaiah proceeded saying. The proceed of the K. against Shimei 1. Kings 2.8. The like may be resolved concerning that judgement, which was given and executed on Shimei the son of Gera, the son of Gemini of Bahurim whom the king commanded me to strike. I speak not this (my Lords) to excuse myself of crime as guilty in that action, although I may not want my justification therein: but in regard of the equity of the cause. For it is not unknown unto you and to many others that yet remain alive, how that Shimei for getting himself and his oath, with the reverence he should have yielded king David, cast stones at him, and at his servants, and withal railed at him and cursed him (being the Lords anointed) with an horrible curse in the day when he went to Mahavim: and thus he said in great envy, malice pride and contempt of the king, even to the king himself, The railing words of Shimei. 2. Sam. 16.5.6. Come forth, come forth, thou bloodshedder, & thou man of Belial. The Lord hath brought upon thee all the blood of the house of Saul, in whose steed thou hast reigned: and the Lord hath delivered the kingdom into the hand of Absalon thy son. And behold thou art come to thy mischief because thou art a man of blood! Such words spoke Shimei, and so misdemeaned he himself even against king David and his servants. Howbeit David was then contented to forbear to revenge this injury on him, although there were standing about him that offered to go and to take away his head: yea and afterward, when he came and submitted himself to David, he promised him rest from his hand: neither would he strike him in all his days. Nevertheless he left the consideration thereof to Solomon his Son, whom (he well knew) the Lord had inspired with a princely Spirit and noble mind, and therefore could not be ignorant how to deal and behave himself in these and such like causes. And so likewise our Lord the King being as merciful as he was wise, did not in all the hast set on wicked Shimei, to recompense that abuse he gave to his father: but, first he called him, and remembered him of his unreverent behaviour towards the Lords anointed, then, he willed him to build him an house in jerusalem to dwelm, & not to adventure abroad, & said: Be thou sure, that the day that thou goest out and passest over the river Cedron, thou shalt die, and thy blood shallbe on thine own head. To the which Shemei gave answer: This saying is good. As my Lord the King hath said: so will thy servant do. By which words as he cleared and justified both the king and his proceed: so did he both judge and condemn himself if he kept not that commandment of the king. And yet we may not imagine, but that he granted further, then that he had any desire to perform, as those which being endangered, vow and promise many things more than ever they purpose to pay, the danger being once passed: and that he thus promised more for dread punishment, then for any love or willingness he had to obey the kings commandment, as those men of Belial which forbear to sin openly more for fear of the rod of justice, then for any love or reverence of godly virtues. Moreover Shemei might have considered (as he was subtle and crafty enough) that men suspected are ever observed, and therefore such should be very heedful, not only of committing the fact, but of all pretence and show of that which is evil. Howbeit as he that is evil by nature, doth ever presume in his evil without the reverent fear of either God or man: How Shemei was brought into the snare in his time. as one guarded & secured in the foolish conceit of his own humour: so Shemei, either forgetting, or little regarding any of those things premised, passed forth of jerusalem, the place wherein he was commanded to stay and went to Geth to Achis, pretending to seek for and to fetch home two of his Servants which were some little time before that run away from him. In the which presumption, he could not escape a vehement suspicion of practising some lewd matters with the Philistines, against the peace and government of the king whom he ever envied, and closely assayed to reduce the kingdom from the house of David which the Lord God had chosen, unto the posterity of Saul whom the Lord had rejected. But behold, whiles Shemei went forth in his greedy ambition to find and fetch home his servants, he lost and overthrew himself! For thus by the divine previdence which holdeth them not guiltless, that either touch his anointed, or curse and malign their father & mother (howsoever the servants of Shemei faulted in their going from him, and he had a just pretence to reclaim them) an occasion was rightly ministered in this time of his judgement, to cast him as guilty into the kings danger, as whereby the king might even in this (though upon a fresh occasion) perform the word of his father David, administer true judgement, and yield that deserved recompense to that rebellious beast. Now (my Lords) it is apparent (as ye see) that Shemei, though a person of great place, could neither be justified nor defended in such his impieties: for why (to recapitulate his crimes) he was most proud and malicious, a railer, seditious, perfidious, an infringer of oath, a liar and a covetous wretch, for having wealth beyond his worthiness, he was thereof puffed up both against God and his Sovereign, envying the regiment of David and his prosperity: he cursed the Lords anointed with a most horrible curse, against the law and the equity of the king's cause: he moved the people to rebellion against David and his house from whom he assayed to translate the Sceptre: he was untrusty and treacherous to his Lord, whom with all faithfulness he should have served in discharge of his duty. He had broken his oath which he had made to God and the King departing most presumptuously from the City of jerusalem, wherein he had vowed to contain himself. He had scandalised the Lords anointed most egregiously and more he regarded his own private lucre and gain in fetching home his Servants which were departed, and drawing things unlawfully to himself, than the kings manifest and express commandment, and therefore in respect of th'one, he too boldly transgressed the other. Wherefore the king sitting in the seat of the Lord, gave upon him most justly the sentence of death, and withal commanded me (the captain of his guard) to execute the same accordingly, whereof the king (in my judgement) or any other his true subjects need not to be sorry or displeased. To this the Princes answered with one mouth: And truly in our judgements, as the king being most wise hath done just judgement therein: so should he not only be justified, but also commended for the same of as many as either hear or consider thereof. Thus indeed hath K. Solomon rightly recompensed his dangerous enemies by the providence & help of the power divine. For doubtless this is the Lords doing, who loveth righteousness and hateth iniquity (as the king's father did sing) therefore as he defendeth the just that fear him in their justice, Psal. 45. so he overtaketh the ungodly that dishonour his high majesty in their mischievous devices and casteth them down. Thus the cankered old serpent, whiles he purposed and had subtly plotted not only to deceive, but to destroy that noble mankind in Paradise, was by Gods upright judgement worthily condemned to the deepest hell: and so the blessed Seed of the Woman, whom he had beguiled and thought to kill, did in the end confound both him and his kingdom. To this might we add the tragecall examples of envious Cain whom the Lord God execrated & exiled from the earth for his savage villainy against his brother being a righteous man. Also of that proud and tyrannous Codorlaomor, and those other profane princes which had captived just Lot, which princes therefore our Father Abraham worthily smote and discomfited: of hard hearted Pharaoh and those cruel Egyptians, who were overwhelmed in the red-sea, when they verily presumed to have subdued and utterly rooted out our fathers: Of those cursed Chananites, whom the Lord prostrated to the powerful hand of his servant josuah: of the perverse and hateful Philistines whom Samson the Nazarite plagued in the spirit of jehovah: of the monstrous Goliath the Giant of Geth, whom the kinegs father being yet but a young man and tender, slew & cut off his head with his own sword: of unnatural Absalon the king's elder brother, who had practised to supplant his father being lawful king who by the just vengeance from the highest was hanged on a tree by the hair of his head as he road through the woods: and (beyond some others) th'example of that treacherous and rebellious Achitophel, a chief Counsellor of Absalon is yet fresh in memory, who, seeing that his crafty and impious counsel was not affected to his desire, strangled himself with his own hands. Many more fearful spectacles of the semblable judgements we find extant, not only with us within those his highness dominions, but else where among the Gentiles and every where to the terror and astonishment of the Sons of men, but yet to the consolation and unspeakable joy of the righteous. Wherein is verified that which the king's father hath modulated in his holy songs. The wicked have I seen most strong, and placed in high degree: In wealth and store fair flourishing, much like the laurel tree. But suddenly he passed him hence: and prisoned was in hell: Nor could I find within a while, the place where he did dwell: But as for just and perfect men: the Lord them doth increase Who have from him them to content, great joy with rest and peace. Again, the Lord protects the just, his wealth, his life, his lot: When wicked men are dawnted with the shafts themselves had shot. Oh blessed therefore Godly men, preserved by God your King! But woe ye wicked, in your ways, your lot and every thing. The King himself in his most grave and high Parables hath many things of this argument to be noted, as also in and among those pathetical speeches which we daily hear him to ruminate. Neither in truth, are the heathen and those which are without, free of semblable examples, which schooled them to learn what that is which the highest God loveth, and what he most abhorreth. Among the which, it may not justly offend either ourselves or our Religion and people, that we remember one other grave sentence of the same Greek poet, who living in the time of our judges, and observing many things of those days in the world, whereof he also wrote of great destructions of Kings, Princes, noble Captains, and mighty Potentates, with the causes of the same, we find that in the work whereof he tells of the wanderings of the famous Ulysses, he hath these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is In truth all godless deeds are nought esteemed with God above: But rightful hests and godly works of goodmen doth he love. And eke his foes and wicked wreatches which on earth here live By others spoil, at length a pray to just men doth he give. And in this manner jehovah our God confounded the kings adversaries, establishing the kingdom in his hand, according to that promise made by him to David, in the time of his grace. The ready way how to preserve Peace. Neither did his method of proceeding unworthily beseem him, notwithstanding his name noteth Peace, or a Peaceable person: seeing it behoved him for the purchase of true peace to extinguish the Seditious and broachers of unnecessary wars, a thing no less necessary, than that part of his office which concerneth his government, to and for the which his father king David counseled and sang as before: Gird thee with thy sword upon thy thigh, psal. 45. O thou most mighty! Again, seeing that all things are in vain, which are attempted without an happy success, the which is a singular gift of God, and of him to be desired, he added: Prosper thou in thine Honour. And all this wel-beséemed the king to whom the Lord hath granted rest for the building of his house, Solomon's name. & therefore hath named him Solomon. This being said, the Princes (with one accord) approved the king's judgements and orderly proceedings in the premises, praised his royal majesty in the same: blessed the God of Israel that had placed over his people so prudent and happy a king and humbly beseeched the most holy of Israel for his graces happy health and wished prosperity. CHAP. XIV. The cause of king Solomon his grief was not of his match with the daughter of Pharaoh. 2 Nor of his amity with Hyram the King of tire. 3 Nor of that he royally entertained the Queen of Sheba. 4 Nor of his own infirmity of age. 5 Nor of the fear of death. IT cannot be denied (said jehosophat) but that our sovereign Lord Solomon, hath done equity and righteousness in his proceedings and actions, tending therein to the end of his government, for his own discharge the good of his people, and (above all) the honour of jehovah his God who for the same be praised for evermore. But now the question is, and the matter argued, augmented and carried from mouth to mouth among the king's Subjects, (for of this the kings alteration, many men talk diversly, and imagine many things) whether the king hath justly offended in his match with the daughter of king Pharaoh the Egyptian whom he brought into the city of David. And here they call to mind, not only what the law hath provided in this case: but that which the Patriarch Isaac hath charged to jacob touching the daughters of Canaan which he would not that he should touch: jud. 14.3. as also what Manoah and his godly wife spoke to their son Samson the Nazarite, when he would have taken a wife from among the uncircumcised Philistines. Howbeit I doubt not but that the king being passing wise and prudent, knoweth well how to digest that morsel, and to resolve that doubt. Moreover, it is not unknown unto us, that albeit this Princess was a stranger unto us and our Religion, whiles she remained at her father's house in Egypt: yet as she was not of the brood of those cankered hearted Chananites & nations which the Lord willed our Fathers to expel and root out: so would not the king adventure either to touch her, or to bring her into his own house, (although she was both a noble and beautiful Lady) till time that was done and performed on her, Deu. 21.13. which the Law in that case prescribeth: but chiefly, as she had forsaken her own people and her father's house them polluted with many abominations: so turned she to the Lord God of Israel with all her heart, for the love she had both to him and his holy Religion. And truly this is also well observed, that as Rahab of jerico, a believing woman and convert, was both admitted and esteemed of the number of the true Israelites in the days & by the wisdom of valiant josuah: and as Ruth the Moabitish woman was married to Booz king David's Grandfather: and as king David himself refused not fair Thamar whom he had gotten in the wars: and as other our forefathers have not abamndoned such women upon their true conversion to the Lord: so neither we abhor such as admit circumcition, & faithfully serve the true God, notwithstanding they be of the Gentiles: knowing or at the least presuming that the Lord God, hath even among them, some that are his people also: that the star which Balaam sometime saw, might lighten them in their due time, as we are lightened: and that shall be then when the prayer of Noah shall be both heard and effected, wherein he desired the Lord to enlarge the tents of japhet, & to seize him in the tents of Shem, to whom he would that Shanan should be a servant. Now the king in this regard would often say of this Lady. psal. 45. The daughter of the king is beautiful within, her garments are of beaten gold. And herself, although time was she could say of herself: I am but black O ye daughters of Jerusalem, for why, Cant. 4.1. the Sun hath shined upon mine head: yet now having no mean pleasure in her beauty, Cant, 4.1. he could justly commend her to her face saying thus: How fair art thou my love? how fair art thou? thou hast Doves eyes, besides that which within thee lieth hidden. Wherein doubtless as he hath made her a lively figure, of the church of God to be gathered of and among the Gentiles in time to come: so showeth he, what is and shall be the glory of the same, and wherein the praise thereof consisteth: therefore to declare the Lords good pleasure therein, we have both heard and considered what the sweet Psalmist of Israel (even the kings father) both prophesied, and divinely modulated thereof in these words. O daughter now take heed, incline, and give good ear: Thou must forsake thy kindred all and father's house most dear, So shall the king affect thy beauty fair and trim: For why he is the Lord thy God, & thou must worship him. The Daughters then of tire, with gifts full rich to see, And all the wealthy of the land, shall make their suits to thee. Secondly, after this (as it is left in Record) King Solomon loved jehovah his God, walking in the ordinances of David, his father, & offered unto the Lord a 1000 whole offerings: & the Lord being loving & most merciful unto him, did not only accept the same at his hands, but had him ask of him whatsoever he would, that it might be given him. He asked wisdom, & the Lord his God heard him, granted him his request, & declared his love & good pleasure towards him, his actions, & proceedings, by many notable arguments, the which (as we may persuade with the wife of Manoah) he would never have done, had he not loved him, or had he been willing to have reprobated him. Thirdly, albeit the Egyptians which had forgotten joseph, and the manifold benefits they enjoyed by him in his time, had grievously afflicted our fathers (as Moses hath recorded it) yet, as before that time, our Father's Abraham, Isaac, and jacob, and their children have found refreshing and comfort from thence, and therefore have been contented to sojourn there, and to join in amity with them: so without any abuse of our Religion, or danger of our consciences or just offence to any (being steadfastly purposed to retain the right honour of jehovah our God) we could not see, How far we may win amity with strangers. why we should deny this amity, or to converse with them that are well pleased, not only to help us at all needs with the things that appertain to the use and comfort of bodies and life: but also to be reclaimed, and willingly consent to serve the Lord of Israel, together with us, circumcising the foreskins of their hearts, as Moses exhorteth. And to such a purpose aimed our fathers the sons of jacob, Gen. 34.14. when speaking of the cause in question between Sechem and Dina their sister, whom he desired, they answered Sechem and Hamor his father saying: We cannot do this thing to give our sister to an uncircumcised man, for that were a reproof unto us: but in this will we consent unto you, if ye will be as we are, that every man child among you be circumcised: then will we give our daughters to you, & we will take your daughters to us, & will dwell with you and be one people. Nevertheless, to avoid all occasion of just offence, which might be taken of the king's wives, being brought into the house of David, because the place was sanctified, and the Ark of God was reposed therein: therefore the king built a house for this Queen remote from Bethlem, & placed her therein, where she continued. Neither have we heard any exception made (as yet) to the king for such his matching or conversing with her. Therefore I persuade, that this is not the thing which so much offends him now, except perchance he perceiveth that she hath a desire to return again into Egypt, and to look back behind him, as the unhappy wife of Lot did, the which the Lord forbidden: or that there is moved twirt them some secret emulation, jealousy, or dislike, whereof I may not presume to talk, nor might I, were I able to express it, the wring of the being known to him only which weareth it. Helioreph. Ye have very well said my Lord (quoth noble Helioreph) and the like may be well resolved of the king's amity with Hyram the Prince of Tyrus and Sidon: although there be of our nation, that thereat be much offended, disliking that the Israelites should meddle with, or have to do with any of them which are without: no less then in times past, it was an abomination to the Egyptians to eat and drink with the Hebrews. And surely this affinity and amity was not made upon mean occasions, nor (indeed) without an especial instinct of God's spirit, which had moved and persuaded Hyram (though an heathen Prince) without the motion of king Solomon, as of his own accord, to desire and seek for this league and society, the which truly was first begun between king David and him, from whom David gratefully acknowledged the receiving of many good things, yea, and such, as were appointed and laid up to and for the building of the Lords house in jerusalem. In regard of that amity with his father, being now renewed, and yet continued with him he vouchsafed to honour him with the name of his father, calling him his father Hyram. Wherein, as he verily manifested his right thankful mind, to so bountiful a benefactor, and godly well-willer: so learneth he all children (as by a true Copy) in what honour, reverence, & estimation they should hold those persons who had been not only familiar, but most loving and beneficial unto their Parents in their lives. Likewise in king Hyrams' combination with Solomon, as there is a perfect intimation of the conjunction of both the jews and Gentiles within one Temple, as whereof the mystical Church should be complete in the time appointed: so are they which yet be without to yield obedient hearts to this persuasion of the divine spirit, as whereby with all alacrity and ready wills they might run after him, which both moveth and draweth them: according to that lovely word, and desire of the holy Spowsesse, whom the King in his most excellent song bringeth in with this saying: Cant. 3: O draw me forth after thee, and then shall we run. Next it was respected, that king Hyran was a man very wise, he feared & served jehovah the God of Israel, and was wonderfully qualified in all kind of princely graces: Else truly would not king David have obliged himself in such a mutual love with him, who (as himself protested) could never abide either profane persons, or froward hearts: or any of them which had an evil will at Zion. Neither would the king himself (as we well know) being as the Angel of God, perfect in knowledge, of exquisite wisdom, replete with the spirit of God, and chief then, when both the Lord loved him, favoured him and blessed him with an admirable peace, and namely in the time wherein he was busied in the building of the Lords house, wherein he ever depended on the help and hand of God to assist him: have had any commerce or dealing at all with Hyram, had he not well known, that as it was Gods will and working therein: so Hyram was a person that was to be regarded. Thirdly, Hyram was right beautiful and set (as it were) in the pleasant Paradise, Ezec. 28. decked with all manner of precious stones, with Rubies, Tophas, Diamond, Thurkoie, Onyx, jasper, Saphyr, emerald, Carbuncle and gold: with Timbrels and Musical pipes: he was as an anointed Cherub and holy, placed in the sacred mount of God, and made perfect in his ways. A king of Majesty, and of excellent regard for his admirable virtues, Hyram his name interpreted. worthily alluding to his noble name, being (as one would say) loving exceedingly the promotion of life the beauty of them that appertain to him: freedom or liberty, an high mountain, a faithful watch, a bearing or pouring forth, that is to say, of treasures and good things for the help and comfort of others: the city or refuge of them that maintain peace, and a discovering or understanding of things, divine and profitable. Fourthly, as this right noble Prince, had an especial love to the Lord the God of Israel, and his most holy Religion, and therefore affected wondrous well both king David, 1. King. 5.1.7.8. and our Lord K. Solomon: so was he ever most glad, willing and ready to send unto either of them, whatsoever they requested of him, for and towards the building of both the Lords house, and also the kings house, in the greatest abundance: for as his land was plentiful and abounding with all those things before mentioned, that by the especial blessing of God, so thought he they could not be better employed, then on the king, and chief to, and for so excellent a monument as he had purposed to erect to the name of jehovah his God, & the same God (I say) which Hyram also so devoutly honoured, to the praise of his Majesty, the true solace of his soul, and the good example of others. Furthermore, Hyram rejoicing greatly to hear tell of our Sovereign Lord, now lately advanced on the glorious seat of his father, he glorified God with this saying: Blessed be the Lord this day, who hath given unto David a wise son to reign over this mighty people! Moreover he sent a message to the king, saying: I have considered all the things of the which thou hast sent unto me: and I will surely accomplish all thy desire therein, etc. So that both the faith and piety of king Hyram was plainly manifested in this kind of congratulation of Solomon's graces, especially for that religious institution, concerning the setting forth of the holy Religion, as whereby not only we jews might glory of this, that we have been earnest professors of God's law, and builders of his house: But that also the Gentiles, whom we sometimes abhorred, are by the divine favour instigated and persuaded to conjoin with us in the performance of the same, the which also, as we have seen happily to commence, hath been continued and yet is enjoyed to the comfort of us all. Therefore as for this benefit we are bound to be thankful to God and grateful to that good King: so have we not found, or may perceive any just cause of offence to spring therence, or that the King should thereof be grieved and perplexed in mind, as at this time we observe him to be. There is some other matter doubtless that causeth the sadness, the which would to God we could both find and remedy with speed: for long delays bring dangers, especially in the cure of a wounded & languishing head. Then Lord Ahiah opening his mouth spoke to this effect; Ye have well said of the two former, namely, touching king Pharaohs daughter, and the Tyrian king, with whom the kings Majesty hath united himself with the former in marriage, with the second in mutual amity. Ahiah speaketh of the Queen of Saba. And this also may be spoken of the most virtuous Queen of Arabia, that upon the report of the kings servants, which were sent at Ophir for gold, prepared herself in great royalty, and came hither to this end to hear the kings wisdom, and to learn the religion of jehovah our God, and thereon she was happily taught & instructed, being (no doubt) moved and persuaded thereunto by the divine power, who as we perceive is willing that the Gentiles should partake with us of those things which appertain to the highest honour of our God, and eternal happiness (as ye have before intimated) Now therefore, the king knowing the purpose of God in this point, and understanding by his wisdom, that her repair unto him was for this very end, he gladly welcomed her with her train, 1. King. 10. and most willingly satisfied her mind every way: for he declared unto her all her hard questions, touching those divine things (for she had propounded many unto him) so that there was not one thing hidden from the king, which he expounded not unto her: But when she saw his royal Majesty with her eyes, heard his words with her ears, and well considered the admirable building of his house, the excellent orders of his noble Princes & servants, and many semblable things far passing all others, and beyond the report she had heard (which yet was marvelous) she was throughlie ravished and astonished, and thereon broke forth, blessing the Lord, blessing the kings royal majesty, and those his servants with many emphatical words and wonderful gestures of body: declaring herself at this time, rather a true jewish devoted with the zeal of the glory of our God, than a Gentile; as one educated and nurtured not in Arabia, but in the City of jerusalem, yea, in Zion the Lords holy hill and sanctified Tabernacle all the days of her life. What kind of persons king Solomon accepted into league. And here note (I beseech you) that as our most sacred Sovereign hath entered league or affinity with none of this kind (I mean the outlandish) before that they had acknowledged the Lord, converted unto him, and made faithful voves and promises to be the Lords and to fear him, (as sometimes Ruth and Rahab had done) as the law in that case did require: so refused he not any, whosoever in this mind and sincerity of heart, came or offered themselves unto him with a desire either to learn of him wisdom, or to gratify his wisdom, glory, and prosperity, according to the true sense of the same law: In or by the which, we have not found that the State of our holy Religion, hath been at any time altered, or the same any way impaired or neglected: but we have seen that by this our shining candle many other candles have been kindled, and our own nothing blemished or consumed thereby. All this (doubtless) was in our king very praiseworthy, as that which fitteth the high honour of a Sovereign Prince. Ahishar speaketh of the king's age, and of his declining and death * In very truth as ye have well spoken (quod Ahishar) But hear me (my Lords) might not this grief be occasioned of this: that the king now stricken in years and well knowing himself a mortal man, (though a majestical King in his place) doth either by his rare wisdom or some late inspiration perceive that he must of necessity shortly give over, and yield to him (alas) which is prepared both to arrest him, and to carry him captive to his long home, in the which being reposed and laid among the dead, job. 7.7.8. the eye that saw him before shall see him no more (as said job) neither shall his eye return to see pleasure in this life nor shall he thenceforth feel the delights of the sons of men, A description of old age. he shall no return to his house, neither shall his place know him any more. Against the which time therefore, we perceive in man (as the king himself hath said) that the Sun is dark, the light, the Moon the stars: and the clouds return after the rain: the keepers of his house tremble, the strong men bow themselves, Eccles. 12. the grinders cease, because they be few, and they which look out by the windows wax dark, the gates without be shut, by the base sound of the grinding, and he riseth up at the birds voice, and all the daughters of Music are abased. Also he dreadeth the high things and feareth in the way, the Almond tree flourisheth and the Grasshoppers are a burden, and concupiscence is extinguished: for he goeth to the house of his age, the receptacle of all flesh and the mourners go about in the street. The silver lace is not lengthened, the golden ewer is broken, the pitcher is cracked at the well, the wheel is torn at the cistern, and dust returneth to the earth as it was. The consideration of this doleful alteration in man, (which yet is not effected but by a strong and forcible mean) cannot but terrify every man living. And sure it is, A description of death. that when a man shall see grisly death invading and assaulting him, he shall be forthwith agonized, quite quailed in conceit and vexed in his soul, yea, albeit he be not as yet compelled to yield up his spirit: for as death is in nature a tyrant, & so cruel to all things which have life, so approacheth he as a mighty giant or man of arms with his bend bow and piercing dart, looking most sternelie, dealing most rigorously, tearing and renting his prey right Lion-like without rescue. Moreover as this is the same, which all living and sensible creatures both fear and abhor: The anguish of him whom death summoneth. so a man once touched with his deadly dart knowing that now by the force thereof he is compelled to forsake and leave his father and his mother, his wise and his children, his friends and his acquaintance, his wealth & his substance, with all the glory, pleasures and delights, of this world: he is grieved, he sorroweth, he weary and lamenteth, perplexed aswell in mind, as in body with this most woeful complaint. Time was, that I was much pleased and delighted in all these things, enjoying and using them with great gladness & joy: but now (alas) I see him approaching, & invading me, which constraineth me to fly, & to relinquish all those my delights with weeping eyes & sorrow of heart! But yet, such as stand in the top of this worlds happiness (as the King beyond all others hath stood and prospered these many years with hearts desire and soul's solace) they most of all tremble and be above measure troubled, even then when they shall but hear of deaths coming, much more when they feel the dint of his dart: of the which I have heard the king himself in his wise Parables to speak, the which saying, for the gravity thereof is copied out and translated by the learned into many languages. Syrac. had taken this from Solomon's words in Egypt. O death! how bitter is the remembrance of thee to that man, who seeketh rest and consolation in his substance and riches: Unto that man which hath nothing to vex or trouble him: but that hath prosperity in all things? And this grief is much augmented and aggraved in this; that though a man be never so rich, honourable and pleasured in this life: yet shall he not carry away any of those riches, honours or pleasures with him at his death: but as he came into the world naked from the womb of his Mother: so goeth he thither again out of this world all naked. Moreover, in the grave whereto he tendeth, he shall enjoy neither sense, feeling, understanding nor faculty of working (as the King himself hath said) no, nor yet that possibility to praise God, nor to give him thanks in the Hell (as David also modulated) the same being a place both of darkness and silence, wherein man being defrauded of his hope and expectation the most glorious King is made equal with the poorest beggar, the strongest Captain with the basest captive: the wise with the fool, the rich with the poor, the happy with the wretched, the beautiful with the deformed, and the living with the dead: For there is the same condition unto them all, without difference. Therefore hath the king preferred a living dog in hope, Eccles. 9.4. before a dead lion, in despair. * Then answered Abiathar, Indeed, that thing which separateth the soul from the body, so altereth man's nature and reduceth every man, of what degree soever he be, into one and the same condition, yea, into the same confused Chaos or lump from whence he was taken and form, is worthily dreaded of all men. But death is the same indeed. Therefore may I well compare him to that fearful Hyena, Death is like the beast Hyena. which being an enemy to mankind hath a viper's neck, an Elephants back, a man's voice, the quantity and quality of a Wolf, the hair of an horse, and in sex changeable as sometimes male, sometimes female. For Death which is an extreme adversary to man's life, and seeketh how to destroy him, stayeth not his expectted time and tide, nor waiteth man's leisure, whether he be prepared or not prepared, but hasteneth and preventeth it, as doth the viper the natural time of birth, coming forth by piercing the womb of his mother, the cause of her present death. 2. the Elephant is a beast fit for the wars, and Death as a man of war is opposed to all things that hath life in this world and overcometh them. 3. Death is a deceiver of mortal men: for albeit it is certain, that all men shall die yet is his hour uncertain, taking them away when they think not of him, and yet they be ready, as the Hyena deceiveth by feigning a man's voice. 4. Death is a consumer of the lives of all things that live, as the Wolf is a devourer of the sheep, without satiety. 5. Death is neither restrained nor hindered in his course, as the wild horse being stiff necked will not be bowed. 6. Death killeth now men, than women sparing no sex, no age, no degree of persons, as the Hyena which altereth kind. Therefore is death worthily dreaded of all men. Howbeit, we cannot yet learn or perceive that the king hath either such warning: or if he had, would he be much astonished or woeful. For being a man of an excellent spirit he feareth not Death, whose day (as I have heard him to say) is better in respect, than the birth day of a man, and that the dead are more happy than the living; and therefore hath thus counseled the living. Be not fearful of death. Remember them that have gone before thee, & them that come after thee. This is the judgement of the Lord upon all flesh: & why wouldst thou be against the pleasure of the most high? whether it be ten, and hundred, or a thousand years, death never asketh how long a man hath lived? Again he hath said that death (though a tyrant in nature) is yet acceptable and welcome to some sorts of living creatures and namely to the man whose strength faileth him, to him that is come to his last age, and to him that is full of care and fearfulness, and in misery in this life. Which sentences for th'excellency thereof, are also copied out, and notified unto many other nations, which gladly accept and embrace them. Moreover the King hath said, that howsoever a man be dead and laid senseless in the grave among the dead, and dust be returned into dust: that yet his Soul, (which is the best part of man) returneth unto God that gave it, that is not to die with the body, but to live and continue for ever with him whose Image it beareth, that freely exonerated off and from all the miserable torments and vexations which assail men in this transitory life. By the which (as among some other his words) we find: as a wise man should not be daunted with the terror of death, but rather expect and embrace him: so himself is nothing moved therewith, Fear not death. being of all men the wisest. His reason's therefare many from the which we take and gather these which follow. First that Death is better than life: or the day of the death happier than the birth day. We may simply believe him therein. Mors ita. qualis vita. For death is the renewing of a man's nature, I mean to him that leadeth a godly life: for if the life of a man be good, his death cannot be evil. And as men do always desire that which is good: so neither do they fear that which therein they desire. Secondly, this is that which belongeth to the condition of man's nature: for he is borne into the world, not to stay here, but to die and to departed again, therefore, as no man can die which hath not first lived, so neither shall any live which shall not also die in this world. Thirdly this is the decree of the almighty upon all flesh once to die, to whose will and pleasure therein all men must yield & obey, Gen. 3 as good subjects to their prince in his place and authority. And therefore we should neither murmur at, nor fear that, which he hath ordained, knowing withal, that he decreeth nothing but that which is good and profitatable for his children. Fourthly, this is not only Gods decree but also his good pleasure by this to glorify himself, and to benefit his children. To whom even death which came in through sin, might notwithstanding be a mean to deliver men from the same, when his justice therein shallbe joined with mercy and loving kindness. Fifthly, by this messenger men are rid and discharged of many troubles, vexations, sorrows, & miseries, which oppress and grieve them in this, yea, & through faith in the Messias, from all sin and dangers of Soul, that follow after, and await them in this world. Sixthly, a man may be comforted by th'examples of them that have passed before him and the consideration of such as follow him. This hath seized on father, mother, brother, sister, and friend. This hath fallen on Adam, on Abel, on Noah, on Abraham, on Moses, josuah, Samuel and David, and it shall not pass over them that come after thee. Seventhly, this yieldeth a man rest from his labours; yea, it yieldeth the due both to heaven and earth: for hereby the soul returneth to God, that gave it, and the body to the dust from whence it was taken. This the king considereth and feareth not death: but as a man that hath travailed and now well near finished a long and perilous voyage is rather glad and joyful, then sorry or woeful, when he seethe himself so near the end thereof, and would be unwilling to begin his voyage again, especially being weary: so the king being thus far proceeded, passing through the dangerous surges of the vanities of this life, he is rather joyful, glad, and ready to resign over his soul to his maker, his body to the earth, and his royal dignity to an other, than any way woeful or fearful of death, the end of this voyage. Neither is he ignorant of this (for he hath the highest knowledge of all men living) that so long only a man should desire to live in this world, as he may be well able, to glorify God, and to perform his duty in the same (which shallbe so long, How long a man should desire to live here. as the time of his ministry in this life is by the divine providence appointed to endure, & no longer) and that when the time of this his service is determined, he should then desire rather to departed hence than to live any longer, assuring himself that he shall neither effect nor perform any thing out of the due time (for every thing and every work hath his opportunity and time, as the King hath said) This time therefore abserued Noah, Abraham, Isaac jacob, joseph, Moses, josuah, Samuel, David and other our godly forefathers in their lives. And this time (I am assured) the King shall accomplish, and therein shall do and perform that only, which the Lord hath appointed him in his place, for his glory and the benefit of his people. Thus far the Princes were contented to hear one another of them, and withal to justify that which had been said for the King. Howbeit, howsoever some of them dissembled the matter, there was not yet any one of them that either declared or revealed the cause of the kings affliction. Neither (indeed) was he which knew the matter, willing to open it, because it touched the King's Majesty. Whereby it was like to be as dangerous to his person and state, as the malady is to that patiented the cause of whose grief is neither revealed nor well known to the physician. This the lords considered: therefore they yet desisted not to search & inquire further until they found out the causes of the kings present sickness. CHAP. XV. Zadoke hath found the causes of the kings troubled mind: and declareth them of Solomon's glory. ZAdoke the most reverend Father, having now a good whiles harkened to the conference of the Lords: and perceiving, that they would neither be quieted in heart, appeazed in conscience, nor surcease to search and examine matter by matter, & cause by cause, until they might at length find out (if it were possible) the very causes of the kings sorrow: And seeing withal, that every one of them had in their turns spoken, and now again expected his grave sentence: he stood up, and after a long pause he spoke unto them in these words. My Lords all, I have heard you one by one, and considered well of all your sayings: howbeit, I have not yet heard that any man hath found out, much less declared the causes of the king's affliction. For I am well assured, that there be divers other reasons and occasions which might justly move him (as being a mortal man, subjects may not be quick censorers of their princes. though so wise a man) to be sorry in his heart. But I know well (as it hath been said) that it becometh not subjects but in (dutiful modesty to sift or examine, much less to censure the actions & dealings of their princes, the which is also a matter no less dangerous, then presumptuous. Nevertheless, in regard of your present opportunity, so willing and earnest to urge on mine answer to satisfy your desires, but chief, that thereby the sooner (as we be here assembled in council) we may consider, consult thereof, determine and endeavour not only to ease the king's grace of his trouble (if it may be) but to satisfy all others, & work to preserve the commonwealth, which through the king's displeasure may unhappily be annoyed and brought into danger: Therefore I will no longer hold you in suspense, There be 7. causes of Solomon's trouble. but reveal the whole matter to your content. I have found seven causes of the king's troubled mind. The first whereof riseth of the deep consideration of his own Supremacy, and the present high glory of the kingdom of Israel. The second springeth of Hyram the king of Tyrus upon the view & dislike of those cities which the king hath granted him. The third groweth of certain letters of intelligence which the Arabian Queen sent him, after that she departed from the court. The fourth is from his Mother & the Prophet Nathan, which are now both departed this life. The fifth is of Rhehoboan the king's son & heir apparent, not so well pleasing his father's heart. The sixth cometh from the king's adversaries as namely Hadad, Rheson and jeroboam, which have lift up their hands against him The seventh and the greatest of all, is the sense of God's high displeasure and fearful judgements conceived & bend against him, and the people for some hamous sins and transgressions. At this word, The princes. the Princes and Lords were fully astonished all abashed, and not able to speak for anguish of mind, stood looking one on another. Notwithstanding, after a whiles they desired reverend Zadok to explain that, which he had (as yet) but briefly and obscurely touched: and first how it could be, that the king's sorrow might rise from the consideration of his most excellent Supremacy, and the high glory of the kingdom of Israel, whereof both the king and they all with his people had so good an occasion to be glad and to rejoice with praises to the Lord God? zadoke. The great glory of Solomon and his kingdom was a prognostication of a future declination. To this replied Zadoke. Although that men for the most part neither foresee, nor foreshow their own dangers imminent, like as the Sun, the Moon, the stars, the seas, the trees, the herbs, the beasts, the birds, the worms the Fishes, the elements naturally pretend and foreshow the times, the tides, the tempests, & the alteration of terrene bodies: yet who doubteth of this, that the king being wise and prudent foreknoweth things yet to come, not only as such as have a prophetical spirit, but as those which are able and accustomed to gather the effects and events by the causes and occasions in natural things which is not the meanest king of Philosophy but a science right excellent, no less profitable for many purposes in man's life, and that which appertaineth to a reasonable creature. By this he seethe that those things which flourish most beautifully, often whither most speedily, when yet others endure. This is first found in the life and constitution of man's body, wherein that which is most flourishing and glorious, is soonest and that lightly altered and turned all about, as health into sickness, strength into weakness, beauty into deformity, prosperity into misery, life into death. And hereof the cunning physicians prognosticate the future sickness and danger of that person, whom they see to stand in the highest grave of prosperity and health: as when the Sea is at the very highest, than it beginneth suddenly to fall again by the Ebb: when the Moon is at the fullest by and by she waneth. Therefore the wise ship-maister, knowing how storms and tempests succeed calms and tranquillities, he fearing thereof prepareth himself to eschew the danger. Now the king knowing all this, and seeing himself placed in the highest grave of his honour, and that the kingdom of Israel is no less advanced to the highest grave of worldly felicity, therein far preferred before all the kings and kingdoms of the earth: he also knoweth, that now of necessity must ensue and follow an alteration, yea, a declination of that resplendent glory: and that the sooner by the means of man's inconstancy, wherein he is like a bird in a Cage which will not be quiet, though by his excessive flittering and striving he kill himself. Of this inconvenience feared job, job. 1. in his prosperity (as he testifieth) therefore, seeing his children wonderful merry, and in their mirth given to all kind of riot & pleasures to delight themselves, he used to pray for them every day: howbeit; their fullness was suddenly emptied & himself, though so good a man, cast into great adversity. Moreover as it is the nature of worldly things to be subject to alterations: so man can neither contain himself in any condition, be it never so excellent without some desire of change, yea, in how better place and estate he is set, furnished with all things, so much the sooner will he abuse the honour & grace of the same to his own destruction, verifying that saying of the king's father. psal. 49.12.20 Man being in honour placed, declares his want of wit, And in that honour cannot stay, as one for it unfit. Wherefore unto the beasts that in their death decay, Compared he is: for in this life this is his common way. Therefore the king feareth greatly that these pleasant things shall not continue and abide long in this sort, and that shortly after these pleasures will ensue pains, after peace trouble, after joys sorrows, and after prosperity infelicity, at the least, than when it shall please the high God to take him away from reigning over us. In the time of prosperity think on the days of adversity in this life. This should teach all men, living in this world, not to trust in the great glory of this time, nor in the wealth, nor in the strongest power of man, nor in wisdom, nor in anything under the Sun: for all these things (being transitory) have aswell their falling, as their rising, as well their ending as their beginning, as well their discommodity as their commodity incident. Now that king, and also the kingdom have that supremity of glory and peace, it is most apparent, not only by the firm testimony of God's words spoken unto the king promising him such a thing, but by our own certain knowledge and experience thereof, and all men that have understanding cannot but behold & confess the same with us. For who is like to K. Solomon in wisdom, wealth, fame and glory, of all the kings on the face of the earth? and what kingdom is comparable to the kingdom of Israel in beauty, peace and prosperity? For albeit the king hath been sometimes resisted and shouldered by Adoniah, joab Abiathar, and some others: yet hath he prevailed thus far forth, prospered and triumphed over his enemies valiantly: and although the kingdom of Israel hath been many times battered threatened & troubled by divers enemies on every side since the coming of our fathers out of Egypt, as the Sun & Moon with Eclipses, clouds, & dark mists) yet hath the same still increased, grown and prospered more and more, as the Sun from his rising unto the high noon, and as the Moon from her Conjunction to her perfect fullness, until this very day: wherein the same is so highly advanced that the exaltation thereof can no further proceed proceed: but henceforth begin to decline, droop, return and decay, after the state and course of worldly things: wherein we see how one generation passeth away, another succeedeth, The world is like a sea of glass. Eccles. 3. one falleth, another riseth: one dieth, another is borne: one thing corrupteth, another thing is engendered. Neither can things be established otherwise in this wavering world, how glorious soever it be to the eye or delight of man: therefore the world is not unaptly likened to a sea of glass And surely this is an exceeding great sorrow to a wise and glorious king when he seeth and preceiueth, that all his glory will end in ignomy, his pleasures will be finished in pains, his wealth will waste and wash away, his peace will be quenched with wars, and his prosperity will draw after it adversity: all this the very heavens portend, the earth pronosticateth, the elements express, the creatures forshew, and the king himself (through his wisdom) doth foresee, and therefore he is full sad & heavy in his heart. Alas (quoth the Princes) is it so indeed? The princes. & is there not any thing to be found out, or prepared this hard lot to withstand? It is true and too true (said Zadok) But how to withstand it, I know not, zadock. saving that well I wots all things are possible to the Lord God of heaven, and earth, The best way to withstand this inconvenience is to go to God and crave help at his hands. to whose high Majesty, devout and faithful prayers and supplications must he made, powered forth and offered up by us them which shall be included within those doleful times: that it would vouchsafe his goodness for his name's sake to grant us true patience and constant ability to stand before him satisfied with his grace, sufficient for them which depend on him, & to shroud ourselves under the wings of his mercy compassing all his works, howsoever things be carried and seem confused in this world, psal. 37.25.27. neither shall so much as one hair of the head miscarry of the which belong to jehovah our God, To this purpose spoke the king's father in his godly meditations, saying: I have been young and now am old: yet did I never see the righteous forsaken. Therefore he resolved, as well for the solace of his own soul, as for the comfort of them in posterity: that it is good for a man to hold him fast by God, to put his trust in the Lord God and to speak of all his works in the gates of the daughter of Zion: how further to withstand those fatal decrees why should we search? will the most high alter his purpose? are not all his works judgement? Deut. 32. and doth he not work and effect whatsoever is in his thought? and that evermore for the comfort and profit of his saints that by faith trust in him, yea assuredly, whereof we may not doubt. To this replied the Princes: Neither will we presume to investigate those hidden things which the Lord hath sealed up with seven seals, nor attempt to walk in his secret ways, which no mortal man is able to find out, nor study we to withstand the purpose and providence of the Almighty, which is ever strongest and shall with the truth prevail: But rather we will assay to conform our will unto his will, and our lives to his pleasure, being well content with that which is revealed as that which is only appertinent to us and our children for ever. Now let it be your pleasure (most reverend father in God) to explain that second cause of the king's displeasure, which riseth (as ye said) from Hyram the king of Tyrus the king's brother in amity and especial well willer, with the rest as they follow in order, for our understanding. CHAP. XVI. Of the second. & third causes of king Solomon's grieved mind. viz. of Hyram, and of the Arabian Queen. THen Zadok the most Reverend father in God being willing to satisfy the Lords, proceeded in the declaration of those other causes of the King's sadness: Of Hyram. and now concerning the second he spoke as it followeth. It is true that albeit Hyram be an especial good friend to our Lord King Solomon, as he was to his father David, yet ye know well (my Lords) that the king aswell to gratify him for his approved goodwill, as to recompense his rich bounty in that he furnished the king with Timber, and many other necessaries for the building of the Temple and his royal houses, and such like, he had given him some twenty Cities in the land of Galilee, the which he thought the King of Tyrus would gladly have accepted at his hand, the rather in regard of his lonely affection and friendly goodwill. 1. king. 9.11.12.13. But now king Hyram lately coming out of tire to see those twenty Cities, declareth himself scarcely well pleased with king Solomon concerning them, saying unto him: What kind of Cities are these which thou hast bestowed on me, my brother? Moreover he called them the land Cabul, which is barren, or as old and worn out: howbeit we perceive not, but that he might be well enough pleased with those Cities, forasmuch as the king hath not only in love, joined amity with him as his brother; when he could have made him a Subject unto his power by conquest: but also hath admitted him into his Territories, so far as he thought it was lawful for him to do, for the land of Israel being divided and appointed by lot to them after their Tribes, might not be alienated nor given away to strangers. Moreover the king of his grateful mind and princely liberality hath also bestowed on the King of Tyrus (besides those Cities) for the better provision and maintenance of his house the annual free gift of twenty thousand quarters of wheat, 1. King. 5.10. and twenty Butts of pure oil. For as the three noble Graces were never better entertained in any place, then in king Solomon's Court, especially by himself who had made himself a right worthy mirror of kindness unto all men: so was he never to seek how to requite benefits, and to declare himself grateful to all them which ever did him pleasure: How bountiful hath he been that way to the famous queen of Arabia, who came from far unto him to hear his wisdom with her gifts? and to let pass particulars how gratefully hath he recompensed all as well strangers as others that at any time repaired to him with any their presents. Neither indeed would he, that any person should so much as conceit in him the least touch of unkindness. Therefore it cannot be but a marvelous grief to his noble heart, that the king of Tyrus, even that prudent and religious Prince to whom before many others he would express love and good affection, and from whom he expected the like, should any way dislike his grateful reward, and suspect him of unkindness towards him. And surely (said Prince Azarias) I Protest, that in my judgement there cannot be a greater grief to a gentle heart than this, as whereof I have heard the king to say not long sithence that such manner of dealing besotteh a wise man, and discourageth a liberal heart. Worthily therefore may the king be sad and sorry, Eccles. 10.1. as one that had offended in the highest degree, as ingratitude is aptly placed in the highest grave of vices. Nevertheless I doubt not, but he knoweth best how to digest this bitter corrosive by his most excellent wisdom, which to him should be (as it is) a strong rock of defence against such perturbations and affections of man's nature, and somuch the sooner, because the offence is not justly given by the king, howsoever the offence is now unjustly taken by Hyram: and yet this may not be long of Hyram, or any discontented humour in him, but of some others which are about him, or too near unto him, being unto him as sometime smoothing Ziba was to good king David, who by their sinister adulation, assentation, and wicked whisperings in the kings ears, may soon overthrow and pervert the good nature of most noble personages: of which kind of persons therefore it is needful that Princes take heed, and once knowing them, not only to observe, but also to expel them in time, as semblant to that Litta in a Dog's tongue, which being not timely taken out makes him stark mad. For king Hyram himself (we may persuade) fearing God, and loving our king, would never have caught that occasion of dislike, but gladly have accepted that whatsoever the king had bestowed on him, though never so small, esteeming more the good mind of the giver than the value of the gift. But howsoever it be, now needful it is, that we consult, provide & assay how to assuage those mighty displeasures, that so they, which as brethren in love and amity, should not in equity contend and strive together, might be reconciled and continued mutual friends, aswell for the common good as their own content in the divine fear, & not in any sort provoked to wars, for it must of necessity follow the many great losses troubles bloodshed & huge inconveniences will overtake those realms and provinces which have of long time had traffic & society, and continued league together, if afterwards through the grudge and displeasure of their princes they should mutually stand in arms, strive, and through envy wrath and dissensions, seek and work one the others destructions. Neither howsoever they may afterwards agree and be reconciled, shall the manifold losses and grievances of their poor subjects taken and sustained in that interim or while, Unquiet heads groan for wars and troubles. be sufficiently recovered or salved. There be some, which cannot content themselves with the present peace and prosperity of our nation: but seek occasions of trouble, as by this tune weary of all peace, groan for bloody broils, and think (because they be not yet acquainted with military affairs) that war is a pleasant thing, yea, and so profitable, that (by reason of th' ordinary spoils) the poor shall thereby be enriched, the wretched be made happy, that those advancements are both lawful and glorious even with and among them that be brethren: and thereto are they ready to enueagle the heads of their princes, and to urge them to revenge every small injury: as if it stood not with the honour and magnanimity of a Prince, to pass over and to forbear the least injury offered him by an other Prince, though his friend and compear, unrequited. But it is our part to persuade the contrary: that all such should esteem of peace which may by any means eschew wars, knowing well that David, the king's father (though he were a man of war) did rather desire peace, even among them that had made themselves ready for wars. It also becometh us to counsel and persuade, that rather light and final injuries should be winked at, and passed over, even among Princes, then that they should unhappily by revenging of them, open wide gaps to far greater inconveniences: and in this ease, he that knoweth not how to dissemble, neither knoweth he how to reign or live in the world. Eccles. 7.21. The king is the conserver of peace and the counsellors must advise thereto. To this the king himself would persuade when he said: Be thou not over wise, nor be thou over just. Again Give thou not heed to every secret talk of thy servant, lest peradventure thou hear him to speak evil of thee. And indeed, it rightly becometh the royal government to seek to concern peace which extolleth the virtues and praise of him that ruleth therein, and it no less becometh us which be Counsellors, to regard the same, and timely to prevent those mischiefs, which by too long delays and want of due consideration, do often hurt the body together with the head, and confound them both in the end. Ye have therefore well done (most noble Zadoke) to put us in mind of this thing. Thus have we heard of two causes of the king's troubled mind declared and committed to due consideration. Now let us likewise understand the third cause, which riseth (as ye said before) of the Queen of Arabia. It seemeth very strange unto us, that from thence the king should take any conceit of sorrow, when (as we know) he received her so joyfully, entertained her magnificently, and dismissed her with Majesty. zadoke declareth the third cause of the king's trouble. But that notwithstanding, it is reported (said Zadoke) that since the time that noble Queen departed from the Court, she addressed certain letters unto the king, whereby he is certified, that whiles she was here with the king, she espied and beheld in the kings house (called the house of the forest or of the wood, which the king hath builded for his pleasure) a tree, on the which (as she hath learned by a divine inspiration) a certain man shall be put to death: For whose death, the jewish kingdom shallbe utterly destroyed & wasted. And this hath that noble Queen in those her letters by many tokens and arguments made known to our Lord K. Solomon, as a thing requisite to be declared (and if it be possible) to be prevented in time: the which nevertheless at her being here, she durst not to reveal: partly for fear of the kings displeasure: * for Kings are soon exasperated towards them which in any thing seem to dislike them & their works, which is the cause that oftentimes they are praised and justified, when rather they deserve to be blamed, whereby they flatter themselves in their own sins and foresee not the unhappy event of their perverse studies and endeavours. Neither therefore do they sometimes hear, know, or see (and so not enjoy and use) that which might tend to their safety and best profit, albeit the thing be commonly known and talked of abroad: partly she concealed it in that she was very loath, in that time of her princely entertainment, to offer unto him any occasion of sorrow or heaviness: * for they that are invited or well entreated, are or should be unwilling to utter or show forth that (especially to their friends when they be merry) the which they think will trouble their minds. But now upon these tidings by certificate from the Queen, the king is strooken with a marvelous fear, thinking that this prophecy of the Queen should aim to the holy Messiah or some other excellent parsonage, whom our nation shall unjustly oppress and put to death on this Tree. And it is that (as I hear) which Seth the son of Adam did sometimes plant on his father's Sepulchre, and hath ever flourished as a tree of Paradise till time it pleased the King to take it into the house of the forest * Surely, the king had this tree in no mean estimation and price, It is said that about the time of Christ this tree was grown again whereof there was taken to make the Cross whereon he was crucified. else had it not been placed in this glorious house. But now, the king upon these tidings, and willing to prevent this inconvenience feared to ensue, hath removed it from thence and hid it full deep under the earth, that it might henceforth neither sprout again, nor be found of any man living. And it may be, that the king (the rather by this occasion (foreseeing the ruin of our Nation (according to God's everlasting decree and purpose) is very sorrowful and heavy: but the more because this destruction shallbe justly procured and cast on them for their injury, cruelty and envy against him whom they should in all duty love, honour and embrace. He now calleth to mind what his father David prophesied of this tragedy. My hands and feet pierced wondrous wide, psal 22.17. psal. 109.25. a man might tell my bones on every side. They made me, as their vile reproach to be. and looking too, did shake their heads at me. And now albeit the king knoweth that no man living can withstand the purpose of God in this matter: yet he would not that any thing should either be placed in his house, or preserved and kept within his realm, which might minister the means of this unhappy event in time to come: for albeit men are not to enter into the depth of God's secret devices: yet, looking on the law and word of God, they must by the same learn to eschew that which might be the occasion of transgressions and sins, as those men that be weary and fearful of murder, theft, Men must not commit sins of their own malice and then think to be excused because it was Gods will they should so do, but they must hearken to the law and word of God Exod. 20. and such other crimes because they be forbidden, & threatened to be punished for committing such things, howsoever the secret will and providence of God is, that they should be accomplished. Therefore the thief, or the murderer may not say when such a fact is done. It was God's will, it should be so done, else it could not be done: therefore I may be discharged or excused! But the word and law of God must be harkened unto, and obeyed which saith: Thou shalt not kill, thou shalt not steal, thou shalt not commit Adultery, etc. And though it be necessary the offences come yet woe to them by whom they come. Therefore as the king is right sorry, that such a thing should be effected: by our nation so would he that the means whereby this might be wrought or furthered should be removed and the injury prevented to the uttermost of his power, that so he might be guiltless of the innocent blood, and free from the destruction of our nation, thereon likely to be occasioned, Adoniram. without wise prevention. Now truly (said Adoniram) this being considered of, is no small cause of a troubled heart. For such a conceit thereof being cast into a man's mind, and especially into the king's mind, cannot but occasion great conflicts, and the rather, for that in the very place which he had erected and so beautifully garnished for his pleasure and delight there should be found such a mischief, as might either disgrace or shadow all. But behold, such is the nature of this world, Note the nature of worldly felicity. that in the same where men place their felicity & think to find occasions of their greatest joy and solace, there commonly is interposed one thing or other which hindereth or disturbeth altogether. Howbeit, the lord in his loving mercies forbidden that such a Tragedy should be either wrought or occasioned by the king or by us, or by any his or our successors in the kingdom of Israel by the which the same with the government thereof so well established, should be dissipated and wasted. Above all, be it far from us and our nation, that such an outrageous evil and heinous injury should be offered to the holy Messiah, whom to honour and embrace is perfect wisdom and health: and whom to reject and abuse is very foolishness and destruction. Psal. 2. 1●. The which the king's father well considered when he said: O kiss the Son left he be angry, and so ye perish from the right way: if his wrath be kindled, yea, but a little: but, blessed are all they that put their trust in him. Surely, if this heinous matter were but broached in our days, we would either prevent it, or assay to withstand it: but rather than we would yield to the mischief, we should choose to die: as Moses, & josuah, & Gedeon, & Samson, & David, have well resolved for the glory of God, & the welfare of the people. Nevertheless, the king's father, to confirm the former hath plainly prophisied: that, the heathen shall furiously rage's, psal. 2.1. and the people shall imagine a vain thing: the kings of the earth shall stand up, & the Rulers shall take counsel together against the Lord and against his Anointed. Abiathar And not doubt (said Abiathar) king David hath pointed therein to some great trouble intended to the holy Messiah at his coming, of whom we have gathered, the king's father hath been before ordained a figure, whose troubles therefore (as we all know) have not been small, but wonderful great enforced against him by them, whom he never injured nor justly offended: yea, and that not by mean persons, but by kings, Princes, Rulers and Potentates of the earth. Against the which notwithstanding the Almighty hath defended and delivered him to the shame and confusion of all his enemies, which have now no cause left them to triumph against him. And so I doubt not but howsoever the rage and fury of the adversaries shall be against the Lords holy Messiah, he shall for all that be mightily protected: he shall tread down the head of his enemies, and prosper in his devices. But God grant that neither our Princes, nor Priests nor Prophets, nor people be appointed the actors or executioners of this heinous Tragedy, against the holy Messiah: then might not the King be sorry, nor the people be destroyed in time to come for the committing of so heinous an action. CAP. XVII. Zadoke speaketh of the fourth cause of King Solomon's trouble, viz. of Bethsabe and Nathan. KIng Solomon's Princes being willing to hear what Zadok could yet further say in the causes of the king's trouble, urged on and said. We have heard what ye have said touching the Queen of Shaba: Now let it please you (most reverend Father to proceed, to declare unto us the fourth Cause, the which (as ye said) did rise of the Kings most noble mother, and of Nathan the Prophet. Indeed (said Zadok) there hath no mean sorrow invaded the king's mind of late, occasioned by those two noble persons: howbeit, not that either of them hath in thought, word or deed hurt or offended him, but that by their death be is deprived of them. For as they were such as he wonderfully loved, affected and favoured: Natural affection sorroweth for the departure of friends. so they were no less profitable, and comfortable to his state and honour in their lives. We see that very nature provoketh men, (yea the very wisest and holiest men) to be sad and to lament the departure of other men, especially of their fathers, mothers, brethren, sisters, kinsfolks and friends: for in them they see not only the horror of death, the dissolution of soul and body, that the same which was lately living is now dead, and that which was a man is become a senseless carcase and very earth, to the terror and horror of all mortal men, which are taught therein to know their own condition and nature: but also that they must now departed one from another, the father from his son, the mother from her daughter, the brother from his brother, the friend from his friend; and both man and woman from all his and her acquaintance and familiars of this life. Therefore, when the king speaketh of death, by the which a man is resolved into dust from whence he was taken, he saith also, Eccles. 12: that The Mourners go about the streets, Again, that men mourn for the dead seven days. Wherefore our father Abraham (although he knew right well that Sarah his wife being dead, Gen. 23.1.2. was freed from all the miseries of this life, whereto all persons that here live are subject, and was assured by his faith, that she being a true believer should rise again to eternal life: yet) he sorrowed, he wept, & mourned for that her departure many days. Gen. 50.1. Also that godly joseph, the son of Israel, when he saw his father to be dead, he mourned and wept for him, 2. Sam. 4.31. & 13.36. & 18.33. expressing thereby both his piety and natural affection. Thus David, the king's father wept woefully, and bewailed the death of his friend Abner, the like he did for Absalon, and for Amnon his sons. And therefore the king (though a wise and godly Prince) worthily sorroweth for his dear mother, and for the Prophet Nathan whom the Lord hath taken away from this world: Nevertheless, Eccles. 4. 2● I have heard him to say and that according to the truth▪ that the dead are happier than they which live: and then must that follow, that he which is dead, and freed from this world and the troubles thereof, is in better case than the highest Emperor, king, prince, or potentate in his life: and being so, we should seem to envy that their happy estate, How far to be sorry. if we that be yet living should celebrate their funerals with excessive sorrow. Sorrow than we may, for that is natural: and sorrow for our friends and acquaintances, for that is godly: but to be sorry without measure is neither natural, nor godly, but heatheanish and brutish. For therein we shall not only hurt the natural constitution of our bodily health, but declare ourselves to want that constancy of faith which our godly fathers have retained, & the word of the Lord hath taught touching the eternal happiness of man after this life: yea, we should be as enemies to them that be delivered from the miseries of this world, as they which are sorry that men being in prison and torments should be delivered & eased: and we should be as the envious, that is wonderfully grieved to behold and consider the good health and prosperity of another man. Therefore albeit (I say) the king is for this right woeful and sad, as nature and piety requireth: yet I say not that he is overcome therewith, knowing well (as he is a wise man) how to bridle affections, and therein best to behave himself: yet as a mortal man. * But (my Lords) besides this natural sympathy and piety, such was the wisdom, the judgement, the grace & virtues of his Mother, Bethsabe a wise woman, right profitable to the king in her life. and such a help and comfort she was unto him every way, that as he thought in her life he could not honour her enough: so he may not forget her and her virtues after her death. As this noble gentle woman instructed and taught the king when he was a child: so she never desisted to advise and counsel him in all godliness being a man: and she thought it appertained to her duty, not only to teach and cathecise him with wisdom: but also both to admonish him gently, and to reprove him sharply: knowing well that sometimes gentle admonitions, and sometimes sharp chide hath their place to do good in them that fear God, as some precious stones shine the better bring steeped in sharp vinegar, & some others, when they be boiled in soft oil. There be some, which though they be in place, The necessity of good admonitions. either dare not, or list not to tell, admonish or reprove the mighty and rich until they see them through folly fall down to the ground, and Fortune sternly frown at them: then perchance, (but never before) they will tell them of that which now it is too late for them to avoid: resembling therein that malady, when then & never before appeareth, when it hath thoroughly conquered nature in a man. And then they will say, as the Physician did to the man which after his long cure died, surely if thou hadst forborn to eat of this, and that kind of meat, thou mightest have lived longer. But hereof it cometh that as those which are wounded, when they want friends are constrained to seek help of their enemies: so even those noble personages themselves being offenders in their places (as they be men and do offend often) having none of such their faithful friends about them, as will either admonish or gently reprove them of their offences, do often hear of their faults afterward by their very enemies, and that to their shame and sorrow. Truly, the king knowing both the wisdom and faithfulness of his Mother, and considering what a comfort and stay she was unto him, not only in those private things: but also in the better administration of the kingdom with him: he did worthily honour her, he was glad to hear her, he disdained not to follow her wise directions, & placed her on a seat next unto his royal majesty, when at any time he sat to give sentence of judgement in matters of the highest importance. But now this princely counsellor is taken away: and the king seethe that the departure of such a precious ornament of his palace, is a prognostication of trouble to them that remain behind her: seeing that with the loss of such a member, the commonwealth of Israel is deprived of much wisdom and many good things. And in this respect, The departure of Nathan, The loss of good counsellors a prognostication of future troubles. the death and departure of that excellent Prophet Nathan his Schoolmaster and faithful counsellor, doth not a little grieve him at this time: not only in that Nathan is dead: but also in that the king by his departure is deprived of a most wise, godly & happy counsellor. For truly this is one chief cause that a Prince should mourn, namely, when his grave Senators and prudent Counsellors be taken from him: for this is as if the eyes should be pulled from out of the head, knowledge should fail in him that hath an office of weight to be performed, the stays taken from an house, and a staff from him that leaneth thereto. In this consideration, our Fathers in the wilderness lamented with abundance of tears, when Moses their Leader was taken from them, and in this respect all Israel mourned mightily over Samuel, the Lords Prophet, when he died. For these did see, that in the departing away of those worthy Personages, a great part of their glory, their weal, their prosperity, their safety and defence departed also with them: for the taking away of most noble Kings, worthy Princes, grave Senators, godly Magistrates and virtuous persons, Deut 3.1.16. God showeth mercy to them among whom the godly do live. Gen. 7.10. is a common prognostication of evil events to ensue on them that remain behind in the world: from the which it often pleaseth the Lord first to remove and take to himself * such his servants for whose sake or through whose ministry and means he hath been willing to defer, or withhold from the people such woeful afflictions. So long as Noah was yet remaining in the world without the Ark, the Lord stayed the waters that they should not fall to cover the earth: but when Noah was embarked then by and by the destruction threatened, was executed on them that remained without the Ark. The like we have observed in the overthrow of Sodom and the cities thereabout, Gen. 19.22.24. which was soon effected after that Lot, was taken from thence. Thus also during the days of Moses, and the while josuah lived, the wealth of Israel increased, and great prosperity enjoyed our fathers, the which then began to be molested, and to decline after their unhappy departure from Israel, as the Story of the judges doth certify us. So as long as the Prophet Samuel judged Israel, the land enjoyed peace: yea, and whiles be lived, king Saul retained his honour before his princes and the people, and the people their safety: for he was a rare Prophet, well beloved of the Lord, he was a noble counsellor to Saul, and a most wise director of him in all his affairs: to whom, lest he listened, and followed his godly counsel, he and his people prospered on every side. But after that he rejected Samuel, (but especially after the death of Samuel) Saul was so agonized for want of good counsel, that despairing of good success he slew himself, disgraced his house, and the people were sorely afflicted. Even so while those two right noble and godly persons, namely Bethsabe the Queen, and Nathan the Prophet lived and prospered in Israel, all things went well, and the King and his people prospered in great honour and peace: but (surely) since the departure of those two worthy members, there is a kind of defect espied in many things, yea aswell in the king, as in his people, as ye shall more plainly understand, when I shall rip up unto you the seventh cause of the king's sorrow. Worthily therefore may the king be grieved for the loss of his most princely mother, & no less for the death of the divine Prophet, and wise Counsellor Nathan, as for the falling down of two such principal pillars, as by whose strength and counsel both the king and the Commonwealth of Israel hath been (sithence the kings most happy government) the better stayed up and maintained in peace and prosperity. And in very deed (said the Princes) this may be no small grief to the King (in our judgement) as now we call to mind and consider how tenderly his mother loved him, The prince's assent to zadokes reed. and how honourably the Prophet esteemed him: again how dear was th'one, and how favoured was th'other of his royal grace, we cannot but testify. And most happy were the King (indeed) of he had well observed that which the one taught, The consent of the prince with the prophet a stay to the common wealth and a comfort to the Church. and th'other confirmed in him in his and their happy days. For these two ever well agreed in the right ordering of the holy religion, in the right institution of the King, and in the well governing of the commonwealth of Israel. And surely when these both departed from us, we found (as ye have in sort signified) that a great part of the light of Israel was shadowed, and the kings honour blemished, but such is their lots, and such is our discomfort and the occasion of the king's sorrow. Now here we may remember well what the Lord God said to Moses a little before his departure from Israel: Deut. 3 116. Behold (said he) thou shalt sleep with thy fathers, and this people will rise up and go a whoaring after strange Gods of the land whether they go: and will forsake me and break the appointment which I have made with them: and then my wrath shall wax hot against them in that day, and I will forsake them, and hide my face from them, and they shallbe consumed and much adversity and tribulation shall come upon them: so that they will say, are not those troubles come upon me, because God is not with me? Wherein we may see the order of the destruction of them whom the Lord determineth to consume. First he taketh away their godly and virtuous Prince: then they as people without good government departed from him, and live in all abomination▪ than his wrath is kindled against them: then he hideth away his face and favour from them: then he grievously afflicteth them, and in conclusion consumeth them. This partly beginneth to work on us in the taking away of those wise Counsellors: but oh God what may we fear to ensue on us, of our Sovereign King should be also called away? Surely then it cannot otherwise be, but that those troubles which await for us in such a time will suddenly seize on us to our extreme pain and misery In the mean time, it is meet that we be diligent in our duties and places aswell towards the king, as towards the people, and assay to supply them which are so departed: above all, let us have an eye to the law of our God, and not to contemn the same, nor in any sort neglect it, that so the Lord may thereby the sooner in his mercy regard the king and his people: that neither we may be without an honourable King, nor his Majesty destitute both of faithful counsellors and obedient Subjects. But now (most reverend father) we also request that the fifth cause of the king's sorrow be likewise examined, the which (as ye said) riseth of the young Prince Rhehoboham, the king's son and heir apparent to the kingdom. CHAP. XVIII. The 5. & 6. causes of the king's sorrow: viz of Rhehoboam, Hadad, Rhelon, and jeroboam. THe fifth cause of the kings trouble (said Zadoke) is indeed of Rhehoboam, who (notwithstanding his right virtuous and rare education, which might well persuade in him obsequy, obedience, the fear of God and a godly life, through the wisdom and especial regard of the king) doth yet rather imitate and follow the corrupt humour and unthrifty nature of his mother Naama the Ammonitisse, than the good nature, Rhehoboam his nature and inclination. and wisdom of his father: and he leaneth more unto those young and green heads that are grown up with him and have waited, attended, and been conversant with him in his childhood, then to any of the K. noble Princes & wise Counsellors, the which the King perceiveth, and knoweth to prognosticate the decay of his house and the dissipation of his honour. For Rhehoboam being a young man, will have his own will and his own liberty, he is grown disobedient, and scarcely can be restraigned by his father, or kept within the bounds of his duty, The King seeth whereto this will grow after his departure, when this young Prince shallbe placed in the throne & have the rains at will: And truly this willbe to us a very strange Metamorphosis and sorry change: Thus, as the King in his divine wisdom foreseeth the misery which the everlasting God will bring upon us and his people: so doth he more than fear the same to be justly occasioned and performed in the days of that Prince Rehoboam that is to succeed him that during his own time this matter shallbe deferred for the sake of David the Lords anointed, to whom God had made a faithful promise which concerned not him alone, but also his Seed. 2. Sam. 7. And that notwithstanding, he well perceiveth that the people begin to affect Rehoboam more than they either love or like him their present king, for who is else that second man which shall stand up after him of whom he lately spoke? Eccles. 4.15. Now hence is it, that the king is occasioned to loath the labours of his own hands to lament that unhappy condition of his son and the people, and thereof it is that he saith in the woefulness of his heart: I am weary of my labours which I have taken under the Sun: Eccles. 2.18. because I shall be feign to leave them to another man that cometh after me: and who knoweth whether he shall be a wise man, or a fool: and yet shall he be Lord of all my labours, which I with such wisdom have taken under the Sun. Then turning towards his people, he said: Woe be to thee thou land, whose King is but a child (meaning a child in affection, manners and wit, such as Rehoboam is feared to prove after him) and woe be to thee (O land whose Princes are early at their banquets (meaning such, as those counsellors of Rehoboam and companions of his youth shall declare themselves to be) And thereunto he added this affix: Through slothfulness the balks fall down, and through idle hands it raineth in at the house. Surely, surely, the untowardness of this youthful Prince hath already very much disquieted the king's heart: neither (besides all the former causes) can it be otherwise, than an unspeakable grief to a most loving and dear father, especially to such a rare, wise, renowned, magnificent, mighty, magnanimous and glorious king, to leave behind him a thriftless, an unhappy child, possessor of all those his ingenious travails. It was not without good cause that father Noah in the grief of his heart, Gen. 9.25. denounced a bitter curse on Canaan the son of Cham and his generation, whereof there ensued no mean inconvenience to the Chanan●ts in posterity, who at this day (as ye see) stand odious in the sight both of God and of our nation. Neither may we imagine, that any light cause shall move a father to cast on his own children a curse in steed of a blessing. So the sorrow of our first parent Adam, conceived upon the ungodly and brutish behaviour of his first borne Cain, especially in that tragical action perpetrated against God and his brother Habel, was so great that Adam was verily resolved (as it is delivered unto us) not to know his wife any more: that thenceforth he might not be occasioned to lament & be grieved in such sort, for the loss of another son, neither did he know her indeed (as it is reported) for the space of an hundred years after that time. Howsoever it was, no doubt his grief that way conceived was unspeakable: neither is the king's sorrow (foreseeing such a thing to ensue him in the days of Rehoboam) any mean or measurable sorrow. Oh therefore that yet it would please the Lord our God (if possibly it may be) in his mercy to allure and persuade Prince Rehoboam to fear his highest majesty and to keep his laws, which is that which is required of him in his duty, to honour his father our Sovereign King in his life, that his days may be prolonged in this land, to hearken to godly and grave counsel, to remember his creator even in those his tender years, and to learn and follow that which belongeth both to his father's peace, the safety of Israel and his own honour: In sum, that he so order and demean himself and his family in the true use of his father's faith and religion with the daily exercise of his princely virtues, that all Israel may be moved by God to be willing to incline unto him, and to obey him, as a man most meet to succeed him and to sit on his seat whensoever it shall please God to take from over us our Lord the king. To this answered the Prince's present: Verily, verily, these be causes and arguments weighty and sufficient to provoke sorrow and grief, and such as may trouble any King, Prince or Potentate in the world. But we yet hoped, that seeing these troubles are such as commonly follow the nature of man, Wise men be not soon over come with ordinary afflictions. and to the which all men in this life be of force subjecteth, the king being most prudent and provident, will not be overcome nor quailed with these, or any such passions: but will assay (as he knoweth he should) to bear and digest them, or so to pass them over, as he may rather take profit then hurt thereby to himself. Thus he seethe what Noah and Abraham, Moses and Samuel, jehosuah and David with such other noble personages have done in the like cases, in their times. The whiles it is our parts and duties to counsel and persuade the king to that which shall be most meet and profitable aswell for his own health, as for the common good and therein not to contemn, nor neglect Prince Rehoboam nor to defraud his honour, hoping and wishing for the best to ensue touching him, howsoever God shall work to dispose of matters in his secret counsel, that so the fault of his disobedience and defect (if so it fall out) may neither be ours, nor any way occasioned by any of us. And so jehovah our God be merciful unto our sovereign Lord, unto Rehoboam his son, unto us, and unto all Israel, the land of his delight. Now it may please you (most reverend father) to call to mind that sixth cause of the kings grieved heart, which came as ye said of Hadad, of Rezon, and of jeroboam, The 6. cause of Solomon's sorrow, the kings adversaries and of every of them. It is certain (answered Zadoke) that troubles be common in all places of the world and incident to all men living on the earth, seeing that all men be sinners, and no man doth good (as both David in his songs, and our king in his wise parables record) neither therefore is anyone man without his particular cross, Troubles are common. nor any person without his adversary or enemy to vex & molest him, even then when he seeketh to be quiet. And surely it is rare & an especial blessing of God when men may enjoy peaceable times to finish their works taken in hand for the glory of God and the weal of his people, as had our king, during the time he was occupied in the building of the Lords house. The king's father knew this well, & all the histories of the former times are stored with such spectacles and examples, that troubles await all men in this life. Howbeit these things seem strange and so were unto them which have in long peace lived and prospered under the reign of peaceable Princes, as we have done in the happy time of our Sovereign lord 1. King. 11.14.23. Hadad the Edomi●e. Now so it is, that very lately (as ye know) there be risen up against the king and his people those three, namely Hadad, Rezon and jeroboam, dangerous and shrewd enemies: for that Hadad (as ye remember) is an Edomite, of the king's Seed which was in Edom. And that, when David the king's father was sometimes in Edom, in the time of his wars, and that joab then the captain of the host was gone up to bury them that were slain in the battle, he smote all the man-children of Edom. At what time this Hadad fled & certain other Edomites of his Father's servants with him, to come into Egypt, Hadad being yet but a little Child. Howbeit he had gotten favour in the sight of Pharaoh the king, who hath given him to wife the sister of his own wife, even the sister of Thaphynes the Queen. Now as soon as Hadad had heard tell that David was laid to his Fathers, and that joab also then captain of the host was dead, he came again into Israel by the power and assistance of Pharaoh: where after process of times, being strengthened by his affinity and combination with the Egyptian King, he took an occasion to rebel, & to stand up against our Lord the King. It appeared that he had a mischievous mind both against the king, & against all his house, whereby not only the king and his court was much troubled, but his subjects (especially those territories which embordered on Hadad, were annoyed with sudden incursions, invasions and spoils. The king (God knoweth) hath long lived & reigned in great peace with all nations, as with his friends: now must he study every day, how to defend himself against them as his enemies. And Hadad (as I may say) is not only an enemy so professed, but a most dangerous enemy: that not far off, but even at home within his grace's dominions: and the more, for that Pharaoh whom the king had so many ways benefited, Take heed of old enemies. & in regard of love and good will was contented to take a wife from thence to confirm the league of mutual friendship between them. By the which we may observe, as it is not safe for a man to trust his enemy, then when he hath gotten ability with ways and means to revenge an old grief: so neither is it wisdom either to trust or depend much on them which are of another religion, howsoever they offer themselves obsequious unto us then when we may pleasure them in the things of this life. For surely though Nature be suppressed, yet will she sprout again. What oaths, vows, or promises soever are given or taken to the contrary, notwithstanding. Therefore how could this be otherwise then a grief to the king? The second adversary, Rezon an adversary to Solomon. 2. Sam. 8.3. namely Rezon was the son of Eliada, who fled sometimes from his Lord Hadadezer king of Zoba, when David smote him as he went to enlarge his border at the river Euphrates, who also gathered men unto him, and became captain over the company when David slew them, and they went to Damascus the Metropolitan city of Syria and dwelled there, where he also reigned king. Therefore is he an adversary to Israel retaining his mind of revenge and denying to pay tribute. And this is the mischief of Hadad and the hatred against Israel; Hadad now reigneth in Edom and Rezon in Damascus over all Syria to the great grief of the king and his people. Howbeit, all this doth not somuch vex him, as that his late servant jeroboam the son of Nabat the Ephrathite of Zareda, whose Mother was Zarviah this king's aunt, is now lately stepped forth, jeroboam the servant is an adversary. 1▪ King. 11.26. and lifteth up his hand against him. For when the king built melo and amended the broken places of David, and saw that this jeroboam was a man of strength and ability for the work, he made him ruler over all the charge of the house of joseph: whereby jeroboam getting courage, credit, favour and power, is now waxed proud oblivious of duty, and presumptuous, wherein he opposeth himself against his Sovereign Lord: whereat the king is not a little troubled, & the more (indeed) for that he nothing thought (much less suspected) such a thing to be wrought by his servant jeroboam, whom he had trusted and obliged by favour and many singular benefits to be faithful and obedient unto him. Sudden tidings of unkindness trouble wise men much. But it is no marvel (though the king be a wise man) that he should be hereat trouble, for we know that gentle hearts do much alter, when they suddenly hear any hard and strange tidings. Thus David the king's father (though a man valiant in war, and strong in heart) was not a little grieved, when he heard that Absalon his own son had conspired against him but yet more, when tidings came to him that Absalon was slain: he was likewise sore moved when joab had killed Abner a Prince in Israel, when he heard that Amnon had defiled Thamar his sister, that Absalon had killed Amnon, and that Adoniah, did aspire to the kingdom against his will in his life time. * Howsoever the providence of God had decreed & appointed that jeroboham should thus be exalted: jeroboham his unkindness. it is cereaine, that jeroboam hath pretended mischief in his heart against the king, and therefore most wickedly and rebelliously hath lifted up his hand to hurt his highness & us. A note of most beastly unkindness in him, who forgetting the kings gracious favours and large bounties towards him undeserved, hath attempted the king's overthrow and destruction to advance himself. But such is the pride, insolency, ambition, and ingratitude of many, whom the favour and benignity of good Princes hath unworthily exalted and honoured, that forgetting both themselves, their places & all the goodness of their gracious princes and their duties, do eagerly seek to attain to the very places and honours of their Princes and benefactors, by wicked and ungodly means. Howbeit, they find in the end that lot of the Eagle that carried fire to her nest together with her pray which consumed both it, and her young ones, for God which bringeth down all stony mountains and all high rocks to fill the valleys to make them even with the ground, calleth their impiety, unfaithfulness and rebellion into remembrance before him, yielding unto them in the just judgement that which they have worthily deserved. * But jeroboham having found that the King understandeth his purpose and practices against him, Traitors and rebels live ever in fear. and that he seeketh to bridle his insolency, durst not to abide the hammering and trial thereof (for traitors and rebels having guilty consciences, live ever in fear of the divine revenge) he is therefore fled into Egypt unto Sysar the Egyptian king and there continueth gaping for and expecting to hear of the king death, when he mindeth with a fresh courage to give the onset to his son Rehoboam, which shall succeed in the kingdom, whom he knoweth hath neither the like wisdom to govern his people, nor will have sufficient power to resist his enemies, and to defend himself. And yet (well I wots) that these things being ordinary troubles, which happen to realms provinces and nations (and therefore whosoever be a Prince must settle himself armed against them in his time and place) our Lord King Solomon well knoweth both how to bear them and wade through the midst of themal, with a right valiant mind, as David his Father hath full often in his days done. Lo, thus have ye heard the declaration of six causes of the king's sorrow: all which indeed could he well enough digest were there not yet a far greater and more dangerous than any of the former. For the seventh (beyond all the rest) pierceth and griveth the very ground of his heart, and that riseth of the great displeasure of the Almighty, conceived against him & his people. Alas (said the Princes) then may the King be worthily sad indeed, when the Lord of heaven looketh so were upon him and us. For dreadful is the angry face of the almighty, The princes. especially towards them that have justly provoked him, and his wrath is a very consuming fire: who is able to abide it? But now, let us hear the declaration of this cause also, if it be your good pleasure (most reverend Zadoke) to whom he answered: zadoke. although I am not only most sorry to hear thereof, but very loath to relate it, yet to satisfy your importunity for the former causes, I am ready to do it according to your desire. And I pray God, that neither the sin, The princes, nor the occasion thereof be in the Lord's justice laid to our charge. To the which, said the Lords, that God forbidden: but howsoever it be, the Lord for his holy anointed be yet merciful unto our King, unto us, and the whole commonwealth of Israel that he may be glorified not in our destruction but in our preservation and prosperity, as in times past, he hath been glorified in the pardon, recovery and prosperity of Adam of Abraham, of jacob, of Moses, of David, and others, our godly forefathers in their times: So be it (good Lord) we pray and beseech thee. CHAP. XIX. Zadoke declareth the seventh cause of Solomon's sorrow, which is the sin of Solomon. NOw will I endeavour (said Zadoke) to satisfy your request. I will declare the seventh cause; Yea, I will show you the last and greatest cause of the kings sorrowful heart. And well is this called the greatest: For were it not thereof, the King might well resolve (as he knoweth best how to resolve) that every thing whatsoever might or should betide him, could not so much hurt, or annoy either him or his people, as it shallbe for his and their good so long as both he and they shall fear God, The safety of them whom God preserveth. howsoever it should seem hurtful and loathsome in the eyes of men. See therefore what a sovereign good thing it is to fear the Lord, for such as fear him the Lord loveth, & them whom he loveth, he safely protecteth, and for that their protection, he hath a special care and regard. This David considered, found in trial to be true, and therefore did sing, as in the Psalm. psal. 91.11. For why; unto his Angels bright, a special charge gives he, In all thy ways for to protect, preserve and prosper thee: And that they bear thee in their hands, and wait still thee upon, That not unwares thou fall, nor bruise thy foot against a stone. Thus are they happy which fear the Lord, because the Lord blesseth and preserveth them. But now the king perceiveth that the Lord hath turned away his gracious countenance, & looketh sternly & angrily upon him & upon his people, and that the fierce wrath of God is bend and now coming unto him and us, the force whereof no man living is able to resist or to withstand. For who can bear the matchless power of the Almighty? A description of God being angry. God in his anger is as a ramping Lion, as an hungry Bear, as a consuming fire, as a mighty storm, as a waliant warrior, as a cruel tyrant, as a mighty Giant, as a terrible judge. If he touch the high mountains they shall tremble and smoke (as David did sing) And this to confirm, the king hath placed before his eyes the fearful judgements of God, which in his wrath were executed on the old rebellious people: he remembreth that when the Lord God was provoked to anger, by the disobedience of our first parents Adam, Gen. 3.24. and Hevah, (though they were his beloved and the first that he had created in his own Image) he looked sternly on them, and withal he delayed not to call them into just judgement, nor spared he to punish them. Therefore, he sent them both out of pleasant Paradise, opposed them to all miseries, and barred the gate, that they might not enter into that blessed Tabernacle, which was appointed, not for the polluted, but for clean and holy persons: The king also remembreth, the example of God's heavy wrath against cain, Gen. 4. whom he reprobated, punished, and banished from his father's house, and made a vagabond on the earth, and that justly because he had sinned against the Lord in killing of his brother: He setteth also before his face the example of God's fierce anger, on the old worldings in the time of Noah, whom he destroyed without mercy with the flood of waters: Gen. 6. he calleth into memory the example of the divine wrath, executed on the filthy Sodomites, Gen. 19 whom the Lord burned with fire and brimstone. He is not unmindful, Exod. 32.28. how the Lord vexed and afflicted our Fathers in the wilderness, when they had angered him with their sins, of whom only two of them which came out of Egypt (being above twenty years of age) could recover possession in the promised land. Neither is he forgetful: how terrible the Lord showed himself to king David and his people, not only then, 2. Sam. 12. when David had transgressed in the case of Vriah: but also, when he had numbered the people. For the one offence, the Lord stirred up his own son, and them of his own house against him: and for the other, threescore and ten thousand perished with pestilence, and had not David repent and entreated mercy, he had likewise perished in that high displeasure. Sin is odious to God, For sin is that which the Lord abhorreth, and as odious as is a Toad, or serpent to a man, so is the sin that men commit against the Lord unto him: so that as they are contemned and abandoned of men which nourish and foster up such venomous beasts: they are no less loathsome to God which commit sin, and wallow and tumble in the filthiness of that which God abhorreth. Therefore upon such (as David said) the Lord raineth hail, fire and brimstone, which is their portion in his wrath, neither is there any thing else due unto them, but death, shame and confusion: again, praying against such, he saith to the Lord: Set thou an ungodly man to be Ruler over him, and let Satan stand at his right hand. psal. 109. When sentence is given upon him, let him be condemned, & let his prayer be turned into sin. Let his days be few, and let another take his office. Let his children be fatherless, and his wife a widow: let his children be vagabonds and beg their bread: let them seek it also out of desolate places. Let the extortioner consume all that he hath, and let the stranger spoil his labour: let there be no man to pity him, nor to have compassion upon his fatherless children. Let his posterity be destroyed, and in the next generation, let his name be clean put out: let the wickedness of his fathers be had in remembrance in the sight of the Lord and let not the sin of his mother he done away, etc. Now of such things feareth the king, and therefore is waxen very pensive and heavy, not able to withstand the strokes of God's anger, conceived against him and his people. The fierceness of God's wrath. * Alas, Alas, (than said the Princes) it is a most fearful thing to provoke the Lord, & to fall into his hands with guilty consciences: for wonderful and terrible is the Lord in his wrath, as ye have well said. For though the Lord be slow to anger when he looketh for man's repentance & amendment of life: yet is he of great power, and will in no case acquit the wicked, Though he be most merciful being pleased: yet being provoked, he is most terrible and cruel to them that provoke him. His dealing will be with blustering storms, high tempests, and whirlwinds, and the clouds of the air are the dust of his feet▪ he will rebuke the raging sea, and dry it up, with all the famous rivers of the land: yea, Basan and Carmel shall shrink, the spring also of Libanus shall be destroyed, and the fair trees thereof shall be burnt with fire: The great mountains shall quake at his mighty power, and the hills shallbe dissolved: the earth also shall burn at his stern countenance, with the world and all that dwelleth therein. What man is he, that is able to stand before his fierce wrath? or who can rise up before the dreadful anger of his countenance? his fierceness is powered forth like consuming fire: yea the hard Rocks cleave in pieces at his might: the strong pillars of heaven tremble, and all the kindreds of the earth weep and wail before him, when he beginneth to appear, to visit and to hold his Court of justice. Well therefore may the king mourn, and be holden with continual sadness, if the consideration of the divine wrath hath seized on his heart. zadoke tells that the king himself is the cause of this wrath. * But so much the more (said Zadok) is the King perplexed, and stands in fear, because (as he hath lately found and considered) the greatest cause of this anger both rise of himself. For if a stranger had hurt him, he might have dissembled it: if an enemy, he might have revenged it: if a friend, he might have complained of it: but the cause being in himself, to whom should he make his moan? of whom should he seek comfort. Although I will not justify the whole Congregation of Israel, The people which died in the plague were not free of transgression. no more than I might say, that all the people which died in the pestilence in the time of David's transgression, were guiltless: (for no doubt they were faulty also before the Lord) yet beyond them all, our Lord king Solomon hath highly offended, whereof it may come to pass, that the Lord, who was merciful unto Israel, and in his mercy gave them such a King, as by the which he might express unto them his love, is now minded to take and remove far from them this happy occasion of their peace, and so to leave them and commit them to the hurtful hand of the angel of wrath to be punished, according to their deserts: from the sense whereof, they have been thus long kept and preserved, by the blessed means of king Solomon. Now, I remember what the Lord said to Moses, when our Fathers had offended, and Moses nevertheless earnestly prayed and requested him for their pardon. Suffer me, saith he or give me leave, Exod. 22.10, that my wrath may wax hot against them, and consume them. See the goodness of God, who not only stayed & was restrained from smiting of them upon his request, but acknowledged Moses the mean of their pardon! In what sense the people are said to be plagued for David's sin. But we have that example of our own time, even of David the king's father and his people yet in memory. For as long as he pleased jehovah his God, God esteemed him & accepted him for the occasion of their peace, though they had deserved wrath & confusion. But after that David had transgressed with them and angered the Lord, than became he, who was before an occasion of the people's safety, an occasion of their punishment, that not only for his own sin, but also for their sins, who now had not him (in this time of disgrace) for their further means to health, nor any other such Saviour, as might stand up in the gape between God & them, & that because they repent not: wherefore the Lord sent forth the messenger of death, who smote 70. thousand persons with the plague of pestilence, that they died within 3 days. And surely we may fear every one of us, what shall shortly ensue & fall both on our king and the people, seeing that God being now angry with our king for his sins, neither looketh graciously on him, now accepteth him and his doings, as an occasion of our peace. Solomon's youth & age. Indeed, the king in his young years behaved himself most gravely, shined in all princely virtues, which did adorn and beautify both his person and place, which gave unto us, and to all his people, both hope and expectation of a far greater excellency to follow in his Age: as those trees which, blowing fair in the spring time of the year, put men in hope of fruits thereof in the time of harvest. But alas, the king hath in this point far deceived all men's expectation, behaving himself most unwisely, both before God and in the eyes of all good men, in this time of his age, by the which he hath distained his honour, and deprived us all of that glory the which through him we had achieved, and hoped by the same to have had established on our Nation for ever, according to the word of the Lord, spoken to David in his good love. And of this, as I cannot think without grief of heart: so can I not speak without weeping tears, and deep sighs. * Then answered Zabud, zabud. (as not a little grieved and sorrowful in his heart, to hear such hard tidings of the king, with whom he had been so familiarly acquainted) and said: But what is it (I beseech you, most reverend Father) wherein the king's Majesty hath so heinously and dangerously faulted, and so highly provoked God to displeasure? I doubt not, but that without dishonour to the king, hurt to yourself, or offence to any of us present, it may be spoken here in Council, that thereby the sooner we may consult and consider thereof with judgement, and endeavour (to our power) to salve the displeasure. Alas (said Zadoke) when one man offendeth against another, there may be a dayman to reconcile them: zadok telleth wherein the king hath offended. 1. Sam. 2.25. but if a man sin against the Lord of heaven, who can decide it? Thus said Eli the Priest in the like case. But now saving the king's honour and your reverence (my Lords) the king hath committed (ah how sorrowful am I to say it?) the king hath committed (but alack, shall I utter it? my tongue would rather cleave to the roof of my mouth) The King hath committed (ah yet how loath and hashfull am I to tell it? Howbeit, it is already seen and not covered, it is spoken off and not couched in silence, even of them that dwell not in the Court, but in the Country: yea, aswell of them that be without, as of them that remain within, howsoever we would dissemble it) the King (I say) hath committed three great evils, of the which the most part of all this displeasure and sorrow cometh both to himself and to us. For behold, First, The King hath multiplied wives to himself: Secondly, He hath combined himself with strange women. Thirdly, He hath turned away his heart from the Lord. This being said the Princes were all abashed, and wonderfully amazed, not knowing what to say, or what to expect; or what to think; but pauzed, and looked one on another of them, nor could their fearful tongues utter the thoughts of their grieved hearts. CAP. XX. The first of Solomon's sins: Viz. the plurality of Wives. AFter a very long pauze, Abiathar the Priest, stood forth and objected for the king concerning the plurality of his Wives, Abiathar objecteth for the king's wives. and said: How should this be a fault so heinous in the king? Abraham our Father was permitted to take Hagar his maid, notwithstanding that Sarah was his wedded wife. And jacob the Lord's servant had two wives, namely, Leah, and Rachel: and yet besides them he had the company of his two maids, Bilha, and Zilpha, on whom he begat children. So Lamech, before the flood, had two wives, Ada, and Zella. And (to let pass others) David the king's father (a man so well beloved of God) had divers wives, of whom he begat sons and daughters. Therefore why might not the king do the like? zadok answereth to the plurality of wives. To this answered Zadok: It is true: howbeit, we should not live by examples of men, but according to the Law of the Lord. All men be sinners and offend in many things: therefore what they do, we may not respect, nor presume to follow: but regard what the Lord hath instituted and commanded. And surely this plurality of wives, hath been a fault even in those fathers, Gen. 3.15. & 16.3. howsoever they aimed thereby to the multiplying of their seed, whereof they hoped the Messiah should be borne, according to the promise. Neither should they have staggered in faith touching the Messiah, to imagine that Gods promise could not have been performed without their own wisdom and means. Abraham seeing his wife aged, thought that the promise of God should have holden on the venture of Hagar: howbeit, God being faithful effected his promise in Sarah, though beyond the course of nature, and man's expectation. And this to prove, we read that at the beginning, when God created man, he made them Male and Female, and therein, not three, or four, or more; but only two in one flesh, namely, one man, and one woman. Gen. 2.24. And thereupon this Law was ordained, that for this cause a man should leave his father and mother, and should cleave to his wife, not Wives. This was the first Institution of Matrimony, and thus it was observed by Adam, by Seth, by Enos, by Kenan, by Mehalaleel, by Jared, by Henoch, by Methusalah, by Lamech, and Noah and his three sons, who (as we read) brought into the Ark with them, every of them one wife: for they were but eight persons in all, that is to say, four men, and so many women, being their wives. gen. 4.19. The breach of this Institution was first found in that other Lamech which descended from cain, and afterward (as it is delivered to us) killed cain, with a dart. From whom it was drawn to others, & continued for a custom in the posterity, though so contrary to the Law and ordinance of the Lord. But leaving the errors of those, we are to observe that first ordinance, with those holy fathers of that first Age, if we will be free from blame in that respect, and not presume the transgression thereof, howsoever some others, be they kings or potentates of the earth have followed, or faulted, and been tolerated in the abuse of the same. But after this, there is a special Law provided by the Lord, and given by Moses, Deut. 17. unto kings and princes (before all others) that none of them should multiply wives to himself. And this the king's mother doubtless considered, when schooling him, she thus charged him saying: Pro. 31.2. O my dearly beloved son, Laemuel, give not over thy strength and ways unto Women, which are the destruction even of kings It may be she called to mind, Homer. II. & uliss. A tragical History written before this time. gen. 6. what is written in that Heathen Story, of the destruction that felon so many Kings and Princes in and about Troy, touching the ravishing of Helena. It may be she remembered, what betided the old world for the evil conjunction of the sons of God with the daughters of men. And the king himself sometimes in the remembrance of this Lesson could advise others from this destruction. Saying: Pro. 5.18.19. Let thy well be blessed, and be glad with the wife of thy youth: let her be as the loving Hind, and pleasant Roe, let her breasts always satisfy thee, and hold thee ever content with her love. He speaketh of a wife, not wives: nevertheless, howsoever it hath been occasioned, the king hath offended, yea, he hath wonderfully exceeded therein: for he hath not contented his lust with one wife, according to the Law, nor with a few wives, after the example of those godly Fathers, Abraham, and jacob: but he hath taken unto himself 700. wives which were queens, & 300. Concubines, in the whole a 1000 as the like was never heard off before this time. And by these women he hath been drawn into an inordinate lust, and been overcome in affection to the staining of his honour & blemishing of his holy profession, the which is in him an heinous fault. For although the heathen (which know not God, and are as brute beasts without understanding) do neigh as the stoned horses after every woman that hath a fair face, and seek to satisfy their fleshly lusts in these kinds of pleasure: yet should not king Solomon, endowed with so excellent a spirit and wisdom, have sought to satisfy his desire therein: and that the rather, because as the constancy of the chaste helpeth to the prolonging of life, The inconveniences of fleshly lust. as appeareth in the Vultures, which being chaste and sober that way, live (as it is said) by nature an hundred years: so they which delight in fleshly lust, and be so ordinarily inflamed and overcome with the same, are of a very short life, as we may see in those Sparrows, which of other birds are full of Lechery. And it is a sure axiom, that they which engender much, live the less while. The king therefore in this hath abbreviated, empared, wounded and endangered his life. His natural life is shortened, his civil life is distained, his spiritual life is pierced, and his life eternal is endangered. For in the first, there is an evacuation of that natural heat and moistness, by the which man's life is conserved, and the strength of body sustained. Yea, Luxury is such an immoderate wantonness of the flesh, which as a sweet poison, an importunate plague and a pernicious potion, doth both weaken man's natural body, and effeminateth his mind. O extreme filthiness of lust! all other sins are without the body, but he that giveth himself over to this sin, offendeth against his own body! Before this goeth ever heat and petulancy, with it in company is stinch and uncleanness, and after it followeth sorrow and repentance. These be the leaders, the fellows, and the followers of luxurious persons. Secondly, this sin taketh from a man all his credit, good name and glory: and bringeth to him distrust, an evil fame, and ignomy. What vice is more dishonest? what more damnable? what more hurtful to man's civil life and estimation? for behold, how virtues are decayed: how victories languish: how glory is swallowed up of infamy: how the virtues of mind and body are infringed? Surely a man can scarcely discern, whether it be better or worse, to be captived either of this vice, or of his mortal foes. * Thirdly, the spiritual life, is in them wounded: for all such as give themselves over to the lust of body, do grieve the spirit of God in themselves, and suppress all the good motions of mind, whereby being like to the beasts, they run into many mischiefs, and sin more and more against God and their own souls. Gen. 6.5. Thus those old sinners were alienated from the Lord: for as their thoughts were by nature evil, they were the sooner by this furthered and blinded in their malice: for why the spirit of God which sanctifieth and garnisheth men with graces, did not only departed from them, but also repent that ever they were, in respect of their filthy abominations. Neither is it possible, that he can live spiritually to God, which is dedicated to the flesh: for between the spirit and the flesh there is ever contrariety. Lastly, as this withstandeth the graces of the divine spirit here, by the which men should pass to the life of glory, as by virtues men attain to honour: so indeed it shutteth up unto them the gate of the kingdom of God, into the which, neither fornicators, Gen. 3.24. nor lechers, nor unclean persons shalenter, no more than Adam could enter Paradise, after that he had polluted himself with sin. Lo, what an enemy is the luxurious man to his own life, whether natural, political, spiritual, or eternal. And by this we see the dangerous condition of our L.K. Solomon! yea, by this we may behold & consider what is the frail nature of man in this life. A man being in honour and puffed up in prosperity, hath none understanding (as king David said) and therefore may be compared to the beasts which perish: for he forgetteth himself, he remembreth not the Lord, he waxeth proud, insolent, haughty, high minded, prone to pleasures, and ingrateful to God. In this he well resembleth the Siphny stone which though of it own nature soft, yet boiled in oil, waxeth wonderful hard. But after this, their follow on him an hell of mischiefs & huge torments: for who can prosper in his devices or endeavours, which forgetting God, walketh his own ways in the lewdness of carnal lust? Gen. 19 Exod. 32. Numb. 25. judg. 19 Homer. To pass over these examples of the Sodomites, of the Israelites offending with the women of the Moabites, & Madianites, of those men of belial that ravished the poor Levites wife, in the time of our judges, & of Paris the Trojan of whom we have heard: let us not forget the example of David the king's father. 2. Sam. 11. After that God had both advanced him and given him rest and prosperity in his honour, he too soon forgot himself, and burned in lust, in whom the love of the flesh was so natural to the flesh, that albeit reason, as reason, would put the desire to flight in him, yet the flesh yielded herself a captive thrall to those desires, by the which he was more fiercely assaulted, then with the greatest enemies that ever he had. For there be no foes so deadly and importunate, as those which a man findeth and fostereth against himself within himself: 2. Sam. 12.14. David had fought with the huge Goliath, and cast him to the ground: he had killed a Lion and a Bear, which came to devour his sheep: he vexed and spoiled the Philistines and other the enemies of Israel, and ever returned home a victor and triumpher in the name of his God, whereof they could sing to his praise, David hath slain his ten thousand! Howbeit this noble Prince, in his rest and prosperity, (as I said) suffered lust in him to subdue reason, gave the reins at large to carnal appetite, and therein inflamed and agonized, he unlawfully desired & abused Vriahs' wife: and yet not so contented, he caused Vriah to be unjustly murdered; whereby he distained his honour, he quenched out the spiritual graces, and endangered his soul, to the high displeasure of God, who doth neither love, nor permit such delights in the children of men, much less in his own the servants of grace. And thus (be it here spoken in counsel) hath our Lord the king forgotten himself, and both abused and dishonoured his honour. Thus men set in honour are soon overtaken therein: for temporal felicity is a most unquiet thing, neither can man's nature be contained within his bounds and duty of life in worldly prosperity. Worthily therefore David thanked the Lord, for that he had beaten him with adversity, which (as he confessed) he found to be best for him. It is good for me (said he) that I have been troubled. But if wise men and godly men can scarcely and very seldom measure themselves in the use of this flattering enemy: how then should the ignorant and sinners do, when the Lord sulleth them in this easy cradle? Besides this, here we see, What man is, when he is given over to his own will. how foolishly the wisest of all men behaveth and demeaneth himself, and into what inconveniences he runneth, when it pleaseth God for his trial, to lose unto him the rains of youthful liberty, and to commit him to the guide of his own counsels! Surely, he may well be compared to the ponderous iron, that of it own nature sinketh to the bottom of the stream, except it be sustained or holden up by some other thing. This should move us to pray unto God, that as he would vouchsafe to secure and defend us: so he would not give us to our own wills: but that his will might be fulfilled in us. For if we should but have the guide of ourselves, and not be sustained and defended by the power and will of God, it cannot be otherwise, but that we shall not only fall, but fall away and perish from him, and from our own salvation every hour, in every day of this our life. Therefore, that I may be brief, howsoever this evil custom of the plurality of Wives came in, or howsever this kind of pleasure hath been used, and delighted in, among worldly men: yea, howsoever many wise men, have been seen to solace themselves therein, it is doubtless in the king a great fault: and the more, because he is the king and should be a guide of holiness, and good example of life unto others: especially, because the Lord hath so blessed him with wisdom, and divine graces before all the kings of the earth. Thus have I explained the first of those three faults, which provoked the Lord to displeasure, the consideration whereof, now moveth the king to this heaviness of mind. But yet, the second fault exceedeth this in degree, to aggravate the sorrow, and pain him to the heart. These words being spoken, and in such sort as Zadok could deliver them, provoked the Princes to weep with him weeping, & to condole together the kings hard lot. Howbeit they requested him to say somewhat more of that second sin, which was (as he said) more heinous and dangerous: and so pauzed, and expected what Zadok would say. CHAP. XXI. Of Solomon's second sin: and third sin: viz. of his strange wives: and his turning away, with the divine Commination for the same. THe second sin of Solomon (as I before said, quoth Zadok) is indeed a degree higher than the former, albeit the former was abominable and dangerous to his body, life, fame, soul and glory. And that is, the king hath combined himself with strange women: for he hath taken the daughter of Pharaoh, Strange women. and the women of the Moabites, Ammonites, Edomites, Sydonites, and Hethites: whereas yet, concerning those Nations, the Lord said unto our Fathers, zabud objected. Go ye not into them, nor let them come into you: else will they turn your hearts after their gods. To this objected Zabud for the king: But yet it hath been permitted in the Law, that such women might nevertheless be taken, accepted and used of our Nation with certain provisoes and conditions. For the Lord saith by the hand of Moses: Deut. 21.11. If thou seest among the captives (taken in war) a beautiful woman, and hast a desire unto her, that thou wouldst have her to thy wife: thou shalt bring her home to thine own house, & she shall shave her head, and pair her nails, and put her raiment, that she was taken in from her, and let her remain in thine house, and bewail her father and her mother a month long: and after that thou shalt go in unto her, and marry her, and she shall be thy wife. In this sort David, the king's Father took one of his wives, namely the mother of Thamar, whom he had captived in his wars. And thus did our king take and accept Pharaohs daughter, of whom his father spoke in the Psalm. Hearken O daughter, and consider, incline thine ear: forget also thine own people, & thy father's house: so shall the king have pleasure in thy beauty: for he is thy Lord God, and thou must worship him. And truly, howsoever the Queen did dissemble her own former Religion, and made show of love unto that which we love and embrace; the king so accepted her, and thought nothing less, then of any hypocrisy in her. And therefore in his integrity he embraced her, and took her as his own. All this I grant (said Zadok) And I will not deny, zadoke answereth the objection. that the king did observe the like, according to the Law, in all other his wives and Concubines. But why should not such as are received on conditions, be retained on the same conditions, and not otherwise? for the meaning of the Law is, that if such a woman (albeit she be Pharaohs daughter, or the daughter of any other Prince or person) shall not hold and observe the conditions touching the Religion and peace of Israel; but apostate and turn away from the Lord, and daily endeavour and study to pollute the honour of our king, and contemn the religion of our God, that thereupon she be abandoned, rejected & sent away from the Commonwealth of Israel, much sooner from the king's society: yea, rather than that society should he continued to the danger of those inconveniencies, Exod. 34.16. Deut: 7.3. the parties should be reduced and committed to the censure of the general Law, as when the league is infringed by the breach of the conditions, the parties stand as in their former estate: any thing to the contrary thereof notwithstanding. And this is the Law to the children of Israel, touching the abandoning of this kind of society, with any of those seven execrable Nations: as the Hethites, the Hevites, the Gergesites, the Amorites, the Chananites, the Pherezites, and the jebusites: Thou shalt make no marriages with them: neither shalt thou give thy daughter unto his son: nor take his daughter unto thy son: (The reason is added, whereunto this proviso or condition hath respect) For they will deceive thy son, that he should not follow the Lord: and they shall serve strange gods: and then will the wrath of the Lord wax hot against thee, and destroy thee. This thing Abraham our father both considered, and respected long before the Law given by Moses: for he had seen the inconvenience of such conjunctions in the old time, when by the same the sons of God were polluted, and the whole earth destroyed in the days of Noah: Gen. 24.3. therefore he gave his servant a special charge for the match of his son Isaak, with a mate of a faithful Family. The like also Isaak respected, when he disliked the marriage of his son Esau with the Hethites, and charged his son jacob not to take him a wife of the daughters of Chanaan: Gen. 26. & 27. but that he should repair to his Uncle Laban, and take from thence of his daughters. But howsoever such conjunctions might be tolerated or winked at upon occasions in some others▪ what needed Solomon the son of David, to have lusted after the women of a strange Natition? Are not the daughters of Zion fair, and beautiful, and wise, and virtuous? yea, are they not preferred in honour to all the women in the world? And did Solomon fear of any heathen Potentate, that he would in this sort be linked unto him in amity for the retaining of peace? Yea, is he not stronger and more wise, and politic than any of them all? And do they not more dread and admire him, than he hath need to doubt, what they are able to do against his Majesty? But alas, lust is blind, and many wise men (as I said before) be led blindfolded into the pit of prevarication and woe, by such women, as being of an evil opinion and like Religion, will receive no kind of Counsel which withstandeth or hindereth their fond lusts and vanities. And thereof it is, that the King so prudent, wise and famous, hath been bewitched, enchanted, and besotted so far; that in the lightness of voluptuousness, he hath altered his single mind, and distained his honour. * These be great faults (my Lords) but yet he is much more blamable and guilty of judgement, & no less of punishment, The third sin of Solomon. (though he be a king) because that in his lusts he hath turned away his heart from the Lord his God, which hath appeared to him at two sundry times. For behold, the king hearkening unto those his strange Wives, which had now at length apostated and turned back again, to the Religion of their Fathers and Country: he hath followed after Asteroth, the God of the Sydonians, and after Melcome, the abomination of the Ammonites, and he hath built an high place for Chamos, the abomination of Moab, even in the hill that is before Jerusalem: and unto Moloch, the abomination of the children of Ammon: and the like hath he done for other his outlandish Women, which burned incense, and offered divers sacrifices to their sundry Gods. Neither seemed the king then touched with any remorse of conscience: but clean contrary to the Law of God, the charge which his father gave him, the lessons his mother taught him, and that which his own wisdom should persuade in him: he hath foully prostituted himself to their lewdness, and disgraced his Nobility. Yea, all this hath the king done even in his elder years & in that time of his age: Solomon offended God in his elder days. when he should rather have abandoned fleshly lusts, the delights of the sons of men, and all the vanities of the world, and have offered up himself both body and soul, a sweet and holy Sacrifice acceptable to the Lord his God, in that holy Temple, which he both built and dedicated to his Name. Alas, what a blemish is this to his Grace, and that his grey hairs should be polluted with youthful lusts. This is one of the things which I have heard him say, that his very soul abhorred. But when unto those lusts shall join that transgression of the Laws, and abominable sins against the true service and honour of God, and that in old men, oh God, how great and dangerous is this kind of abomination! A great deal more loathsome and dangerous is the fire in an old house, then in a new: and no less dangerous and loathsome is sin in an old person, beyond those which be in the younger sort. Old men should be to the younger, examples of a chaste life, holiness, godly behaviour, Religion and virtues: they should be profitable to the commonwealth by their wisdom, reverend before all men for their age, and well prepared for the place of eternity, unto whose gate they are, or should be ready to enter with holy hearts and clean bodies: they in whom the contrary is found (especially among the Princes, Nobles, Magistrates, and persons of name and account) are rightly likened unto those old Cocks, that bring forth certain black and bluish Eggs, Similitude. which being covered by some venomous beast (as a Toad or serpent) in the canicular days, there is hatched a Basiliscus, or Cockatrice, of that venom, which infecteth and killeth men with his piercing sight. By the Egg, is understood the evil work or action of the faulty old man; by the venomous beast, is meant the suggestor or flatterer of him in his faults: by the Cockatrice, is noted the wicked example: and by the persons killed, the seers and imitators thereof. For those elder persons, and namely Princes and Magistrates, which have been esteemed and honoured in their places, now sinning against God, and the honour of their functions, and their sins fostered and nourished by the pestiferous and wicked suggestion, giveth a most pestilent example, the which being seen of the Subjects, younger, and inferior persons, infecteth and corrupteth them: and as much as lieth in him, he killeth him. And thus hath the king done! Howbeit, now at length he perceiveth that the just judgements of God threatened in this case, and wont to ensue on them that break and contemn his holy ordinance and Law, is now prepared against him and this whole Nation: yea, more fiercer than it was in David's time, when seventy thousand died in the pestilence. Neither hath he found (as yet) by his wisdom, how to excuse himself in this matter: nor how to defend his innocency: for behold, it is neither the king though so wise and royal, nor things in heaven, nor them on the earth, nor any other power or might whatsoever, that is able either to dispense with this divine Law, or to bear the effects of that celestial wrath. Would God, that King Solomon's example could be remembered of all them that shall come after him, An admonition for princes to remember Solomon's example and learn to fear the divine judgements. to be placed upon his throne, that in the midst of all their prosperity, they would think of adversity (as job did) with that reverence and fear that they presume not so far to tempt the Lord in the lust of their eyes, the lust of their flesh, and in the trust of their proper wisdom, worldly policies, and high places: for howsoever they be preferred, and advanced, and do stand, yet should they know themselves to be but men, yea miserable and frail men in this life, subject to whatsoever misery betideth other men: Wherein the King is no freer than the beggar, though preferred in his estate royal, and the lusty young man is no more respected than the old man to whom crooked age is a continual sickness, such is man's condition! for this cause, men be well likened to the grass in the field, and all their glory, honour, wealth, wisdom, beauty, and whatsoever else, whereby a man is adorned in this world, and in the which he delighteth, (as that which is man's, or incident to his pleasures in this life) is rightly likened to the flowers of the grass in the field the which are by divers occasions either withered or altered in a very short time, neither is any one herb or flower in the field more free from those blast & burnings, annoys and perils, than any other in the same, notwithstanding that one beyond the other, is in higher estimation and price among men. But as for the Lord our God, he is most mighty, ever the same without alteration or changes, always sufficient, a revenger of them that dishonour him, and a very consuming fire to devour the ongodly as the stubble from the face of the earth, he is in his judgements most just, in his works most perfect, in his wisdom infinite, and in all things good for his saints, and glorious in himself. This is he that overthroweth man in offences, and compasseth him about with a net, wherein if sinful man should complain of violence done unto him, job. 19.7. he shall not be heard, and if he cry for help there is no sentence to be given for him: he must abide his lot, and bear the justice of the judge without hope of change or alteration of the decree, until it be his pleasure upon man's true repepentance to turn justice into mercy, and pain into peace. * All this (answered the Lords being true can neither be denied nor dissembled, but we will witness the same, though to our sorrow, because it toucheth our Lord the King. Howbeit, we have not found that the holy religion hath been altered: but that the services of jehovah our God and all his holy sacrifices are continued in that house which the king had dedicated to that use: howsoever those strange women have in their apostasy turned to their Idols again, affected the superstitions of their several nations and obtained, by the king's favour permission, to use their own religions within these his territories and dominions. I grant (said Zadoke) that our holy religion is yet preserved in ure: howbeit, not without a manifest contempt, zadoke tells that religion is much blemished by those sins of Solomon. 1. Sam. 5.2.3.4 judg. 6.31. when such as deride and disdain the same shallbe both permitted and maintained in the open face of the king and his people. Can Dagon stand before the ark of God? Would Gedeon permit in his days, that any man should plead Baal's cause? did our father jacob suffer, that his wife Rachel should retain with her Laban's Images, or that any of his sons or family should be polluted with any strange Gods, when as they came to Bethel to sacrifice unto jehovah? and should then king Solomon not only permit those horrible Idolatries and loathsome superstitions of Idols, but also exhibit them maintenance in the same that follow such things so near the Temple and the holy City of God? This thing is not hidden from the Lord who seethe and willbe avenged on the same. Howbeit, the King most unhappily doting on those profane women, his wives and concubines, which are now revolted from the Lord and his religion, and turned back unto their fathers and their Gods, hath been contented to connive and bear with them in such their abominations even before his face and in the open sight of the Lord people: yea, and rather than he would divorce them or deny them, or reprove them or correct them, or displease them therein (as he might have done and indeed should have done in this case) he hath both appointed and commanded many great sums of money and treasure to be paid and given forth from his own treasury both to the building of certain houses and places for such their Gods, and also for the daily maintenance of their services in the same. Thereof it is (before all other things) that jehovah his God is provoked, and waxed angry with him, with us and his people, and hath thereon not omitted to threaten him and us with many mighty plagues and punishments, to ensue, yea such as neither he, we, nor our posterity shallbe able to bear: & thereof (as I understand) the Lord hath lately spoken by his prophet and messenger unto the King himself: saying Forasmuch as this thing is done of thee, and thou hast not kept mine appointment and my statutes which I commanded thee: 1. King. 11.11. I will rend the kingdom from thee, and will give it to thy Servant. Notwithstanding in thy days I will not do it, because of David thy Father: but I will take it from the hand of thy son. Howbeit, I will not take away all the kingdom, but will give one Tribe to thy Son, because of David my Servant and because of jerusalem, which I have chosen. Now here I call to remembrance what the Lord our God hath resolved in such a case, by the consideration of his words once spoken to Eli the Priest, in the days of our judges, 1. Sam. 2.25. I will worship them (saith he) that worship me: but they which despise me shall come to shame. Moreover I remember what the King himself hath said in his wise Proverbs. The turning away of the unwise shall hasten his own destruction. And well I wots therefore that of all the creatures in the world, pro. 1.32. the impious and wicked person is most unhappy, that not only in respect of his sins and condition of life, but in regard of his end and conclusion, for as the end of much eating is sickness, the end of pleasure is pain, the end of this life is death and corruption: so the end of the Sinner is extreme anguish and misery both in this world and after his death. For being justly sequestered from the society of the Saints, and so shut out from the divine protection, he is, even whiles he liveth, molested with an unquiet conscience, an aching heart fearful cogitations and dreams and many afflictions both of body and mind, the hand of God being stretched forth against him from above, and the instruments of wrath tormenting him from beneath: Finally, this life finished, he broils and toils in bitter torments for ever more: In the which he may be compared to those flying fishes which being in the waters are persecuted by other fishes for their prey, & springing up with their fins into the air, they are followed and devoured of the cormorants and Sea-meawes: or to that bird which being on the ground is hunted by dogs, and flying above the earth is taken by the vultures: for true it is that the man of impiety and sin hath neither peace nor safety either in this world, or in the world to come. This thing the king's father well knew, and considered of in the depth of his heart: therefore when he was remembered of his transgressions and faults by Nathan and by Gad the lords prophets and messengers to him in that respect, feeling the true sense of God's angry countenance justly bend against him and his people for the same, & the perilous estate both of himself and his dominions, by and by (although a chosen, magnanimous, puissant and valorous minded King) coming to answer before the highest God, he suddenly cast himself down to the earth, as a base caitiff, he repent him of his sins, and in the fearful agony of his afflicted soul, he cried out I have sinned! I have sinned: Mercy Lord mercy! nor would be leave off crying, and repenting, nor any otherwise esteem of himself then a sinful, guilty and condemned wretch, until he perceived that the Lord was willing to be appeazed and of his mercy, to turn his gracious face towards him as in times past: resembling the bird of Paradise, which being taken in a snare is never quiet, nor leaveth crying and flittering till time he either die or be delivered. And thus behoveth it our Lord the King, to esteem of himself under those his transgressions, this to respect and the same to perform which in this desperate and dangerous case, is the best counsel we may give him for remedy and ease. For surely, surely, God being thus provoked and that justly, he will not be appeazed, nor will he surcease to stretch forth his hand of justice against him so offending, until that he meekly acknowledge his offences before him, repent, and seek him with sorrow and singleness of heart, as we may see in th'examples of our forefathers both in the wilderness under the conduct of Moses and Aaron and in this land under the government of our wise and valiant judges. Now (my Lords) hereof is it, that jehovah our God being most justly displeased with our Lord the King, he hath in justice stirred up and provoked against him (besides the two former enemies which much troubled him) that jeroboam, who thirsting for the sovereignty of Israel now especially opposeth himself in might and policy against the King. Neither may we think, but howsoever those persons (especially jeroboam) are maliciously bend and provoked against the king and his government, The king's enemies are the very instruments of God's wrath appointed to vex the king and his people. and do of themselves little respect or consider the providence and working of the most high in this his displeasure that yet they be the very instruments and ministers of God's judgements, as those other adversaries of Israel have been in the times past, against our fathers, when as they forgetting God, did rebel against him and his holy servants: And therefore the only way to resist them, is not the wisdom, power, policy, or arm of man, but the grace of our merciful God, the which we must seek by godly repentance & obtain by faithful prayer unto God in the trust of Messiah until which time the Lord will never be persuaded to draw in his hand which is stretched forth. Solomon repenteth. This the King himself well knoweth, and therefore he is humbled on the ground he bewaileth himself, he weary, he lamenteth, he abandoneth the vain things of this world, and he turneth himself both body and mind (as in the best sort of penance) unto his God, who (I doubt not but) willbe merciful unto him, as he was merciful unto his father David when he so repent. * But yet in this interim, to the aggravating of the kings grief, it is fallen out of late (whereof the King is also certified, for what can be hidden from his eyes) that when this fellow jeroboham departed from jerusalem, the Prophet Ahiah the Sylonite found him in the way having a new garment on him and they two being alone in the field, the Prophet caught that new garment and rend it in twelve pieces, The Lord threateneth Solomon to punish him for sin. 1. King. 11. and said to jeroboham: Take unto thee ten pieces: for thus saith the Lord God of Israel, behold I will rend the kingdom out of the hands of Solomon, and will give ten tribes to thee, and thou shall reign according to all that my soul desireth, and shalt be King over Israel. Again I will for this offence which Solomon hath committed, punish the seed of David but not for ever. Now the consideration of this (being added to the former) hath caused the king's eyes to fail through weeping, his bowels to swell, his liver to be powered out on the earth, and himself to swoon in the midst of his house. Neither should we also, in the regard of this his great sorrow, and the miseries imminent on him, on us, and on the people, but weep and howl with him, and repent, and cry to the Lord for mercy. CAP. XXII. Zadoks Reed is approved and secunded touching the cause of K. Solomon's trouble. And it is so recorded. THe former speeches being well heard & considered accordingly by the Lords assembled, Prince Zabud the king's familiar friend answered. My Lord Zadoke, I suppose, ye have fully pierced the centre, and have plainly revealed (though in secret unto us) the highest cause of this so strange metamorphosis and alteration of the king. Your words so grave and right reverendly disposed on this occasion, we allow (as well worthy) and commend your plain manner of dealing in this matter, though of such weight, for howsoever it be honourable to conceal the kings secrets (as my Lord the King's secretary will confess) yet in this case, I hold it necessary that those things be manifested to us of this assembly, no less than it shallbe needful that the sickness and grief of the languishing patient with the causes thereof be made known to the faithful Physician, who (at the least) howsoever he may be able or not able to cure the malady, will nevertheless extend his good will, endeavour his best, and wish the patiented health. And out of doubt, as ye have said, so may I say, what I likewise have observed (being ordinarily so near his grace, as any one else in his Court) that he hath had very lately a message sent him from God, containing both a sharp reprehension and a fearful commination. The message was therefore irksome to him: for who may but bash, when God reproveth him? and who should not tremble at the sentence of punishment? The reproof toucheth to the quick: but the threat dawnteth the guilty conscience: for as the one argueth a displeasure for a fault committed: so the other awardeth judgement for the same. But yet what the very cause thereof was, I could not understand until now, for ye have said it to be (besides all other causes) the high displeasure of God justly conceived against the King and his people, for that the King hath, contrary to the divine law, multiplied wives to himself in a great number: that he hath also combined himself with strange Women, yea, such as are strangers in Religion to us: and that by their society and temptations, he hath been alured and turned his heart from jehovah his God, than the which (alas) what can be more reprehensible, horrible and fearful. * The King himself (said Zadok) will not, at the least, he should not dissemble this matter: zadoke proceedeth to tell what the prophet said to K. Solomon. for the Prophet, who brought him this Embassady from God, delivered it not in a corner, nor staggered he to tell it to the King's face, and that with wonderful audacity. For so God commanded him to do, and neither to fear, nor dissemble, nor conceal any thing of that he had in charge, and he had his authority and power then from God, which emboldened him. Therefore the holy Prophets whom God authorizeth and sendeth forth into the world, The boldness of the prophets. setting God before their eyes and their duty, nothing dread the faces of mortal men in their holy ministry and service, unto whose aspect the greatest potentates of the earth, which fear not the Lord of heaven, appear but as savage beasts or base things that perish, howsoever glorious they seem to the conceits of profane men. So the Prophet beholding the King charged him, and said without fear, that he had transgressed and not observed that which first David the King's father received from the Lord and had given him in charge to perform: nor that which jehovah his God (appearing to him at two sundry times) willed him to observe & keep as he was willing to enjoy and retain his blessings, be shadowed under the safe wings of his protection, possess the peace both of mind and body and thenceforth prosper in his place. M. Recorder, ye know well where the words be recorded. I pray you to turn over the Annals till ye find the place and then let us hear the words read openly before us all, that we may the better consider, and compare the same with the Kings dealings, jehosophat the Recorder findeth the record of the matter in the Annals. Psal. 102.18. for thus must one thing be considered with another, if we think to understand that which we desire, and to effect the thing which to our duty belongeth. * I am here ready (said jehosophat the Recorder) and I know very well where this matter lieth written. Oh how necessary and profitable is the true record of things in writing! And this is written for them that come after: that they thereof may learn to be wise as we are taught by the writings of Moses, josuah, Samuel and others both learned & godly that lived before our days. And now (my Lords all) hearken what I have found written by Nathan the Prophet in the kings Annals. Most willingly (said the Lords) therefore read on in the name of God. I find (said jehosophat) that after the time Solomon was anointed King in the place of David his Father, & did sit on his throne by his father's goodwill, The charge that David gave to his son Solomon 1. King. 2. advise, consent and direction, David seeing the day to draw near, that he should rest with his fathers he called Solomon, and charged him saying: I go the way of all the earth: be thou strong therefore, & show thyself a man: keep thou the watch of jehovah thy God, that thou walk in his ways, & keep his statutes and precepts, his judgements & his testimonies as it is written in the law of Moses, that thou mayst prosper in all that thou dost, & in every thing that thou meddlest withal. That the Lord also may make good his word which he spoke unto me, saying. If thy children take heed to their ways, that they walk before me in truth withal their hearts, & withal their souls, thou shalt not be without a man on the seat of Israel. And all this the king's Father took from that holy Oracle which Nathan had before that time brought him. Wherein the Lord had certified David, 2. Sam. 7. that Solomon his son should build an house for his name and he said: he shall build an house for my name, & I will establish the throne of his kingdom for ever. I willbe his father & he shallbe my son. And if he sin, I will chasten him with the rod of men & with the plagues of the children of men: but my mercy shall not departed away from him, as I took it from Saul, whom I have put away before thee. And thine house shallbe established, & thy kingdom for ever, before thee, even thy throne shallbe established for ever. * After this I find it recorded again, that the Lord appeared in Gibeon to King Solomon in a dream by night. Whiles he yet walked in the ordinances and ways of David his Father. And the Lord said. Ask what I shall give thee & the King said: Thou hast showed unto thy servant David my father great mercy, when he walked before thee in truth, 1. King. 3.5: How David walked with God. in righteousness & in plainness of heart with thee: And thou hast kept for him this great mercy, that thou hast given him a son to sit on his seat, as it is come to pass this day. And now, O Lord my God, it is thou that hast made thy servant King in steed of David my Father: And I am but young & wots not how to go out & in. And thy servant is in the midst of thy people, which thou hast chosen: & verily the people are so many, that they cannot be told, nor numbered for multitude: Solomon's request. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good & evil. For who it able to judge this so mighty a people. And this pleased the Lord well, that Solomon had desired this thing. Therefore God said unto him, because thou hast asked this thing, & hast not asked for thyself long life, neither haste asked riches for thyself, nor hast asked the life of thine enemies: but hast asked for thyself understanding & discretion in judgement: beheld, I have done according to thy words. Lo, I have given thee a wise & understanding heart, The Lord granted him his request, & moreover of his loving mercies. so that there hath been none like thee before thee, neither after thee shall any arise like unto thee. And I have given thee that, which thou hast not asked, even riches & honour: so that there shallbe no King like unto thee in all thy days. * And if thou wilt walk in my ways to keep mine ordinances & my commandments as thy father David did walk, I will prolong thy days, etc. Again I find it recorded that when the King had builded the Temple, and had prayed to the Lord, that it would please him to sanctify the same for his name etc. 1. King. 9.2. The Lord appeared unto him the second time and said I have heard thy prayer & thine intercession that thou hast made before me. For I have hallowed this house which thou hast built to put my name there for ever. And if thou wilt walk before me, as David thy father walked in pureness of heart & in righteousness, to do all that I have commanded thee, & wilt keep my statutes & my laws: then will I 'stablish the seat of thy kingdom upon Israel for ever, as I have promised to David thy father, saying. Thou shalt not be without a man upon the seat of Israel. zadoke showeth how gracious the Lord hath been to Solomon and his people. 1. King. 10. To what end God giveth good princes. * Lo (said Zadok) ye see how gracious the Lord our God hath showed himself to the King, and by him unto the people of Israel whom the Lord hath chosen, and to whom therefore it was his pleasure to give us such a King (as the Queen of Saba in the due consideration thereof said) for godly kings are adorned, and given of the Lord, for the prosperity and peace of them whom his grace loveth. And as by him they reign, so is he careful to defend them from evil, and to lead them forth in all goodness by his wisdom and providence. Moreover this is an especial grace of God bestowed on such Princes. For without this, the wisest man living can neither follow the good nor eschew the evil in this flattering and guileful world. * But read on gentle jehosophat: Is there not somewhat else? Yes (quoth jehosophat) and thus the Lord added on the contrary part But if ye & your children turn away from me, & will not keep my commandments & my statutes, A commination on the Apostates and disobedient. 1. King. 9.6. which I have set before you, but go & serve other Gods & worship them: then will I weed Israel out of the land which I have given them, & this house which I have hallowed for my name will I cast out of my sight, & Israel shallbe a proverb & fable among all nations: & this house shall be taken away: so that every one that passeth by it shallbe astonished & shall hiss: & they shall say why hath the Lord done thus unto this land & to this house? & they shall answer: because they forsook the Lord their God which brought their fathers out of the land of Egypt, & have taken hold upon other Gods, & have worshipped them and served them: therefore hath the Lord brought upon them all this evil. * Then answered Zadoke, ye have read enough of this Argument. Lo, (my Lords) as in the former member, the Lord hath declared his divine love and great mercies both to the King and his people, and generally to all them that believe in him and walk in his ways, so in this latter, he showeth how much he hateth and abhorreth them that apostate from him, follow after other gods, Exod. 20. and be disobedient unto his will. For the Lord is a jealous God visiting the sins of the fathers upon the children unto the third and fourth generation of them that hate him: For he cannot suffer or abide sin and iniquity (as both Moses and job have truly testified) seeing that the committing of a sin is a proud contempt of his law: neither will he wink at the ungodly in their iniquities being such as departed from him and set his commandments at nought. Therefore he doth neither in love respect them, nor in mercy regard them: but as a judge inexorable and a Lord most righteous, he detesteth their ways, beateth them with afflictions, rejecteth them, casteth them down and destroyeth them, yea be they never so wise, wealthy, royal, famous, strong, and glorious, he will (notwithstanding) speak to them in wrath and vex them in displeasure, Psal. 2. he shall beat them with a rod of iron, and tear them in pieces as a potter's vessel. * Note this ye that have tasted of the goodness of the Lord in the abundance of his mercies, An admonition not to departed, nor forget God. psal. 50.22. and take heed that ye neither turn away from him, nor disobey him, nor forget him, unmindful of your duties, lest peradventure before he give you true repentance, he suddenly come upon you as a thief in the night, and all to tear you as a ramping Lion, and there be none found to rescue or deliver you. Neither is it good that any man should presume on this that God hath yet been merciful in the end, and hath graciously pardoned one or more that have so sinned and offended his majesty, when they have repent: for as godly Repentance is not in the will and power of man: but is the gift and work of God, on them only which he is well willing to pardon and receive again by repentance: Against presumption. so who is he that knoweth (when he presumeth to sin in hope of mercy) whether it shallbe God's pleasure to give him repentance and to receive him to mercy yea or no? Was not this the destruction of Cain the son of Adam? Because he had seen the Lords great mercy on his parents, which were pardoned in the promised Seed, he presumed on the same and murdered his brother: yea albeit the Lord in justice did both threaten and judge him: yet he said: But is mine iniquity more than that it may be forgiven? Nevertheless the Lord cast him forth from the upper face of the earth a fugitive and vagabond, and in the end recompensed him for his brother's blood. This was also the sin and overthrow of Saul whom God cast away before David: 1. Sam. 15.9.19 For notwithstanding the lords commandment given him against Agag and the Amalekites, he presumed to preserve that which was by the divine decree prepared to the sword, the rather to content his covetous mind, thinking that yet the Lord would have dispensed with him, and winked at his folly. But Samuel said he was a fool, in that he transgressed the word of the Lord and that therefore his kingdom should be taken from him and given to another. In this sin offended Baalam, Num, 22.28. and was both reproved of his own Ass, and afterwards destroyed among the lords enemies .. Worthily therefore did the kings Father pray unto God, to keep him from presumptuous sins. CHAP XXIII. Azariah telleth of the king's ingratitude to God. The lords counsel and consent that prayer be made for the king: that the best be construed of him and that his words be nevertheless worthy both the collection and preservation. ZAdoke having thus considered and advised, to dissuade all other men from presumptuous sins, and so from destruction: Azariah the chief Prince answered and said: Ye have right well said (most reverend Father) and semblably remembered the words so worthily recorded. Oh that the King had well observed and kept those holy commandments and walked in the ways of the Lord, as did David his father, and as himself at the first did, to the glory of God and the instruction and peace of his people! then had it been well for himself and profitable for us all, for they that observe this, want no manner of thing that good is. Deut. 28. But the contrary perpetrated and wrought, and now at length revealed, the fearful wrath of God appeareth, & his hand is already stretched forth: neither is there found a man to stand up in the gap (as sometimes Moses did with our fathers, and as K. David did in his time for us) to pacify this deadly ire, that we perish not. For as there is no safe contending with the Lord, so are we not able to answer him one for a thousand. And this is such a grief unto the King as will stick by him in the bone faster than that we shallbe able to remove it. For as they which have once surfeited with pleasant meats, are thereby occasioned to be grieved and to lament the same some long time thereafter, Salo. 5.7. (though at the present they think themselves never thereof satisfied): so the King hath in these pleasures and the desires of his flesh so glutted himself (as it is apparent to us now) that he hath thereby not only provoked God to anger, but also quite spoiled the right constitution of his health. He may therefore alas with Esau lament, but too late and say, as we have heard him tell of the ungodly. We have over wearied ourselves in the way of destruction: Sap. 5.7. It was God's pleasure that aswell the faults as the virtues of his children should be recorded and remembered for the posterity. jehosophat. what good hath our great pleasures brought unto us etc. But I pray you (right noble jehosophat) let this also be written and recorded for them that come after, in such manner and form as the most reverend Father Zadoke, hath before declared it, I mean touching this last and greatest cause of the king's sorrow, which cometh of the displeasure of God towards him by reason of his heinous offences, and above them all, for that he turned away his heart from God in those his elder days. * It shallbe done (said jehosophat) with all speed and fidelity. And yet (as we see) the king hath somewhat declined from the common course of men in this world. For the greater part of them in their youth are wanton, licentious, addicted to divers vain lusts, and little regard the power of God, and the holy religion the which they esteem a thing only incident to old age, wherein men be more contemplative, and yet nevertheless, we also see, that of them there be some, which in th'end are reclaimed, do repent, come home and serve the Lord and so are more religious in their man's estate, or rather in their old age, than ever they were in the days of their youth. Eccles. 12.1. But the K. in all the time of his youth (being under the education and nurture of his father David, of Bethsabe his mother, and of Nathan the Prophet) did well remember his maker, and thereby behaved himself in all things most worthily. He was a grave wise man even in his young years, for he harkened to his father when he taught him, and to his mother when she schooled him, and to wisdom when she directed him. Oh how wise was he in his youth! Eccles▪ 47.14 filled with heavenly understanding, as with a flood, his mind covered the whole earth and filled it with grave & dark sentences, his name went abroad in the Isles and for his peace he was well beloved. The countries marveled at him for his songs, An example of Solomon's ingratitude to God after his large gifts. proverbs, similitudes and interpretations. By the name of the Lord God, which is called the God of Israel, he gathered God as Tin, and had so much Silver as Led. All this not with standing as it hath been with great grief declared by the most reverend father: so must it be also recorded here by me. (for I cannot dissemble it or pass it over) that the King hath bowed his loins unto women, and hath been overcome by his body and turned a way his heart from the Lord. And therein shall appear to all posterities a most notable example of the king's ingratitude and disobedience against God, and therewithal, a fearful example of the divine judgements, to teach all others to take heed how they forget God and anger him with disobedience after all his large bounties towards them. For besides the examples of the Elephants, Storks, and other beasts and birds without reason the earth which hath no sense, shall worthily condemn him. For the very earth receiving good seed of the sowers hand, yields him again in recompense and token of thankfulness, a far greater quantity, as some thirty, some sixty, sun an hundred fold: teaching both how ready men should be to requite benefits received, if they may do it without injury, especially how thankful to God, of whose hand they have received both life and living and also to fly that menstruous sin of unkindness: then the which no sin can be greater, for within it, is comprehended every other sin whatsoever, either against God or man, either to give or not to give, it is in a man's own power: but to recompense or requite a good turn it is of duty required. And there where power or ability wanteth, a good mind is accepted. Oh God how many graces, blessings and wealthy gifts hath the king's grace received of the Lords hand! never king had the like before him, and it is said (which we believe) there shall never any succeed him comparable to him in all these things. Therefore should his thankfulness to God have been greater, & far above all the rest. For of him to whom much is given, is much required. Again shall not the pain of such unkindness exceed the punishment of others? it is much to be feared: and the mighty shall be mightily tormented. Wherefore the King understanding this, is right sorrowful in his soul: zadoke yet speaketh for the King, whom we should not condemn as a reprobate. Neither can we be merry and glad as we have been sometimes in the flourishing happy days and prosperity of our King. * Then Zadoke the high Priest (whom for his gravity all the Lords did reverence and for his wisdom they did gladly hear) replied again again and said. Yet may we not so condemn the king, as if be were utterly cast out of the favour of God, for truly he expresseth great tokens of repentance every day. The King is but a man & hath imperfections and infirmities The King is excellent wise, but yet the king is a man, neither is a man so perfect in this life, but that not only he hath infirmities, but also many imperfections. Yea as the fairest day hath his cloud, the sweetest honey a prick, and the finest wheat his bran: so hath the best man living on this earth his fall and fault. But this I confess, that seldom there hath been seen in so wise and holy a man, so foul a fault: and I esteem the fault so much the more, by how much the king was wise and excellent before others. A little fault appeareth great in a wise man For as the lest blemish will appear in the fairest face, so a little fault shallbe esteemed much in a wise man. How-much more this monstrous sin, in the wisest of all men, which hath his eyes in his head to foresee and to prevent dangers then, when the fool runneth forth without knowledge to his own shame and confusion? Surely the King hath been in this wonderfully overtaken. An example of man's insecuritie unto all other men, A caveat. how wise, prudent, or politic soever they be, and a caveat for them to beware they fall not, then when they think themselves to stand most assuredly. For security is a deceitful hag, Security. The prince's verdict of the kings fault. and will cast men suddenly into dangers, when they imagine themselves most safe and sure. * Indeed (said the Princes) this thing being so indiscreetly handled by so wise a King, willbe an exceeding blot to his honour, a slander to the holy religion a shame to his Princes, a plague to his people, an encouragement to his enemies, and an evil example for the posterity, and yet it shallbe (as it is convenient) in the Record lest unto them. For we may not be found false witnesses therein. Alas, that ever we should with these our eyes behold such abominations, with these our ears hear such evil reports, & with our hearts fear in these days of such things as are threatened and like to fall on us! zadoke tells that the King is contrite and sorry for his sins and so repenreth. Howbeit (said Zadoke) there is some hope in that I perceive the king doth not only feel in his heart the severity of the divine wrath & foreseeth the misery that is threatened & thereof is sorrowful: but also knowing what is best to be done (as his father David did, when he had sinned and was reproved by the Prophet) he is wonderful contrite and grieved in heart for his sins, which he now hateth and condemneth in himself: he is humbled on the earth, and covered with sackcloth and ashes: he maketh ●…rs strange confessions of his life and behaviour. He abandoneth all the delights of the world, which he esteemeth and calleth vain, and henceforth doth assay to dedicate himself anew unto the Lord his God, against whom he hath faulted. And as he hath taught, that the just man falleth seven times in the day and riseth again: so he knoweth that his only way to rise, is by faithful repentance, the which the Lord hath promised to preserve, keep in store and to give unto them that be his chosen, that thereby they may pass unto his hill in safety, howsoever the adversary hath beset them and battered their faith with sin, and thereby occasioned them to be beaten with the rod of men, which is yet so necessary in them that fall, that therefore they should not be ashamed to repent, but ashamed to sin. Neither doth the king despair of mercy. * Lord God, (said Benaiah) and could it be, that so wise a person should so fall? May it be lawful for us to investigate the causes of this thing? Benaiah. * It hath been already said (answered Zadok) that the king was yet but a man. zadok telleth the causes of the king's fall. If he had been God (as he is not) he would not have fallen in this sort. Other causes of this declination in the king, are known only to the Lord, who wil● hereafter (I doubt not) also reveal the same in the due time. And yet it may be, howsoever we have cleared ourselves of all heinous crimes and offences, Sometimes the sins of the people are the cause of the trouble and plague of their princes. both against God & the king in those our own conceits, that the cause of the king's fall hath risen partly from some of us: partly by some thing committed in and among the people, in whom are oftentimes found that which provoketh the Lord in displeasure to take away those blessings which in his loving mercies he had bestowed on them, and so such kings and Princes by and under whose government they have, and might have enjoyed long peace and prosperity. But for this time, let us in all sobriety cease to search after those hidden things too curiously, remembering that the king himself lately advised: Search not out the things which are above thy reach and capacity. And let us commit this with the success thereof unto God, wha hath appointed these and all things else to succeed and come to pass by his Providence, after his own will, for his glory, and the good of his chosen, howsover it appeareth unto us, that the King hath therein offended, and in whatsoever sort they appear unto men. And let us have a chief care, that our Wills be made and conformed here in earth to his will in heaven in all things. Pray for the king, and speak well of him. * Furthermore, as we be bound both by the law of God and a good conscience, let us neither forget nor omit to pray, and make intercession unto God for the King, both daily and hourly, and therewith both command & excite the Congregation & people to do the like. It may be the Lord our God will hear us, and be merciful. Let us also speak well, and the best of the King, even in our privy chambers; and with him good in our hearts: and so much the sooner, because he is the Lords anointed, and at this present setteth not himself in wickedness, nor maketh a mock of Religion and good admonition as did Pharaoh when he said: Who is the Lord? or as those ungodly, which jest and contemn correction, and have a delight in their sins. But rather he is contented to hear, to be ruled, to be reclaimed and to be directed by the wisdom of that divine Spirit as (himself hath said) the wiseman is wont to do. pro. 10.23. Solomon hath declared many arguments of his repentance. And therein (as unto us it appeareth) he hath expressed many arguments of a true repentant heart both in his gesture and manner of life. Neither are his Sermons, words and speeches to be neglected or forgotten: being right worthy the noting, observation and memory of all men. For as they savour of the holy spirit: so are they uttered with such wisdom, discretion, gravity and deep affects of the soul upon this occasion, that they do not only argue, and declare the King's true repentance: but shall also teach, instruct, admonish and move the hearts of all God's people to fear God and serve him with reverence, and therefore shall be right profitable for the holy Congregation and worthy preservation for all posterities. Solomon's words and sermons are meet to be collected and preserved. Let us therefore call those his Words, and sermons, into remembrance, let us collect and write them in a Book, and let us (after our power) conserve them or some part of them in the sacred Register among other the kings wise parables, Proverbs, grave sentences, Prophecies, and holy songs Let us neither defraud the King of that he hath deserved, nor withhold from the holy Congregation, that which to the same belongeth, nor appear negligent in our duty to be performed to either of them. And as in this, we shall serve the Lord, honour our King, and benefit the Church: so by those his words and sermons (being thus exemplified) he shall be more commended and praised of the Saints, then by the worldly glory of his Throne: no less wise than those wise Princes, patriarchs, Sages & Seers, which are much more esteemed for their grave sayings, words & writings, Elioreph the Notary. then exalted for their great conquests and worldly riches. * Then said Elioreph the king's Notary, right worthily spoken (reverend father) for indeed the words of the king are such as are in all things consonant to the verity, and shall witness for ever the king's contrition and true conversion unto jehovah his God after his sin committed. Moreover, they shall be preached as fruitful and godly sermons in the Church, to teach, admonish, exhort, reform, conform, comfort & instruct them that come after us in the fear of God and the observation of his Laws, Eccles. 12. the which is (as the King hath often and yet daily teacheth) that which chief appertaineth to every man, and is required of all men that live in this world: Therefore myself with the convenient help of Ahia my fellow Notary, and with the advise of my Lord the king's Recorder, will gladly endeavour this thing to effect, In the Name of God, whom we beseech to look upon the King, and upon his people in the abundance of his loving mercies. CAP. XXIIII. Objections, and exceptions against Solomon, and his words and deeds, the which the Prince's endeavour to defend. AFter that the whole assembly of king Solomon's Lords, were thus disposed and agreed in counsel, that the king's Words (which he in this time of his troubled spirits, and thenceforth did utter and speak before them) should be called into remembrance, considered of, and kept in the holy Register among other the divine monuments of the Church (add it in before declared) Abiathar, Abiathar the priest. which sometimes had ministered before the king, in the steed of Zadok, stood forth, and objected to the decree, Objections against Solomon and his words. after this manner. But (my Lords all said he): I am much afraid of this, that many in the posterity will the less esteem, or at the least doubt, of some other things, which are noted in the holy Register, when unto the same we shall add and combine (as of equal authority) those matters of the king, the reverence of whose person, and the authority of whose Words, I have (even with these mine ears) heard some wisemen to call into question: and whereof they are wont to say to them that commend the king and his words: yet praise not the unworthy because of his riches: nor his words by reason of his wealth: Is not a green apple three bearing fruit, better than the dry Cedar of Lybanus lying on the ground? & is not a living dog preferred before a dead lion? and what is that person to be esteemed, or his words regarded, which hath distained his wisdom with foolishness, and polluted his honour with ungodliness. For truly, as when women deck themselves, they endeavour to choose the best glasses and cast away others which are polluted or deceitful: and as scholars to write do set before them not ragged, but plain and perfit copies to learn by: so in the Church, or in the Commonwealth, should only those examples be proposed for imitation and instruction, which are the holy deeds of worthy men. And as that work is most praiseworthy in the which both the Art commendeth the matter, and the matter the Art: The perfection of the person should join with his words. so those Sermons and words are always best meet the conservation and observation, wherein the worthiness of the person commendeth the Words, and the wisdom of the words commendeth the worthiness of the person. Neither should we praise that too much, which is polluted in part, lest unhappily the unwise that knoweth not to put difference between the good and the evil, will take and use as well the one as the other: for although the wise and prudent are wont to make choice of the waters whereof they drink, knowing that all Fountains are not of one goodness, operation, and use: yea, and be as the Bees which make honey (and not poison) of every herb: yet the foolish which can not discern or make difference of things, will be ready to take those waters which breed fury and madness, and procure death, and with the Spider will make poison of the sweetest flowers. It may be, that some of you (my Lords) think, as I have said, would ye be as plain and simple to deliver it forth as I am. What say ye to that which I have objected? Then stood forth the most reverend Father, zadok answereth for the king against Abiathers' objection. Contemners of other men. and as the mouth of them all (for they all willed him to give an answer) be spoke and said. By your leave, Abiathar: As he that commendeth another but sparingly, seemeth to want his own praise: so they that contemn other men rashly, seem to envy their happiness. And truly as the slothful dogs do bark at every one whom they know not, whether he be friend or foe to their master: so there be certain ignorant persons, which carp at all that themselves understand not, be it never so excellent and good. Again, Vncharmed tongues. there be many uncharmed tongues, which use to speak evil of that which they know well to be good. These will contemn the honey together with the pricks: they will condemn true men, Haters of that which is good. because there be some thieves & they dislike all things in respect of the fault of some things. There be others, which bear evil will at Zion, and therefore blaspheme the holy religion of the children of Zion: Envious persons and slanderers. neither are any of these disposed (upon occasion) to yield the due either to God, or to the king: but strive in their unquiet spirits to derogate from both: & so to draw from this most princely person (I mean K. Solomon) and his most excellent labours, Sermons, and Doctrines, all the honour, credit and estimation which to either of them justly belongeth: unprofitable persons. whereby they are become both unprofitable to themselves and hurtful to others: for thereof it is, that both themselves never feel the sweetness and comfort of those most sovereign and healthful solaces therein provided and proposed unto them; and many others (especially the ignorant and over credulous) are and shall be injuriously defrauded also, aswell of this the king's Solace, as of many other things godly, wholesome, profitable and necessary, the which the truehearted and faithful of the Lord do and shall thereof gladly reap and enjoy to their exceeding great good and highest consolation. These aspire not to the true happiness themselves, nor would that others should attain the same: wherein they resemble those idle and wayward dogs, that lying in the manger, will neither eat the hay, nor suffer the labouring Ass to feed thereof. But right judgement and reason resolve, that albeit it is not good to praise them much, which of their own accords are apt to vain glory (as we may not tickle them which by nature are given to excessive laughter): Whom to praise & whom not. yet, meet it is, that we praise the praiseworthy, and upon an occasion provoke them to laughter which are over pensive and sad: that we yield to every man his duty: as honour to whom honour, love to whom love, fear to whom fear belongeth: lest as in the former, we should provoke to vice which resteth in extremities: so in the latter we should discourage from virtue which holdeth the mean: and so declare ourselves so unjust in th'one, as wicked in th'other. * Therefore, although that both sovereign Lord, K. Solomon, and those his last words have already both deserved in themselves, and obtained among the godly-wise, both credit and authority sufficient: yet, The credit and estimation of Solomon and his words. upon this necessary occasion, I shall be always ready (as my duty is) to plead for the defence both of th'one and the other, not withstanding his unhappy stain with those transgressions and sins, and so much the sooner; because (being both an ear and an eye witness) I can best testify; and (being the Highpriest) I can or should well discern both of the one and the other, without partiality or corruption in judgement. Nor do I doubt (my good Lords) but that ye all will consent with me in the same, as far as truth will warrant me to plead for my Lord the king: Surely, I would not exceed the bounds of truth, nor endeavour to defend or excuse sin in any person, be he high or low. * And well worthy (most reverent Father) said the Princes: nor is it meet, The prince's consent to zadok in the king's apology. that any of us all should presume to avouch that for truth which is a false lie: for as he which heareth false witness against a man (as the king hath said) bringeth forth lies, and is a very club, asworde, and a sharp arrow: so should we be, if we should produce any thing, besides the verity in any thing, much more in those matters which concern the king's Majesty: the which the Lord forbidden: for besides many other reasons, we shall through such untruths not only hurt the King, and delude his people, but overthrow ourselves. But may we understand, (most reverend Father) by sound report, what all those things are, that be or may be objected against the king and his Sermons, and words which might impair the credit of the one, and the authority of the other? It is good to withstand the beginnings of mischiefs: for if such conceits have already entered the ears and minds of men, what may we think will thereof ensue in process of time, if there be not a prevention? ye know the common advise, Withstand the beginning of a malady, else the medicine will too lately be applied. But as a word spoken in due season, is like apples of gold in a graved work of silver: so the testimony which we shall exhibit with you unto the king, in this opportune time, shallbe precious, and full of excellent beauty in the face of them that fear the Lord, in time to come. Therefore, as Abiathar hath ministered unto us the occasion of this question: let him also declare here before us all what he hath heard, or may imagine to be objected against the king, and those the kings words. And let him also say, what he feareth may yet be further excepted to the same, always provided that modesty be not transgressed. Then answered Abiathar: My Lords (saving always the king's reverence, Abiathar reporteth what he hath heard objected against the king and his words. and the credit of his words, with the pleasure of your honours) I will speak as the reseconding Echo, (reporting rather the words and speeches of others, than any of mine own): for both against my Lord the king's Highness, and also against his sermons and words I have heard, of late, some (and that not mean, nor ignorant, but great personages and prudent) largely to object. Neither may any of us think otherwise, but that the king, and his words and life are observed and noted by others, not only his friends, but his enemies also: The words, the lives, and behaviour of princes are observed of the people. and so much the sooner, because he is the King, on whom before all others, the eyes of all the people are bend, as on a famous city set on an hill: or as on a light on the table. And truly the errors and mean faults of Princes (whose lives are set forth to be seen, observed and followed of many) appear often wonderful great, as in the face of a man a little web or scar is sooner seen and disliked, than a far greater spot or blemish in any other the parts of the body. And then, as the eclipsing or defect of the Sun bringeth a great annoyance to the earth, and no less calamity to men, and other inferior treasures: those faults and errors of the king, who should chief direct all others to the common good, and highest felicity engender no small perturbation and other great inconveniencies in the affairs of his Kingdom and Commonwealth. An admonition to princes. Therefore it is meet, that the king, and such high estates do walk advisedly, both in word & deed, with honourable behaviour: and that Princes be right wary, that they neither do nor suffer to be done any thing which themselves would not that the people should not observe or imitate, or justly dislike in them: above all, they must regard, that they neither commit nor command any thing contrary to the Law of God, and the honour of that place wherein they that stand are called Gods: because they represent the Majesty of God, and reign by his providence and power, to do equity and righteousness unto the people. And herein observing duty they stand devoid of all dread, honoured of their Subjects and others, and go forth most courageously in their lawful enterprises, no more respecting the sinister talks of their malicious enemies, than the great barbed horses fear of those little Curs which bark at their heels. But when these rules be neither observed nor followed, both the honour of the place is distained by those persons, and themselves in fine requited with obloquy and diffame. For as the great ramping Lion so greedy of his prey, is made afraid both at the crowing of the Cock, and at the sight of the Coxcomb: so many mighty and high Potentates of the earth in the knowledge of their own slidings have been wonderfully annoyed and astonished, both by the hard reports of very mean persons, and by their churlish behaviour towards them and their honour upon such occasions. And I do no less fear, that both the reports which are carried abroad, and the opinions of men with their demeanour occasioned thereby towards the king, hath both much disgraced his high magnificency, and disquieted his happy peace. Moreover, there be, which stick not to except against his government. For as the rule whereby men work, must first be made strait and plain, before the work can thereby be either corrected or directed: so a prince ought to be free from all heinous vices: yea, it is required that he be perfect and sound in all princely virtues, before he be able to rule well or to correct, or to direct others. Neither indeed (amongst the wisest) have such persons been esteemed worthy to bear rule, in the affairs of a Kingdom, or to instruct guide, and direct others, in the Church, which have not thoroughly subdued their affections, restrained their appetites, abandoned their lusts, and bridled their natural passions. Truly these, and such like are the ordinary matters now in question, and much ruminated among the very rustical and Country people, in such sort, as the ears of them that hear the same may glow, the King himself may be sorry, and all we of his Court utterly ashamed. And first against the king himself there be which thus object. Objections against King Solomon. Although that King Solomon hath in his time far excelled all the kings in the world in wisdom, wealth, glory and other things of the highest request: yet beyond all expectation, he hath wonderfully transgressed & sinned against God, against his people, against his own honour. And with this they bring forth against him all whatsoever my Lord Zadok hath said before, and a great deal more. Wherein they point at him, as at one of the fools of Israel, far unmeet the dignity of his place, honour of his calling, and reverence of his Age. for, as he best knoweth the nature of all herbs and beasts, he should in this (they say) have imitated the nature of either the herb, or of the beast Chamoeleon: whereof the one will ever change the colour of her leaves to the quality of the place wherein she groweth: and the other will resemble the colours and shows objected. Thus it was said of Saul, i Sam. 10.6. assoon as Samuel had anointed him for King over Israel, that he was changed into another man. Thus also our Lord the king behaved himself after that he was anointed and proclaimed King in the place of his Father David: and thus he should have worthily continued and retained the honour of his place, especially in his elder years, wherein is required sobriety, gravity, holiness, wisdom, zeal, and perfection. This the king knew well-enough: for he wanted no wisdom, no knowledge, no understanding, no judgement. But that notwithstanding, he abused both his calling, place and age, whereof it is, that as they which come out of hot baths do suddenly cool more vehemently, and as that water which hath been once heat, seemeth to be more cold than any other: and as they most deadly hate one another, which have been sometimes friends when they fall at variance: so turning himself from the Lord his God, and from the use of those princely and heroical virtues, wherein he was first exercised; he is esteemed execrable wicked in the eyes of wisemen. Therefore, There be among them, which do not only call into question his election, and remission, but also do judge him a person profane, reprobate and damnable, and so not meet to be a King, much less to be the King of Israel. For as the judgement of the tree is taken from the consideration of the fruit, and of the fountains by the taste or use of the waters: so gather they this censure from the consideration of the king's life and demeanour, for whiles a man continueth wallowing in sin, without true repentance, he declareth no pardon: and he whose sins are not pardoned hath none hope of health. Again, he that repenteth not of his sins when he hath sinned, is a profane person, he that obtaineth not mercy is a reprobate: and he that is shut out from salvation is damned. Howbeit, the Lord forbid, that this thing should be found or justly proved in our Lord the King of Israel. Herence, also they object against the sermons, words, Exceptions to Solomon's doctrine and words. and doctrines of King Solomon, as of fruits unwholesome growing of such an evil tree. For neither could his understanding (as they say) henceforth be perfect to this purpose: for as they which suddenly turn themselves to the shadow which have seen the Sun, have their eyes dazzled and cannot as yet see clearly: so it cannot be, that be which hath turned away his mind from spiritual contemplations to the obscure lusts of the flesh, should so soon afterward be of perfit understanding in those heavenly mysteries and divine doctrines. And here it is remembered, what the King himself hath sometimes said: That wisdom entereth not into a wicked soul, nor dwelleth in a body that is subject to sin. Therefore they from hence argue: Solomon hath not presumed to use the name jehovah of late. The book of the Ecclesiastes not well understood of many, whereof it was that so many evil opinions have been fathered thereon. that the King in this time is not replenished with the perfit wisdom, and so can neither utter, nor teach wisdom unto others, by any deeds or words of his. * But yet they are more bold on these their assertions, because the King hath not of late used the most holy Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah, which is proper to the Almighty, either in his private talk, or in those his Words which he hath lately uttered before his Princes, or in that Book of his, called the Song of Songs, which they hold and will esteem a cause sufficient, that both those his Words, and Books, should be not only suspected, but also rejected as profane, and unprofitable for the Church of God. Yea, they say moreover, that from hence (as from a bitter root) will issue forth sundry monstrous opinions and dangerous doctrines, by the which, the most profane persons shall strengthen their prophanites, the ungodly their impieties, the superstitious their superstitions, the sinners their sins. Therefore (as we are of Israel, and ought not to be polluted with the manners of the heaten) so should we before all others abandon those and such like works and words, which corrupt good manners, and that kind of learning which confounds the good constitution of a man's health, and hasteneth his destruction, as for the conservation of bodily health, the Physicians do advise men to eschew those dainty meats which provoke them to eat when they are not hungry, and those delicate drinks which tempt them to drink being not thirsty. And of this kind they object, that the king hath much spoken in this his old age. But howsoever it be, we may be sure of this, that as the best wine looseth his verdict and grace, when it is infused into fowl and filthy vessels: So the words of the king be they never so good and profitable (in right estimation) shall by this his ungodly life and polluted behaviour, lose both their right grace and commendation in the judgement of all men. I am right sorry I was occasioned to say thus much of my Lord the King, and of his Sermons and last Words. Azariah for the king, and his words. Then answered Azariah (in the behalf of all the other Princes) Indeed (as ye have said) there may be many things objected, by such, as being not only ignorant and neither able to discern between things holy and profane, & so perceive not that the fault lieth rather in their own sinister interpretations of the King's works and words, then in the works and words themselves: but also by such as regard not to yield honour to them to whom honour belongeth, and little care whom they wound with their tongues, or whose words or works they deprave and slander, (as my Lord Zadok hath before well noted). Give not sentence before the matter be heard. But let us advise all them that come after us: that they give not sentence in a matter before they hear it with discretion, lest it turn to their folly and shame, pro. 18. A Caveat. especially in these matters of God and the king: and that they beware, that they be not seduced and led away, by the sophistry and guileful practises of such deriders, from the true use of this the king's Solace, and so consequently from the way that leadeth to the highest felicity and best good. Gen. ●. The spirit of God is ever wont to reprove them that be unjust in judgement, and thereof that cursed and reprobated Serpent is already condemned. But here we hearty request you (most reverend Zadok) which are adorned and beautified with that right * urim and Thumim, That is, knowledge & perfection. to speak in the defence of king Solomon, our Sovereign Lord, and of his words: and say whatsoever the Lord, shall put in your mouth to be spoken, without fear or partiality: and we will not only give ear unto you, but also be right thankful. We doubt not, but that after your answers to all those and such like objections heard and weighed with deliberation, Note well, what will be in the end resolved of Solomon and his words, if they be weighed in an equal balance. many more shall not only suppress their rash judgements concerning the king and his words: but acknowledge and confess with us, That all things are not so damned nor so dangerous, nor so doubtful, as they have imagined them to be. Nay, the Accusers themselves shall grant rather, that Solomon our king, is neither a damned, nor reprobated, nor a profane person: but that he is an excellent Saint of the Lord, a true penitent person. that hath obtained mercy and forgiveness after his sin, and henceforth expecteth the joys of his Lord in everlasting happiness, through faith in the most holy Messiah, whom he did most worthily prefigure and set forth in the world, according to the foreknowledge and good pleasure of the everlasting God. CHAP. XXV. Zadok proveth by many arguments and reasons that Solomon was not a profane or damned person: But a Saint of the Lord and a right excellent member of the Church. THen Zadok (as one most willing to defend the honour of his most Sovereign Lord King Solomon) answered again and said. I most hearty thank you (my Lords all) that ye have vouchsafed me this honour. For I esteem it an honour to myself to be thought worthy by your wisdoms to speak, and to have your audience in the defence of my Lord the King, and his cause. Neither do I think, but that in conscience and duty I am holden so to do: for it in not meet that I should hear my good Lord, and his words to be slandered or evil reported, and to pass it over in silence, yea, I shall be thought therein to give consent to those sinister reports. And first, as touching the king: The king is not to be justified in his sins nor excused. it cannot be denied, but that he hath (indeed) wonderfully doted on his strange wives, and hath harkened too much to them, which ever retaining that evil opinion and custom, would never receive nor admit that counsel which the wisest of all men living gave them, and hath been by them alured, seduced and led away from jehovah his God, against whole Majesty (by their instigation) he hath wrought wickedness. And therefore, howsoever some might allegorize of the transgressions and sins of our Lord the king: yet will not I, nor may I in equity justify him or excuse him therein, no more than I may either justify or excuse the sin of Adam in his fall (howsoever there be which call it an happy fall) or the sin of jacob, in his two wives, howsoever the privilege thereof came in with the promise, of the multiplication of the holy seed: or of Noah in his drunkenness, or of Lot in his incest, or of judah in his whoredom, or of the king's father in his murder, pride and adultery: wherein it is certain that they both displeased God, and deciphered their human imperefctions and infirmities: Nor was it the will of God, that such their sins (albeit they were his own children) should be concealed or covered, but rather he would that (for some good causes) they should be revealed and reproved. He ●hat justifieth the sinner is abominable before God. For as sin is that which only provoketh and displeaseth the Lord, and therefore is no less odious unto him then a most ugly and venomous Serpent unto a man: so he that either justifieth or excuseth the sinner in his sin, shall not be holden guiltless before God's judgement seat. Nevertheless, as godly wisdom, and holy love have both taught and persuaded a reverend opinion and like construction of those men, A reverent opinion of the repentent sinners. their actions, and words, in whom godliness and the right worthy virtues in habit could not be utterly overthrown with one or a few contrary actions, (whiles the mercy of God remaining with them) they held fast the foundations of their holy hope: so is it not meet nor convenient, that we should rashly cast into dangerous suspense either the holiness of our Lord, The holiness, repentance, remission and salvation of Solomon proved. king Solomon, or his repentance after his sin, or his remission after his repentance, or the hope of his eternal salvation, the which depending on the everlasting love, and sweet grace of God in the merit of the holy Messiah, may not only be presumed, but also rightly gathered and sufficiently proved, as by your patience you shall hear. Satan's subtlety. Indeed Satan (the great enemy of mankind) hath assayed to deal with the king, as the Eagle dealeth with the Goat: for when the Eagle comes to hurt the Goat, to whom she hath a mortal enmity, she first assayeth to take away his sight by pulling out his eyes, and then afterward she killeth him: against whom the Goat defendeth himself with his horns: So this Enemy, having a deadly envy to the King and his glory, though to despoil him of his knowledge and wisdom: but he nevertheless by his faith and hope in the Lord as with two strong horns hath resisted him, so far, that though he were much wounded in his body, he hath yet preserved and kept safe his yes. Solomon's eyes For (as I have heard him say, and do find it by experience) his wisdom remained with him. Neither was he drawn from the foundation of his hope. For as the trees which are strong deep rooted, and have sufficient sap in themselves, cannot easily be overcome by either the violent heat, or noisome cold, when such as have neither roots, nor strength, nor sap do whither and decay: so they which are rooted and grounded on the sure foundation of their hope, and have in them the habit of divine virtues, cannot utterly be quailed or overthrown by either the heat or cold of afflictions, or the vehemency of Satan's assaults, or the alluring lusts of the flesh, or the concupiscence of Nature: for they be holden by the right hand of God's spirit, and stand like the tree planted by the water's side, psal. 1. whereof David the King's father could so divinely modulate and sing. Therefore I will first prove, that our Lord king Solomon, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a profane or damned person: Chadesch. Chadosch. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person holy, dedicated to God, and a member of the holy Congregation. For in this Antithesis or contrariety, that which is the one cannot be the other: and that the Lord hath not taken his Spirit utterly from him, (howsoever his Graces were shadowed in him when he sinned) as he is not willing to cast them away whom he knew before, or elected, howsoever he seem to hide his face from them in his displeasure: and they only are foreknowen and elected which are his Saints and holy ones, (howsoever they appear or are esteemed before the face of worldly men): Howbeit, although there be many notable things externally to be seen in the King's person, which yet are not to be neglected nor forgotten, but well considered remembered and applied to purpose (as in the nature of those Symbols, Figures, Types and shadows which teach and put us in mind of things aswell spiritual and eternal, as future, of the which we have and retain many at this time): yet will I not begin with those external things, lest peradventure any man should say, that the King is not therefore the better in the spirit, nor the more acceptable to God, because he is outwardly glorious, no more than he is a good king that reigneth in a wealthy country, or he a wise governor which is placed in a goodly ship, or he a worthy man, who weareth a fair Coat or that a perfect Steed which is arrayed with a golden Saddle. Solomon is a figure of Messiah, But I will aspire higher in the consideration of our king, to express and confirm unto you his excellency, aswell before the Lord, as before mortal men. And namely, and chiefly in that, whereby it pleaseth the Lord his God, that he should prefigurate and foreshow that holy Messiah, whom we do verily believe to come into the world, and do daily expect. But first of this most glorious Person (I mean the Messiah) it may please you to hear me a few words (for they shallbe both sweet and comfortable to the true hearted Isralites) that from thence I may the better argue for the kings holiness to your content. To this the Princes gladly accorded, The comfort of the tidings of the Messiah being most willing to hear tell of that most holy and sweet Messiah, of God's mercy promised, so long ago, typed, shadowed, prefigured, and now so earnestly expected. For as their is nothing more pleasing to the prisoner, then to hear of his liberty, more wished for to the hungry, than meat: more comfortable to the sick than the coming of a cunning Physician: and more joyful to the condemned to death, than the glad tidings of pardon & life: so what should be more pleasing, more desired, more comfortable, and more joyful to us which are captived to the Serpent, starved for want of graces, sick and sore in sin, and by a just sentence condemned to death: yea, to eternal death, then to hear the glad tidings of the coming of the most noble Prince, the careful pastor, that faithful Physician, and that mighty Saviour, which will (as he is best able) release us, refresh us, heal us, pardon and save us? Say on therefore (most reverend Father) for we long to hear of those cheerful things. zadoke telleth of man's fall and misery. Gen. 3. * Then hearken (said he) I know it is not hidden from you (for Moses hath plainly written thereof in the book Berescith, and it is often read unto you) that our first Parents by the Serpent's subtlety, took the forbidden fruit in Paradise, & therein break the commandment: the pain and inconvenience thereon threatened for the same was, that they should die the death that same day. Therefore it followed, that they were exiled & kept out from the presence of God, they were wounded with the act of their transgression, they were captived in the Serpent's bands, they became odious to their maker, they were despoiled of all their divine virtues, they were opposed to all miseries, and lastly subdued unto ghastfull death and hell torments. Lo such was the woeful condition of those our first parents. Howbeit, this had not been so intolerable and grievous unto us, had not the effect of this transgression been extended and propagated by nature on all Adam's children and posterity, but it is too true that all men are thereby holden guilty, as the naughty children of like parents, and as unwholesome fruits of the same tree. This David the kings father hath considered and acknowledged, Psal. 51. in Mismor Ledavid; Behold I was shapen in wickedness and in sin hath my mother conceived me: yea, and when the Lord looked down from heaven, he saw that all were gone out of the way and were become abominable, and that none of them did good, no, not one. The recovery of man by Messiah. But yet seeing jehovah our God was most willing to recover and recure man (I mean those whom he had in his love foreknown for his own, elected to life, and appointed for his glory) he did in wisdom devise and provide a wonderful mean thereunto, wherein his mercy striving with his justice might yet in the end conclude for Equity, by the which, this man who was judged and justly condemned, should be pardoned, and yet the divine justice not infringed. How this could be compassed by God's wisdom and providence, ye shall hereafter understand. Here let us consider in the nature of the divine goodness, that God is more ready to pardon and to save, then to judge and destroy the children of his election and grace: and the rather for that he loveth them, hath created them in his own image, hath appointed them for his glory, and would not they should be lost for ever. Again, he considered man's frailty and pitied it, he was merciful and expressed it, he was liberal and extended it, he was the best father, and declared his affection, he was willing to save, and performed his will. Therefore, he would neither suffer sin either to overthrow him, or to reign or to rest on him, but hating and abhorring sin from his heart he did destroy the same by his grace: he had compassion on man's miserable condition, therefore he little weighed, yea, he forgot the injury that man did him: he showed himself ready both to satisfy for his guilt & to heal his pain, he was more ready to pardon man, than man was to ask mercy, and finally when in justice he should and might, if he would have thrown him down into the depth of the nethermost hell, he nevertheless, after his mercy recovered him, restored him to grace, and raised him up into the highest heaven. And this to effect when neither angels nor powers, either in heaven or earth, or under the earth could do the deed: he proposed his own Son, even that most holy and eternal word of God by whom all things were made. Gen. 1.1. whom he appointed to deal for man's guilt, to satisfy the divine justice and to compass and effect the most excellent work of man's redemption, by and in the which he might gather and join again unto himself a chaste spowsesse as unto whom he might express the greatness of his love, and continue as an husband or head to defend, preserve, maintain and beautify the same for ever. The obedience of Messiah. Thereupon the Almighty was not so ready that man by this mean should be recovered: but that son also himself (as an earnest wooer that seeketh for her whom his soul loveth) was also willing & obedient to do and perform all things convenient therein. According to the which, the kings Father did sing in his person. offerings and sacrifices for sin thou hast not required: psal. 40. ●●. Then said I, Lo, I come, in the volume of the book it is written of me, that I should fulfil thy will: O my God, I am content to do it. Thus was the most holy son and word of God brought in, talking with his father touching man's redemption and showing both his willingness and obedience, to relieve the state of mankind! Hereof it was, that the Lord God decreed and said that the woman's seed should tread on the serpent's head, Gen. 3. which signified, that one should be borne of the woman's body (the which the Serpent had corrupt) that should not only purify her and all mankind, but also confound the Serpent and all his power. From the which time, our fathers have expected, & we (as yet) expect and wait for the coming of that holy Seed. Now here (by the way) we may consider that albeit the Lord God be wonderful merciful unto mankind, he doth not overthrow therein his justice, How the Lord was both just and merciful. but observing either, he expresseth great Equity in a wonderful for't. For behold he laid that on his son, which was due unto man, and again he gave that unto man, which was only proper to his son: he laid man's sin and faults on his son, he imputed the righteousness of his son unto man. In th'one appeared his justice, in th'other his mercy. And in them both conjoined equity. That which was due unto man, the holy seed taketh on himself, namely man's punishment, which man's nature could not bear, that which the holy seed merited, namely eternal life, the Lord gave unto man, for the sin of man which deserved death, was imputed unto this seed, and the justice of the holy seed which deserved Heaven, was imputed unto man, I mean, unto them only that by faith depend on that promise. and those be the same, whom the Lord God had before loved, elected and predestinated to eternal glory, and whom he would not by any means permit to perish and die for ever. This is the only recovery of mankind, and hope of his health? This is that eternal verity and object of our faith! This is the same, whereunto all the law and the Prophets, and all the types and figures both of them before us, and of them now in daily use, do aim, point, Promises of the Messiah. Gen. 6. Gen. 22. Gen. 22.18. and direct us for all succour, help, comfort and relief. The decree and promise of this seed was after this confirmed to Noah, to whom the Lord said: With thee will I make my covenant, & thou shalt come into the Arkè. But more plainly to our father Abraham, to whom the Lord declared this Saviour, and said of him. In thy seed shall all the nations of the earth be blessed. The same which was called the seed of the Woman, is now called the seed of Abraham: for the Lord would that he should come of Abraham's Seed after the flesh. Prophecies of Messiah. Gen. 49. Exod. 4.13. This is that whom jacob our Father called Shilo and prophesied that he should come in the tribe of judah. And to him should be the gathering of the people. This is that same to whom Moses pointed in the book Velleschemoth, when he said to the lord Send I pray thee by the hand of him whom thou wilt send: Deut. 18.15.18. and in his book Haddebarim the Lord himself calleth him a Prophet, saying thus unto Moses I will raise them up a Prophet from among their brethren like unto thee. This is the same the holy man job calleth his Redeemer, whom he knew to live. job. 19 Num. 14.17. This is that bright Star and Sceptre of the which Baalam did prophesy in Moses Book Vaiedabber, saying, there shall come a Star of jacob, and rise a Sceptre in Israel. 2. Sam. 7.12.13 14. This is that true King of peace promised to David the kings Father in 2. Schemuel. 7. that Seed of David, and David's Lord, whose throne shall be established for ever. To be short, this is that lively Image of God, and King of glory without all spot or blemish, most mighty, wise and excellent, which shall in his time new build Heirusalem, and prepare himself an holy Temple and house for his worship therein. I mean, a Church spiritually framed and gloriously garnished after that proportion and form which David the kings Father gave and prescribed him according to the writing thereof, which he had received from jehovah his God, and the which the King hath in his time of peace builded and perfected accordingly. Therefore, of this holy Seed sang the Princely Prophet in many Psalms, calling him sometimes God's Son: sometimes a King: psal. 2.45.110. sometimes the King of glory: sometimes a Priest eternal after the order of Melchisedek: sometimes his Lord: sometimes his God: sometimes his Redeemer: sometimes his Saviour: sometimes the Messiah, or Anointed of jehovah. And as this holy Seed hath been thus promised and foretold of, and believed to come into the world: Shadows, types and figures of Messiah. The tree of life in paradise Abel. Abraham. Noah. so hath he been shadowed, typed, and prefigured: As first, by the tree of life in Paradise, of the which if our first parents had taken and eaten, they had never died, but should have lived forever. Next by the Sacrifices of Abel, Abraham, & others, in the which, it pleased God to declare himself gracious. This Noah also prefigured, when the Lord made him the finisher of the old world, and the beginner of the new. To the same pointed Melchisedek and Melchisalem, Melchisedek. to show that he was a King, and a Priest: A King of peace and righteousness and a priest of the highest God for ever, as without beginning and without ending, for the number of his days may not be reckoned or known. The same was signified in the ladder our father jacob saw, jacobs' ladder. Moses. josuah. by the which the angels did ascend and descend to and from heaven. He was foreshowed a deliverer from thraldom in Moses, and a Saviour in josuah: for Moses brought our fathers out of the land of Egypt, and josuah conducted them, inherited them, and preserved them in the promised land. Also Aaron the priest of the Lord prefigured him with his urim and Thumim. Aaron. The paschal Lamb. etc., To the same also served the use of the paschal Lamb and those other symbols and sacraments in the Wilderness, as the Manna from heaven, the Water from the rock, judges. and such like. In the book of * Shophtim, is mention made of many bodily Saviour's, by the which was mystically showed the person and office of Messiah. There was Samson, Gedeon, Othoniel, jeptha & Samuel. And within our age, Samson. Gedeon. Othoniel. jeptha. Samuel. David. the calling, anointing, and manner of the reign and condition of David foreshowed the same. For all these things (my Lords) have and do rightly aim to that most holy Messiah, whom the Lord God would that men should believe and expect, and hope to come, and at his coming love and embrace as the only person in and through whom the divine justice is satisfied, the heavenly will fulfilled, the Serpent and all his fiery darts quenched, and mankind pardoned, healed, recovered, and blessed for ever. Now, this being said as an introduction to that which followeth, we will come to speak of our Sovereign Lord K. Solomon whom I trust to prove and declare a Saint of the Lord, and a right worthy member in his Church, and so consequently, no reprobate, nor profane, nor damned person. for if the former be proved, we shall by the same easily clear him of the latter, as before I have said. The Princes at this word seemed much comforted, and showed their willingness yet further to hear what Zadoke would say. For this said they shall not only please and satisfy us, but all others, aswell they which now live, as they which shall come after us. Therefore proceed (most reverend Father) to prove that which ye have assumed for the king. And we will gladly give both an attentive ear unto your words, and unto you condign thanks. CHAP XXVI. Zadoke preveth that K. Solomon is a Saint of the Lord. THen Zadok proceeded & reasoned for the King saying Whosoever is made and ordained, by the will, wisdom, and providence of God, a most lively and excellent figure of that holy Messiah the son of God: the same is not a damned, or reprobate, or profane person, but he is a Saint of the Lord, But our Lord King Solomon is made and ordained by the will, wisdom and providence of God, a most lively and excellent figure of that holy Messiah, the sun of God. Therefore our Lord K. Solomon is not a damned reprobate, or profane person, but he is a Saint of the Lord. Now, although no man may justly deny either the first, or the second proposition, in any thing whatsoever: yet (as I perceive ye are willing to listen) ye shall hear me to declare and prove either, and so concludet or the King. Surely (my Lords) it were not only a great absurdity to hold it, but an horrible thing to imagine, that the most holy Messiah the son of the everlasting God, that bright morning Star, that right holy Seed, that high divine Priest, that excellent prophet, and king of Glory so well resembling the almighty in holiness, beauty, and in all perfection, should be prefigured and declared by a profane and unholy person: and that the excellency of his high dignity and royal government should be typed by any thing common or unclean. Neither have we found such inequalities in the proportions of the law of the Prophets and holy writings, especially touching the promised and expected Messiah. But this we find, that as the best things be best figured and declared in and by that which is most like or near in nature, kind and quality: so is the dignity, person and function of the most holy Messiah prefigured and foreshowed according to the wisdom and providence of the Almighty, where the types agree well with the things typed. Therefore it was commanded in the law, that the Lambs which were taken for the sacrifices should be clean without all blemishes, Exod. 12.5. Gen. 4.4. Aaron a figure of Messiah. Exod. 28.30. Levit. 8. & 21.6.18 as such as Habel offered up to the Lord, of the best of his flocks. Therefore Aaron the Lord's Priest (who in his body prefigured the body of Messiah, and in his garments expressed the excellency and perfection of his graces and virtues) was a person without defects or blemishes of body, and glorious in his beautiful ornaments, according to the commandment, the which also myself (being the present high Priest) am holden to retain and use, and the which, for that Abiathar my predecessor used not, but abused, he was justly deprived. Moses also (who brought our fathers out of the house of bondage and the same whom that prophet should resemble was a man well-beloved of God, well learned sanctified and made like unto him in the glory of his Angels: Likewise the Captain josuah (whom the Lord appointed & enabled to lead our fathers into this promised land) was a man full of the spirit of wisdom, & the Lord his God both strengthened and encouraged him, whereby he might be made a meet figure of the true jehosuah, our leader and guide into the land of the living. To be brief, David, the King's father (who in his time bore an excellent figure of that Messiah both in his anointing, nature, reign, exaltation, and humiliation) was a man after Gods own heart, and every way furnished with divine graces, and right princely virtues meet for the same. The like may be said of our forefathers Adam, Enoch, Noah, Abraham, Isaac, jacob, joseph, Samson the Nazarite, & others, in and by whom the Lord our God would type and foreshow his dear son the Messiah, notwithstanding all their human imperfections and fleshly infirmities. All these things said the Princes) have we heard with great delight and that to our full satisfaction in that part. The princes. For (indeed) such is the nature of the divine proportions in the law, in the Prophets and in the psalms: And therefore, he which by the wisdom, will and providence of God is made a lively & excellent figure of that holy Messiah, must of necessity be a Saint, & not a damned wretch, reprobate, or profane. But now what will ye produce for the proof of this, that our Lord King Solomon (among those blessed Fathers) is by the same wisdom, Solomon is a figure of the holy Messiah. will and providence, ordained and made a right figure of that most holy Messiah? This proposition (said Zadok) can neither be denied nor abandoned: but confessed and received aswell of them now living as of all them that shall come after us in all posterities, who in the due consideration thereof with the circumstances, shall grant and conclude with us in the same. And this may easily be gathered and proved to put all men out of doubt. First in that according to the divine providence and direction, he hath built and garnished that right glorious Temple in jerusalem, Solomon in the building of the Temple, figured the Messiah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house dedicated to the name of the Lord: the which doubtless standeth for a perfect figure of the holy Koheleh or Church of the Lord our God, whether mystical in the Congregation of them that serve God after his will declared in his word: or spiritual in the heart and mind of all the faithful where it pleaseth the holy spirit of discipline to dwell: or glorious in heaven of all them that be delivered from hence and translated into the society of the celestial angels. An house indeed, The Church figured. Gen. 3. which none either in heaven or in earth can or must build or garnish but only that most holy Messiah and promised Seed. And this was prefigured by the woman's body, between whom & the Serpent the Lord set enmity: and signified in that Adam called her Havah the mother of all living. Herein are found those kindreds of the earth, who in the promised Seed are blessed for ever. And this is that princely spowsesse, indeed, of the which the King in a prophetical Spirit spoke in his Schir-hasschirim: moreover, this is that same which was shadowed in the family of faithful Abraham, Cant. 1. in the Ark of Noah the righteous, which was built and provided according to the pattern the Lord gave him and mankind preserved, in and by the house of King David, wherein God was honoured and served in the true use of the law, 2. Sam. 5. prayer, and the holy sacrifices, and by the mount or castle of Zion, from the which both the halt and the blind were taken away: that the bright urim and right Thumim with all knowledge and perfection might dwell there. And the same is doubtless expressed in this great and holy house, which the king hath built for the name of his God, wherein, we may not imagine that the King hath been more curious than godly, more precise than profitable, or more sumptuous than wise, considering that there is not the least jot or point therein, which hath not either his proper use, or mystical intendment: as in place hereafter ye may better hear and consider thereof with judgement. And thereof we may gather & conclude, that as the holy Messiah was killed in Abel, delivered his church figurately in Noah, was foreshowed the Father of all nations in Abraham, was offered up on the Altarin Isaac, was blessed in jacob, was a deliverer of mankind out of the serpent's tyranny in Moses, was a Saviour of the lords people in jehosuah, and borne, and anointed, and humbled, and exalted, and favoured in David: so hath he built his Church figurately in our Lord King Solomon. Furthermore, this is strongly ratified aswell by the report and testimony of those records which the prophet Nathan hath written and left unto us: as by the consent of our own knowledge and conscience, which have both seen and heard, and in wisdom considered one thing with another. By the which we are sure, that all those divine promises which the Lord God made aswell to King Solomon as to David, his Father do aim and point further then either to David, or to Solomon, yea, they concern that most excellent K. the Messiah which was so promised and typed, and believed, and expected to come, and that in many things, the which the K. hath begun or expressed mystically, shall be accomplished made and performed indeed in the true Messiah, & that some things are common both in th'one and in th'other, as by comparing them and their actions shallbe easily perceived in due time. But first concerning this figure (I mean King Solomon) When King David had determined to build an house for the name o● the Lord: 2. Sam. 7.13. and that the house should be made and proportioned according to the writing and charge which the Lord had given him: Yet said the Lord; I will not that thou shalt build that house: but out of thy loins shall spring one that shall build the same. For thou art a man of war, and art much troubled as yet: The building of two houses by two sundry persons. but he shallbe a man of rest: and I will give him rest on every side, that he may the better compass and effect the same. By the which Oracle, David did not only understand, that his will and pleasure was, that such an house should be builded, which should prefigurate his holy congregation: but also he learned, by whom those two houses should be builded: Howbeit, not by King David, although he were a man after Gods own heart, and in many things a true figure of the Messiah but by his Seed: & yet not both by one and the same person: but the one should be made by his son Solomon, whom he begat on Bethsabe: the other by the holy Messiah, who albeit he be the son of the highest, is after the flesh David's son. For he is to rise not only in judahs-tribe: but also in the house and lineage of David, according as the same David said thereof in the person of God: I have made a faithful promise to David, and I will not alter it, of the seed of thy body will I raise up to set upon thy throne, whose days shallbe as the days of heaven. And therein, he would that as figures go before things figured, and voices before words: so the building of this material house should go before the building of the Church (as touching the times and seasons wherein the Lord would work & manifest his heavenvly will & pleasure therein as Baalam said, I shall see him but not now, Num. 24. and behold him but not yet (for every thing under the heavens hath his appointed time) And so, that this former house should be a figure of the latter in all due proportions, and the Builder of the one should prefigurate the Builder of the other. Therefore, as the former is a true figure of the Church of Messiah, which he shall in the due time gather and build to himself: so is King Solomon (the son of David, who hath built this Temple) a true figure of that Messiah. And truly albeit King David was not permitted to build either house in his days: yet, towards the building and performance of all things in and concerning them both, he gathered and provided many things of the highest request. For towards the material house he gathered and made ready heived stones, plenty of Iron, 1. Chro. 21. doors, Brass without weight, Cedar trees without number, and he made ordinances and laws, and prepared things in great abundance, the which also are not without their signification of greater matters therein shadowed. Again towards both the Mystical and spiritual house to be builded in the due time, as he was the man whom the Lord chose to reign over his inheritance, and for his excellent Songs was called the sweet singer of Israel: so he exercised himself in the divine services, he ruled the lords people and prepared them to the lords house; yea, he composed and modulated many spiritual and sweet Psalms, Hymns, and Songs to the praise of God, and the edification of his Church: he provided also and left behind him, for the heavenly Solomon, many prophecies, testimonies, and holy examples, from and by the which he might vouchsafe at his coming into the world to take, gather and confirm, yea, and to conform to purpose his doctrine and works for the better edification of his Church. For he hath plainly spoken before in the Spirit of the nature, the dignity, the function, the obedience, the diligence, the travails, the manner of life, the manner of death, the rising and the wonderful glory of that King of Israel, and declared himself a lively figure of the same. Moreover howsoever those promises before made do point and belong properly to the most holy Messiah, 2. Sam. 7.12. and not to any man besides him: (as they do indeed) yet to declare that David, the kings Father did not wholly exclude Solomon his Son borne of Bethsabe, but did so understand the words spoken in this case, as that literally the same Solomon was the person especially choose and appointed to build that material house therefore he said I had in mine heart to build an house of rest for the Ark of the covenant of the Lord: & for the footstool of our God: 1. Chro. 28.2. & had made ready for the building: But god said to me, thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood. Again. And he said unto me Solomon thy Son, Verse 6. he shall build me an house & courts: for I have chosen him to be my Son & I willbe his father. Then turning himself to Solomon, Verse 9 he said And thou Solomon my Son, know thou the Lord of thy fathers & serve him with a pure heart, & with a willing mind. Again. Take heed now: for the Lord hath chosen thee to build him an house of a Sanctuary: be strong therefore, & show thyself a man. Verse 10. And in this sense did K. Solomon also take the words of the Lord which Nathan the prophet brought him, as himself testified, when sending to Hyram the Tyrian king for further provision, he said: 1. King. 5.2. Thou knowest that David my father could not build an house unto the name of jehovah his God, for the wars which were about him on every side, until the Lord put them under the soles of his feet. But not jehovah my God hath given me rest on every side, so that their is neither adversary nor evil to resist. And behold I am determined to build an house unto the name of jehovah my God, as jehovah spoke unto David my father saying: Thy son whom I will set upon thy seat for thee, he shall build an house unto my name. 2 Chro. 6.10. And that Solomon did this perform accordingly, himself testified again saying: I am risen up in the room of David my father, & am set on the seat of Israel, as jehovah promised, & have built an house for the name of jehovah the God of Israel. For indeed, 1. Kings 6.1. 2. Chro. 3.1. in the four hundredth and fower-score year after that our fathers came out of the land of Egypt and in the fourth year of the reign of King Solomon upon Israel, April. 1. Kings 6, 38. October. & in the month * Ziff (which is the second in our account he began to build this house, and in the eleventh year, in the month * Bull, (which is the eight) was the same house finished throughout all the parts thereof, according to the fashion of it, and so was he seven years in the building of it, that in the mount Moriah, in the place where first Cain, and Abel, and afterward Noah offered their sacrifices, yea and in the Alley of Arnon, there wherein, David (when he saw the Angel with his drawn Sword) was commanded to rear his altar. Nevertheless, to signify, that both this person and his work had a further and higher aim, then either we could see with the eye, or comprehend in thought, much less utter with the tongue (as the things of God are such as pass all men's understanding) we heard what the King himself said when he dedicated the house unto God: And will God in very deed (said he) dwell with men on earth? Behold heaven, 2, Chro. 6.18. and the heaven above all heavens may not contain him! How much less the house which I have built? For the King (as he had the wisdom of the holy Spirit) knew right well, that this should prefigurate the Church of the holy Messiah, and that not only the same which is or shallbe militant on earth, but that spiritual Temple of God in the soul and mind of man, yea, and also should express (as by a lively Symbol) the society triumphant and glorious in heaven. Gen. 6.15. Exod. 25 & 26 Therefore as he alluded therein to Noah in the building of the Ark, and to Moses in the framing of the Tabernacle, 2. Sam. 5.8.9. 1. Chro. 28.11.19. and to David in the institution and disposing of the Tower of Zion, and followed the proportion which his Father David had plotted and prescribed: so he expressed not only his earnest love, and hearty zeal that he had to his God, but his desire to display and set forth the wonderful perfection and excellent glory of that Church. Neither yet did he show himself either too curious, or too costly, or over glorious, or superstitious, or superfluous in any one ornament, or in the least title or thing whatsoever in and about the same house, albeit both the work was magnificent, of great charge and labour, and the ornaments in and about the same rare, precious, and many in number. For truly as this material Temple signifieth that Temple of Messiah, whether mystical in the Congregation, or spiritual in the faithful soul, or glorious in heaven: so the ornaments and divers and sundry functions and garnishings and glory of the same, express and declare unto us the noble personages, functions, orders, ministries & virtues of and in the same. For there be godly Kings and Princes, Prophets, Priests, Ministers, judges. Magistrates and many wise and holy persons, both men and women: there is the wisdom, the judgement, the justifications, the sanctifications, the perfections, and in a word all the graces of the Saints and there are the angels, heavenly spirits, Abraham, Isaak, jacob, Moses, josuah, and other with the glory of the children of God. But ye happily desire, that some certain particulars might be produced in this comparison. To speak of all, it would both weary me & confounded your hearing, they are so many & wonderful, yea, beyond the knowledge of man as yet: neither is it meet that we should * investigate over curiously, Deut 29 29. and sift out too precisely that which is laid up in the divine counsel until the happy time of the Messiah, who then (and not before) shall tell us all things, yea things hidden from the beginning. In the mean time, it is enough, that we believe this, that the law shall go forth from Zion, and the word of the Lord from jerusalem. The Church is like an house. And first (as ye have heard and do perceive) the Church of the Messiah is prefigured and expressed wholly by an house: and that conveniently in regard of the parts, orders, and use thereof. But this house hath two general parts, whereof the one is that, in the which aswell the people, as the priests do enter, wherein they pray they teach, they hear, they offer sacrifice, they praise God, they talk and declare their holy devotion and obedience to God and the law in their several places and functions: th'other general part is that holiest place, into the which none but only the high Priest and that once in the year enireth to sacrifice aswell for himself, as for the people. By the former is expressed the condition of that part of the Church, which is in this life militant, gathered and made up of all sorts aswell of the common people, as of the priests, and of the Gentiles, together with the jews: By the latter is signified that part which containeth only the Lords holy elect and glorious company of heavenly Saints in the kingdom of holy Messiah. Between those two parts of the Temple there is made a certain loft or Chamber boarded or sealed. By the which is not unaptly signified man's mortal body in this world: the which nevertheless, being once rend or dissolved, the gate or entrance is made open of the passage from the one part to the other. For by this, we pass out of the troubles and confusion of this place, into the place of glory. This Temple hath a foundation strong and permanent: by the which is signified the power and might of Messiah, who being best able to support and bear the burden and building of his Church hath laid the same on himself, as that sure rock of rest, upon the which whatsoever is fast grounded shall stand and never fall. This is the same, by whom our fathers in the wilderness were relieved and strengthened. This Temple hath also walls standing on that foundation, raised up of framed stones, and set well in order: by the which we understand the goodly companies of holy men, rightly disposed and well ordered in the same. There be also windows to give in the light: By the which are meant the order of the wise teachers & ministers in the same: There be precious stones, which note the most excellent Princes, Prophets, Priests, and Magistrates. There be two Altars, whereof the one is of gold, standing in the holiest place th'other of brass standing in the other part. By the former, we consider the merit of Messiah, by the other the pure heart of the holy ones. On the one is offered the same unspotted Lamb, unto which all the sacrificed Lambs of our law do point: on the other, is lifted up that sacrifice of prayer, faith, thanksgiving and righteousness, where of King David hath spoken. There be also Cherubins in the holiest place: which note those Angels and ministering Spirits which standing in the heavenly presence, are most obedient to his will, and even ready to help, succour and comfort the Saints which are on the earth. There be lights and Candles in number ten: By the lights are meant the doctrine of the right knowledge of God by the which the people are taught and instructed: and by the Candlesticks we may consider that divine law unto the which he would that all those doctrines and instructions should draw men, and to note the perfection thereof (as alluding to the ten commandments in the Law) which indeed containeth the very sum of all other commandments, they are in number ten: for this is a number of perfection. Moreover, on the walls be certain pictures most gloriously beautified, which express the noble graces, and virtues of those lively stones, I mean the saints: and withal divers other things right beautiful and most admirable, which also are to be applied to so many sundry functions, administrations, duties offices & virtues, in the Church of Messiah, of the which I may not presently delate, nor may as yet presume to unfold that, which I know shall be shut up and fast sealed from the perfect knowledge of man, Many things were sealed up from man's knowledge before the coming of Messiah, until the coming of that most holy one. Moses himself could see but the very back parts of him, whom he desired to behold, and things which shall be indeed, are as obscurely shadowed unto us, as yet. But when he cometh, he will both confirm that which is declared, and show all things else most plainly, which yet are hidden from our eyes. Now, all these things (my Lords are not unknown unto you, or at the least unto some of you: and therefore I am sure, ye will not yield to this, that the King should be either called or accounted a damned, or reprobated, or profane person: but rather (as ye should indeed) conclude and subscribe to this: that King Solomon, whom the Lord his God hath appointed the Builder of his Temple, which so lively expresseth the holy Church of Messiah, and there in hath made him an excellent figure of that Messiah, is a Saint of the Lord, elected and ordained to salvation. To this answered all the Princes. Indeed, we know it: but much the better by this your explanation. And therefore we see no reason to deny your conclusion: but rather (as we should do) acknowledge and confess the King's Holiness, and subscribe to that whatsoever ye have said concerning the same. And now (my Lord Zadok) if ye have any thing else, further to ratify or establish that which ye have assumed (although we doubt not of any thing) We pray you to bring it forth also, that his Highness be not defrauded of that which in right he ought to have, nor others left without a resolution of that whereof they might peradventure rest doubtful. Neither are we any thing weary to hear you to speak so justly for the king, so delectably for us, and so profitably for the people. Ye have thus far walked in a very pleasant way: Walk on as yet, (good father) proceed, and be not faint, the end of this course is both profitable and right praise worthy in the judgement of all good men. CAP. XXVII. Zadok produceth many other arguments to prove that Solomon was a Saint appointed to salvation. ZAdok listening to the godly desire of the Princes, touching the further probation of the king's holiness, and acceptation with the Lord, notwithstanding his sins, opened his mouth again and said: God forbidden (my Lords) that I should either conceal or keep back any thing, of that which may either satisfy you to be revealed, or confirm my former proposition, in the which I assumed, that the king was a Saint of the Lord. Therefore hearken, and I will speak. As the Lord our God had chosen and appointed the king to be a true figure of Messiah in the building of his Temple: and therein a Saint of the Lord: So also hath the same Lord ordained and declared many other notable things in and by the king, to foreshew and express the same: for surely unto this belongeth also the honour of his birth and acceptation, his divers titles and names, his wisdom, his judgements his wealth, his kingdom, his fame, with many his actions, his words, his qualities, his graces, his virtues, and rare enduments most admirable in the eyes of all men. Of some few of the which I will speak very briefly: for to tell of them all, I am not able, they are both so many and wonderful, much less to apply them in every point to him, whom with his virtues these things do foreshew, and teach unto men. Solomon a figure of Messiah in his birth. And first touching the honour of the king's birth, and acceptation with the Lord: It is true that Solomon is the son of David: as before it hath been said, concerning whom the Lord made a faithful promise, saying: Of the seed of thy body will I set upon thy seat. Howbeit, 2. Sam. 7.13. the Lord also said to David concerning him: I will be his father, and he shall be my son. Surely, this properly fits the Messiah, who is to come of the seed of David: and yet he is that natural Son of God. Thereof spoke the king's father. jehovah said to my Lord sit thou on my right hand: Again, Thou art my son, this day have I begotten thee. This is he (indeed) to whom the stability of the kingdom of Israel is promised. Where the Lord said, I will establish the throne of his kingdom for ever. Solomon, as yet sitteth on the throne, & governeth his kingdom: but the time will come, that (as the types must cease, when the things typed come in place) our Lord K. Solomon shall yield and give his place to the holy Messiah, that true Son of God when he shall begin to reign in mount Zion. Therefore let us conclude: that the king prefiguring also in this point the holy Messiah, is a Saint of the Lord. Secondly, the Lord hath imposed, Solomon in his Names a figure of Messiah. & ordained such titles and names to and for the king as might no less express and set forth the same thing. We heard before, that the king had such Names as tended to th'exemplification of his honour: but yet, it was not then considered of every one of us, to what certain person, or thing those names properly pointed: for it is very certain, that every of those names are more proper to the Messiah, then to the king, albeit they were on him justly imposed, and of him at the first literally understood. The Lord God himself speaking unto David of this person, yet ever he was borne or begotten, said: His Name is Schelomon: which is Peaceable, 1. Schelomon. 1. cha. 22.9. or a maker of peace. And the Lord showed the reason thereof, saying: For I will give him rest from his enemies round about him, & I will send peace & quietness upon Israel. By this he foreshoweth the true Melchisalem, that king of peace, the right reconciler of his elect unto himself, who without this noble. Prince are at wars with Lord, & opposed to the intolerable strokes of his justice. But hereof it is, that they have quiet consciences, peace with God, and finally eternal rest and safety in the most glorious kingdom of the King of peace. To this also aimeth the blessed peace and tranquillity, that the Lord hath given the king, and through him unto us, from our bodily enemies on every side in those the happy days of his government. Next when the Lord would express his love and affection towards him, and again, the love and affection that he had and should have to the Lord his God, thereby the sooner to foreshow the mutual love and delight between God and that holy Messiah: he sent the Prophet Nathan (as some of you yet remember) who according to the divine pleasure, 2 jedid-iah. 2 Sam, 12.25. called him jedid-iah, Beloved of God. For so it is written, that the Lord loved him, therefore he called his Name jedid-iah, of the Lordes-behalfe. Indeed, it pleased the Lord in this sort to declare his jove to the king: Howbeit, the Name properly fitteth that person, Psal. 2. to whom the Lord said (as before) Thou art my beloved son this day have I begotten thee: And the same which the Arabian Queen did mystically point unto, when in the spirit of prophesy, she said to the king. Blessed be the Lord thy God which loved thee. * After this, the king's mother, namely Queen Bethsabe (that not without the instinct of the heavenly spirit) perceiving the majesty & fear of God in him, 3 Laemuel. pro. 31.1. & withal knowing him to be made a lively figure of the holy Messiah, called him Laemuel, that is God with him, or God with them: meaning that God was with him, & that he was as God unto the people, as Moses was sometimes said to be. The which tittle therefore fitteth none so properly as it doth that bright Star (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which Balaam descried and spoke of in his prophesy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Num. 24 the which (as we have observed) containeth both the number of the name ineffable, and the number of the Divine law: for the two former letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make in number 26. the which also the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yieldeth and the two latter letters make 22. in which number of letters, is written the whole law, the which only in the time of the right Laemuel shall be performed and thoroughly affected in him, by whom there shall be but one Lord, and one Law: one faith and one religion: one shepherd, Gen. 49: ●0. 4 Koheleth Eccles. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one sheepfold. Lastly he hath another Name, which no less (indeed) appertaineth to that right Shilon unto whom the gathering of the people shall be. That is Koheleth, which signifieth a Congregator, or a Preacher, or a builder of a Church. The King had this Name worthily imposed partly in regard of his wisedwne which was in him wonderful beyond all others, as if in one and the same person should be heaped and laid up together, all the wisdom and knowledge both divine and human, which not only any other one man, but which all men together at the same time living, had or could contain or comprehend: partly in regard of his Office and ministery, by the which he did not only build the material house, which should prefigurate both the mystical, spiritual and eternal: but also did preach and endeavour to call into the same, and to instruct and conform all others aswell Gentiles as jews in the true Religion of the most holy and everlasting God. But, the effecting of all this properly belongeth to that holy Messiah, who hath and shall have in his time all wisdom, and all knowledge without measure, and thereof shall give and dispose abundantly to others and by his proper ministery gather together the outcasts of Israel, bring home them that be and shall be scattered abroad, by his wisdom justify the multitude in bearing their misdeeds, and not only build of divers stones and sundry things, a Church and holy Congregation to himself: but also defend, foster, sustain and preserve the same forever. Now (my Lords) in all these things hath our Lord the King right worthily prefigured the holy Messiah: to the which I hope ye will willy subscribe, and thereof conclude with me, that he is neither a damned, nor a reprobate, The consent of the princes. or a profane person: but a singular Saint of the most high. To this answered the Princes ye have well spoken (most reverend father) and semblably applied whatsoever ye have produced for the king. Many things whereof we know, and all other things we believe to be true, as ye have declared them: therefore we will gladly both subscribe to the same, and conclude with you for the King's holiness. moreover, as we have been willing to hear you, and are glad of those your resolutions: so are we not weary, but more willing as yet to hear you further and further in these things: neither shall ye be more ready to speak, than we shall be pleased to listen and learn to understand the mysteries of the king's excellency and glory. Therefore, if ye have any thing else to produce, say on we beseech you. To this said Zadok: Yea (my Lords) there be as yet, many more Arguments to this purpose, and more than I mind at this time to produce. It shall be sufficient that among many, I take some few. For the thing being already so well proved, that of the truth few or none need to doubt, it may be bootless for me to heap together overmuch, lest I may not only seem to affirm and confirm that which no man denieth: but also to confound your memories with ambages and tedious circumstances. But hearken again. As it hath well pleased the Almighty to elect king Solomon, to appoint him the builder of his house, Solomon in his dignity prefigureth Christ. to honour his birth, and to entitle him with those most sovereign Names: so hath he made him king over his people Israel, to do unto them equity and righteousness. And this the Lord did in his love to his people, 1. king. 10. as the noble Queen of Saba said at her being here: and so said Hyram the king of Tyrus, writing to the king: Because the Lord loved Israel, therefore hath he placed the king over them. Wherein, we see how he typeth the holy Messiah, for insomuch as the Lord loved his Church (I mean all those faithful ones, whom he had before elected and purposed to glorify in the end) he made his Messiah their Prince and Captain. He gave unto them in his good pleasure, such a king, as might sit upon mount Zion, from whence he had expelled all the halt and the blind, that this king of the right urim and Thumim might be placed, and reign therein, doing righteousness and equity unto his Saints. If therefore the Lord loved Israel, and in his pleasure placed over them a king, whom he also loved, and by the same would prefigurate both his Messiah & his Church, what should let us in this to conclude for the king's holiness? Moreover, the end of this government shooteth to the same scope: which is to do equity and righteousness. This our king endeavoured to his power, and so much performed, as a mortal man could: but the full perfection thereof indeed is reserved to the most holy seed, which is appointed to combine the Lords justice with his Mercy, & thereof conclude Equity: when laying man's guilt on himself, he shall bear the strokes of the divine justice: and imputing his perfection unto man, he shall procure him pardon. Thus shall justice be administered, & yet mercy shall not be abandoned: but one thing so considered with another, that both righteousness and equity shall be extended. This work (I say) is proper to the Messiah, wherein therefore our Lord king Solomon standeth a true figure. Furthermore to be brief: Solomon's magnanimity. the K. great magnanimity expresseth the same: he spared & forbore to punish them which had offended his Majesty: as Adoniah, joab, and others, whom he would never have struken, had they not after their second offence against him worthily deserved the reward of their wickedness: and how mercifully he dealt with Abiathar it is apparent, to signify how ready the Messiah shall be to forgive them that offend him upon their submission, after the divine nature, who (as David the king did sing) is more ready to pardon, then to punish them that sin against him, when they repent, as we see in the example of the same David. To this, His wisdom. may be added, the excellency of Solomon's wisdom: I mean that pure influence flowing from the glory of the most high, the brightness of that everlasting light, that undefiled mirror of the divine Majesty, and the image of his goodness, that without measure: The which shall perfectly and fully far beyond all that the King hath or can have, be found really and actually resident in the person of holy Messiah, the fountain of all wisdom and heavenly graces, the depth whereof the wit of man is not, nor shall ever be able to sound, His judgements and other things. The 2. harlots The priesthood translated. as long as the worldendureth. Moreover, his discretion in judgement concerning the cause of the 2. women and their children signifieth the manner of dealing of the Messiah in judgement between his Church and the malignant in time to come: his translating of the Priesthood from the house of Eli, foretelleth that the Priesthood in time shall be translated when the true Melchizedek shall come to offer up his sacrifice for the people of God. His judgement on Adoniah and joab, Adoniahs' judgement. foreshoweth that the King of glory in his days shall powerfully throw down and confound all such as be enemies to the Lords Anointed, and which seek to disturb the commonwealth of his Church. Hyram his contribution. The sending to Hyram the Sidonian for timber and other things for the building of his Temple: signifieth that the Messiah, as he is a light for the Gentiles, so he shall from thence also take and gather into the Church, according to the request of Noah, Gen. 9 who prayed that japhet might be persuaded to dwell in the tents of Shem. To this also belongeth the coming of the famous Queen of Arabia, The Queen of Sheba. to hear the king's wisdom, with her royal presents, and her entertainment: for the time shall come, that in the like manner, the kings of the Gentiles, and the people which dwell in the remote and uttermost parts of the earth, shall be congregated to hear the wisdom of the holy one, Solomon's glory and riches. and shallbe most grateful to him for his loving mercies. Also, the great glory and riches of the king setteth forth the high glory and noble virtues of that heavenly king from whose kingly stock many princely branches of divine issue have and shall spring out, and of whom the king's father divinely inspired prophesied, when he spoke (in the Psalm) of his beauty, psal. 4.5. grace, blessing, courage, might, worship, renown, prosperity, honour, truth, meekness, righteousness, noble actions, strength in war: of his throne, his sceptre, his judgements, his righteousness, his anointing: his apparel, his marriage, his royalty, his Godhead, his praise, his eternity and everlasting glory. For all these things are found and shall for ever be well approved, and highly praised in that holy Messiah, Solomon's prayers and sacrifices which the Lord accepted. 1. king. 8.22. to whom only the king by the letter pointeth, as the figure to the thing figured. Now, with this we may not forget, that the king having finished the Lords house, stood before the Altar of the Lord, in the sight of all the Congregation of Israel▪ and stretched out his hands towards heaven, and blessed the Lord, and praised him and his truth: yea, he kneeled also on his knees, and prayed unto him, that the word might be verified which he spoke unto David his father, and that it would please him to have respect unto his prayer and supplication, as well for himself as for the people, praying in that house. Also he stood and blessed all the congregation of Israel, verse 56. with a loud voice saying: Blessed be the Lord that hath given rest unto his people Israel: according to all that he promised etc. The Lord our God be with us, as he was with our Fathers, and forsake us not, nor leave us: but that he may bow our hearts unto him, that we may walk in all his ways, and keep his Commandments, his statutes and his Laws, which he commanded our Fathers. And those my words that I have prayed before the Lord, be nigh unto jehovah our GOD day and night, that he defend the cause of his servant, the cause of his people Israel, at all times, as the matter shall require, that all nations of the earth may know, that jehovah is God, and none but he. Morever, the King offered Offerings before the Lord, yea, peace-offrings in great abundance, and therewithal dedicated the house which he builded to the Lord with great joy and gladness. In all the which things jehovah his God was well pleased with him, yea, and with the people through him, heard his prayers, received his requests, granted his petitions: and appeared unto him in Gibeon, with this comfortable saying: I have heard thy Prayer and thine intercession, that thou hast made before me. For I have hallowed this house which thou hast built to put my name there for ever, and mine eyes and mine heart shall be there perpetually. Now consider, I pray you, what K. Solomon is with the Lord: will the Lord hear and accept the reprobate, and profane persons? or will he honour and esteem their works although they seem glorious to the conceits of worldly men? No surely. What saith the Kings, father touching their prayers. The prayer of ungodly men is turned into sin. Psal. 100.6 And thus I have heard him to modulate concerning himself, and his estimation with the highest, The Lord I know will not vouchsafe my prayer or words to hear If unto sin mine heart I should incline, and him not fear: But if I come into his Courts with offerings worthy praise, And pay the vows I promised in mine afflicted days: If on him with my mouth I call, and with my tongue him bless, And offer him the sacrifice of thanks and righteousness: Then will he hear my prayers and consider of my case: And my request will grant in time, of his abundant grace. In all these things therefore, the king is declared to be not only holy and approved of God: but also a perfect figure of that most holy Seed, who in his time shall pray, shall offer, shall please God, shallbe heard, shallbe accepted, and all his desires performed to the satisfying of his soul, & to the health of his people. Finally, The plurality of Solomon's wives. the very plurality of the king's Wives & his Concubines, on whom he was enamoured and dishonoured, howsoever unlawful, offensive to God, and a disgrace to himself, shall not be reckoned as a thing unnecessary in this comparison, seeing that the most holy Messiah, in his ardent zeal for man's recovery, will be contented that the serpent shall trip on his heel, Gen. 3. whereby he will be dishonoured and abased, whiles he taketh on himself man's ugly deformities and sins, being so willing through his own humiliation and ignominy, to ease man so burdened, and to bring him home again unto him, from whom he had far wandered, and to reconcile him with him, against whom he had monstrously transgressed. And therefore as his Proverbes, the which for the most part, he uttered in his flourishing and perfect estate, are applicable as chief appertaining to the government of a godly family: & as these his * Words, That is his Ecclesiastes. 1. now daily and ordinarily uttered, and ruminated, are applicable, as especially belonging to the ordering of a godly Commonwealth: So also those his Lovesongs, and Ballads entitled * Schir-hasschirim, The Canticles of Solomon. The Song of songs: & composed in his younger days (yea, before the twentieth year of his age) shall not be rejected or abandoned, but esteemed and properly applied both to that mystical and spiritual wooing, espowsing, combination, and familiar society & communication of the holy Messiah, with his elect and faithful Saints, of the which he gathereth and garnisheth a Church as a chaste Wife to himself. Lo, my Lords: in these and many other such notable things is our Lord K. Solomon, by the will, wisdom, and providence of God, made an excellent figure of that holy Anointed: and therefore he may not be esteemed a naughty or profane person: but to be taken (as he is indeed) a Saint of the Lord. Neither do I any thing doubt, but that the best learned and godly that either now live, or shall come after us, will so judge and esteem of him, when they shall hear and well weigh not only of that which hath been said heretofore concerning him, his words, actions, and estate: but also shall plainly behold the verification thereof in the very person and perfect beauty of that promised Schilo, the King of righteousness and highest peace, at his happy coming in the world into the appointed time. This being said, all the Princes were much comforted (although in this their king's affliction) and gave thanks to Zadok, who yet seemed further to resolve and satisfy them in any thing whereof, either any question might be moved, or any doubt justly arise concerning the king's holiness. CAP. XXVIII. Zadok argueth for the King, concerning his repentance and remission after his Transgressions. ZAdok having thus far pleaded for K. Solomon, and with many substantial Arguments proved him a Saint of the Lord, and therefore that he could not be either a damned soul, or a reprobated wretch, or a profane person as some have or might over harldy & rashly censure him: the Princes showed themselves both joyful and thankful. But after a whiles Prince Azariah in the behalf of the rest stood forth, opened his mouth and said. Most reverend Father, we all confess with thankfulness, that ye have framed a worthy Apology for the king, and with Arguments sufficient ye have proved him to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saint. Neither do we doubt of any of those things, but partly know them, and partly believe them to be so indeed, as ye have said. And God forbid that any of us, by reason of our suspensive opinions and doubtful conceits, should tender occasion to any of them that come after us, to be doubtful of the King, whom (we well know) the Lord hath elected, and will preserve, and whom we esteem (notwithstanding his sins) a Saint of the Lord. And in truth, as those persons which have bruised frankincense, and been ensenced therewith do smell of the same, neither will they by and by lose the savour and sent thereof, though they be purged: so the King, having been endued with the divine Spirit, and long exercised in the use of the right Princely and sacred virtues, doth yet, and shall enjoy the sweet savour and acceptable memory of the same, neither may so short a time (as this life is) blot it out. Whereby being enboldened, he may therein contemn them that shall either disdain him, or unjustly judge of either him, his words, or actions. But now, because the King's Remission and Pardon, Solomon's sins are pardoned and he remaineth a Saint of the Lord for ever. after his trespass, was called into question, it may not displease your Reverence, that we inquire, whether his sins be remitted: that is, whether the Lord hath forgiven and pardoned his trespasses, forgotten his iniquity, absolved him of his guiltiness, and loosed him from the bands of eternal death, yea, or no. For they will reply, and thus object: It may be, that he was a Saint, and servant of jehovah his GOD, so long as he kept his mind chaste, his body clean, his actions without reproof, and the truth of his doctrine pure and unspotted: Or so long as he well pleased GOD, who justifieth the believing sinner: or so long as he was ordained to stand the figure of the holy Messiah, wherein he sheened in perfit beauty: but afterward in his transgressions and sins he turned his beauty into ugly deformity. Nor indeed, according to your former words, could he possibly be and remain the figure of the holy Messiah longer, then whiles his beauty remained perfit in him. Therefore, except he were forgiven, and by this his remission cleansed and restored to his former excellency, or at the leasted admitted into the favour of GOD, and justified, the former doubt will be still retained, and urged against both him and his words. Therefore let it please you to resolve this doubt and satisfy us therein, as we know ye are well able (most reverend Father). To this answered Zadok. I am most willing both to resolve this doubt, and to satisfy you (my Lords all) in this case: therefore, to prove that the King hath obtained mercy and pardon of the Lord God for all those his transgressions, and so consequently standeth and remaineth a Saint and person dedicated to the Lord, notwithstanding all those his transgressions, I thus reason for my Lord the king. * Whosoever hath truly repent him of his sins, Solomon obtained mercy, for he repent him of his sins. he hath obtained mercy and forgiveness: But our Lord King Solomon, hath truly repent him of his sins, therefore he hath obtained mercy and forgiveness. The first proposition is proved by many sound Arguments and positions of holy Scriptures. And first by the due consideration of the Nature of GOD, who as he hath created man to his own image and likeness and hath a will to preserve him, so desireth he nothing more than his conversion and amendment after his falling, as whereby he may not be hindered, but furthered and bolpen in his walking towards the highest Glory: yea, in this he resembleth a true father that both pitieth and pardoneth his own son which hath offended him, upon his true repentance, as both Moses, job, and David, of famous memory have told us, with other our holy Prophets, who teach and assure us, from the Lords own mouth, that if an ungodly man will turn away from all his sins that he, hath done, and keep all his Statutes; and do the thing that is judgement and right, he shall doubtless live and not die: neither shall his sins be either retained or mentioned unto him: for God hath no pleasure in the death of a sinner: but gladly will be merciful unto him, and pardon him upon his repentance. For God is most ready to forgive. Therefore he comforteth us with this saying: Circumcise the foreskinnes of your hearts: Deut. cast away your transgressions, and turn again unto jehovah, your God, and ye shall not die but live. And this is that which we believe, and persuade of our Lord the king. Surely, Cain himself (though too presumpsuous and proud in his sins) could inregard hereof say: and is my sin greater, Gen. 4. then that it can be pardoned? Knowing, that the promise which GOD had made to Adam in Paradise, both imported and included remission, saying, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the Seed of the Woman should break the Serpent's head, whereof man, though an execrable sinner should find both remission and life, with jehovah his God. Next to this we have a great many comfortable examples, in the Books of Moses, job, josuah, the judges, and Samuel, as of the pardon offered unto judah, Lot, the Israelites, and to be brief, to David the King's father, to whom the Lord said by Nathan the Prophet: God hath put away thy sins, thou shalt not die, the which he often remembered in the Book of the Psalms, psal. 103.3 whereof he also provoketh his soul to the praise of GOD, who had forgiven him all his iniquity and covered all his sin. Now, as none can forgive sins, but God only: so those our ancestors, when they sinned, persuading that all their sins were done against God, either immediately or by means, they would in the hope of remission and health repair unto him, seeking first to be reconciled with his grace, before they would go unto men, remembering what old Eli the Priest, 1. Sam. 2. said sometimes to his children. If a man sin against man (said he) the judge may decide it: but if a man sin against GOD, who shall be his Umpire, or Dayman? Moreover, knowing that pardon required precedent Repentance, without the which, who will forgive him that offendeth him among men: they neither presumed to approach the divine throne with proud, insolent and presumptuous Spirits but with contrite and humble hearts, desiring mercy for sins committed and confessed with great submission. For albeit, that Repentance be very sharp and bitter to the sinner and many men had leaner sin openly, then repent secretly: yet is this the Medicine of trespasses, the consumption of iniquities, a weapon against Satan, and a sharp sword prepared and able to daunt the deadly adversary. This is the hope of health, the purchase of mercy and way to felicity: I cannot yet cease, but speak again of this sovereign treasure, and medicine of the sinners sore, being therein as full as the Moon, and most willing to be powered forth in the excellency thereof, so full of consolation, and rich blessings. This is that, which (through the mercy of the living God in the promised seed) remitteth sins, openeth the gates of Paradise, salueth the man that is broken in heart, and gladeth them that be sorrowful. This is that, which calleth a man's life from destruction, restoreth his estate, reneweth his decayed honour, giveth him boldness, reformeth his spirits, and poureth in grace upon grace. This is that, which looseth things bound, clarifieth things obscure and animateth things desperate. The beauty of this virtue is as clear, as the Sun: as bright as the Moon, as glistering as the Stars. The sweetness thereof is as honey, the price as gold, and the estimation beyond all precious stones: For this is that, which neither sin overcommeth, nor defection destroyeth, nor despair blotteth out. Finally, this abandoneth all vices, embraceth all virtues, tormenteth sin, extolleth righteousness, obtaineth mercies, produceth virtues, freeth sinners, recovereth the lost, recreateth the desperate, He that can truly repent▪ needeth not to doubt of salvation. refresheth the hard labourer, and bringeth to her possessors eternal happiness. For by this a man shall be saved, although he hath lead all his life in sin (as there is no man which sinneth not, full often and every day.) Such an excellent thing is true Repentance! But ye will say? How is this wrought in a man? how is this repentance wrought in man? How shall a man truly repent? Indeed, this thing is not wrought in man of man's own power nor wisdom, For GOD stayeth not to expect it from man's wisdom or ability, (for so may both his expectation be frustrated, and man be deceived) but it is the goodness of GOD to renew them by repentance, which are waxen old in sin. Therefore the Sinner should never despair, Despair not of mercy. nor fall from hope: neither should he be ashamed to repent, but ashamed to sin: and consider that as the one is a wound, so the other is a medicine for the wound: Sin is the wound: Repentance is the medicine: the wound hath shame, the medicine hath boldness: the wound is made by the malice of the devil: the medicine is wrought by the love and goodness of GOD, in the merit of the holy Messiah, which beareth and washeth away all the sins of them that truly repent. The princes. * To this the Princes having yielded attentiveness, with great gladness consented, esteeming the Oration as profitable as it was plausible, and as fruitful, as gladsome unto them. And then among them stood forth the Priest Abiathar, Abiathar objecteth. and said. Ye have well spoken concerning the former proposition (most reverend Father,) It is likewise in request, that ye prove the Minor. For it may be called into question hereafter, whether the King hath truly repent him, yea, or no? For except this be proved, what is any thing of that which ye have spoken touching Repentance, appertinent unto him? and if it concerneth not him, what profit takes he thereof, for he is not remitted? or how is our common question answered, and the doubt resolved? zadok proveth that king Solomon repent. To the which answered Zadok, neither is this question so hard to be answered unto, nor the doubt intricate to be dissolved: for if there were none other Argument whereby to prove the kings true Repentance: yet is this enough, that he is a Saint, a person dedicated to the Lord: therefore he is not fallen from hope, therefore he is truly repentant: For as the strong foundation standeth still, having this Seal, The Lord knoweth them that be his: The saints do not fall away for ever. so we may not think, that the Saints of God, for whom mercy is ever kept in store, can fall utterly away from hope, or be shut out from mercy in the time of their need. For as the wood whose nature is to swim on the water, may yet being overloaded with iron sink, but the iron being taken off, the wood nevertheless ascendeth again to the head of the water and swimmeth: Neither may we say, that it is no wood, because it did sink once to the bottom: Though the faithful fall, yet they rise up again, So though the righteous men whose nature is by Faith to stand and walk in God's way, being oppressed with the burden of sin through the devils malice, do unhappily couch down (as with Isachar between two burdens) yet may we not rightly say, that they are not of the Lords chosen: for it is so, that whensoever that burden is removed (as it is from them that repent) they rise again and be renewed, as in their former estate, and being of that generation and nature, it is not possible that they should fall utterly away: for the sons of God do not so apostate that they fall into eternal perdition, howsoever they sin and sink under their sins. For the just man falleth, but he riseth again. And therein they be likened to the herb Adyanton, which being steeped deep in the waters (though a long time) will nevertheless (being taken up) appear very dry. For the righteous man, which had fallen, after his rising again by Repentance, is as beautiful as ever he was, maugre the malice of the Serpent. And touching this doctrine I have heard the King himself to say (according to the truth of the holy writings and words of our Prophets) that the souls of the righteous are in the hands of God, These be Solomon's words which afterward were gathered by philo the Iew. Sap. 31. and there shall no torment touch them. etc. Again. God proveth them and findeth them meet for himself: as gold in the furnace doth he try them and receiveth them as a offering, and when the time cometh they shallbe looked upon. Again. They that put their trust in the Lord shall understand the truth: and such as be faithful shall persevere with him in love. For his saints have grace and mercy, Sap. 4 15. and he hath care for them. Again. The loving favour and mercy of God is upon his saints, and he hath respect unto his chosen. Moreover I have heard the kings Father to say. The Lord will not permit the righteous to fall for ever; though for their trial and bettering he suffer them to slide for a time. psal. 55.22. And th'excellent prophets Nathan and Gad, have preached, and others the Lords Prophets and holy men have, and do yet preach: that God loveth his chosen with an eternal love, therefore he draweth them unto himself by his mercy (although they sin seven times in a day) whereby they rise again, and are renewed. Therefore it cannot be that this person (I mean King Solomon, so holy, elected and beloved of God) should find no place of true Repentance after his sins committed. Neither may we in equity and charity (being indeed witnesses of such his Repentance) but testify and avouch the same, before the whole world. But be it, that his Repentance were neither apparent, nor here protested by us, should the king therefore, If this were not so plainly testified▪ yet might not Solomon be justly condemned as a reprobate. which is so holy a man, and the Lords chosen be condemned? God forbidden. And it were too sharp a censure either to say so, or to think that every person whose sins have been laid open in the holy Scriptures, hath not been truly repentant, except that also such his repentance hath been expressly and plainly depainted and set forth in the same. Adam his repentance. What plain or express mention (I beseech you) is there made in the holy Scriptures of Adam's repentance after his fall in whom we be all cast away by nature, howsoever the same is presumed or gathered by circumstances? or of the repentance of Noah after his drunkenness? Noah. Lot. Samson. Simeon. Levi. judah. or of Lot, after his incest, or of Samson after his dalliances with Dalila? or of jacobs' sons Simeon and Levi, which against the mind of their Father, dealt deceitfully and cruelly with Hemor the son of Sichem and his citizens? or of judah th'eldest son of jacob after his sin with Thamar his daughter in law? he confessed (indeed) that she was more just than he, so did Pharaoh also confess, that the Lord was righteous, and that he and his people were Sinners. Surely, albeit that these and many other the Lords chosen, have been both noted in the holy Scriptures which are extant before us, and also punished in some measure for their sins and offences: yet did it not always follow, that the repentance of every of them hath been so largely declared to the world, or so plainly set forth in words as was the repentance of David the kings Father, David's repentance. and of some of others: And yet, who should either in wisdom, reason, equity, or good conscience, call their repentance, conversion or turning again to the Lord, into question, to whom the Lord hath expressed the full assurance of his love and mercy in their lives? What said the King in this case Though the righteous be overtaken by death, yet shall he be at rest. Again. The souls of the righteous are in the hand of God & their shall none evil touch them. Worthily have these golden sayings been taken from his mouth, Sap. 4.7. and copied out and conserved for the posterity, to give comfort unto the Lords chosen, and to satisfy them that might otherwise condemn themselves and their cause in the consideration of their punishments and miseries in this life. Therefore it is true, that as the man which hath been long nooseled up in vices, will not only with much ado leave them, and leaving them will yet retain some savour thereof in his person: as such which having been long clogged with iron fetters, will yet halt after they be loosed; so on the contrary part, he that hath been brought up and exercised in holy virtues, will not soon lose the habit, much less the savour of them: as those vessels will long retain and yield the smack of that liquor which was in them first steeped, although they be washed and assayed to be purged from the same. Neither may we think, but that if (after the opinion of the very heathen Philosophers) one vice overthroweth not a virtue in habit, much rather should we of Israel, not so much as imagine, that one or a few faults of the children of God occasioned either of ignorance, or of fear, or of infirmity, or of natural concupiscence, or of the malice of the old Serpent, should rend asunder an habit of holiness, and so infringe or weaken the power of God's free election and love, the which by his spirit ever worketh a godly repentance, unto them which are elected and by the same in mercy appointed to glory. For those whom in his love he hath elected before all worlds, he will in his mercy pardon and glorify: and for that purpose he giveth them a godly repentance, as that which is ordained for the calling home again, and recovery of those the Lords chosen whom the Serpent had beguiled and seduced. For the Lord our God will not lose any one of them which appertain unto him: nor will he suffer his truth to fail. CAP. XXIX. Of the nature of Solomon's sins and arguments of his true Repentance. ZAdoke had no soonr delivered the former speeches: but by and by Abiathar rose up again, and objected saying: Whether are Solomon's sins greater than the sins of some other that did repent and were pardoned? 1. King. 11. 5. It is (said most reverend father) that the sins of our L.K. Solomon are of the nature, as they have far exceeded the sins of those holy ones of whose repentance we be either certified, or persuaded in the holy scriptures, as more heinous and dangerous: for behold his strange wives and fleshly Concubines have turned away his heart from the Lord his God: in so much that he hath followed after Astaroth the God of the Sydonians, and Milcom the abomination of the Ammonites, he hath builded an high place for Chamos the abomination of Moab, and for Moloch the abomination of the children of Ammon, and hath wrought wickedness in the sight of the Lord, and hath not followed the Lord perfectly as did David his father. All these are your own words concerning the King and his trespass (most reverend father) neither have I added any thing in the hearing whereof, who is there (almost) but that will condemn the king of a more heinous and dangerous sin, zadok. then that the Fathers of whom ye have spoken did ever commit, in their days? But yet I beseech you (said Zadok) that those my words may neither be wrested, nor amiss understood in this case: God forbidden that therein I should so far depress the kings hope and estimation with the Lord, as to judge his sins either irremissible: or such have exceeded the sins of those others, whom the Lord hath pardoned upon their true repentance. Indeed it cannot be denied nor defended, but that the king hath sinned grievously against the Lord his God, as I said before and therein hath offered an offence unto the Lord's people: Howbeit that either the nature of those his sins is such as can neither have pardon (as was the sin of Cain) or that it was more heinous and horrible, either in quantity or quality, than the sins of some others, whom it pleased the Lord in mercy to remit and renew upon repentance, we neither find nor dare to avouch. Our first parents in Paradise committed an horrible transgression. They harkened to Satan, they broke the commandment, they forsook the Lord their God, & were made thralls to the tyranny of the Serpent which had deceived them: Adam's sin: Gen. 3. judah. Gen. 38.26. Lot. Aaron. Exo. 32.2. Gen. 34.25. Simeon and Levi. Reuben. Gen 49 4. The Israelites. Samson. judge 2.11.13. & 3.6. & 16.18. Laban. Gen. 31.30. for the which they were justly driven out of Paradise and made subject to misery and death: notwithstanding, it pleased the L. God (as ye have heard) to forgive them, and to gather to himself an holy church even from among them which had sinned. We read that judah took his daughter in law Thamar & lay with her contrary to the law, and acknowledged that he had sinned therein. Lot was made drunk and lay with both his daughters. Aaron the Lords priest yielded to the making of a molten calf, which the people worshipped. We read that Simeon and Levi the sons of jacob dealt deceitfully with Hemor & Sichen his son and murdered them, and their people, against the will of their father, who in his last words, cursed their wrath which was shameless, & their rage which was cruel. As for Reuben (jacobs' eldest son) he defiled his father's bed, & distained his dignity. Our fathers (in the time of the judges) were carried away to serve Baal & Astaroth, and they were conjoined with the Canaanites against the law of the L. Samson the Nazarite combined himself with a strange woman, yea, and in the end yielded his power to the harlot Dalila. Laban the father in law of jacob, was a worshipper of strange Gods & Terah the father of Abraham was not free from the like offence. And are the sins of those our fathers, especially the greatest of these sins, inferior to the K. sins? Notwithstanding it is testified that the L. pardoned them & restored them to his favour. But ye say, that the K. hath turned away his heart form the Lord. Indeed of all others his sins this is the greatest. Howbeit, I say not therefore, that he hath utterly turned away his heart, as that he hath quite forsaken God, and by wicked apostasy fallen away from him for ever: for had it been so, we should not have seen him in this his estate. And as I well remember, I heard the king himself to say (and we cannot deny it, when we well consider thereof and of him in this his estate) that in the depth of those his sins and vanities he perceived that yet his wisdom remained with him: psal. 51.11. 1. Sam. 16.14. 2. Sam. 7.15. How Solomon is said to turn away his heart from God. by the which he meant the graces of that divine spirit, which King David prayed that the Lord would not utterly take from him, being indeed an effect of that mercy which the Lord his God said he would not take from him, as he took it from Saul, whom he had cast off before him. But I say the King hath turned away his heart in this sense: first in that he hath sinned against the Lord his God: secondly in that he hath yielded to his lusts: and thirdly in that he fainted in his holy zeal. For, there is no sin whatsoever which a man committeth, wherein there is not a turning away of the sinner from the Lord, for sin is contrary to the law of God, and argueth a contempt of his justice, & neglect of his graces; therefore the Lord requireth in them, whom he recoureth and pardoneth a faithful return in humble contrition. Next it is true, that every man is led away from God of his own concupiscence or natural lusts, and thus the King doting overmuch on his strange Women hath been inflamed, overcome in affection, seduced and led away from the lords righteousness. Thirdly the king by those former occasions had forsaken his first love, was waxen more cold, or lukewarm, in that holy religion, and godly zeal with the which his heart hath been wonderfully inflamed in his youth. But yet I remember what the Lord said: I will show mercy, to whom I will show mercy. The same said to Hagar: Return again to thy mistress, Exo. Gen. 16 9 though thine heart was turned from her. Again he saith to the sinner ‛ Remember from whence thou art fallen and repent, and do those good works which thou hast used to do when I was well pleased with thee. Again, Remember thy maker: So I confess (though with sorrow of heart) that the king in that his estate hath not so zeolously set forth and maintained the glory and services of God, as he was wont to do: for whosoever is addicted to the former, is defective in the latter, but he neglected a great part of his office and duty. But yet (the Lord be thanked) we know that the state of religion was never altered or changed: The holy religion never altered but continued the same in Solomon's time 2. Chro. 11.16.17. but that hath and yet doth remain the same as in the time of David, notwithstanding the idolatries, superstitions and provocations of his strange women: which is a notable argument, that yet thee held the sure foundation of his saith unshaken. And therefore let us not presume either to say or to think, that King Solomon is fallen utterly away from the Lord his God, who hath so wonderfully loved, beautified and blessed him. It is one thing to offend God by evil thoughts, evil words or wicked deeds: another thing to deny God and to forsake him utterly. He that sinneth and offendeth God, and yet believeth in God, he is by his repentance reserved for salvation: but who so doth deny God and utterly apostate from him, there remaineth unto him not so much as one little shell wherewith he may draw a very small measure of the water of life. It is not one and the same thing to turn from the Lord and to turn utterly awry from him without retire or return: The former of these faults is often seen in Gods own children, when (like prodigal and disobedient sons) they be tempted to departed from their most loving father, and yet do return home again, & are renewed by repentance, as were Aaron, Moses, David: the latter is seen in the reprobates only, which fall away and never return, and therefore are not renewed by repentance: for they cannot truly repent, The reprobates cannot truly repent. because the Lord giveth not repentance unto them: as it was apparent in Cain, in Lot's wise, & in Saul, whom the Lord cast away from before him. But this falling away from God, we have not found, nor shall perceive in K. Solomon, the Lord be blessed therefore. Neither may we think, that howsoever he is said to follow after Astaroth, Milcom, Molock, Camos & such others the Gods of the heathen, that therefore he was so gross an Idolater, as he did adore and worship those strange Gods, no more than we may think, Solomon did not worship Idols. Exo. 32.2. that Aaron the Priest did adore and worship the golden Calf, which himself had made at the importunacy of our Fathers in the wilderness. And I know (my Lords) that ye have not seen any such thing in the king nor do ye imagine (as I suppose) that the king at any time was so foolish as to adore or worship such kind of Gods, of the which his father David, deciding the gross Idolatry of the heathen thus sang. Their Idols both, of silver gold and men's hand work they be: They mouths have, but do not speak, and eyes but cannot see: They have eke ears but do not hear, & senseless noses, so They have hands, but they handle not, & feet but cannot go. Doubtless (answered the Princes) we persuade, as ye have said: yea, said Azariah, and we have often heard the K. himself to blame and reprove such kind of Idolatry, and thus hath he said (whose words for wisdom and gravity are copied out and divulged even among the Gentiles). Sap. 13.10. & 14.8. & 15.3. Miserable are they and among the dead that call them Gods which are but the works of men's hands. Again deriding the folly of those Idoll-worshippers, he saith he is not ashamed to speak to that which hath no soul: for health he makes his petition to that which is sick: for life he humbly prayeth to him that is dead. Again, cursed be the Idol that is made with hands, yea, both it and he that made it: he because he made it, and it because it was called a God, whereas it is but a frail thing: for the ungodly and his ungodliness are both like abominable unto God: even so the work and he that made it, shallbe punished together. Again: To know the Lord God is perfect righteousness: yea, to know his power is the root of immortality. As for the thing that men have found out through their evil science, it hath not deceived us, nor the painters unprofitable labour, namely an image spotted with divers colours, whose sight enticeth the ignorant to lust after it, and he desireth the picture of a dead image that hath no breath. Both they that make them, they that desire them and they that worship them, love evil things and merit to have such things to trust upon. Again the enemies of Israel that worship those Idols are most unwise & more miserable than very fools. For they judge of them to be Gods, which neither have eyes to see, nor noses to smell, nor ears to hear, nor hands nor fingers to grope, and as for their feet they are too slow to go. Lo those and such like words hath the king his wisdom uttered touching those heathen Gods and the worshippers of them, even publicly, and in presence of all them to come to him to hear his wisdom: that thereby the sooner he might withdraw them from that gross error and impious abomination, and bring them to the right worship of jehovah the God of Israel. Ye have truly spoken in this matter (said Zadok) for in truth, I have not known any one man of life, that hath more disliked and derided this kind of Idolatry, & that hath more sharply reprehended them that have followed after strange Gods, than the K. himself. Neither did he think that any man which either knew jehovah our God, or had any wisdom, or reason, or judgement, or humane wit would acknowledge such a senseless image for a God, and worship it, much less himself would either adventure or attempt a thing so heinous, shameful and dangerous against the law of God, reason and good conscience being a man so wise, holy and zealous for the L. his God. Therefore, let us not imagine that the K. was so persuaded to prostrate himself before those vain images of the heathen, to adore or worship them as Gods, or that he did invocate or pray to them: or trust in them for any aid or comfort: seeing that both he knew the abomination of such vain things, In what sense it is said that Solomon followed after strange Gods. & felt the goodness of the living God at all times so gracious towards him? but (indeed) this is true, that the K. hath in his fond love and carnal affection to his wives being idolaters and apostates from the true religion, so doted & besotted himself, that he hath winked at such their abominations, yea, he hath permitted them to use their strange religions: more yet, he hath caused to be built for them houses, & high places in the face of all Israel, & in the sight of jerusalem, & hath allowed them great sums of money & maintenance out of his treasures to & for the same, whereof it is well said (indeed) that he followed after their abominations: for being both the K. of Israel, & the husband of those his wives, he should rather (as he might well do) have restrained & punished such horrible abuses of the name & honour of God. But howsoever it was seeing we have not seen such palpable idolatry in the K. as that he did worship their idols, nor can we see into the K. heart (as God seeth him) & Gods secret ways are such as no vulture's eye did ever see (as job said) & the bottonles profundity thereof we may not attempt to sound: let us here content ourselves with so much thereof, as it hath well pleased him to reveal unto us, judge justly and soberly of God and his ways, conster the best of his Saints, & think honourably of this chosen person and his actions and words, not rashly censuring the one, nor indiscreetely condemneth the other. And out of all question, if in this resolution and mind we duly search and wisely examine and consider of all things, we shall find and confess, that howsoever it be, K. Solomon did not only turn away from God and endangered himself, (as all other sinners do) but that also he is returned again and assured of safety, King Solomon did turn again to the Lord. as those which truly repent them of their sins; that he had not only his heart seduced and corrupted: (as his Father David had when he committed murder & adultery:) but hath also a new heart created and a right spirit renewed in him, as the same David had after that he repent, psal. 51. prayed and found grace with the Lord: that he did not only deny the Lord, whereby God was exasperated against him, as our forefathers both in the wilderness and in the time of the judges have done: but also hath acknowledged his power, Num. 21.8. and confessed him, and therein eschewed his own destruction, as many of our fathers did which beheld that brazen serpent in the wilderness, and wept before the Lord, and were preserved and comforted: he did not only sin to provoke the Lord: but also he did repent and well pleased the lord Exo. 10.17. 2. Sam. 12.13. Gen. 4.14. 1. Sam. 13.4. Gen. 3.20. & 38 26. Exo. 32.22 And this he hath done not with his mouth only as Pharaoh did, but with his heart as K. David did: he despaired not as did Cain and Saul: but he sorrowed and repent in hope, as did Adam, and judah, and Moses and Aaron. And this he did also truly and speedily, as soon as he saw the Angel of God's wrath had drawn forth his sword against him & his people, as David did, when he saw the angel of God plaguing the people: in this point he well resembled, that wary bird which seeing the fowlers bow bend and himself in danger, makes haste to fly away before that the arrow be sent forth against him, remembering what his father had modulated: If when that men offend the Lord, they will not turn again: He furbisheth his piercing sword, in justice them to pain, He bends his bow, & it prepares with dreadful darts of death: And lethal instruments, to take from them their vital breath. But alas there be in the world too many comparable to that foolish bird which maketh no haste to escape from the snare before he be taken therein. Therefore I now remember not only what he counseled Be not slow to turn to the Lord, for suddenly shall his wrath burn like fire: but what his father advised. psal. 95.8. To day if ye his voice will hear, Then harden not your faithless heart: As ye with grudging many a year, Provokte me in the wild desert. It is meet that men attend him when he calleth. If men offer gold, which is yet but transitory, there be which come with speed: and the tree being shaken, they will gather up the fruit without long tarrying: But when the Lord proffereth peace to man's soul, they come slackly & regard it little, which is the cause they often miss the kings thousand. But as for our Sovereign L. albeit we had been neither eare-witnesses, nor eye-witnesses: yet (besides the K. gesture and present constitution of body) the very words which we have heard from him, and yet daily hear him to utter, That is his Ecclesiastes and the which being taken and collected into a register, may be called the book of his repentance, shall for ever witness and manifest the same thing. For therein it doth and may appear, that our L. King Solomon, not only after his full and perfect experience of all the delights of the sons of men, and the affairs of this life: but also after all those his transgressions, wherein he had so much vexed and disquieted both his mind and body, angered the L. offended the holy ones, distained his honour and endangered his soul, is nevertheless by the admirable operation of the divine spirit, brought to the true sense and knowledge of his sins and so of the danger of himself and his people, the which is always the first grave to true repentance, from whence he hath orderly proceeded to the full perfection thereof, as hereafter ye shall understand. In the mean time (my good L) let us think right honourably of the K. and believe that jehovah his God hath not barred him out from the contrition and repentance of the blessed and so neither from the divine mercy. Ye have well spoken (most reverend father) said the Princes which we have gladly heard, and will both concur and conclude with you for the King to the honour of our God. And truly in this, that he hath acknowledged and confessed his offences, he may not be either condemned or disliked, albeit he be the King of Israel, no more than such a thing was blamed in David, his father: but rather to be commended, as it was in him: as first in regard of the good example, whereby others might be instructed: next for the more ease of his own heart oppressed with sorrow in the consideration of his sin with the danger ensuring it. Thirdly for the better pacifying of the divine wrath which is vehement against obstinate sinners: and fouthly for the good of his people, who upon his repentance and remission might hope for peace: there be some who when they have sinned, will not easily acknowledge themselves faulty either to God or to man: and therefore are hardly persuaded to amend. Wherein they be like those which holden of desperate diseases not feeling themselves sick, are hardly recovered: for this is a great hindrance to amendment of life, when men which are offenders will not acknowledge their offences. But there be some (though not many of them) which offending, do by times feel and know their offences, and seek to escape the divine wrath by a faithful reconciliation and so are recovered in good time. And these be like not only to those wise birds, which (as ye said) eschew the arrows coming towards them: but also to those which being distempered in their bodies soon espy it, and seek to prevent inconveniences by the advise and help of the cunning physician. For as the sense of the sickness is the commencement of the cure: so the acknowledging of a fault is the first step to pardon, and so to the amendment of him that hath faulted. But proceed (most reverend father) we pray you, and desist not, until ye have fully declared the order and manner of the K. true repentance for: truly howsoever it hath been a grief and sorrow unto our hearts to hear of those his great transgressions and sins, it is and shallbe now a joy and comfort unto us to hear of his happy Repentance, by the which, (it may be) the L. will also repent him of that evil which he had purposed to do unto him and us, and will turn justice into mercy, that we perish not in this his high displeasure, which is as a fearful fire to consume them that will neither repent them of their sins, nor seek him whiles he may be found in the singleness of heart. CAP. XXX. Zadok declareth the order and manner of Solomon's Repentance. THe Princes, having heard Zadok thus far, acknowledged the equity of his dealing and withal, having praised and commended the King in this point, that although he were a King: yet he disdained not both is acknowledge himself an offendor (after the example of his father David): they requested Zadoke to proceed, who continuing the former argument, spoke again to this effect. Surely (my Lords) as the K. is most wise, and his wisdom ever remained with him: so perceiving that he had sinned against God, who thereby was provoked to anger: he did not only acknowledge the same in his heart, but also considered that the judgements divine were now ready to be executed against him and his people. Yea, Solomon's Contrition, as in Eccl. ca 1. & 2. he felt the arrows of God to stick fast in him, whereby he was moved to such great contrition of heart and sorrw of mind for his sins, that there was no health in his flesh, nor rest in his bones, he was brought into such an extreme trouble and heaviness that he went mourning all the day long, as sometimes I saw his father David to do, when his heart was contrite after the knowledge of his sins and sense of God's wrath. Secondly, Solomon's confession of his sins. the king hath not omitted to utter forth the fearful thoughts of his troubled heart, and to confess the greatness of his vanities, that not only before the Lord, the seer and searcher of all men's hearts: but also before the face of all men yea, in the Catalogue of vanities he bringeth in himself to be noted. For when he might have pointed at the folly of Adam, of Cain, of Nimrod, of Pharaoh, of Abimelech, of Saul, of Nabal, and such others (as commonly men are wont to do when they note others, and the whiles conceal their own sins and imperfections) yet the king leaving all others and their faults, pointed directly at himself, as a principal fool, among all the fools of vanities kingdom worthily to be derided and reproved, yea as we ourselves cannot deny it, the K. in the low conceit of his own integrity and great humbleness of mind (notwithstanding he be a most glorious K.) would (if he might by our consent) that his faults and the greatness of his folly should be openly proclaimed and published by his own person throughout the long streets of jerusalem. For the K. well knoweth, that it is a more grievous thing to transgress the law, then to be punished according to the law, and a more shame for a man to commit a sin, then to repent for a sin: for in the one, both God is dishonoured, 3. Contempt of the world and man offended: in the other, God is glorified, & man is satisfied. Moreover, as for his glory and royal apparel with all external beauty, he esteemeth it, but as the painting on a wall of clay, Favour and beauty. which being scoured off the clay appeareth. Therefore he said favour is deceitful, and beauty is but vanity: yea, he esteemeth this for no beauty nor glory at all, that one bird should be decked in an other birds feathers, nor this for any honour at all, that a noble man should beg his beauty of the worms, the birds, the beasts, or of others so far inferior in dignity: yea, he may be full ashamed to purchase his glory from thence, as who saith may these things garnish thee? but he were beautiful indeed, if he could beautify them. For when a man seeketh to deck himself with other things, he should acknowledge his own vileness & want That beauty which with the garment is put on, is with the same put off again. Therefore this is of the garment, & not of the person, but above all it is a shame for any man to shine in the beauty of royal garments, and to be deformed in his manners. Therefore this is not forgotten in the K. catalogue of vanities. And to be plain, the K. now esteemeth all the honours, pleasures, riches, dignities, policies, studies, counsels,, thoughts, actions, & endeavours of man in the world (which are without the word wisdom, and fear of God) to be mere vanity, worthily to be abandoned as that which will neither profit a man in this life, nor abide with him, Solomon's humble conceit of himself, nor help him, nor comfort him, after death. * Fourthly the K. presumeth not henceforth to be called or named the K. of Israel, notwithstanding his wisdom, wealth, fame, the great glory in that place wherein his father David by the divine providence had placed him. There be some, which upon many meaner occasions, resemble the Chameleon (a beast which is fed with the air, and therefore is ever gaping) for they desire the food of popular praise, and the highest titles, whereof they take a pride and vainglory: but the K. being wise, and so having learned to know both the deceitful world, and the vanity of this glory, neither admireth the one, nor fawneth on the other, but he seeketh and useth all the ways and means henceforth to purge himself of this dangerous humour: Eccles 1.12. Solomon said he was King but not that he is King. therefore to them which call him my L. the K. of Israel, he is wont to say indeed, I have sometimes been K. over Israel in jerusalem, but now, I am not that King. Notwithstanding we know well, that he yet reigneth over us, and so we esteem him, and honour him for our K. (as duty bindeth us). But thus he said, first to eschew that vain glory and praise of men, which the men of this life so much affect and delight in, both the which now seem loathsome unto him and a grief unto his soul. Next he hath thus spoken, in the consideration of his transgressions against the L. and his law for the which now perceiving and feeling a touch of the divine anger, he is worthily humbled, & accounteth himself nothing fit for the dignity of that most royal place, although he may yet be far preferred before all the K. & princes of the world, at this day: Thus David his father abased himself before the L. and thought (indeed) when he fell into the reckoning of his condition, that he was too vile to be a dore-kéeper in the house of God. Thirdly the K. hath spoken it, in regard of that message which he lately received from the L. wherein he is certified, that his kingdom shallbe divided, and only 2. parts of the 12. shall remain to his son & posterity: the other 10. parts shallbe given to his servant jeroboam, who is therefore gone away from him & waiteth but for the time and occasion of th'effecting thereof, & that those parts shallbe Israel, that the K. thereof shallbe called King. of Israel, as if therefore the K. should have said, howsoever the men of this life, admiring themselves & doting on their lewd affections, are ignorant of their proper infirmities, imperfections, & deformities (without the sense and knowledge whereof they are most wretched, seeing that neither feeling nor perceiving them & the dangers thereon ensuring, they are neither humbled, nor desirous to have them cured, of themselves defended): for mine own part, I both acknowledge and confess mine infirmities and imperfections, yea the corruption of my nature (as being a sinful man): in the consideration whereof, as I am cast down and humbled: so am I not willing to seek the glory of that vanity, but rather to cry and crave for aid and deliverance. Nor do I imagine, that there can be in myself any thing meritorious of the everlasting goodness which quickeneth the dead, for what have I (putting my sins & infirmities apart which I had not received from the almighty? The office of a King. ) nor know I what there is in man's nature whereof he may beware proud. And although ye call me K. and I have been to that end both exalted and graced: yet what cause have ye now to esteem me so? is honour meet for a fool? a K. is honourable: but I have distained that honour by my lewdness. A King ruleth and subdueth his own lusts: but I have given place to my lusts and been overcome thereof. A king doth equity and righteousness, the end of his preferment: but I have done injury to my God and given offence to his people by mine horrible ingratitude. A K. banisheth from his Court idolaters and wantoness, and whoremongers etc. but I have fawned on those which in my presence have dedicated themselves to those abominations. A king should be a pattern of beauty unto his people in all godly virtues: but I have given them an example of lewdness in mine inordinate excess. A King is the stay and glory of his place: but I have both weakened and deformed mine house with transgressions. A K. both respecteth and expecteth the honour of the most holy, but I have blemished the same with the damps of sin. Therefore unworthy I am the title of a King. And if I may not be named a King, then much less should ye call me the King of Israel. And truly I may not henceforth be called K. over Israel because the L. God for mine offences against him hath justly deprived me of the honour of that high dignity: But rather henceforth (as I have rightly merited) I may be numbered among the fools of Israel. Messiah the true king of Israel. Yea, and albeit that my servant jeroboham hath lifted up his hands against me, and shall usurp that Name and dignity: yet shall both this Name and dignity be reserved (as rightly imposed) for the most righteous Seed and Prince of Israel which was promised to David my Father, and which in his due time shallbe raised up to sit on his seat, and to reign over the house of Israel, that is, over the Saints and holy people of God, in doing them equity and true judgement for ever. In the mean time I must in all humbleness of mind bewail my sins, and the misery of mine house and posterity, occassioned by the same: the which I cannot but every hour remember, consider, lament, and finally repent, and abandon those manifold vanities of the sons of men, Solomon is a preacher to teach and persuade the people. pro. 31. wherein I have been polluted and wearied in my life. Lo thus the King ruminateth in affliction, hereof is his continual meditation in the sorrow of his mind, and thus he expresseth his faithful repentance every day! * Fiftly, although he hath spent some portion of his life in sin, and the whiles did forget the wholesome lesson which his mother Bethsabe gave him: yet being in the end prevented by the grace and mercy of God, he doth agine often call to mind and recount her wife instructions, and ruminateth of that which himself hath thought good to write and speak (in his wise Proverbs) as a confession of his sins: and a worthy argument of his Repentance: yea, he hath not only converted, and dedicated himself again unto the Lord, in wonderful great fear and reverence: Solomon inciteth all others to virtues. Eccles. 12. but also (as a learned and experienced Preacher of Repentance and Righteousness) he halloweth and calleth all men from the vices and vanities of the deceitful world, teaching and exhorting them to fear the Lord, and to keep his commandments. And in this, the king is not like them which think that a benefit languisheth and perisheth as the flood which poureth forth her streams into divers channels and small veins: but he is, as the liberal man, right willing to benefit many, thereby to cause his benevolence to abound, therefore he studieth, he preacheth, he speaketh, he exhorteth, he admonisheth, he comforteth, he refuteth, he confirmeth, and whatsoever else necessary and convenient in a Preacher to draw men from worldy vanities, and to lead them towards the best good, and true felicity, the highest object of man's hope. All this, his nobles and his servants, All these things are testified by Solomon's servants. which stand before him, hear his wisdom and observe his words and works, find and well understand, neither can we but testify the same for him, before all men. Yea, we see and can witness, that there is in him both the wisdom of GOD, and the knowledge of the holy Spirit, in such abundance, as we are not able to express it: and in this, we find him, yet more wise, that now all the last he hath changed his mind, and withdrawn his affection from the world, so far that as he did sometimes swerver from the Lord GOD, and by his evil example, did give an occasion to many others to blaspheme and offend, or at the least to be offended: so he now endeavours himself, ten times more to eschew evil, and to seek the Lord in singleness of heart, and to exhort and persuade others to do the like: to, and for the which, he hath laboured day and night, Eccles. 12, to search and find out delightsome words, right Scripture, and the words of truth. Wherein he followed not the common wont of sinners, which being polluted and defiled with filthiness, have a desire not only to wallow therein, but also that others should be defiled with them in the same, resembling those Wrestlers or Fighters, which care not to brush off the dust from their own garments, but rather endeavour to defile one another, and fall together even with the same. Thus hath not the King done, and to be plain: The King having been nourtered and well trained up in his youth, showeth forth at this time the ripe fruits thereof, notwithstanding those blemishes of human imperfections. * Finally, although it be a thing too common with men, that though they forbear to sin for a time, (fearing the punishment thereof) they nevertheless afterward forget themselves, and return again, Solomon after his repentance revolted not from God. as with the dog to his vomit, to their former vices (as lately did Adoniah, and Shimei): yet the King being otherwise minded, hath shunned and abandoned all his worldly delights, vices, and vanities, and dedicated himself again unto the desire of heavenly things, and the joys eternal, in regard whereof, for the love of GOD, and his own health, he abstaineth not only from things unlawful, but also from things lawful and tolerable, pleasing the mind and affection of man, and now continueth steadfastly the same, having made a sure Covenant with himself never to apostate or turn backward again: and therefore, as the travailer which goeth towards a most famous City, is ever talking of his journey and of the place, to learn the customs and guise thereof, and to express his desire to hasten and come thither, Solomon's common and daily meditation and talk. as ravished with the love of the same: So we perceive, that the King is never pleased nor eased, but when he talketh and telleth of those high treasures of that most happy place: thereof he ruminateth, thereof he delighteth to talk: thereof he is glad to hear: all other things be they never so pleasant seem loathsome and vain in his conceit. For of this nature are the words of his common talk: and such are many of his Proverbs, the which seem to be powered forth from the good treasure of a good man's heart, as the good fruits sprung of a good tree. The definitions of repentance. And truly those are notable Arguments of the King's true Conversion and Repentance: For whether Repentance, be defined * that affection and passion of the mind, by the which any person being touched with the sense of God's anger conceived for his sin committed, is most hearty sorry, with an humble and earnest desire of mercy and amendment of life. * Or, the loathing of sin and thirsting after mercy and righteousness: * Or, the bewailing of trespasses, with a full purpose thenceforth to amend, & lead a godly life: * Or, the turning again of man unto his Maker, with hope of mercy by faith in the holy Messiah: * Or, a changing or a renewing of the mind or opinion, with a due consideration and better advise. * Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the turning about, or changing of both the mind and body and so of the whole-man: * Or, (after the common received opinion touching the parts thereof) the Contrition of the heart, the Confession of the mouth, the tempering of the flesh, the amendment of the work, and the continuance in virtues: * Or, howsoever else it be defined, described, or declared (according to the analogy or proportion of our religion) we may gather out of those premised testimonies and examples, both a true Repentance, and the ripe fruits and notes of the same, A conclusion for Solomon's Repentance. and so conclude, that Solomon our King is truly repentant. For were he not a true repentant person, we should never have found such wholesome fruits on this tree, Signs and tokens of true Repentance. nor such sovereign treasures to be drawn forth from his humble heart. Neither may we think, those fruits and treasures are of that nature, as they can be found in that person, (especially towards the end of his life) of whose true conversion and faithful repentance it may justly be doubted; no more, then sweet waters are expected from a bitter fountain, or Figs to grow of Thistles. job. 27.10. For why, the Hypocrite hath never such a delight in the Almighty! Nor can it possibly come to pass, that the persons in whom these and such virtues are found resident, dwelling, or springing (so proper to the Lords chosen) should be utterly shut out from a godly repentance, and so debarred of the mercy of that most merciful God, who vouchsafeth both to call sinners unto him, and promiseth them mercy that truly repent. Note this. For as the Lord, being jealous of such his graces, hath not been willing that the damned Reprobates should be seized of the same, or so much as handle them with their profane and sinful hands: so hath he been, and is most glad and right well pleased, that those graces be powered out as proper to them, whom it pleaseth him to renew by repentance, and to bring with great honour to his eternal glory. * Therefore as we know that the King is Repentant: so we also believe he hath eschewed the danger of God's wrath, obtained mercy and pardon of his sins, Solomon's pardon and salvation. This cure is wrought of God's mercy. and retaineth hope of his eternal health. But this we acknowledge to be wrought, not by the trust we have in that his repentance: but in that sweet mercy of God which draweth men to Repentance, in comparison whereof, all his sins and all the sins of men in this life are not so much as one drop to the Sea. The Sea is great: so is his sin: but the sea receiveth yet a measure: so doth his sin, but the mercy of GOD is beyond all measure. Therefore, although men should be ashamed to sin, yet should they not be ashamed to repent them of their sins (as I said before) and to hope for mercy. Neither let any man say: Object. I have sinned much, how should I find mercy for my sins? for though a man cannot understand the reason thereof, yet the Lord God well knoweth it, he worketh it, and he pardoneth sinners in such sort, as neither their sin, no, nor any scar and show of their sins remaineth. This is strange to us, The nature of this cure. and not seen in the curing of the wounds of a man's body, wherein though we have a thousand cunning Physicians or Chirurgeons, the scars of the soars remain to be seen an argument of the wound: for why, the infirmity of a man's nature, and the imbercillitie of Art and medicine are repugnant to itself: but when God pardoneth he blotteth sins out, in such sort, as not so much as any scar or sign of the wound remaineth to be seen, but together with the healing, there is given perfect beauty, after the pardoning of the pain, he poureth out righteousness, and he maketh the sinner equal with him that never sinned. This the King's father testified in himself when he said to his soul: The Lord hath forgiven all thine iniquity and healed all thine infirmity: he saveth thy life from destruction, psal. 103.3. Arguments for Solomon's Pardon. & crowneth thee with mercy and loving kindness. * But howsoever it be, there is no reason, why we should doubt of the assurance of the love of God to him whom he vouchsafeth to entitle his Son. Neither should we suspect the happy continuance of God's loving mercy on him, which of his own word was both promised and warranted him, when we find neither testimony, nor sufficient presumption of his final apostasy and reprobation? Nay, we shall both decipher our want of love in judging so rashly and unreverently of the king, and of the generation of the righteous, whom the Lord will not suffer to fall for ever (as K. David said): and our want of wisdom against our God, whom therein to our power we should make a liar and unfaithful in not performing that his word & promise made concerning him in the figure as it concerneth the Messiah, indeed: Who said: He shallbe my son, & I will be his father: If he sin, 2. Sam. 7. I will chasten him with the rod of men and with the plagues of the children of men: but my mercy shall not departed from him, as I took it from Saul. Which words are to be understood not only, nor wholly of the Messiah, but also, & partly of Solomon: the child of God by adoption & grace to whom the L. would continue merciful, and not utterly cast him off: else, why should Saul with his apostasy & reprobation (as by way of a comparison) be here brought in? And this not only the K. himself hath often both said & declared that yet His wisdom did remain with him, that is, that Spirit of God, and the mercy of God, Eccles. 2. which was taken away from Saul in the Lord's anger for his rebellion: but also all we are able to testify for him, in whom we have discerned and do yet approve the excellency of the Spirit and mercy of the Almighty, * Moreover, Another Argument for Solomon's Pardon. although the Lord by his Prophet Ahiah the Silonite hath (for the King's offence) threatened punishment to the Seed of David, (as we have heard to our grief and sorrow): yet being mindful of his promise and mercy made and showed to David concerning Solomon, to our great comfort, he hath in his grace stayed himself there, and added this restraint: 1. king. 11.39. But, not, for ever: or In all his days. Whererin, we see, that mercy is reserved, and the punishment is determined in time, which may not be understood of the pain of the reprobates and damned in hell, the which is neither a punishment, but a torment or plague, and that, not determinable, but without and beyond all time. Therefore we conclude, that Solomon is not fallen for ever, nor shall be punished for ever, nor is deprived of the divine mercy: but repenting & being so well-beloved of God, he is pardoned by him, who hath commanded the woods and all pleasant trees to over shadow them that be his, from this time forth for ever more * And persuaded thereof, Solomon's salvation. Object. we may neither cast into doubt the hope of his eternal Salvation with the Lord: for though I have heard one to object, Can a sinner be saved? It is yet certain (as I said) that as such obtain mercy, which repent, so shall they be surely saved which obtain mercy. This the king's father testified when he modulated thus, Blessed are they whose unrighteousness is forgiven, Who are blessed? and whose sins are covered. Blessed is that man, to whom the Lord will not impute sin. And who are indeed blessed? even they to whom the kingdom of God belongeth, and which are appointed to eternal happiness. Thus the first man Adam, thus Abel the second man that feared God: thus Abraham, the father of true believers: thus Moses the Lord's servant, and thus David, the king's father, and other the lords Saints were pardoned of their sins, and blessed of the Lord. And therefore the King being the Lords chosen, and by his wisdom knowing the excellent effects of repentance, and the sweetness of God's loving mercies is doubtless happy and expecteth his rest and glory with those Saints, which having been wise and turned many unto righteousness, do and shall shine and glister as the brightness of the firmament, and as the stars for ever and ever. Therefore, howsoever it hath been objected against the King: as neither the Egyptians for the heat, Solomon's defence. nor the Scythians for the cold do feel the terrible claps of thunder. So shall our Lord King Solomon, partly by his excellent holiness and glory: and partly by his true Repentance and forgiveness of sins, besides this our testimony touching him, be protected and defended against all reproaches and obloquys of slanderous and envious tongues, aswell in this age, as in all the ages that shall follow and succeed in the world: yea, and as he that casteth his darts against a rock or other sound thing, doth sometimes hurt himself by the sudden rebound of the same: so whosoever shall henceforth aim so contumeliously to the King's person, being a man so holy and glorious, may peradventure be pierced himself by the inexpected rebound of his own dart: and so they which have been glad of his sorrow and rejoice at his fall, shall mourn in their own destruction, as a just reward of their malicious censures, and ungodly glory: when on the other side, they which love the Lord and his Saints, shall be glad and rejoice in the sense of his loving mercies. CAP. XXXI. Why God permitted Solomon to fall? Why Solomon now useth not the Name Tetragrammaton? The preservation of Solomon's Sermons. THE most reverend Zadok, having made the former Apology for the K. and thereupon taken a pauze yet, as not willing to give over, but as (after a little breathing) to proceed; the Princes took an occasion of applause, wherein they both approved and commended all those things which had been said for the King, The Nature of good subjects, as right glad of that which might be justly found and spoken in his defence: being such persons (indeed) as wished him no evil, but all good in their hearts. But Zadok to prevent them who might of any his words take an occasion to presume in their sins, zadok by defending the king would not offer an occasion to any man to presume too far upon the divine mercies. said: I have not produced the former arguments for the king, nor spoken any thing (my Lords) whereby I would animate or encourage men to presume upon the divine mercies, and so to sin, that mercy might be powered out: The Lord forbid, that any man should of this take that occasion. Nay, rather every man might beware and take heed that he fall not then, whiles he thinketh himself to stand most assured. For as the most righteous man is not without his sin, and so provokes the Lord to anger, and deserves damnation: so shall not he escape some measure of punishment: sins shall be punished. above all, heinous sins shall be horribly punished, even here in this life, as it hath been apparent in David, when he offended in the case of Vriah: & also in this our king, of whom the Lord said before: 2. Sam. 7. If he sin, I will beat him with the Rod of men, and with the plagues of the children of men, thus did God beat even him whom he had made a man after his own heart. And thus he threatened even the same, whom he named his Son! If he hath thus done on those green and flourishing branches; what will he do on the dry and withered stubbes? surely, whereas he pruneth and correcteth the former, to amend them for their good, he will cut off and destroy the other from among his people: for though as a father he pitieth his own: yet as a just judge he will condemn, and as a tyrant will rend a sunder the sons of belial, Deut. 32. neither desist or spare, until that in them he hath filled up the measure of his wrath, according to the measure of their transgressions. The which thing, if the ungodly (the feed daily on mischief as on bread, and draw sins unto themselves as with strong ropes) duly considered and regarded, they would have less courage to flatter themselves in their manifold impieties, and to promise peace to their souls in the depth of those their dangers. Azariah. * Then spoke Azariah for the Princes, saying: Well said (most reverend father): But we beseech you, wherefore did the Lord God permit and suffer our noble King, not only to slide: but also to sin, yea, and to transgress so horribly before the Lord and his people? zadok. God's secret judgements are beyond the reach of man. Should godly sobriety licence us (answered Zadok:) to sound the profundity of the divine thoughts? or to enter into the bowels of his secrets? or to search out the causes of his hidden and unknown ways? no surely: but rather than to search or endeavour to find out, we should reverently admire, and in all things justify them; for it is true that Moses said: Deut. 3 2.4. Perfect is the work of the most mighty GOD: for all his ways are judgement: He is a GOD of truth, without wickedness, righteous, and just is he. Deut. 29.29. Those secret things belong to GOD above, and they are not for a man to know or find out, nor shall he be able in any other sort, than he is able to find out the circle of a Ring. job. 28.7. This is that way whereof job spoke, the which the birds have not known, the Vulture's eye never saw, wherein the lions whelps walk not, and into the which no Lion ever came. It is far easier to know the way of an Eagle in the Air, of a Serpent upon a stone, of a ship in the Sea, and of a man with a yong-woman (which yet passed the king's understanding) then to find out the reasons and causes of the Lords secret judgements and hidden ways: Therefore, when the wisest men in the world have presumed this enterprise, they have been compared to the hungry man, which dreameth that he is eating, and being awaked out of his sleep, findeth himself empty: Thus are they fed with wind in steed of words, they take the shadow for the body, they find wandering clouds whiles they seek for rain, and for substances they take hold of accidents only. The causes of Gods secret judgements, are not to be found out. But the better to suppress the curiosity of man's mind, let us consider certain examples of the works and ways of God, the causes and reasons whereof we could never as yet find out. In the days of josuah the Captain of the lords Host, we find that one Achan sinned against the Lord, Achan. Ios. 7.25. in that he had contrary to the commandment taken among the spoils a certain Babylonish garment, and two hundred sickles of silver, and a tongue of gold, and conveyed and hid them away: for the which the whole Host was troubled and fled before the enemy: and afterward, not only Achan, but also his Family and all the he had was destroyed. Now, if Achan only sinned, why did the people fly and fall? Again, why were his sons, and Family punished? and what had his children and cattle deserved, that they all perished with him? was it not commanded before (Deut. 24.16) The fathers shall not be put to death for the children: nor the children for the fathers: Chorah. Num. 16.13. but every man shall be put to death for his own sin. Also in the rebellion of Corah, Dathan and Abiram, why were the people plagued for these men's offences? and wherefore died their Wives, and children, and servants, Abraham and Sarah. Gen. 18. and cattle together with them? * Also, we find that Abraham being foretold that he should have a son of Sarah his wife, laughed aswell as did Sarah: and yet Sarah was reproved and not Abraham. We may imagine that the one laughed for joy, and the other in scorn: but we have no such cause delivered unto us: for they both believed God. Moreover: Adam. Gen. 3. why did God permit Adam to fall, and Hevah to be tempted? Why was Abraham our Father made a soiorner in a strange land? Abraham. jacob. Pharaoh. Why was jacob vexed and afflicted with so many evils in his days? why did God harden the heart of Pharaoh? Why did the Lord plague threescore and ten thousand of David's people for his sin? In all these things, David. let us (as I said) wonder, and justify the Lord, knowing, job. Gen. 18. that as no kind of iniquity dwelleth in the most high: so being the judge of all the world, he judgeth according to right, as Abraham saith: and would that men should content their minds only with that which it pleaseth him to reveal & utter unto them. The general cause of all. But thus we may say, that in all those things, the Lord hath respected his own glory, and the benefit of his children, and that, as his will is in all things performed, it was his will that (among others) the King should fall, and show his imperfections: and that as I can gather (besides the former) for these four causes: Certain particular causes of Solomon's sin. First, that the people which beheld his wonderful wisdom, wealth, prosperity and glory (wherein he hath as by way of symbol expressed the spiritual and heavenly virtues and glory of Messiah) might not esteem or think of him more than it is convenient. For (indeed) they have for the most part taken him rather for God, then for man: and others have taken him for the promised Messiah, and not for the Figure of the same: wherein they began to derogate from the Lord and his Anointed, by giving of his glory to a mortal man. And surely for this cause hath the Lord often suffered the right worthy vessels of his grace to fall, and to be noted in the holy Scriptures with their imperfections and imfirmities, as were Adam, Noah, Abraham, Lot, David, and such like. Next, the king hath in this sort fallen, that as in his wisdom and divine virtues he did prefigurate the holy Messiah: so by those his slidings, and the sins of his wives, and strange women imputed also unto him, (in that he both affected & maintained them, notwithstanding their blemishes in religion) he might foreshow the burden of man's sins, laid and imputed to the holy one, on whose heel therefore the Serpent was to tread, in the regard whereof, he shall be both reputed and esteemed vile and of no reputation among the children of men, and shall be punished for their transgressions, as David hath prophesied thereof: Besides that, in this declination of the King's honour, is noted the renting and final dissipation of our Nation and government in time to come. Thirdly: the Lord God will, that this example of the King's fall, should be a terror and document to all others in posterity, how prosperous or glorious soever they shall be in this world full of Vanity, that they beware how they presumne on any ornament either of body or mind, or any thing else of this present life: and that they promise not to themselves the assurance and continual use of that which is but lent them, and not their own to retain or dispose: for if God hath suffered the king, who enjoyed all these things at his full pleasure, to fall, yea, and to work wickedness against his own honour, & for these his sins hath laden him with a measure of his judgements; why should any other man assure himself the continual possession of the like, which yet come far behind the King in all things? Lastly, by this, the Lord would school and teach the king (as wise as he is) that he presume not to enter into judgement with him, which is most just, and will not acquit a sinner in his sins: nor to justify himself before him, in whose sight the very Angels be unclean: nor that he might think himself righteous in his own power, before the throne of that King, in whose presence no flesh living can be justified: but that rather (in the consideration of his imperfections and the bitter sense of the divine displeasure) he should acknowledge and confess his infirmities, and by a godly repentance strive to resurge unto that from whence he was fallen, as his father did. * But here I call to mind, Why Solomon used not the holy name Tetragrammaton: in his Book of Eccles? that Abiathar objected further against the king and his words, namely in this, that he had not of late used, nor remembered in his common talk, the glorious Name jehovah, whereof he would conclude (as it appeareth) a note of profanity in the King, as one that either should deny or forget the living God, who is to be remembered & praised for ever. Wherefore, lest any advantage might be either given or taken, in passing such a thing over in silence, which might (indeed) argue a consent to that which is objected, ye shall understand that in any wise we may not gather of this omission of that sacred Name, either a denial, or a forgetfulness of the Lord God, by the king: nor may we, thereby the sooner, derogate authority from him and his words, no more than we may justly condemn the poor sinner and his prayer, which in the consideration of his own vileness, dareth not to lift up his eyes to the heavens. For as this Name is wonderful and most dreadful to the sinful: so, who knoweth not but that we esteem it Ineffable, not to be pronounced or used, except in weighty matters, and in the causes of the highest importance. But the omission of this Name by the king, may be imputed partly to the great honour he yielded the same: partly, to the singular humility of his contrite spirit, who now deeply weighing the heavy burden of his sin, and all those vanities wherein he had been long wearied, with the terror of the divine judgements, threatened on him and his posterity, by the Lord's Prophet, he thinketh himself most unworthy to take in his mouth, or to use that dreadful name, being not forgetful of that which he heard his Master Asaph (after the prophesy that David had given him) often times to sing and say. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But God unto the sinner said: And why, psal. 50.16. presumest thou to preach mine holy hests: and in thy mouth to take my Testament? For the King is now so far humbled, An argument of the king's repentance. that notwithstanding his wisdom, place, and glory, he esteemeth himself of no reputation, and therein too vile not only to name jehovah: but also to be as a doore-kéeper within that holy house which himself hath built and dedicated (in the time of grace) to that most glorious Name. And this is so far off from all just suspicion of profanity, or forgetfulness, or denial of God in the King, that the omission of this Name, doth rather mightily argue his faithful fear and humbled heart in true Repentance, and with the like spirit, in the remembrance of his sins committed, and the punishments thereon threatened, and felt in part, and in this regard he also refused to be called the King of Israel (as before it hath been said). Would to God, the like consideration, dread and reverence of this most holy Name, did in the same spirit, hold and possess the hearts of all others, that not only mean and private persons, but also princes and great personages would rather either tremble with David, to hear thereof, or fear with Solomon, to take the same rashly and commonly in their mouths! then should not that commandment be so presumptuously and daily broken: Exod. 20. Thou shalt not take the Name of jehovah thy God in vain. Neither should this vengeance be so often justly inflicted: jehovah will not hold him guiltless that taketh his Name in vain. Therefore hath the King worthily omitted the common use of this Name, in those his words, and late writings. Howbeit, he hath nevertheless in all humility, reverence, and gravity used, and yet doth daily use those other Titles or Attributes of God, whereby he is sufficiently known in the Law, and in the Prophtes, as namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, God, Creator, King: Supreme or highest. And he thus resolveth (with holy job, job. 27.3. that now so long as his breath is in him, and the spirit of God in his nostrils, his lips shall speak no wickedness, and his tongue shall utter no deceit. But (howsoever it be, that men have their imperfections and slidings) as we may not tie the authority of holy Scriptures, divine Sermons, and the truth of the Almighty to the credit or estimation of any mortal man: The way to try all writings, words and works of men. so neither shall those Words and Sermons of our Lord King Solomon, be esteemed only after the person, and authority of Solomon, though he so far excelled all other men living in wisdom, knowledge & many other right excellent and rare induments and virtues: but also according to the consent it hath with the prophetical and legal verity and doctrine, indicted by the finger of God's Spirit, by whose motion, Noah, Abraham, Isaac, jacob, Samuel, Moses, David, and other holy men have spoken. And it is most certain (howsoever some would gather thereof, as Spiders which gather poison of the sweetest flowers, and as the purest streams may be polluted by the trampling of soul feet: and the best Scriptures may be abused, as Satan himself and the deceivers of all times have therein presumed to credit and authorize their own) that yet these present words of King Solomon, as also his Proverbs, Solomon's words are approved, collected and reserved by his princes and servants. Parables and divine songs, the which he hath, in the fullness of the Spirit of wisdom, uttered, spoken and modulated, are sound verity, good Scripture, and words agreeable to the words and writings of Moses, and the Prophets, in all things. Therefore let us proceed with diligent carefulness, to call to mind those the kings words, which in this time, and upon this occasion, he useth to utter and speak before us, with great gravity; and to collect them into a Book (in the Name of God) not forgetting to express our grateful mind towards his Grace, in this our care to preserve his Words, & to commend them to the holy Church, for the better instruction of the same, acknowledging and testifying withal, the diligence, wisdom, godly desire, and excellency of him, who studied to be yet more wise, and to teach the people knowledge, that thereby abandoning the deceivable vanities of this wicked world, they might with him walk the right and perfit way towards the best Good and highest felicity. These words being said, Zadok pauzed again: whereat the princes (with one accord) expressed by signs both their grateful mind, and ready will to yield to the performance of this duty, knowing so well, not only that the reasons alleged were of sufficient probability & merited allowances: but also that those the King's Words were perfit verity, profitable for the Church in posterity, and therefore would that they should be committed to writing and preserved accordingly. CAP. XXXII. Zadok answereth to certain Objections and expoundeth those words Vanity of Vanities. Abiathar. THen Abiathar the Priest, who had before objected against the king and his words, rose up again and said. But yet (my Lords) before we collect and record those the kings words, that our labour therein may not be in vain, & beseech you, let us further hear, what my Lord Zadok will answer to those particular Exceptions, which are taken and may be urged hereafter for some presumption against the King's Words (especially against this his ordinary talk) towards the ratification of divers erroneous opinions: that so, all things being made plain by us (by whom those the King's Words must be gathered, recorded & commended to the church) there may hereafter no just advantages be taken, nor any exceptions be admitted against any thing in the same. The princes And we are well pleased (said the Princes) if it shall please my Lord Zadok to vouchsafe us his learned judgement & patience therein. zadok And I also (said Zadok) shall not be unwilling to answer Abiathar in these things as the Lord shall enable me, for the better setting forth of his glory, and the truth of the King's wisdom uttered in those his words. What is the first Exception, The first exception. Eccles. 1.2. tell me Abiathar? The first Exception, (said Abiathar) is taken against those words of the king, where he said, and yet daily saith, Vanity of vanities, and all is most plain vanity. There is not any of you all, but have heard him utter these words, aswell as myself: wherein (howsoever the king intendeth it) there be, which think that the king therein condemneth all the Creatures of God in the world, with all those functions which, in the law of God, we are commanded to use and to exercise ourselves in, to his high glory, the good of his Church, and the benefit of the commonwealth. And this he would prove by many Arguments, and in the end so concludeth again, Vanity of vanities. Ye have said (quod zadok), Eccles. 12.9. The answer. but by your leave Abiathar, and by your patience (my Lords all) Seeing it is your good pleasure I shall answer, I am the more willing (as I said) and ready to speak for my Lord the King's Words: It is true, that the King hath said and daily ruminateth this proposition, Vanity of vanities, Vanity of vanities. and all is but vanity: as the ground or conclusion of those his Words. But doth that conclude a contempt of the Creatures, and of the holy functions and gifts of God, which in their natures are good? Nothing less. Nor (indeed) hath the king spoken therein of those Creatures, or of the true use of them in their kind, nor of those lawful functions either in the Church, or in the Common wealth: But the words (having a large scope) do nevertheless include in them all those things which are placed under the Sun only: that is to say, within the kingdom of vanity: Vanities kingdom. Wherein is found to reign much malice and little wisdom, wherein all things be vicious, all things be loathsome, all things are full of obscurity and snares, wherein souls be endangered, bodies be afflicted; wherein all things be vanity, and affliction of the spirit: and within the which are not comprehended any of those works or ways of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The labour of man under the sun. And this the king hath sometime noted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or labour of man under the Sun: which word (as ye well know) noteth rather the affliction of the mind, than a work of the body, or any other labour. But to make this yet more plain, let us consider first what the King meaneth by this word Vanity, and then, what the things are, which he comprehendeth under the same. For why should men contend about that, whereof they know neither the meaning, nor the reason? Therefore ye shall understand, that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vanity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity. (which the king useth singularly and absolutely signifieth a very light thing, that which soon vanisheth away as the smoke, or as a bubble of the water, and as touching any profit, is worth nothing. psal 144 The vanity of Adam's sons, (as said the Psalmist). Thus Adam and Hevah reposing all their hope of the promised seed in Cain their first borne, whom they called, a man of the Lord, they thought of the next Son, but as of a mere trifle, or transitory thing in respect of him, and therefore they named him Habel, Gen. 4.1.2. vanity. But the King here speaketh of an exceeding great vanity, the which to declare, he duplicateth the word, and saith Vanity of vanities: that is, behold a notable and wonderful great vanity! what things he comprehendeth under vanity. Secondly, What things are comprehended by him within this vanity, the next word plainly showeth us: for in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haccol: where it is to be noted (I will speak it rather to teach others, than any of you to whom the Phrases of our tongue are so well known) that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col, put absolutely without He, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a sign universal, whereby the total sum of things is signified, and is so much to say, as All, or Altogether: Haccol. but having He prefixed, as Haccol, the same is abridged and restrained to some special or particular sum of things: as not All generally or universally, but All that, that whole, that all, which is either spoken of before, or comprehended within such a predicament, place, or time. Neither may any man think, but that the particle in this place, is referred to some particular or special sum of things, or to some notable person: as when pointing to such persons, or such matters, we use to say: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That singular, or special Prophet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word, or that singular, or notable word, Ille sermo That word. or matter. So said the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So, by this, we may not say that the King hath included all things under vanity: but only a particular sum of things. Seeing therefore, that all things are not drawn under this vanity, but some things: what things are excluded from vanity, and what not. we may consider, first what the things are which are excluded, and stand without the compass of this All: & then, what those things are, which are comprehended within the same: both the which are to be gathered and understood, by the drift and scope of the Kings own words. First, therefore it may be known, 1 the creatures are excluded. that all the Creatures of God are excluded, which in regard aswell of the Creator, being the best good; as of the perfection of the things themselves, being in their nature's good, together with the conservation of them by the divine providence, to and for good uses, may not be vain. So the king many times teacheth the true use of them, and willeth men neither to contemn, nor to abuse: but to embrace, enjoy, and use them in the fear of God. 2 Substances of things. Neither are the Substances of things concluded in this particle All, the which notwithstanding the diversity of accidents remain the same, as the Lord hath ordained them from the beginning. Nor may we bring under this particle All, the works and ways of God, 3 Gods works and ways. either spiritual within us, or external without us, the which (as Moses testifieth) are perfit and good. Eccles. 3.14 For whatsoever God doth (as the King himself also considered) it continueth for ever, and nothing can be put unto it, nor taken from it. 4 Solomon's temple. Nor doth this particle comprehend the Temple of God in jerusalem, which the King hath built and dedicated according to the will, wisdom, and purpose of God, to be a type and Figure of that Church, which the true Solomon, namely Messiah shall build and dedicated to the eternal God, although that when the thing figured is effected, the figure ceaseth and vanisheth. Nor is the word of God preached, 5 Gods word preached, and the words therein commended. 6 The several functions which are lawful. nor the godly works and labours therein taught and commanded to be done, subject to this partilce: nor the several functions of the Ministers in the Church, or of the Magistrates in the Commonwealth, or of husbands, wives, masters, servants, parents, cihldrens, etc. Neither may these things be esteemed or called vain without the abuse of the things, and an offence to the Creator, and institutor of the same, who hath made them all perfit and good in their nature, to be used & enjoyed with thanksgiving, and prayer in the fear of God. On the other side, these are the things which the king comprehendeth within this particle All, as namely, The counsels, the studies, the endeavours, These things are vain. the drifts, the devices, the purposes of man, assaying to effect and bring to pass all things, by, and after his own wit, wisdom, 1 Man's purposes and studies. and by his own power, policies, engines, and ability, without the word and counsel of God's Spirit. Also all those works and buildings which the King hath wrought & made for the lust of his eyes, the lust of his flesh, and for the pride of life, 2 Idle works and buildings. as those which he builded for the abomination of his strange Women, with all his labours, expenses and delights, in and about the same. Also man himself (as now under transgression a stranger from the Lord) having vain thoughts, 3 Man himself is vain. vain words, vain deeds, as of whom said the King's father: Man is altogether vanity, yea, and lighter than vanity itself) is surely herein comprehended. 4 The abuses which Solomon toucheth in this Book. Finally, the King here noteth all those devises, counsels, studies, works, matters and things, the which are descried & found to be within Vanities kingdom, and particularly noted in his Catalogue thereof, to the which this particle Col, so abridged and restrained by He, hath a special relation. And surely, this is a main and mighty stroke against the prudence and virtues of the natural man: to abate his pride, to humble him, to teach him to admit correction, to hearken to good counsel, to meditate of his own condition, to distrust his own ways, to use the Creatures, and not to abuse them, to turn himself from those things of vanities kingdom, which are transitory and vain, and to affect and follow after the things spiritual and heavenly, which are permanent for ever, and of the greatest price to all effects and purposes. * Then replied Abiathar, Abiathar. and said unto Zadok, In that ye have denied the consequence (most reverend Father ye, have right well satisfied us; neither (indeed) perceive I how of the King's Words (as ye have expounded them) we may conclude the contempt of the Creatures of God: or the condemnation of those ordinary functions in the Church and Commonwealth. CAP. XXXIII. The works and labours of men, which Solomon condemneth in his Ecclesiastes. AFter this, Abiathar proceeding in his reply, said again. By those your answers (most reverend father) wherein ye have so well expounded and explained the King's words, we may know the necessity and end of good interpretations, without the which, The necessity and end of good expositions of the scriptures. the ignorant and common people (being not so well learned in those sentences and phrases of holy scriptures) may too soon (as blindfolded persons) fall into the pit of errors and prevarication. They therefore which endeavour to withdraw or hold back this good help from the holy Church, do what in them lieth to hinder the people of the true understanding of God's will, of walking in that light of righteousness, and consequently from the happy apprehension of the true felicity, by Faith in the holy Messiah. But it may please you to hear me further: Another objection, that he should dissuade men from their lawful labours. Gen. 3. Exod. 20. Deut. 28. I have heard the K. to utter another sentence, whereof (at the first show) appeareth to spring a very dangerous doctrine, and such (indeed) as might easily discourage all men that shall it hear from those laudable labours, and travails which are to them enjoined in this world, commanded them in the law of God, and have the promises of blessing & prosperity in this life. For the K. speaking of vanity, expostulated and said by and by, (as I well remember his words) What else hath a man of all his labours, Eccles. 1.3. wherein he laboureth under the Sun? as who should say: a man getteth nothing by all his labours in this world: and if it be so: to what end then should he labour sweat, & work? nay rather let him fold together his hands with the fool, esteeming one morsel with quietness, better than both the hands full with labour & vexation of the spirit: let him be idle, and take his ease, & not strive to get his living in the sweat of his face and toil of body and mind, nor to do his necessary works in those six days, wherein the Lord hath commanded him to labour in his vocation! zadoks answer. To this zadok answering, said: As ye commend (as well worthy) good Interpretations: so neither would ye dislike this sentence of the King, if ye either understood it aright, or at the least, noted well what I had said before touching those things, The works of a man's vocation are not condemned etc. which the King would comprehend within Vanities kingdom. It is not his meaning (by that his expostulation) to condemn the lawful works of any man's vocation in this life, which are to him either enjoined or commended with a promise of blessing: nor to discourage any person from his study and labours in the same. I need not to tell you again, that as the king is most wise: so he best knoweth what a man is, what he is to sustain in his life, and wherein he may find peace and rest for his soul: and that after his wisdom and experience, he knoweth well, what the Law, what the Prophets, what the Psalms, and wise men before him, have therein both taught and commanded: neither hath he ever given that semblance, or show of profanity or impiety, to oppose himself in his Doctrine and words against those holy Oracles so received, and well approved of the chief Masters of the Assemblies. Eccles 12.11. Eccles. 4. 5. and 5.11. But in this, the King speaketh not of those laudable works and actions of a man: nor of all kinds of labours and works unto him enjoined and incident, the which (truly) I have heard him many times to commend: yea, and to praise them which are diligent in doing and effecting them well: Again, I have heard him vehemently to reprove such persons, as give over themselves to idleness in the neglect of the works of their lawful vocations. What things are condemned. But the K. (in this place) pointeth at the vain and miserable studies counsels, devices & endeavours of man, after the which, in conclusion, ensueth the practise of that which he neither can, nor may lawfully compass and perform. And this is made plain by the due consideration of the King's words of the same expostulation: in the which we consider this, that the King speaking of man's labours, Nota Exod. 20.9. taketh not any of those three words used by the Lord, in the Law, where he saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt labour: and thou shalt do all thy work. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, any kind of service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or servile labours, such as are not to be done on the Sabbath or Festival days: but on other days they are to be done without denial, by this warrant: Levit. 23.2 Exo. 20.9. Six days thou shalt labour: But that kind of labour the king meaneth not, in those his words: What getteth a man else of all his labours. The second word of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to do or to make any thing, and herence is that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deed, or work done or wrought: or the effecting of any thing by any action or work. This word hath that place of job, whereas it is said to God concerning him: job. 1.10. Exod. 18.20. Thou hast blessed the work or labour of his hands: & so said jethro to Moses, Show them the way wherein they must walk, and the work or labour that they must do. But the King hath not used this word of the Law in his sentence. The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth every thing, which serveth to to the use and ministery of man, whether Arts, or Works, or Flocks, or whatsoever else which are gotten and obtained by the labour and industry of man. This Labour, Levit. 23.2. Exod. 12.16. and 20.9. is a work necessary to man's life, and is not forbidden to be done, but on the Saboth days, and holy convocations: else they are both lawful and commendable: for in six days (saith the Lord) thou shalt do all thy work, which is necessary to be done. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither hath the King that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that work, which is done with an earnest affection and desire to be effected, and is both lawful and laudable in them that study and endeavour to do, and perform the work of the Lord with diligence. This truly observed the king's father, in the Lord himself, to whom he thus sang. Our ears have heard our Fathers tell, psal. 44.1. and reverently record: The wondrous works that thou hast done, in elder times (O Lord). But the word which the King here useth and applieth to this his purpose is (as ye know) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a labour with weariness, and not with pleasure or delight. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as are those other labours, wherein a man expecteth the end of his works with satiety.) For it hath tediousness and no relevation, it hath sorrowful despair, and no hope of comfort, in respect either of the horrible loathsomeness, or of the unhappy event thereof: for it is wonderful tedious, and yet in the end effecteth nothing to content or please the mind. This is that work whereof spoke job, job. 3.10. saying, He hide not sorrow from mine eyes: and the same which the King's father hath concerning that ungodly sinner, singing thus. Behold, he labours in the throws of mischiefs: He hath conceived sorrow, and brought forth impieties. Gen. 2. But this is not that or such a kind of labour as Adam had in Paradise: or that which men should have laboured in, if that Adam had not fallen from that his blessed estate: but rather that, The effect of Adam's fall. which all men are constrained to feel as an effect of Adam's fall: having an affinity with those 2. words which (beyond all other) express and set forth the vanity of man: the first whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the same letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but being inverted or other wise placed, it varieth only the manner of signification, and is interpreted (as ye know) transgression, prevarication, a voluntary transcension against the conscience: a contempt, contumacy or rashness: and namely, the trespass of a subject against his Prince, of a wife against her husband, of a servant against his master, of a son against his father, according as we find it in Levit. 5.17. and in job. 21.34. and some other places of the holy Scriptures. * The other word which is so near allied to this in signification, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven, that evil concupiscence of our first parents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which they (having listened to the Serpent) transgressed the commandment of God. job. 31.3. This is that, whereof the same job spoke: Is not destruction (said he) unto the wicked and some strange thing to the workers of concupiscence? against the same sang the Psalmist. Psal. 119.133. Direct a right my steps, to walk within thy way: Then shall not vile Concupiscence within me bear the sway. And this word, is oftentimes applied to Idolatry, as Samuel said to Saul, 1. Sam. 15. 23. who rebelled against the Lord: Rebellion is as the sin of witchcraft, and concupiscence and idolatry breaks out. By this than it appeareth, that the king meaneth chief this kind of affliction of man, and that whereof himself was weary as he said I am weary of my labours. Next, he calleth those labours, his labours wherein he confirmeth that which was said before touching the abridging of Col. For in this he speaketh only of man's labours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man's labours so named for 3 causes. and he calleth them so, for three causes: first because they be occasioned through man's own malice and concupiscence. Secondly, for that they be imposed on him for a just punishment of his rebellion and sin in this life. Thirdly, because they be the same, wherein a man is most exercised and busied in this world. And by this difference he excludeth from this vanity all the works of God, and all those labours which are wrought by man according to the will and word of God. Deut. 32. For as a man is contrary to God in his nature: so is he also contrary to him in all his works, labours, thoughts, ways and devices. Thirdly, the King hath showed the place of these labours, which is (as ye heard him to say) underneath the Sun: that is, within the limits of Vanities kingdom: among worldly men, The place of man's labours. which in the world are of a lewd mind, and without God. For the things that are wrought in man's heart and disposed by the divine spirit: are not called either the works of man, or the labours of man under the Sun: but they be called properly (as they be indeed) the Works of God devised, decreed and wrought in heaven, by him that spoke the word, and all things were done. To be brief, the King hath here brought in two general arguments to prove his former general proposition (vanity of vanities): 2 Arguments against man's vanity. the first whereof is taken from the condition of man in this life, in the which, howsoever he search he findeth nought else of himself but labour and toil. The second argument is taken from the effects and fruits of his labours, wherein when he hath vexed himself, he findeth no contentation, no satiety, and so no felicity: but altogether vanity and vexation of the spirit. And that the king might more fully express the greatness of this Vanity and confirm with the more emphasis that which he had said he expostulateth with this interrogation, what else hath a man? In which manner of speech, there is a greater force, then if he had said, A man gaineth nought else. For this is so vehement an affirmation of the thing proposed, as if it could not be denied: and is so much to say; as, ye cannot in any wise deny, that a man getteth nothing but vanity, of all those labours wherein he afflicteth himself under the Sun. CAP. XXXIIII. Zadok answereth to some other objections and speaketh 1. of the generations and Elements. THen spoke the Princes, and said unto Zadok: ye have right well explained the King's words: and we verily believe, that his meaning is, The prince's approbation of zadoks words. as ye have said therein. Neither think we that he hath, or doth condemn all the works of God, which are done either by himself, or by man, after his commandments: but only all those labours, whereof himself is now sorry and ashamed, namely, such as he hath done and wrought under the Sun, as a carnal or natural man without the wisdom of God's spirit, or the warrant of his Law. Therefore, we may not either reject or dislike the King's words in this part. But hath Abiathar the Priest any thing else to object against the King's doctrine and words? Another objection ca 1.4. yea, that I have (answered Abiathar) for I have heard the king to speak of the Generations, as if he comprehended all generations within the same predicament, as vain: and thus he said: One Generation passeth away, another cometh: the Earth standeth for ever. Yea he combineth with them the four principal Elements, as the Sun which riseth and falleth: the wind which bloweth and compasseth the earth: zadok answereth to the objection and expoundeth the place. the waters & rivers which come and go from and to the sea: and the Earth which remaineth ever the same. * Indeed (said zadok) the King here speaketh of the Creatures and things themselves: howbeit, although they be made subject to man's vanity, in that they must stand for the use of sinful men, according to the will of him that hath so subdued them under hope, and expectation of a delivery from this intolerable thraldom, which willbe in the end of this world yet are they not in themselves vain, but good and profitable, both to the glory of God, and to the benefit of men: Neither hath the King meant to place them in his catalogue of vanities. But from the consideration of them, being compared with the labours and affairs of men under the Sun, he taketh Arguments to prove the vanity, not of the things, but of sinful man who is so inconstant and variable from his duty, and consequently unhappy. But if it please you (my L.) for the better satisfying not only of Abiathar, but of all them that shall hence gather a conceit of the vanity of these generations and elements, I will (by the divine grace) speak first of these generations, and what the King's purpose is therein, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generation what it signifieth. and afterwards of those elements. * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dor signifieth (as ye know) the constituted and ordinary order and course either of times, or of persons, or of actions, or things. A certain succession or revolution: an order of degrees of the natural propagation of things, as one thing is engendered or riseth up of another thing. An age, A generation for one of the ages of the world. a generation, the which as a sphere or globe hath his revolutions, courses, steeds and turns. * Sometimes this word is set and used for one of the ages of the world, which we have reckoned as from Adam to Noah, from Noah to Abraham: from Abraham to Moses: from Moses to David the King etc. * Sometimes an age is restrained to the time of a hundred years, as where the Lord said to Abraham: The time of an 100 years gen. 15.13.16. Thy seed shallbe a stranger in a land which is not theirs four hundred years. And afterward he expoundeth it, saying: In the fourth age they shall come hither again: the which fell out about the time that the Lord delivered our fathers from the thraldom of Egypt by the hand of Moses. * Sometimes it is taken for the time that a man liveth in this world: whose life is called an age or a generation: The time of a man's age in this world. and so have our fathers understood it. * But it is certain that the King in this his manner of speaking, understandeth not only the time and age of a man's life, or of years: but the very ages of the world, with the ordinary and common succession and generation of the persons and things in the same. Wherein it is evident, how one thing is corrupted, and another thing is engendered: how one man dieth, and another is borne: how one thing passeth and another followeth. And this course is so established in the world as it cannot be altered, like that, whereof the Lord said to Noah, yet shall not sowing time and harvest, cold and heat, Gen. 8.22. The condition of worldly things. summer and winter, day and night cease all the days of the earth. * By this, we may see and consider the course of this world, the shortness of a man's life, and the alteration and succession of things in the same. A man may not expect to live here still, nor think to have the face of things always alike: for a man is no sooner borne and taketh the place of him that went before him, but by and by he posteth hence again, to give place to another. This world is but his place of peregrination and travail, wherein his voyage ended, he must yield to him that cometh after him. Therefore let us not build high houses as to dwell in them for ever, nor lay up treasures in this life, from the which we shall soon be shaken: but rather let us play our parts well while we stand on the stage of our time in the fear and service of God, therein to prepare ourselves for the time we must departhence, and for the life to come, and then yielding ourselves up unto the Lord, we may willingly resign over our places unto them that shall succeed and come after us according to the will and purpose of God. Lo this is the lot of this life wherein one generation passeth and another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh. And this cannot but condemn man's inconstancy and vanity, Man's inconstancy. which contrary to the due course of the Creatures and the constant succession of the ages, times and persons of the world breaketh order and is wearied in many intricate and wicked imaginations, counsels, devises and actions, as therein striving with him that is mightier, and seeking to withstand the will, power and providence of the most high. Howbeit, The continuance of man's vanity. in this, man accordeth to the course and succession of those determinat ages: that as man (since his fall through our first Parents) is sinful and vain: so is he sinful and vain as yet, and so he will be unto the end: for as Adam begat Seth in his own likeness: So one sinful and vain man begetteth another in his likeness, one vain devise bringeth forth another, one vain action another, one vain thing another, in and among the children of men: that, look as were the Father's precéeding, the like are the children succeeding, in whom the Proverb hits true: That Nature, though spee be suppressed, doth rise again: which is a continual argument not of man's constancy and perseverance in virtues (as the creatures which retain their kind) but of his apostasy, and wicked pertinacy in vices, as degenerating from kind, and continuing a monster without cure or recovery, as long as he liveth. Lo, ye have seen both what is meant by these Dorim or generations and also what is the kings purpose therein. The like may not unhapily be said and gathered of those other four things following, The course & order of the 4. Elements. which it pleased Abiathar to call the four principal Elements: as namely the Earth, the Sun, the Wind, and the Water. For as it was the Nature of the ages and generations to come and go, and to succeed one another in their due courses and turns, The Earth. as so by the Lord appointed not to be altered: so is it the Nature of those Elements: For first the Earth, although it hath the circumference of all the other Elements in their turns round about it, and thereof is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eretz of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rotz (which signifieth to run or to have recourse unto anything, and importeth inclination, promptness, or proneness) yet it standeth, abideth, and remaineth the same, and in the same estate wherein, and to the uses whereunto it was ordained and appointed from the beginning. According to that testimony of the sweet Psalmist. Thou Lord, Psal. 119.90. haste laid the foundation of the Earth, and it abideth. This is the lowest of all the four Elements, to the which all ponderous things fall and incline, as to their certain centre. This is the Mother of all earthly creatures, the receptacle of all inferior bodies, the Sepulchre of all corruptions, the grave of all dead carcases, and the Element which is mightily oppressed: howbeit she sustaineth it, she endureth it and standeth in her place unmovable, because the Lord God hath so appointed it, and therein she served the Lord, and is profitable to men. * The other three Elements also, have their due courses and uses wherein they abide and serve God, according to that testimony of the same Psalmist. They do continue to this day by thy divine decree. (In that estate wherein they were created). The Sun ariseth, and knoweth his going down: The Wind bloweth, breatheth, and knoweth her circuits and turns: The Sea ebbeth and floweth in her tides, 119 91. The Sun. The wind or air. The Sea. psal. 147. The creatures condemn man's inconstancy. poureth forth in venes to fill the springs and receiveth it again from the Rivers; And therein, as they follow and keep their proper uses, they praise the Lord: as said the Psalmist, all this the king opposeth to man, thereby to condemn him of inconstancy and rebellion against his maker. Besides this who seethe not, how excellently this depaignteth and setteth forth man's mortality and vanity? for howsoever one age passeth, and another cometh, yet both the one and the other come to the Earth, and there it abideth: and howsoever a man hath been glorious in his days, in conclusion he returneth thither from whence he came according to that decree: Thou art taken from the earth, and to the earth thou shalt return. Man's mortality and transitorines. Gen. 3. For this is the end of his course, wherein he is compared not only to the Flower of the field (as job said) that cometh up from the ground, and after a little time withereth, and falleth into the ground again: but also to the Millstone, which having run about all the day with great weariness and heat, resteth at night there where he began in the morning, without profit or joy of his labours. Behold therefore the great vanity of the men of this life! By this time (I hope) ye well understand those the King's Words. For surely, he condemneth not the Creatures in their kind: but by the due consideration of the same, with their right uses, as in an excellent comparison, he depaignteth and setteth forth the inconstancy, the misery & the vanity of man in this world, wherein (as the King's father hath said) he walketh in a vain shadow, he is a liar, and lighter than vanity itself, under the Sun. We understand well your words (said the Princes) and wish that all the King's people, yea, and all others, aswell they that come after us, as they which now live and shall hear the same, might so conceive and consider thereof. Surely, this interpretation shall be both profitable and necessary for the children of the holy Congregation: for thereof they shall take wholesome instruction, and no mean comfort of spirit, in the true use of the Creatures. And now (Abiathar) we pray you, if ye have heard any thing else obicted against the king's Words, that ye bring it forth, for we know not when we shall find the like opportunity to have the same answered, We are over bold with you; and very troublesome to this most reverend Father. But his former affability and willingness hath given us the more boldness, to request his reverence in this behalf. At this word, said Zadok; (My Lords) indeed, as ye say, I am most willing to speak in those necessary points, so far forth, as I may bring light to things obscure, withstand erroneous interpretations, abandon evil constructions, and satisfy your godly desires: for as it belongeth to my duty so to do: so my mine hearty desire is to execute and perform it with all diligence, for the glory of GOD, the defence of the truth, the comfort of my Sovereign, and the benefit of the Saints. CAP. XXXV. Zadok answereth to some other objections and reasoneth of the knowledge of things natural and of man's insaciety. Abiathar, being nothing scrupulous in the report of that he had heard objected against the King and his words, and the bolder because he was willed with out fear to bring forth before their most honourable presence, whatsoever he had, or could oppose in the behalf of the kings enemies, or of any others which were or might be suspensive of either th' one, or th'other: Objection he spoke again: It is further objected against the King (quoth he) that heeh hath discouraged all men from the investigating and searching out of the true natures of things, and so from that knowledge and study which is not only pleasant, but also profitable and necessary for all men that live in this world: and the same, wherein the King himself hath much delighted and so far excelled, that he could not only speak of the natures of the Celestial motions, and of the Trees, the herbs, the beasts, the birds, the worms, the fishes, the earth, the water, the fire, the air, of the man, and of the woman, and of all the creatures: but also knew the right uses and end of them in their seasons and kinds. To this answered Zadok, that they in this, did much mistake the King and miscontstre his words. Indeed (said he) he saith thus All things are laborious. Answer. A man is not able in word to express them. Eccls. 1.8. And this is the other member of that his general comparison, wherein he proceeded to prove his former proposition excluding from man's ability, and the humane affairs, both the perfection and the felicity of man. The Kings own words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word Debarim (as ye know) doth not signify simply voices, All those words or matters Debarim or words (as men for the most part understand it) but also whole sentences, or the declarations of matters: yea, the matters, or things, or causes with all the circumstances thereof. And here the word may be applied either to the person before spoken of, which is man: or to the devises, studies, endeavours, & works of men: or to the matters and causes now in question and lately spoken of. jepayim Laborious For all these things are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laborious, hard, irksome and full of trouble. It is no mean labour to search, find out, and express the vanity of man, or the causes of the common events. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam so called of the earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enosha man, so called of his misery and mortality. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch a man of singulate honour & estimation, such as Adam was in his full perfection. Gen. 2. The necessity of natural philosophy Moreover to teach that not only any person of the common sort, but also that the best among men cometh far behind in this point, he saith not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man: or the mortal man is not able to do it: but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not able to perform this work. Which word being taken in his proper signification, noteth not every vulgar person, but some singular and right excellent man, comprehending his perfect age, authority, dignity, glory, excellency, estimation, with all the noble faculties of man's wit, and the dignity of his nature. And this word is made (as ye known) of existence, fortitude, efficacy, and being. Hereof speaketh the King, and his meaning is no thing less than to condemn this excellent knowledge of the natures of things or to dissuade men from it, how painful soever it be: for he knoweth that whosoever shall take this knowledge away from either the legal or prophetical & divine doctrine and precepts shall deprive the same of a great light, for by certain similitudes taken from the natures of those things, are many high & profound matters taught & persuaded therein. Gen. 2.19. This knowledge had Adam, & therefore could name the creatures according to their natures: the same had Enoch, Noah, Abraham, Moses, Samuel, job, David, & our L.K. Solomon as it appeareth in their several histories, & it appertaineth to the reason & wisdom of man to search & find them out. Therefore (as I said this science is not by the K. condemned as vain, nor doth he dissuade men from it, but only he condemneth man's great ignorance, idleness, imperfections, and the abuse of this necessary study. Ye have said (quod Abiathar) and I reverently admit, Abiathar. and of esteem of your words. Abiathar. Ye shall hear another objection, to the which, it may please you to answer. For there be many things conceived and thwarted: and what shall it avail the Physician to heal ten maladies of his Patient, if yet some one or more remain uncured, Another objection. whereof he dieth? The King is said to bind all men under insacietie: for the eye of a man (saith he) is not satisfied with seeing, nor the ear with hearing. When notwithstanding we know, that men often wax weary of seeing: and loathsome in hearing of many things, especially of woeful Tragedies, losses, threatenings, reprehensions, zadok his answer. scourges, and the judgements of the Law. But what is this (said Zadok) to that which ye have gathered? The King in that saying, displayeth both man's curiosity and imperfection. Man's curiosity and imperfection. Man is willing to hear, see, & find out all things: to behold all strange matters, news and wonders: he would have all knowledge: he would be like the most high (as Adam and Hevah thought to be) he thinketh he can, or may do all things: Gen. 3.5.6. but he is restrained: his ability affordeth him not that perfection: nor hath the Lord appointed him in this his estate, capable of those things so far above him. In the mean time, he continueth insatiate & without perfect contentation in this life. * Hear let man learn to know his own ignorance, weakness, and imperfections in this world. Let him contain himself within the bounds of his vocation, place and ability, and let him neither lust after, or desire to comprehend those things, which are neither revealed, nor incident to man's nature. But in all modesty and reverence let him seek the Lord, who only is the God sufficient, perfiect wisdom, omnipotent satiety, Abiathar. Another objection. and life eternal unto them that serve him in humility and holiness of heart. Again, (said Abiathar) it is objected against the king's words, that he hath denied that any thing is new. When in truth and experience, it appeareth that things are daily renewed, and many new things are done, and brought to pass in the world every day: how therefore should this be understood, to sound acceptable to our knowledge? It is true (said Zadok) that the King hath said: zadok answereth. Eccles. 1.9. What is that which hath been? that, that shall be: and what is it, that hath been done? that which shall be done: And there is no new thing under the Sun. Or is there any thing, whereof one may say: Behold, this is new? It hath been already in the old time that was before us. Nothing is new. But in these words, the king speaketh not of the works of the Creation, as if they should be made again: so it is enough, that those things be only conserved in their kind: nor of the works of God, for God doth work daily new and strange things: nor of those generations of man, which are past: but of the occupations, devices, counsels, drifts, purposes, Man and his vanities are eber the same. and works of worldly men, which are ever wrapped in misery and vanity, and are ever like, and the same, which have been of old in the children of men. Gen. 6.12. & 8.21. As man was in the old time evil from his youth and all the imaginations of the heart wicked and vile: so is he now, and so shall be: as his devices have been of yore, so are they in this time, as the ungodly thought and endeavoured then, so do they think and endeavour now. Gen. 4.6. gen. 6.2. gen. 10.9. gen. 19.26. Exod. 7 13. judg. 9 5. I need not gather up particulars of this time to match Cain in his envy: the daughters of men in their lusts: Nimrod in his pride, Lot's wife in her apostasy, Pharaoh in his hardness of heart, Abimelech in his bloody cruelty, and such like: they are easily noted and pointed at with the finger in every place. And that the king meaneth those things, it is apparent by the place wherein he findeth nothing new, namely under the Sun, that is, in vanities kingdom, in and among worldly men, which herein remain the same still, howsoever they be schooled and instructed, and therefore as vain, they are forgotten and pass away with the privilege of vanities dominion. Howbeit, The remembrance of the righteous. the righteous are had in an everlasting remembrance with their virtues, in and for whom the Lord worketh new and strange things to their necessity and consolation every day. Abiathar objecteth again, * I have both heard you (most reverend Father) and well understood the meaning of those the King's words. I have heard another objection that the King should dislike the searching and finding out of wisdom, which is so much commended in the holy writings, and among all good men, and he saith, that it is a sore travel given to the sons of men, to humble them. zadok answereth. The King (said Zadok) seemeth to correct himself and his own studies, when he would adventure or assay to do and perform that of himself, which he should have obtained and waited for from the Lord to whom be first prayed for wisdom, and knew, that she came from him: yet doth he not condemn the ordinary labours and studies of them which (in the fear of God) assay to attain to knowledge. For as he commendeth wisdom before all things: so he condemneth the idle fools, which (because the study and search after wisdom is laborious to the body) sit still and continue ignorant. But let us consider the kings words, & observe these things in order. He said not: Thus the Lord taught me or commanded me, Eccles. 1. vers. 13. The meaning of the king, is to condemn man's wisdom of worldly things. or enabled me to do, to perform, to bring to pass but thus I have given mine heart to search and find out wisdom: how? by the things that are done under the Sun. The King speaketh not of his present endeavour, but of that forepast, when he was carried away from the Lord in the lusts of his eye and lusts of his flesh. At what time respecting not what God had said, nor what the divine spirit had taught him: but after his own wit and humane reason, he entangled himself in the studies of the world, and thereby made search curiously to be passing wise in the things of vanities kingdom, where, when he thought to find wisdom indeed, he found nought besides afflictions and griefs of mind. For what should a man expect of thorns, but to be pricked? and what is their to be learned under the Sun of ungodly and foolish men, & their devices, but ungodliness, foolishness and sorrow? And surely thereof only the K. acknowledgeth that he made himself most worthy, and therein to be punished, as they do, which neglecting the meditation of the law of God, are distracted in the fables of untruths, and receiving not the fear of the L. are wholly busied and vexed in the affairs of this world, wherein they travail as in a most painful Labyrinth without any perfection or end, thereby to be tried and humbled under the mighty hand of the Almighty, whose wisdom, words and direction, they have both forgotten and neglected. The king's confession of his imperfections. Moreover in this, the king maketh a kind of confession of his imperfections, being a part of his true conversion and repentance. Thus the King hath not condemned the search after the true wisdom: but that vain wisdom, or at least the indirect manner of seeking after that which is commended in the word of God. CAP. XXXVI. The correction of things, the experience of wisdom knowledge and high learning. Abiathar the Priest (being willed by the Princes of King Solomon to proceed and to produce any other argument which he had heard to be objected against the words of the preacher) stood forth again and said. Cap. 1. Vers. 15. Then let it not be grievous unto you (my Lords) that I produce here before you, those other things which I have heard. It is objected, that the King denieth that any thing which is faulty or amiss, can be corrected or amended? The crooked cannot (saith he) be made strait, & that which faileth cannot be brought into proportion. To what end then are all instructions, lessons, zadok answereth. what faults may be amended, & what may not. arts, sciences, doctrines, admonitions, labours; counsels, laws? The King hath so said indeed (said Zadok) But yet he intendeth it not of any particular faults or trespasses, or of any the things which are by nature curable. But of that one general malady of mankind and man's affairs being busied and vexed within the kingdom of vanity: for the errors, slidings, imperfections, faults, offences and defects of man cannot be amended: The end of circumcision. worthily therefore was circumcision commanded not only to the fathers but to the sons also: & yet that cutteth not off the concupiscence of man's nature, but showeth that it should be cut off & suppressed by * him which hath no concupiscence at all. That is Messiah. Objection. Again these imperfections be so many, as that they can neither be numbered nor proportioned in number, much les may they be recured by any wit or power of man, who of himself is not able to make the least hair of his head. And whereas another objection may rise on the former: that seeing those faults cannot be corrected, it seemeth a vain thing for a magistrate to endeavour to amend any thing that is amiss: I say that this conclusion is indirect: Answer. The office of a prince & magistrate. for it is one thing to endeavour to amned private faults & things curable: and it is another thing to assay to correct those general griefs which are by nature uncurable. Ca 1. vers. 17. I gave mine heart (said he) to know wisdom and knowledge, madness and foolishness: I knew also that this is a vexation of the spirit. Note this. It is doubtless a thing praise worthy in a Prince by his wisdom to endeavour to correct and amend things that are amiss in his common wealth: But it is a mere folly in a Prince, to think that by his proper wisdom and industry he shall amend all things that are faulty. Princes are bound to do their best endeavour, but they may not imagine somuch as that they can perform all things. This cure is proper to the Omnipotent God to effect, and it is not committed to the power of any man. Therefore that which man is able to perform in this let him do it in the fear of God, and that he cannot effect and compass, let him commit to the will and power of God, to whom all things are possible. Abiathar objecteth. But yet (said Abiathar) it is said, that the king condemneth the experience of that wisdom and knowledge, whereby a man (especially a Magistrate) should discern between truth and error good and evil, without the which a magistrate shall never be able to judge or do well in his place, according to jethroes rule for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exo. 18.21.22. signifieth science, knowledge, cogitation, notice and experience of the things both good and evil. zadok answereth that Solomon condemneth not the wisdom of a Magistrate. Indeed (said Zadok) Solomon asked for wisdom and science and the Lord gave it him. But if Solomon had stayed himself, and have used this notable gift (as he did some times when he plase God) he had done well but exceeding his limits he both overcharged & confounded that wisdom in himself, he sought out not iudgemet & mercy but things profane common & polluted, (as I have said before) yea things only delightsome and pleasant to the sense of the flesh, Gen. 3. and this he did not only know, but prove indeed as Adam and Heva did the taste of the forbidden tree. It is good to know both good and evil It is a good thing to know both the good and the evil and to discern between th' one and tother: but to follow the evil, and to leave the good, it is an evil thing. Adam knew both: but he chose the evil and left the good: so did Cain: so did King Solomon to his pain and dishonour. Well therefore might he call this a vain thing in himself and a vexation of his spirit and yet not condemn that divine virtue. * But the King (said Abiathar) is supposed to dislike and condemn high learning, and much knowledge: Abiathar objecteth. Verse 18. from the which he terrifieth and dissuadeth men, saying that in much wisdom is much anger, and that he which multiplieth knowledge, multiplieth sorrows. But if ye conclude so of the words (said Zadok) I will deny your consequence: for here I find a fallacy of equivocation: for the King in truth doth not condemn the best and highest learning nor that knowledge, for in this place he spoke either of the earthly and fleshly knowledge and wisdom: or of the divine and natural wisdom of a man in respect of the things objected to the same. As for the former which is taught men by the old subtle Serpent, the King well knoweth, that it is very vanity, for this wisdom respecteth not the things that be pure, peaceable and divine: but the lust of the flesh, the lust of the eye, and the pride of this life, being terrene, sensual, zadoke his answer. Gen. 3. and diabolical, of this kind are all the lusts, guiles, subtleties, policies, deceits and crafty conveyances of men, whereby one man circumventeth and beguileth another in this life. But where this promiseth most pleasure and contentation, it soonest casteth a man into pain and miseries. The wisdom of the Serpent doth not direct men to paradise. The King therefore perceive, yea, he proved it too true in himself, that therein offending God, and abusing nature, he gained nothing besides affliction of his Spirits: for he could never thereby attain that perfect end of man's life, nay rather he wandered and departed from the same further and further every day, for it cannot be, that the wisdom of the Serpent may conduct them to Paradise, who by the same are thence expelled: but rather to the gate of perdition in the way of wickedness. Gen. 3.24. The wise man feareth man dangers, when others sleep in quiet beds: he seethe himself to want many things, at the least he lusteth after all things the which he thinketh he can purchase and get into his hands and possessions by his own power, policy or device: howbeit he is prevented and cannot obtain the greatest part of his greedy desire, so he is never satisfied, his mind remaineth discontent, and himself is tormented with an hell of troubles, even then, The divine & natural wisdom is necessary. when he thinketh himself in the highest grave of this wisdom. But let it be, that the king spoke of that other wisdom either divine or natural. Yet, as neither of these can be obtained without study and pain of body and mind: so being had, it causeth a man to descry, behold and consider that, sometimes, which occasioneth him to be troubled, and to lament. He that hath it not is as that man, which closing his eyes, or being a sleep, seethe not either that which is like to hurt his body, or offend his mind: and so may unhappily be annoyed before he knoweth thereof, howbeit the while, he resteth himself secure: But he that hath wisdom, is as the man which hath his eyes open, or is wakeful, and thereby both seethe and endeavoureth to eschew the danger. In the mean time, he is indeed sore troubled & vexed with fear. And of this kind are they which behold the great vanities of men, and the more wisdom a man hath, the more he beholdeth it, considereth of it, weigheth it, and is much vexed therewith in his heart not that his wisdom is evil, but that by that his wisdom, he seethe and discerneth, and is grieved with those things that be evil in this miserable and vain world. Therefore, well he said the more wisdom, the more grief. In all those things I have not found that the King hath sinned with his lips. Therefore his words thus far forth may not in any just censure be disliked nor in reason rejected. Then said the Princes: The Prince's assent to zadoke, they approve the king's words ye have thus well answered those objections which Abiathar hath produced (most reverend father) Neither think we, that the K. in this his constitution, will exhibit unto us, or to any others before us, any words, but such as be right grave, wise and savering of the truth of God's spirit, the which (we persuade) at this time possesseth his mind, whereby he is fully devoured with holy zeal. If yet Abiathar hath any thing else to object, let him proceed, in the name of God, and we beseech you (my Lord Zadoke) to give him an answer. CAP. XXXVII. Of the gladness and pleasures of men, and of the works of Princes. etc. Abiathar being requested by the princes to bring forth whatsoever he had else heard objected against the king's words answered again and said: I have heard yet many other things, whereby some would endeavour to deface the authority of his Sermons. But I am sure that your wisdom (most reverend Father) will easily stop their mouths, and satisfy us and others, Cap. 6. which have not a desire to wrest the king's meaning, and thus they object, that the king is not only pensive and sorrowful, but also that he much speaketh against all kind of gladness of other men: yea, he condemneth all pleasant things and delights, all mirth and pastime with the use of the creatures: for he hath said (indeed) Go to, let me prove thee in gladness, Cap. 2. & take thou delight in pleasant things: but lo, this also was vanity: Again he said I have esteemed laughter, for an accustomed foolishness and of mirth, I said what is that, which is done? I have deliberated in mine heart to power forth my flesh to wine etc. And this was also vanity. Then answered Zadok: As we have heard the king's words: zadok answereth. so it is meet that we consider how best to understand them. Surely we may not thereof gather that the king condemneth all kind of gladness and all delights: Solomon condemneth not all kind of gladness. etc. nor that he holdeth all the creatures profane, which the L. hath made for the use of man: we may not think, that the king in so devoid of reason and natural sense, But thus we may understand him: that as before he had proved by many substantial arguments, that man's felicity, and so his contentation is not contained within the limits either of the labours, wisdom or devices of the sons of men: so now in like sort, he proveth by those his words, that the same is neither found nor indeed consisteth in the pleasures & delights of those sons of men, the which are such pleasures & delights as are thoroughly pondered with wickedness and many lewd lusts, that often overwhelm men in perdition. Therefore all men are to beware (the rather by the King's example) how they follow after their own lusts in the ways of their sinful affections. And their are to respect this, that the thoughts of their hearts and desires consent with the spirit and word of God, The true contempt of the world. the which will neither deceive them nor occasion them to repent the same. And this is the true contempt of the world when being guided by God's spirit they abstain from prosecuting and effecting their own lusts, pleasures and delights. Solomon's vain in his lusts But to draw more near to the objection: The time was (and that lately) when the king would exceed beyond his bounds, and so he abused those good things, which he might have used for his solace and recreation: for he said to his soul I will prove thee with joy and gladness: or (as it may be said) I will swim in those delights, I will dedicate myself to those pleasures, nor will I desist, or omit any occasion whatsoever, until I have fulfilled my desire: yea I will wholly regard how I may live in the world most pleasantly, & provide, that nothing may be interposed to hinder those my lustful delights. This was (indeed) his purpose in that fleshly conceit of his: but he saw, No contentation in worldly pleasures. that this was also a vain devise: for in the preparing of those pleasures, there was more cost than comeliness, much more labour than profit, and (to be brief) he found that in all those delights (when the just reckoning was taken) there was more pain than pleasure, and no contentation at all: for one labour brought in another, one study and devise another; one pleasure required another, and for the most part determined in sorrow and grief. Now this is that which the King here condemneth and not that honest and lawful joy and recreation which is either incident to man's nature, whereof he is called a risible creature, or proper to the Saints of GOD in this life, wherein they rejoice in the LORD and praise him for his benefits (as David used with instruments of music: Howbeit, as in the former, so neither in this is contained man's highest felicity which is not found in this life: But the word which the King useth, noteth (as ye well know) rather a lightness of the mind, and an immoderate and unmeasurable laughter to express the same, than that pleasure or mirth which is proper to man's nature. And such persons as are light minded, and excessive and unmeasurable in their sports and laughters, he might worthily call mad persons or fools: For as they are profane and foolish indeed, so they bewray themselves especially to the wise and contrite in heart, as mad and most unwise. For by this, they unfold the levity of their carnal minds, they hinder in themselves and others the studies of things profitable, they shut out from their hearts the fear of God they forget their own condition in this life, they be made mere unfit for true repentance: and to be short, they commonly finish those kind of sports and laughters in pain, sorrow and lamentation. Pleasures are prognostications of future pains. For it is often seen that such unmeasurable sports and pleasures are prognostications of imminent troubles and great afflictions, the which besides daily and ordinary experience, is taught and signified by many examples and arguments aswell of the bruit Creatures, as of others so worthy consideration. The Delphins in the Sea will sometimes play and leap so high, as they will skip over the hulls and bodies of Ships sailing in the same: But soon after that will follow a great tempest, wherein their pleasure is recompensed with deadly pain. Thus our Fathers the Israelites played and sported in the wilderness and leapt and danced before the Calf which Aaron had made: but within a while after followed on them a great slaughter: Exo. 32.27. for every man slew his brother, every man his companion, and every man his neighbour. Thus the young men played in the time of David, in the presence of Abner and joab, 2. Sam. 2.14. and thereof many men fell and perished: Thus the Philistines laughed and played with Samson, judg. 15. and they were destroyed in their sport. Thus the children of job feasted and sported and the house fell on them and killed them all. * Hear should we learn to settle our minds and laughters in things that be more profitable, and not to exceed in pleasures of those vanities. And truly if a man did duly consider & remember from whence he came, what he is in this world & whether he is to go from hence, he would rather lament his condition & misery with abundance of tears then to seek to satisfy himself in those vain delights: according to that which is framed out of Moses song in that part. Oh if thou waighest from whence thou art, how placed in dangers deep, And finally whereto assigned: Deut. 32.29. thou wouldst not laugh but weep In the like meaning the king hath spoken of Wine. For he condemneth not the use of the creature, which in it nature is to be taken and used as other the creatures appointed for man. The use of wine and strong drink. But he reproveth and condemneth that immoderate drinking and quaffing, whereby men be made drunken and insolent, and that kind of life which they accustom to lead with delight, in wine and pleasures of the flesh. This was the same which the King's mother disliked chief in a king, when schooling him (yet but a child) she said: pro. 31.4. It is not for kings O Lemuel, it is not for kings to drink wine, nor for princes strong drink: and she addeth the reason lest he drink and forget the decree and the judgement of all the children of affliction. Otherwise it is not unlawful for kings and for princes to drink wine in the true use thereof, and strong drink may be taken moderately, as other the creatures. Therefore she said again to him: Give the strong drink unto him that is ready to perish and wine unto them that have grief of heart. Let him drink that he may forget his poverty and remember his affliction no more: It was lawful for righteous Noah to drink of wine to comfort his heart after his travails on the stood: but it was not lawful for him to be drunken therewith: the like may be resolved of Lot and of Solomon our K. Therefore in his godly confession he said not, I will drink, or use wine: but that he said as unto his heart, I will power thee out in wine, that is, I will apply myself to the lust of wine, judg. 9.13. & swim or abound excessively therein. This is that which the K. condemneth in himself as unlawful & not the true use of the creatures, which cheereth God & man, as lotham said. But this one thing I may remember with the former, that the K. found by his experience (as he confessed) that impossible it was for him to lead that kind of life, piety and voluptuousness may not concur. & nevertheless retain the divine fear within his heart. For as GOD would not permit, that one and the same altar should serve for himself and for the Idol Dagon too, so will he not, that voluptuousness and sin should be set to be adored there where his Spirit inhabiteth, for he is a jealous God. Therefore as there is placed a division between light and darkness: so is there set a great difference and space between wisdom and wine in that abuse, between godliness and carnal pleasures, between piety and impiety, righteousness and sin. Neither let any man imagine, that together with the one he may hold or retain the other no more than our fathers could relish both Manna and Egypt far in the desert, ye have then answered sufficiently to this objection, most reverend Father. Objection. It is further objected that the King condemneth divers other the delights and works of Kings, yea all the pleasures of the children of men, which in common estimation are not only pleasant but profitable too: as namely the effecting of mighty works, the building of great houses, the planting of fruitful vineyards, the making of pleasant Paradises and fair gardens, the framing of Cisterns of water to water the woods that grow, with the trees, the multiplying of servants and maids, and of children to be borne in his house: to procure great store of beeves and sheep to gather silver and gold, & the chief treasures of Kings and provinces: to get men-singers, and women-singers, Eccles. 2.4.11 and the delights of the sons of men etc. For he hath said, when he looked on all those things: Behold, I have found all vanity, and there is no profit under the sun. To this answered Zadoke: As I have said before of the true use of God's creatures: so say I in this, that lawful it is not only for kings and princes: but also for other men (after their power and place to have and use all those things: but the limited bounds being transgressed, the vanity thereof appeareth, and that indeed not seldom, seeing there be very few, who having them at full can measure their appetites, and be contained within the limits of their vocation. Hereof we know, that it is not enough for men to have riches, wealth, honours, pleasures and such like: except that they also measure themselves well, and apply the things to their right ends. For God hath given and disposed his gifts diversly to divers persons, to this end, that they glorify him in the use of them, do good therewith one to another, and discharge their proper duties in their places. A cooling card for worldly men, who seek felicity of these things Lastly, the King having learned the lesson of true consideration, did in the end confess, that in all those things he could find no contentation, & so neither felicity: but that indeed he found great vanity and vexation of his spirit. Alas than what should other men hope to find? Might not this stop the mouths of them, who say, that then they should be happy had they the wealth, the riches, the power, the honours, and the pleasures of glorious king Solomon? as if, forsooth that in those terrene and transitory things the true happiness of man consisted. But truly as they bewray their corrupt judgement and error in and about this chief principle: so if (by the will and pleasure of God) they had therein their desire, it is not only possible, but most certain, that they would transgress and offend far beyond the transgressions and offences of King Solomon: and wanting that wisdom which he had to guide and direct them, they would quickly declare themselves the greatest fools in the world. For man being in honour, without understanding, is compared to the Beasts which perish, as King David said, when he beheld both the uprising, and down falling of many such persons, as having the things of this world at will, could neither use the same to their own good, nor with the same defend and preserve themselves from evil, albeit, (esteeming the same above God and all goodness) they placed therein their highest and chief felicity. In regard whereof, the pleasures, honours, glory and prosperity of this world are compared to a shining candle, which for the time it burneth giveth a glorious light, but the substance whereof it is maintained being consumed, the same cometh all to smoke and stench: for the time will come when thou shalt grant and confess with the King, that all these things are vanity, and vexation of the soul, & that not so much in regard of the things themselves, as of thine own abuse and erroneous thoughts in and concerning the same. CAP. XXXVIII. Abiathar produceth 17. objections against other the words and doctrines of the preacher: to 4. of the which Zadoke answereth in this chapter. THen Zabud the King's friend, zabud. a man that very much tendered both his honour and prosperity, having thus far listened to the former disputation and conference, stood forth and spoke to this effect. Howsoever I am right sorrowful for the kings fall and affliction, yet am I glad the rather for the kings sake (which hath ever been and yet continueth so good a Lord unto me) that my Lord zadok hath not only answered in this presence, for his majesty, but also hath cleared him and those his words of all the things so hardly conceited, and strongly objected against either of them. And we may thereby the sooner persuade, What the malicious gaineth in the end. that whosoever henceforth shall cast forth his venomous darts against either the King or his words shall rather hurt and annoy himself by the rebound of the same (as those do which shoot against the hard rocks) than any way discredit the one, or disgrace the other. This is that they often purchase to themselves, which take pleasure to malign and slander others chief their superiors & betters, according to that which the kings father said: the ungodly be entrapped in their own devises, and taken in those snares which they had laid for others. And this we see verified on the old serpent, not only in the case of Adam: but in that of job, wherein his own devices to confound them was cast on himself. But hath Abiathar heard any thing else objected that he is willing to unfold and lay forth here be-before us? Abiathar. princes offences are not rashly to be spoken of. Yea (said Abiathar) I have heard many other things of the which to hear I have been very sorrowful in mind, neither knew I until this time how I might find a fit occasion to reveal it, or to whom: for as the causes of Princes are not to be heard or debated, as are the causes of other men: so neither may the subjects be so bold as to talk or reason thereof without fear, especially in the court so near the king's presence. And here ye shall understand (my good Lords) that they which object, do not so much respect and of those his gestures, words and sayings, which he either declared or expressed in his prosperous days and time of his dignity, then when he well pleased and blessed the Lord (for those do all men, yea, even the king's enemies approve and commend, nor those dare they to malign or disgrace) nor call they into present question any of those his words or gestures which he either uttered or delivered to and among his strange wives in the time of his trespass when nothing else besides vanity (after his own confession) might be expected to come from a person so vain: (for neither those we esteem, nor regard to collect) but they are the same which are, and have been in action and question after & ever since the time of his contrition and sorrowful affliction, ordinarily uttered and declared in his common and daily gesture, talk, and conference esteemed among his wise sermons and which as holy oracles & divine sayings, ye have intended with full purpose to collect, to commit & leave unto the church in posterity. I think not otherwise, but that they are mere unjustly conceited & most hardly construed against his excellent majesty, & his true meaning. For whiles (as a King) he speaketh in right courtly phrases the rude country people scarcely understand him in any thing: Solomon in his words was Courte-like & brief. & in that (to eschew tediousness, which is loathsome to the learned) he is very brief, he seemeth in many things the more obscure, especially to the simple and ignorant which commonly do not only much mistake the things they understand not, but also soon overthrow the right sense and true meaning thereof unadvisedly. But it were to be wished, that not only those, but all others, when they come to consider of the Words and affairs of Princes, but chief when they begin to scan the things which are holy and appertain to GOD and his Church, would follow that counsel and advise of the King, Eccles. 5.1. where he saith: When thou comest into the house of GOD, keep thy foot and draw nigh, that GOD which is at hand may hear, that thou give not the offering of fools: for they know not when they do evil. Be not hasty with thy mouth, and let not thine heart speak any thing rashly before God: for God is in heaven, and thou on earth: therefore let thy words be few. For surely, in those things which are either doubtful, or unknown unto us, we should rather modestly stay & suspend our judgement, then rashly give censure or opinion without advise. But that neither ourselves, nor any others may happily mistake, or misconstre the king's words, it shallbe needful that those things be both well reconciled & expounded: otherwise, there be, which think, that they hardly deserve to be gathered, conserved, & placed in the holy Canon among the divine writings, and so neither to be committed to the Church, for the instruction of God's people. Many things? zadok. (said Zadoke): Alas, I am right sorry to hear that Abiathar should say so. It grieveth me not a little, that Words so wisely conceived so princely uttered, so agreeable to the verity, & so well applied, should be understood so fond, conceited, so mailtiously, considered of so ignorantly, & wrested so injuriously. Let us hear (Abiathar) what those matters are which are objected. Note, that the things hereafter spoken of are but as briefly touched, in respect of what may be said of them, But * I pray you to be brief, & I will promise the like in my resolutions & answers, for we have been here a great while. I fear me the K. hath (yer this) asked often for some of us, & we are found wanting & faulty therein: for it is not meet we should forget our dutiful attendance, And for mine own part, as I have been ever willing and ready to attend and serve my Lord the K. and the rather, because his most noble grace hath been well pleased to accept of my poor service: so would I not willingly absent myself from his presence too long: for my whole desire and endeavour is (as in duty I am bound) that which my best counsel and ready attendance I may (next to the Lord) gratify and pleasure my Sovereign, and comfort him in this his estate. Say on therefore Abiathar. But why stagger ye as though ye were fearful? fear not at all: for there is not any of us (I dare say) that doth so much as imagine, that any of those objections or hard censures against the king and his words, hath or may proceed from your own head. Ye affect the King and his words better than so, we fully persuade: An Author and reporter in sort. and ye are herein rather the reporter of other men's opinions and speeches: then the Author of any such thing, which may either hurt the King's person, or impeach the authority of his words. And surely, we may in this rather commend than dislike you or your words, though all words of all persons (especially of kings and Princes, how true soever they be) are not to be uttered or spoken before all persons, in all places, at all times, without difference, wise consideration, or due regard. For by this we shall not only know what is conceited and spoken abroad of the king and his words: but also consider of them, & consult how to withstand those inconveniences which may grow, follow and ensue thereof in posterity. And this shall be the sooner performed, by the true understanding of the King's meaning, and the right exposition of his words. Abiathar first cleareth himself and then objecteth. Then answered Abiathar, (my Lords all) I hope ye judge of me, as of a true subject to my Lord King Solomon, and I adventure to stand for the perfect trial of my dutiful allegiance & fidelity in this respect against all men, wherein I know, howsoever it be imagined, I may not be resembled to that Abiathar the Priest, whom the King worthily deposed and put from his place for his infidelity. But now hearken, my Lords: It is objected (besides all the premised) First, that the King hath combined the wiseman together with thee fool without difference in the same condition and estimation. 2 He conjoineth man in the like condition with the beast. 3 He seemeth to define man's felicity in eating, drinking, and fleshly pleasures. 4 He preferreth (as it appeareth) death before life, and the dead before the living: yea, and him who is yet unborn before them both. 5 He is noted to discourage men from the perfection of wisdom and justice, which are two most excellent virtues in men. 6 He condemneth the man that loveth quietness and peace better than trouble and vexation: and therein cotrarieth his own words else where delivered. 7 He is supposed to condemn and abandon woman's Sex, the which the Lord hath framed and made meet and profitable for the man. 8 He hath taught Ambiguity and despair of the divine love and mercy, to the horrible anguish of conscience even in the wisest and holy men. 9 He seemeth to cast into suspense the substance and being of the soul of man. 10 He denieth plainly the life and sense of man's soul after death. 11 He judgeth a man so devoid of reason and judgement that he knoweth not, what is good for himself in this life. 12 The King himself being a transgressor, deemeth the like of all men, condemning them of sin and unrighteousness. 13 He ascribeth all that to Time and chance, the which we justly attribute to the divine Providence. 14 He encourageth men to a prodigal wasting out of their provision, wealth and substance. 15 He hath set no difference between the righteous and the wicked, the holy and profane, as touching their conclusion, ends, and reward. 16 He holdeth, that a man hath no power of his own life, when yet it is seen they many men having power, murder themselves, as Saul did. 17 He hath enticed young men to take their delights of youth, and to follow after their own lusts. Lo these and such like things are objected. And is it (indeed) so? said Zadok: Howbeit, zadoke answ. to all the former objections. 1. Touching the combination of the wise man with the fool. Eccles. 2.14. & 9.2. I nothing doubt how to resolve those doubts and answer those objections to your content, viz. First, it is objected (as ye said) that the King hath combined the wiseman with the fool in the same condition & estimation. Of what words of the King should that be gathered, as ye suppose? Of these (said Abiathar) that speaking both of the wiseman and of the fool, said by and by, I know that the same condition falleth to them all: and thereupon he resolved: It befalleth unto me, as it befalleth unto the fool: wherefore then labour I to be more wise? Is this (answered Zadok) the ground of that objection, and will ye so conclude of the King's grave words? Alas the gross ignorance of vain men! and yet how hasty are they to judge of that they neither know nor are able to apprehend. Thus the blindman is said to judge of colours. Howbeit, ye shall consider with me, that the king hath not said it absolutely or simply that the wiseman is no better than the fool, but in this sense & meaning: First, as we use to say, that Fools have fortune: meaning that a wiseman by his proper wisdom, study, and power can effect nothing more, then doth a fool of any thing he takes in hand, without the will, wisdom, power and providence of God: because things are not placed in the will and abilitle of man, but as most meet remain for ever in the will and power of God, who often giveth the same Lot to the fool, as he doth to the wiseman of this world. Next, that there is one and the like end (as touching the body) and the like condition in riches, health, poverty, sickness and such adventures of this life, both of the wise and unwise: otherwise the K. hath said it, and no man can deny it, that there is more utility in wisdom, then in folly: as the light is more desired, than the darkness, and that the wiseman is preferred before the fool: for the wiseman's eyes are in his head, but the fool walketh in darkness. And yet here we may note, that the King speaketh not of the wisdom of God's spirit, but of that human wisdom belonging to the reason of man which it in itself (as now under sin) is comparable to the vanity of a fool. Object. 2 Secondly ye objected, that the King hath compared a man with a beast in the semblable condition: but I pray Sir, from whence is that gathered? It is taken said Abiathar out of those words which the K. lately utted, viz. I considered in mine heart the state of the children of men, Eccles. 3.18.19. that God had purged them: yet to see to, their are in themselves beasts: for the condition of the sons of men & the condition of beasts are even one condition unto them: as the one dieth, so dieth the other: so they have all one breath, and there is no excellency of a man above the beast, for they are all vanity. Now, this urgeth many men's consciences, that a man which hath a reasonable soul, should be made equal with the beast. Ye have said (answered zadok) yet have ye not told me, nor can tell me indeed, Man differeth from a beast. when or where the King ever said, that a man differeth nothing from a beast. It is true that he so compared them as touching the body which is of the earth subject to corruption, mutability, misery and death (as before it is said) for a memory whereof the Lord God made garments for Adam, of the skins of beasts. Also as touching any foresight or knowledge either of the day of his death, or of that which cometh to pass after him, she which (as said holy job) who knoweth. among the children of men? Otherwise the King hath said, that the Spirit of man goeth upward, even to God that gave it: but the breath of a beast falleth down into the earth. Again, he hath spoken most profoundly of man's true felicity, and directeth him the way to the same. Thirdly, Object. 3 of man's felicity. Eccles 2.4. ye said that the King defined man's felicit in eating, drinking, and carnal pleasures: where is that definition found? There (quod Aabiather) where the King hath said: There is no profit to a man: but that he eat and drink and delight his soul with the profit of his labour. And therefore (said Zadok) doth the king define the felicity of man in eating drinking, sporting etc. That is no perfect consequence, & ye utterly mistake him. For contrary to that beastly behaviour of carnal and voluptuous persons, he showeth the true use of the creatures, according to the divine ordination, the which yet no man living can enjoy to profit without his especial grace & blessing, being all that a man may expect or look for in his life. For this is God's gift (as the K hath often said) howsoever a man by his own wisdom, wit, reason, power & agility seemeth able either to effect or comprehend the same in time & place: & therefore should be use and esteemed with thankfulness to God. 4. Ye said further, Objection: 4 The living & the dead. Cap. 4.2.3. that the King seemeth to prefer death before life & the dead before the living etc. Yea, said Abiathar: for the K. hath plainly said: I have praised the dead which now are dead, above the living which are yet alive: and him better, then them both, which hath not yet been. And this is very absurd, for all men know, & it cannot be denied, the life is better than death. For God hath made life, Life & death. & death is the privation thereof, & guard of sin. Yea, himself hath said, at a another time, that a living dog is better than a dead Lion, in regard of the excellency of life before death. Answer. But the king (said zadok) hath said it not simply, or in that he absolutely commendeth death, or condemneth life, but by the way of a comparison, namely, The dead be freed of the troubles of this life. job. 3 13. in respect of the great evils wherewith men are commonly tormented in this life. For why they that be dead, are now freed from those intolerable afflictions, & do rest as quiet, and at ease in their bodies: alluding to the words of job, who through the vehemency of his afflictions, and infirmity of his flesh, wished he had been dead: saying, For so should I now have lain and been quiet, I should have slept then and been at rest, with the Kings and counsellors of the earth, which have builded themselves desolate places etc. Again, The wicked have there ceased from their tyranny, and there they that laboured valiantly are at rest. The prisoners rest together and hear not the voice of the oppressor. There are small and great, and the servant is free from his master. Again, wherefore is the light given to him that is in misery? & life to them that have heavy hearts? In this respect speaketh also the king of life and death, And he meaneth the life of this world, and the death of the body, and not the deserts of them that live, nor the sins of them that die, and that after the manner of men. Otherwise, we may not think but that the godly, The righteous that be dead are at rest. the faithful and the righteous which be dead, as Noah, Abraham, Isaac, jacob, Moses, Samuel, joseph and such, are in better case, than they which yet live. For they be blessed and no pain can oppress or touch them. Therefore this is the desire of them that here live in the Lord That they may be dissolved to die, and dwell with the Lord in eternal happiness. In the like sort hath the king spoken touching him which is not yet borne. For he saith not absolutely, that he which was never, He that is not yet borne is happier. nor he which shall not be borne, nor he that is not and shall never be, is happier them he which liveth and is, but, that after the judgement of men, in regard of those mighty troubles that overtake men in the world, it seemeth to be better not to be at all, then to be made subject and thrall to those troubles. And yet, who knoweth not (which hath wisdom) that the King might speak so touching the wicked which now live in the world, and are appointed to eternal torment and misery after death. For in this respect, the poorest wretch that ever lived in the world, now by death translated into Celestial happiness, is by thousands preferred before the highest Potentate, or Lord that liveth on the earth, and (by his Tyranny, oppression, and heinous iniquities) is by the just judgement of GOD ordained for the fire of Tophet and perpetual misery. Otherwise I know well, that the King preferreth not death before life, nor the dead before the living, knowing that GOD hath made life for his glory, and men in this life to set forth the same. Neither is he ignorant of this (as he is most wise) that as the righteous which be departed from this world are happier than they which yet live and sustain and feel the miseries of the same: so is it much better for them to be as they are, notwithstanding oppressed in this world, with all the miseries thereof, in full hope and assurance of eternal felicity, then that they should not be at all. Finally, if the words might be taken without respect or relation to the miserable affairs of men in the kingdom of vanity, who will not believe, that those holy patriarchs and Fathers, which are laid up in peace, are more happy than any of us which now live: and that the holy Messiah whom the King prefigureth, not yet borne, but to be borne hereafter, is far to be preferred and extolled for happiness and honour before either of both? Therefore the King's words truly understood, need not to offend any, but rather to instruct and comfort all, aswell them which are present, as those in posterity. CAP. XXXIX. Zadoke answereth to Six other objections for the King. 5. Of justice, wisdom. 6. Quietness. 7. Of women. 8. Of God's love. 9 Of the Souls being. 10. Of the sense of the soul after death. ZAdoke proceeding, said again to Abiathar: ye have said (as I well remember) that our Lord King Solomon in his words hath discouraged all men from the perfection of wisdom, and from the exquisite justice. Objection 5 of the discouraging of men from wisdom and justice. Out of what words of his, is this presumed? can ye tell me? yea (said Abiathar) and of these his speeches lately uttered in your own hearing: Be thou not just overmuch: neither make thyself over wise: Eccles. 7.18. Answer. wherefore shouldst thou be desolate? If ye gather from hence (said Zadok) than I may well deny your consequence: For ye should have distinguished of these words justice and Wisdom. For there is, the justice and wisdom of God: and these is, that justice and wisdom of men. The King in those his words hath not dissuaded any man living from the investigation and searching after the justice and Wisdom of God, for the which a man should ever hunger and thirst, and never be weary or faint to seek to obtain the same, as most divine graces and virtues in this life. Neither doth the King desist from this desire and continual exercise, although he be passing wise, knowing, that no man in this world shall yet be able to attain to the full perfection thereof, and therefore may yet strive and endeavour every day to come nearer, and so near, as he can with all kind of studies and exercises before his death, persuading yet, that the better he shall be furnished in these virtues, the more he shall be able to set forth the praise and glory of God among men, and prepare himself for the company of the holy Angels. But in this saying of the K. is meant the political, or wisdom, Not to be over wise nor too just. the like justice, the which is used in the governing of a Commonwealth, or a family, or the external life of man. And herein, he would that men should not seem to be more wise, than the wisdom of God requireth: that is, that they be not wise in proper conceit, not to be subtle Sophisters, nor crafty disputers, nor deceivers, nor circumuentors of others, nor wise to the world, nor such as the Serpent was, which tempted and beguiled Hevah: but rather, that they be wise to sobriety. Again, he would that men should not be over just, that is, that they be not too quick censors, nor hasty accusers of others nor too severe exactor of the extremity of laws against every offender, either in his own house among his servants, or in the Commonwealth among his citizen. But rather, Equity is of request. that Equity should be respected: for he that will be either so ever wise to see all things: or so over just to correct, punish or control all things, and neither to wink at some things, nor to mitigate the rigour of the law in other things, shall never be able either to rule happily, or to live quietly, either in the commonwealth, or within the gates of his own house. Now I hope ye well understand the King in this point: Object. 6 of quietness. But ye have objected again, that the King condemned him that loveth quietness, and flieth from toil and trouble: wherein (as ye say) he contraryeth himself, commending elsewhere the quiet life. Where have ye found that? I understand well the King's meaning by your words in the former (said Abiathar) and this latter objection is taken from that where he said: The Fool foldeth his hands and eateth up his own flesh, Eccles. 4.5. and saith: that better is one morsel with quietness then both the hands full with labour and vexation of the spirit. Here he calleth him a Fool that resteth him content and quiet: and yet he said before in his proverbs: Pro. 15.16. Better is a little with the fear of GOD, then great treasures and trouble therewith. To this Zadoke answered, The answer. denying the consequence for that the King intended another thing in that his Proverb, than he doth in those his latter wories: For there he spoke of the godly mind which is content with whatsoever it shall please God to give it, and esteemeth more of that little with quietness in the fear of God, which (indeed) is great riches to the godly mind: but here he speaketh of the idle and sluggish person: or of him that is weary or discouraged in the performance of his office or duty, by reason of the common emulations, envies, cross and thwart of his adversaries, and the afflictions and troubles which are incident to his calling and place. Such a one he calleth a fool, and that worthily: for whereas the Wiseman (notwithstanding all these things) giveth not over, nor is fainthearted, but continueth his calling to the end and is happy therein: the other being daunted and yieldeth which the foolish Maryner to every contrary wind, and so perisheth to his diffame and endless misery. In this saying therefore, the King is not to be reproved. But in the seventh place ye said, Objection 7 of women. Ca 7.29. that the King was thought to condemn women's Sex. May I also hear from whence this surmise is taken? from that (said Abiathar) where he said. This have I found seeking one by one, to find the count: and yet my soul seeketh but I find it not. I have found one man of a thousand, but a woman among them all have I not found. Answer. And will they hereof conclude (said Zadok) that a woman therefore is not found among the Saints? He condemneth not woman's sex. or that woman's Sex is profane, & an evil thing? I deny the consequence, for ye wander far from the king's meaning therein. It is very plain, that howsoever the K. knoweth that he hath been deceived and polluted with wicked women: and himself hath spoken against the ungodly and strange women and their vices: yet did he never condemn the sex or kind of women, He speaketh by comparison nor the godly woman and her virtues. But he hath spoken by way of comparison, as thus: If of men there be found as few as one man of a thousand, which understandeth and considereth of the course of man's affairs, and of his vanities under the Sun, and of the carriage of things in this world (according to the will and providence of God) surely of women there is not found one, within that number: for if men have not that wisdom, how should those weaker vessels, I mean women? Howbeit, we may not for all that think that by this number certain, which he taketh for a number uncertain, & by this hyperbolical speech, he utterly excludeth all women from the life of the saints & number of the wise. Then might he be found indeed to condemn Sarah, the wife of Abraham, and Rebecca the wife of Isaac, and Hanna, the mother of Samuel, and the wife of Manoah the mother of Samson, & Ruth the Moabitesse, and Rahab of jerico, and Abigael, and Bethsabee the king's mother, & others of the generation of the just, which are so much commended in the holy write. But the King in his wisdom knowing the excellency of such women, hath worthily praised them and their virtues: saying: Pro. 31. The woman that feareth the Lord shallbe commended: give her of the fruit of her hands and let her own works praise her openly. And he said again, that such a woman shall be given by the Lord for a good portion to such a man as feareth him. * 8. Objection 8 of the doubtfulness of God's love, & mercy. Chap. 9.1. Answer Ye have said said that the King hath taught a doubtfulness of the Love & mercy of God. But let me hear of what words ye have taken that? The king hath often said (quod Abiathar) that No man knoweth either love or hatred of all that is before them. And both this (said zadoke) teach us a doubtfulness of the love and mercy of God towards his children in this life? No truly, for by this he speaketh of an other thing, as first, that considering the manifold confusions of man's affairs in this world, no man in the view thereof, or of any other external thing, can take censure of matters divine, nor truly discern, No man can judge of divine things by these external things. what things he ought either to choose or refuse in this world. For the Lord sendeth both prosperity and adversity aswell to the wicked as to the godly. Next the King knoweth, that albeit the souls of the righteous be in the hand of GOD, so that none evil may touch them: yet such is the corrupt judgement of flesh and blood, ignorant of GOD and of his ways, Men consider not whom God either loveth or hateth. that he never somuch as considereth what kind of men the you're which God loveth, and what kind of men they are which God hateth: and therefore are they no more loving nor thankful unto the godly whom the Lord loveth (howsoever they have well deserved) than they are unto the ungodly, 9 Oiection of the soul. Cha. 3.21 which neither fear God, nor endeavour to benefit his Church. * Ye further objected that the King hath cast into doubt the being of the Soul. I pray, what hath he said to occasion this conceit of him? he hath said (quod Abiathar) Who knoweth whether the soul of man ascendeth upward, and the spirit of the beast descendeth downward to the earth? As who should vehemently affirm, that no man knoweth the life, or being of the soul? Ergo he doubteth thereof. Man's judgement of the soul of a man. I deny that (said Zadoke) for albeit the natural man neither knoweth, nor understandeth this by his reason: yet the godly man by his faith believeth and comprehendeth it. The purpose of the King therefore in these words is to set forth the imagination of the children of men, which cannot conceive by any wisdom or reason of man, that the soul of man is immortal, and ascendeth up into heaven after his dissolution: no more than doth the breath of a beast. Ye have said also that the K. doubteth of the life & sense of the human soul. 10. Obeiction of the sense of the soul▪ Chap. 9 5.9.10. Yea (said Abiathar) for he saith: Whosoever is joined to the living, there is hope: for it is better to a living dog, than to a dead Lion, for the living know that they shall die, but the dead know nothing at all. Neither have they any more a reward: for their remembrance is forgotten. Also their love, & their hatred, and their envy is now perished, & they have no more portion for ever in all that is done under the sun. Answer To this answered Zadok, I marvel what should move any man to think by these words, that the king doubteth of the life and sense of the soul after his departure, as therein to give aim to the opinion of them that think the souls do either die, or sleep until the judgement which is to come, so contrary to the holy Scriptures and belief of our Fathers: for Solomon hath no such aim nor meaning. All men are admonished to use the time of their life in the works of their vocation But he speaketh of the dead and not of the souls which live for ever: and wisheth all men to use the time of their life and present opportunity, for the exercising and performing of the works of their vocation for the benefit of the Church, the good of the Commonwealth, the discharge of duties, and the glory of God. For that by death (which daily draweth on them) all men are deprived of all sense, work and labour of this life, to do thenceforth therein either good or evil. For they have finished their course, played their parts, and cannot return, either to perfect their defects or to supply their wants in the performance of that duty whereunto they were both created and called: but must from henceforth let all alone for ever, that so the tree might lie, whereas it is fallen. Therefore the king would that men should respect the end of their Creation and calling, Respect the end. and not to neglect or pass over the fittest times of working and effecting their duties in the same. This is the king's purpose, and not, that he either denieth or doubteth of the immortality or sense of the soul of man, whereof I have heard him say, that departing hence it goeth to God, which gave it: and that the souls of the righteous are in the hand of God, Eccles. 12. and there shall none evil touch them. For though in the sight of the unwise they appear to die, their end is taken for misery, and their departing from us to be a very destruction: yet are they at rest, and their hope is full of immortality. The just shall live for ever. Moreover the King as he had well learned and understood: so he likewise remembered jobs resolution, where he said: I am sure that my Redeemer liveth, job. 19.25. and that I shall rise out of the earth in the latter day: and shall be covered again with my skin, and shall see God in my flesh: whom I myself shall see, and mine eyes shall behold, and none other for me, This my hope is laid up in mine heart. Thus have I answered ten of your Objections (Abiathar) in which mine answers, let me know whether your mind be satisfied. To this answered Abiathar; ye have well satisfied me (most reverend father) therefore I will not reply, and I doubt not, but that ye have also pleased all the Lords assembled. And we (said the Lords) hold our minds well resolved in those doubtful points, and are thankful for the same. CAP. XL. Zadok answereth to four other points objected: viz. 11. Of the ignorance of man, 12. of his imperfection: 13. of time and chance, 14. of liberality and prodigality. ZAdok yet proceeded, and said to Abiathar I yet remember that further ye objected, that our Lord king Solomon, judged a man so devoid of reason as that he knoweth not what thing it good for himself in his life, Objection 11 of man's ignorance. Eccles. 6.11. yea (said Abiathar) and thus I have hard him to expostulate. Who knoweth what is good for man in the life, and in the number of the days of the life of his vanity, seeing he maketh them as a shadow? And well might the king thus say (said Zadok) in this respect, that no man knoweth in what estate to live, The world hath so many confusions that the natural man cannot find what to choose or refuse in the same. wherein to find perfect peace, quietness and contentation in this world, for as the world is set on mischief so is every kind of estate and condition of man in the same, oppressed with miseries, and exposed to vanities. Besides that it is true enough, that the sensual man (after his natural foolishness) preferreth those things that be evil, before the things that be good: neither is he able to judge with an upright judgement or to discern between the one and the other, being blinded through his concupiscence as a beast of his own knowledge, and in his whole life, made subject to vanity. And as diverse diseases require diverse medicines, as the desires of old men require one thing, and the lusts of young men another thing, and either age passeth away as a shadow: so the affairs of men are ever changed and carried to an uncertain end, themselves being ever uncertain of future events. Attend the present things and be not vanquished of vanity. Therefore they should learn to attend the things present with diligence, weigh them with wisdom, and commend to the Lord those things that are to ensue. And albeit they cannot eschew all vanity, they should not yet be conquered of vanity but be wise in God strong in his power, and endeavour to lead a just and an honest life without the excessive care of that which shall or may betide them thereafter so far forth, as they neglect not to leave a good report with the posterity. Object. 12 Of man's imperfection and sin. Cap. 7.22. * Ye have further objected (Abiathar) that the king being a transgressor himself, condemneth all other men of transgression? Indeed said (Abiathar) the king hath said it openly: that there is no man just on the earth, that doth good and sinneth not. And yet we know by the testimony of holy Scripture, that Habel, Noah, Abraham, job, and others were just men in their times. It is true (said Zadok) that the king hath so said, as he might very well say. The occasion of his words was taken from the consideration of them, No man is just and sinneth not. which being either wise in their proper conceits, or too quick censors and correctors of other men, see not into their own sins, imperfections and infirmities, neither consider they of the imperfections and infirmities of other men: for he that is an offender himself, should not exact th'extremity of the law against other men which be offenders: for it is a shame for the teacher or corrector of others faults to be found guilty in the same faults. That men therefore should not be too severe exactors against others, he saith: There is no man just upon the earth who when he doth well, doth not sin, or offend also. Therefore, let no men forget themselves and their own imperfections, whensoever they take in hand to reprove, punish, or correct others, neither let them do to others which they would not that others should do unto them. At the least, let them not dissemble their own faults, to their own consciences (as thinking their own sins to be no sins at all) whiles they censure, judge, condemn and punish others. Moreover, if the sentence should be taken or considered absolutely without any respect of that former occasion, we shall nevertheless find it true enough that every man is a sinner, & that there is no man living on the earth able to justify himself before the Lord, as both the K. father in his holy songs, & also the patiented man job in his sayings have testified. There shall no mortal man compared with God of might, Psal. 143.3. Be justified: because no man is righteous in his sight. Nor can he answer well, if with him he contend, job. 9.2. One of a thousand fold thereby himself for to defend. Therefore we find that Habel, and Noah, Abraham, and job, being but men (although they were justified by their faith, and called righteous men both by that, and because they were more just in comparison then many others: were nevertheless sinners: yea, and even then whiles they did that which in nature was good, either by reason of original concupiscence, or for the defect of some circumstances in or about that good. For the saints and the best man living on the earth (put Messiah apart) cannot possibly be clear, & without sin, so long as they carry about them their earthly tabernacle, nor are they able to do or effect that which good is. Now if the justest man is not only accused, but condemned, & his best works blemished: Alas, what an heavy doom shallbe cast on the unrighteous? and hugly shall his deeds be in the sight of God, howsoever he glance in beauty before men? Well therefore might the king accuse all men, and condemn sin in them, & yet not therein justify himself, but with and among them both accuse and condemn himself, as every man in that respect should, thereby the sooner to beware, that he censure not unadvisedly, or too rashly condemn others, lest therein he bring judgement on his own head: that he consider of other men by himself, & pray to God with an humble mind, that those imperfections & sins both of nature and action may be either purged or pardoned for the sake of holy Messiah, who (indeed) supplieth all such wants of perfection & giveth grace and beauty to all them that by faith depend on him, according to that promise made to our father Aabraham saying: In thy seed shall all the kindreds of the earth be blessed: Further ye have objected against the K. that he hath ascribed all things to Time and Chance. Object. 13 of time and chance. Eccles. 9.10.11 Which we justly attribute to the divine providence. I pray you, what said the K. to occasion this conceit? He hath said (quod Abiathar) that he saw under the Sun, that the race is not to the swift, nor the battle to the strong, nor yet bread to the wise, nor also riches to men of understanding: neither yet favour to men of knowledge: but Time and Chance cometh to them all: for neither doth a man know his time; but as the Fishes which are taken in an evil netie, and as the birds that are caught in a snare: so are the children of men snared in the evil time which it falleth upon him suddenly. Indeed (quod Zadok) so hath the King said. Nowbeit he said not that the Gods Fortune ruleth or bears sway in the affairs of men: nor that all things in the world happen and are carried by chance, nor teacheth he men to embrace that cyclopicall security which some of the heathen fond embrace: Nor hath the king understood this time and chance in that sort or sense wherein worldly minded men call Occasion & Fortune Goddesses, and to them attribute the total guide and carriage of all men's affairs, contemning the whiles the most profitable doctrine of the providence of God, and the true observation of all those ancient histories, by the which the Lord of heaven hath been witnessed to work his work according to such predictions and purposes as he had before declared unto holy men in the due time: But the king being most wise of all men, by this saying so pithy and pathetical, teacheth & that profoundly, that howsoever God in his wisdom and providence decreeth, worketh and compasseth all things in good method, measure, All things come to men, as by chance. time and place: yet in respect only of mortal man's wisdom, providence, or forecast, all things come to pass, as by chance or Fortune (as they call it) for why, men foresee not, nor know before hand what shall succeed or come after them in their life: therefore they are often snared and caught before they be aware, neither will they take heed, although they be admonished, because they have neither faith, nor the fear of God, which men very seldom entertain within the limits of vanities kingdom. Thus Cain, though otherwise subtle and envious not foreseeing his own destruction, nor taking admonition by the lords commination, which told him, that if he did evil his sins should be laid at the doors to be seen, he proceeded in the compass of his mischievous devise, and so was cursed from the earth and afterward slain. Thus, the old worldlings, whiles they did eat, drink, marry wives, build houses and sported, devoid of faith, piety and foresight of the general deluge, were suddenly and unawares over whelmed in the days of Noah: whereof notwithstanding the Lord God certified Noah some hundred and twenty years before, and he omitted not to admonish them of the same in his ordinary preaching: now this thing considered, that plague might seem to betide them (which would neither foresee, nor believe it) by chance: howsoever it was certainly decreed and appointed by the Lord. In semblable sort, the Sodomites and Gomorheans had their destruction falling on them, not expecting nor fearing thereof, as by chance: I say by chance in respect of their want of foreknowledge, or fear: So godless Pharaoh the Egyptian King, and his host were overwhelmed suddenly in the red Sea, judge 9.53. 1. Sam. 17.49. 1. King. 2.34. Abimelech was unawares killed by a Woman that cast down a piece of a millstone on his head: great Goliath was soon cast down by the kings father: Shimei and joab were, by an occasion not thought on, brought within the snare and caught (as the Lord appointed it) for their sins. Many such examples are daily before our eyes to be seen, the which howsoever the unwise and foolish little observe and consider of, are nevertheless well noted of the wise to profit and good use. By this therefore the King neither denieth the working, nor infringeth the force of the divine providence, by the which he knoweth that all things in the world are both disposed, carried and ordered in a most perfect method, howsoever they be hidden and concealed from the knowledge & reason of them that inhabit within the dominions of vanities kingdom. And truly, in this, that the working of God and his ways are far above and beyond the wit, wisdom and reach of all men, the power, glory and majesty of the almighty is advanced in all the world, and his Saints have and retain no mean instruction in their lives, and consolation in all their afflictions. Object. 14 of prodigality. After this, (my L. Abiathar) I call to mind another objection of yours, as namely that the K. in some his late words, should encourage men to a prodigal wasting and spending out of their wealth and substance, without regard what might thereof become. But let it please you to tell me what those the kings words are, whereof this doctrine might be gathered. It is a strange thing, to see, how the simple truth is often inverted and mistaken. Men in public places should therefore be well advised, what words they utter, and explain obscure sentences by wise expositions. Thus (said Abiathar) spoke the K. Eccles. 11.1. Cast forth thy Bread upon the face of the waters and after many days thou shalt find it. Give a portion to seven and also to eight: for thou knowest not what evil will be on the earth. Alas (said Zadoke) how perversely they wrist the kings good meaning in this singular metaphor? Answer. Because the king said cast forth the bread on the face of the Waters will ye conclude, ergo he encourageth men to prodigality: and dissolute wasting away of their wealth? God forbidden, foe he hath no such meaning: But he exhorteth men to be liberal and charitable: two excellent virtues: & he would that therein they should extend of their wealth in either part without respect of persons, or of reward, or hope of gain, or glory: that men should help such as be in need, trouble, misery, & that cannot recompense or requite: and to commit the success and the regard of all retribution to the Lord without all fear or distrust: In the doing whereof, is shall come to pass, that men shall find again that which they had laid out in one sort or other: For such things are but as lent to him that will in due time repay. The Lord himself will augment and bless the basket and the store (as Moses hath said) to them that keep the lords commandements. Deut. 28. Therefore according to this saying, men in the bestowing of benefits or in the giving of their Alms, should do like unto those which cast forth their things on the fleeting stream: the things are thrown forth, and they be carried away, and there is no care taken thereof, nor hope of recovery again: So men ought to give and dispose of their riches in this life, especially to the poor and needy without hope of recompense or reward: knowing well that the reward thereof is with the Lord, who forgetteth not them that have thus bestowed of their wealth and things that the LORD hath given them, and in the due time will duly recompense them. Psal. 103.2. This the kings Father remembered whem he said Bless the LORD O my soul, & forget not all his retributions. Moreover, by the face of the waters, we may not unaptly understand the wet faces or weeping eyes: and namely the poor, the needy, the miserable, which in regard of their hard lots and afflictions are constrained to mourn: And further to show that the end of our good work or charitable action should be the beginning of another that should succeed, he willeth men to give and bestow a part not only the 7. day (which is the end of one week) but also the 8. day (which is the beginning of another & so forth. Wherein also he would that men which have abundance should resemble the full clouds, which pour down the rain without any respect of places, or hope of receiving thereof again and should be also like the trees, which in the autumn or harvest time let fall their fruit for such as will gather thereof, and regard not the return of the benefit. Lo, this is the meaning of the king in his words, which are indeed right worthy the memory and praise. Then replied Abiathar. In truth (most reverend Father) ye have also in this fully satisfied me, and I trust that ye have no less contented all these the Kings, Princes and servants. And we (said the Princes) are very well pleased in these resolutions. But if there be any thing else to be objected, we would that ye did now remember it, that it may be in like sort answered: for our hearty request is, and the same shallbe continued, that it would please this most reverend Father in presence to answer and resolve the doubts: that aswell the posterity and others, as ourselves hearing both th'one and th'other, may be the better instructed & occasioned to think ruerently both of the King and of his words. And truly, we esteem him a meet defender of the truth, who when he thinketh well, doth neither fear nor is ashamed to speak. CAP. XLI. Zadok answereth to the three last objections. 15. of the difference between good and evil. 16. man's power of life: 17. the youngman's lesson. Moreover Solomon's words are approved for verity. Objection 15 of the holy and profane. Abiathar proceeded to ratify his objections and said: But wherefore (I pray you) hath the king put no difference between the righteous and the wicked, between the holy and the profane? I might peradventure answer you (said zadok) if ye could certify me from the which of all his words they have taken this to be objected. They have taken it (said Abiathar) from those his words where ye have heard him say without retractation or correction: Eccles. 9.2 It happeneth to the one as to the other: it goeth with the righteous, as with the ungodly: with the good and clean, as with the unclean: with him that offereth, as with him that offereth not: like as it goeth with the virtuous, so goeth it also with the sinner: as it happeneth unto the perjured▪ so it happeneth also to him that feareth an oath. Among all things that come to pass under the Sun, this is a misery that it happeneth to all alike. Answer. And this is a cause that the hearts of men are full of wickedness & madness is in their minds as long as they live until they die. To this answered Zadok. Truly, wisdom would persuade, that before they had conclude against the King they had wisely considered one thing with another, Cap. 7.25. as the king hath also counseled. For he hath often said to overthrow the strength of their argument, that he thinketh in his mind that God shall separate the righteous from the ungodly, & then shallbe the judgement & time of all counsels & works. Again he saith: Cap. 3.17. Cap. 8.12 I know that it shallbe well with them that fear God & do reverence before him. But it at shall not be well to the wicked, neither shall he prolong his days: but even as a shadow shall he be, because he feareth not God. Wherein he speaketh much like his father, who said the L. knoweth or approveth the way of the righteous, & he shall prosper: but the way of the ungodly shall perish, now shall he be able to stand in judgement, nor in the congregation of the just. Now therefore (Abiathar) let these things & places be considered together, and ye shall find that the K. hath a double purpose therein as else where he hath said: Answer not a fool after his foolishness: again: answer a fool after his foolishness: wherein, he would, that an answer be made meet for the question, but not according to the fools expectation: so the K. hath said the just is as the unjust: again, the just is not like the unjust: for in somethings they be compared in this world, but not in all things. As touching either man's mortality, or the sundry accidents & events of this life, they are not much unlike. For as it was before said touching the comparison of man with the beast, or the wise man with the fool, so may it be said in this that it happeneth to the just as to the unjust. job. 21.23. And in this he seemeth to allude to that saying if job: One man dieth in his full strength being in all ease and prosperity: his breasts are full of milk, and his bones run full of marrow: Another dieth in the bitterness of his soul, and never eateth with pleasure. Nevertheless, they sleep both a like in the earth, and the worms cover them. Thus are they both confounded, and worthily combined together. Yea, here Thersites the deformed, & Nircus the most beautiful (as the very Greek Poets say) are worthily compared, as touching their bodies. Next to this, such are also the confusions and events of this life, and humane affairs in this words, that in the judgement of the carnal man there is not discerned any difference at all between the good & the evil the just man and the sinner, to either of the which the temporal good things of nature, fortune and life are often alike. Abraham our Father was rich: so was Pharaoh, Abimelech and the king of Sodom. Again, Cain was an exile from his Father's house, so was Abraham and jacob, and joseph. Moreover Sarah was fair and beautiful: so were the daughters of Cain. Shem was preserved in the Ark with his Father Noah: so was Cham also within the same. But it may be so, that the Lord would therein teach, that his children should serve him not inregard of those temporal and worldly things: and again that the ungodly which also have and do abuse the same, might be left without all excuse of their unthankfulness: that the justice of God might be acknowledged and his word believed, which commendeth and promiseth the future judgement and full retribution of all men's words and works, and that the worthiness of faith might be increased. Moreover it is so, that the true virtues of the spirit divine (which are so well known of the king) do not externally appear to the carnal minded man. Therefore the men of this world esteem no more of the just and godly, then of the wicked and impious: yea, they persecute the godly and most virtuous, and constrain them by their cruel tyrannies and oppressions to suffer and endure those bitter torments and pains which are only one, as well deserved to malefactor and transgressors of the law. This thing was noted in the death of Habel whom Cain slew: in the persecution of our father jacob by Esau by Laban, & others whereof he could say to Pharaoh, that his days had been few and evil: in the accusation, the selling away, the imprisonment and afflictions of joseph: in the afflictions of our fathers in Egypt, in the contempt of Lot in Sodom, in th'extremity of poor Naomi and Ruth, and in the sorrow of Hanna with others. Such is the entertainment of the godly and their common estimation in the world: and this is the nature of vanities kingdom! Now, what is that which ye disliked in these the kings words No man hath power over the spirit to keep still the spirit nor hath any power in the time of death? Is it not a true saying? Objection 16 man's power of life. Cap. 8.8. For hath any man power either to live as long as he listeth: or to put away his soul from his body at his pleasure? Surely it is true (as job said to this purpose: The days of man are determined and as the King said: The days of a man are numbered: that is sby the Lord who only hath power either to give, or to take away man's life at his will and pleasure, at all times: and that neither this, nor that lieth in the will or power of man: therefore, as he may not cast himself rashly into danger: so neither should he promise himself long life. Though Saul slew himself he had not therein power of his life: for his days were determined and now expired, he was showed the day before, 1. Sam. 28.19. that he should die, and in the manner of his death, he was, by the justice of God, made his own executioner. As he could retain his life no longer, so neither could he forbear to perform that on himself, which he was in this judgement constrained to perform. If worldly men had this power either to retain life, or to put it off, when they lifted, they would then often renew themselves and old age would not be much dislike: yea, death, which is so bitter to the wealthy men of this life, would not be so much feared, as it is. But now it falleth out otherwise: for why neither can the courage and strength of body preserve the strong warrior, nor the industry of art, nor the devices and counsellor of man withstand death, when the Lord taketh away life, nor can force death on them, whom the Lord is willing so preserve in life. Thus when Saul in his trouble was slain of his own hands for want of another executioner, David on the other part was preserved, Objection 17 the young man's lesson. nor could he be slain by them which were his mortal enemies, because the Lord did keep his life. * Finally ye have said, that it is objected against the King, that he should in his words, counsel young men to take their delights of youth and to swmime in their lusts. Let me hear the Kings own words, as he spoke them, and upon what occasion. He said (quod Abiathar) Though a man live many years & in them all rejoice, Cap. 11.8.9 yet he should remember the days of darkness, because they are many, all that cometh is vanity. Then thereupon he said again: Rejoice O young man in thy youth, & walk in the ways of thine heart, & in the sight of thine eyes. Then he added indeed: But know, that for all these things God will bring thee to judgement: therefore, take away grief out of thine heart, & cause evil to departed from thy flesh: for childhood & youth are vanity. Then answered Zadok: how have they here considered one word with another: Answer. the beginning with the end? the exordium with the conclusion? Youngmen are counseled to beware. For they also have their judgement appointed. and how is the manner of the king's speech marked? When the king had advised men in the highest grave of their proserity to think upon affliction, trouble and adversity, and to endeavour to eschew it: he cometh to behold the guise and condition of young men, yea of such as did sway in worldly and fleshly lusts and wantonness without regard of the judgements of God, which is wont to overtake such persons in the time appointed and he derideth their folly (speaking by the figure Ironia, in the which, the contrary is ever intended) as who should say: Go too, go too, thou young man: if thou wilt not be advised nor restrained, nor reclaimed by these instructions and lessons take thine own mind, follow thine own will, walk in thine own ways, if thou think it good: But he leaveth him not without a commination or threatening: And thinkest thou, that there is none account to be made for these things: and will not God bring thee into judgement? thou art deceived (thou foolish young man) for there is a judgement which a waiteth but the time appointed, wherein thou must enter, not only at the last, when all men shall stand before the Lord to be tried after their deserts: but also in this life (if death prevent it not, which yet may be thy particular judgement here) and then will the Lord recompense thy sins with scourges and thine iniquities with rods. Now thou art willing that the lust pass through every pleasant field, Sap. 5. Eccles. 12. and that thou solace thyself with the delights of the children of men: But then shall God speak to thee in his wrath and thou shalt say: what good hath those pleasures & lusts brought me? Alas, these days are evil, they do nothing delight me. Lo, doth not this explain the former words against the lusts of fond youth & men that abuse the creatures in their prosperity? To use things so as we forget not the reckoning we must make for them in the end. yes doubtless, and withal doth school and advise men, that they neither contemn nor abuse the creatures which are appointed for man's use in this life, but use them so, as they never forget what account they are to give either for the use or for the abuse of them in time to come. Thus ye have heard, what I have answered to all your objections: have ye any thing else wherewith to charge either the king, or his words? If ye have let us hear. Abiathar. Alhough I am sorry (said Abiathar) that men should be so foolish and ignorant of the kings true meaning and purpose in the premises: yet am I glad of this occasion: for thereby the sooner, not only the King and his words are cleared of this suspicion, but also both my Lords that be present, and myself with all others may be fully satisfied in those points before so doubtful. Therefore I will object no further, but put mine hand on my mouth and be silent: yea, rather shall my tongue cleave to the roof of my mouth, then that I will with the same either blaspheme my Lord the King, or derogate from his Words the deserved authority and worthy estimation. The princes. Then said the Princes with one mouth and consent: Surely whatsoruer haths been said and heard we conclude (with reverend zadoke) for the defence of the king and his words against all malign mouths and slanderoous tongues. Neither (indeed) can we but well commend that which we well understand of those his Sermons and words, nor think we but that the holy Ghost will both bring to our remembrance whatsoever thereof shall be most profitable and convenient for the Church of God, and will teach us also the true understanding and meaning thereof. zadok. Very well said and resolved my Lords (said zadok) therefore the sooner upon this occasion, I will tell you what I think generally of those words of the King which we now mind to collect, and so conclude our present conference, Summa verborum. Eccles. 2. points thinking the time too long, ere I be with his Grace. The whole drift of the kings words may be digested into two general points, the first whereof is, that the world is to be contemned, the other is that the chief Good is to be pursued. In which two points consisteth both wisdom and understanding: as God said to man in job. job. 28.28. Behold the fear of the Lord is wisdom: & to departed from evil is understanding. job. 1.1. This he performed when he feared God and eschewed evil. For in the world (which he maeneth by the place under the Sun, The world and whereas he placeth vanities kingdom) he describeth vanities, of the which collecting many, The chief Good. he frameth a certain catalogue, & thereby showeth his perfect understanding: In the chief good, he findeth man's highest felicity exempted from all vanities and miseries, to the which he directeth men by divers good prescriptions and rules whereby he displayeth perfect wisdom. The two tables of the law. And in these two parts, he singularly alludeth to those two tables of the law, wherein is commanded and set forth what the things are which men ought to fly, and again what they be which they ought to do and perform, aswell for their own health as for the glory of God. What he findeth in vanities kingdom to be abandoned. In vanities kingdom, he displaieth the vanity of man in his devices, studies, counsels, policies, delights labours, sins, imperfections and infirmities: next he displaieth his misery in this world, wherein he hath a condition toilsome and laborious, a troubled spirit, an aching heart, a grieved conscience, an hell of sorrows, and an yielding perforce to death. Thirdly he telleth what the things are, which most commonly increase man's misery and so his vanity: as namely that wisdom which is earthly, sensual and devilish, the pleasures, lusts and delights of the children of men, which are beastly and devoid of reason. The honour of the world and vain glory of man wherewith he is puffed up forgetful of himself, the greedy desire of riches, avarice & covetousness which drown men in sin and perdition. The vice of curiosity, inconstancy, rebellion, disobedience to magistrates intemperancy, oppression of the poor and injurious dealing of man against man: Injustice of magistrates, unreverent talking of Princes & laws, especially of God and of his actions, slothfulness and idleness, wrath and envy: want oneness of youth, unprofitable pastimes that consume the time of man's life, hope of long life and such like. All which things being by him descried and displayed to sway and swell within the kingdom of vanity, he thought good to make thereof a Catalogue (as I said) and there withal hath in the same here and there prescribed and appointed sovereign salves and remedies against those noisome maladies, Remedies against those noisome maladies. that thereby the sooner, those great evils being avoided or abandoned, there might a ready way be made and prepared for all them that are willing to tend towards the chief Good, and so to the highest felicity. And these remedies are contained generally either in corrosives or Comfortatives. The former consisteth of reprehensions, confutations, derisions, comminations. whereby be condemneth and contemneth those vanities, with their inconveniences: The other consisteth of doctrines, confirmations, counsels, exhortations commendations, Caveats, advises, and admonitions: whereby be halleweth men away from those vanities and persuadeth and allureth them to virtues & the highest felicity. And in these points, Solomon as a cunning physician. the king (as a good Physician) hath not omitted any one thing, that the wise and cunning Physicians have accustomed to practise and use in the cure of man's body, for here are prescriptions of Sweats, of vomits, of diets, of ointmentes, of minutions, of cauterizings, of clysters, of sleeps, of exercises and of portions: whereof, if time would permit, I could speak more amply: but here, I only point to the things which I might speak touching the wisdom and cunning of our King in and about the cure of those great maladies. Howbeit as every medicine helps not every nature, nor cureth every patiented (seeing against the strength of death there is no physic available) the king could not (as himself confessed) cure all things: for many things remain imperfect, defective and incurable in vanities kingdom, All things cannot be cured in this world. neither (howsoever the medicines are compounded and applied) may any man imagine that they can be salved and recured. But this fault is not long of the physician and his medicines, but of the evil constitution and nature of the patiented and his griefs. * In the second general part the King proposeth the chief end of man's life in this world, The chief good to be pursued. which is The fear of God & the keeping of his commandements, and is indeed the duty of every man, and that which by the law of Gods is required of all men. (as I said before). And as in the former he showed what things most increase man's vanity and misery: so here he teacheth what they are which further him towards his felicity: And they are certain virtues which he opposeth to those former vices. Certain virtues commended which further men towards happiness. As namely the wisdom of God spirit, prudence whereby a common wealth is governed, justice, obedience to laws and magistrates, modesty, temperance, industry, diligence, charity, patience in troubles, sobriety, humility, fidelity, truth, prayer, liberality, judgement, and to be short, piety and the right service of God. And because all those things are required of a man in the opportune time, at the least within the compass of his human life: The benefit of time. therefore he is careful to counsel and advise him to take the benefit of the time, and not to defer or put off from day to day to do & perform that which is required of him, lest he be suddenly taken away and perish, nor can at any time thenceforth find the like opportunity to work, and effect that, which he should have done, and now at length (though all too late) he is most willing to do, if he might have a grant of that liberty and time again. Therefore he hath said, and saith it often to them that stand before him to hear his wisdom: Whatsoever thou takest in hand, Cap. 9 9 do it with all thy power: For in the grave whereunto thou goest, there is neither work, counsel, knowledge nor wisdom. As if he said, there is no time allotted for men to work and do the works of their vocations after this life. They therefore that be willing to serve GOD in their several functions as they ought, must be right diligent therein and observe their times in this life at the least, and not defer it to the life to come. Again he saith: Remember now thy maker in the days of thy youth: whiles the evil days come not, nor the years approach, Cap. 2.1. wherein thou shalt say I have no pleasure in them. And to the end he might not only teach the great vanity of man's life in this world, but also take away from him all delays which commonly follow the hope of long life, he setteth forth man's Old age, and from thence defineth his death, and lastly teacheth the immortality of man's Soul, the consideration whereof being set before man's eyes doth often contain him within the bounds of his duty, as wise to God, wary of the world, and careful for himself. And this the King having said and strongly proved his former general proposition, he concludeth with the same thus. The conclusion of the book Vanity of vanities & all is mere vanity. Lo, thus hath the king spoken, & such is his purpose in those his words, which some would so perversely conster against him and his good meaning, crown and dignity. And of this sort is even his ordinary talk, and such are his sentences, sayings and words which he daily uttereth. In the which (as they are right consonant and agreeable in all things to the sacred verity and holy scriptures) whosoever heareth, and considereth, aright, shall find here and there applied such and so many excellent doctrines, resolutions, sentences, The excellency of Solomon's words contained in the Ecclesiastes. proverbs, parables, examples, counsels, consolations, exhortations, admonitions, comminations, reasons, arguments and conclusions, with such change and variety of times (though as yet on one instrument and on one ground) to draw from vices and to persuade to virtues, that they which read, hear or understand the same (if they be not enchanted with some erroneous spirit) shall therein and thereof very easily find out the heavenly wisdom, with no small comfort of heart, & reap no little contentation of Soul, when thereby the sooner (the holy spirit assisting them (they shallbe enabled to contemn the deceivable vanities and lusts of the world, they shallbe encouraged to use the creatures of God thankfully, to walk in their vocations wisely, to live in this world honestly, to behave themselves worthily, to bear afflictions patiently, and to pass in the same victoriously through the bottomless profundity of the horrible confusions of this wretched life, towards that Best Good, and highest felicity. CAP. XLII. The Princes having examined and approved Solomon's words for verity, agree to collect the same into a book: to the which they prefix a fit title, and declare the reasons thereof. ZAdoke having thus answered to all the former exceptions and objections taken and opposed to the king and his words: the Princes & Lords which were thus assembled in counsel, and hitherto listened to the disputation and conference between Zadok & Abiathar, answered & said to Zadok. Ye have both learnedly and right godly answered and resolved all those doubts (most reverend Father) whereby the sooner, as both we & all others are and shallbe moved to esteem worthily of the K. as of a Saint of the L. & no less of those his Sermons and words so consonant to God's truth, and profitable to instruct and teach all men; so now let us consent in one mind, to collect those Sermons and words, as we may best call them into memory. Ye have well said (my L. said Zadok) & it shallbe good and profitable both for ourselves, and for many others, that we do as ye have said. But first, it may please you, that we agree on some fit Title to be prefixed, and the Helioreph & Ahiah the king's scribes, or one of them, would write the same. With a very goodwill (said the Scribes) and what shall we write: Writ thus (said Zadok Eccl. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of that Koheleth (or the preacher) the son of David K. in jerusalem. The title of Solomon's last words. And thus have we written (said the scribes): But (my L. said zadok) how like ye this title? we like it very well (answered the Princes) May it please you also it be examined, that the reasons thereof being declared, all others may likewise be satisfied with us; Yea (said zadok) it pleaseth me right well? howbeit, with convenient brevity: for we have been here talking very long, and it is more than time we were with his majesty to give him comfort in his afflictions. Debarim. The first word in this title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debarim, the which (as ye know) signifieth not only bare words, speeches, sermons or orations: but also matters, things and causes, yea and such as are not vulgar ordinary, or common, but rather, grave, profitable, memorable, and of price, as such where of the king's father sometimes modulated saying: Mine heart is willing to disclose a goodly thing: Psalm 45.1. For in my works I will report of jah the King. Such words uttered Moses the lords servant before our fathers: when he said, hearken O ye heavens & I shall speak, Deut. 32. ●. & let the earth hear the words of my mouth. And the like words the divine preacher in his public Sermons is wont to utter & declare unto the people with great wisdom and gravity, for those indeed are the things, which the king hath lately uttered and spoken of, in the audience of us and others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concinator. and the which we purpose to gather and commit to writing. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Preacher, or that Preacher This is made (as well ye know) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate, to assemble, and call people together, to make a Church, and is a participle rather feminine then masculine, howbeit in this place let it be used for both, that it may be referred aswell to the person as to the things or matters by him uttered. Solomon a preacher, Eccles. 1.12. And first as it signifieth a preacher or one preaching we may apply the word to the King, who notwithstanding his great royalty and glory, disdaineth not this name appellative, yea, he hath willingly admitted it by his own choice. For albeit he be no public preacher or teacher in the Church which is a thing rather appertinent to the priests and levites, yet in either gender the word rightly fitteth him. First, in regard of the singular wisdom which hath been abundantly gathered and noted in him. For in him is gathered the wisdom and knowledge of all the patriarchs, Prophets, Masters, Teachers & wise men: the Lord having granted him wisdom and understanding exceeding much and a large heart, even as the sand that is on the Sea shore. Secondly in regard of his soul so wisely instructed, or of the Church, which is to receive the doctrine of his words to the edification of the saints. Neither may it seem strange unto them which are acquainted with the words and phrases of holy write, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this gendre is applied to such a person who (though masculine) we find to be called Shelomoh (as a person feminine) tender, delicate and peaceable, or a fair and chaste virgin, whom a man affecteth and wooeth in honest love. Howsoever it be that some men, not acquainted with our tongue may esteem this title to be imposed on him for his unmeasurable love of women, by the which he was effeminated and changed in nature. Thirdly he may be called Choheleth, or Preacher in that he spoke not to one or to a few, but before many great personages and others of divers nations. For as he hath spoken in the great assembly, so are his words fit to instruct and teach all. Fourthly, as he hath had a special regard for the glory of the great God, to the which he had built a magnificent house: so as the figure of the holy Messiah which gathereth to himself, teacheth and preserveth his holy church, he hath a special care (with that wisdom which the Lord had given him in his time) to call together and to assemble the people into the same, to the hearing of the law of GOD and performance of his right service, as to him (indeed) it appertained. The right office of a K. in 2 points. Besides that the office of a King (as ye well know) is not only to defend and rule the people, but also as well by himself, as by his prophets, priests and ministers (by his commandment) in their several functions, to teach and excite his subjects to fear the Lord, and to walk in his ways. Fifthly he may be thus called. For that being sufficiently schooled in his afflictions, and repenting those his transgressions and sins before us all, he can best admonish and warn all others to fly that misery and trouble, by contemning and abandoning the vanities of this guileful world and to aspire (in the fear of God) to the highest felicity: & they are called happy whom the harms & examples of others either seen or heard of can cause to be wary. * In the second place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not unaptly be applied to the matter or cause itself which is handled, The matter of the Book or Words meet to be preached openly. and then it soundeth as thus: The words of the Sermon (or preaching) of the son of David. For (indeed) as those words were uttered before & appertaining to many, as a public Sermon or Oration, or matters or causes: so are they right excellent and worthy, not only to be read & heard in the Churches, or Congregations, but also to be preached and published in open sermons, as the word not of man, but of God and right profitable to instruct & teach all men, on the one side how to know and to esteem of the world: how to live and order themselves in the world: how to contemn & eschew the vanities of the world: on the other side how to know the right Good, and how to walk in the world, and to attain the highest felicity. Therefore although the King be no public Preacher, yet shall those his words be preached, heard, and esteemed of the people of God in the Church with all reverence for their better instruction, to the glory of God. Thus have I said of the person, The difference between Solomon & other preachers and their words with an emphasis. and of his words. Howbeit, to make difference aswell between him & all other Preachers as between those his words and the words of others, as also to add the more emphasis to either part, have we prefixed this particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ha, the which (as ye know) besides the note of a prepositive article, pointeth expositively to that special person and thing, whereof there was mention made before, as the King himself did, when pointing to those things which he had descried within the limits of vanities kingdom said: And all that, or that whole, is vanity. Again, this particle being prefixed to a Noun appellative, addeth unto it a singular emphasis or force, as it is to be seen in the first Psalm, where the Kings of father pointing to some excellent person said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed is that man. So we say here: The words of That singular Preacher or Congregator: or of that right excellent Sermon. * The third word of the Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of David. if it be asked, 3 The son of David. Solomon's name is concealed. Eccles. 1. why the Name of Shelomon is here concealed: It may be answered. First, because it pleased the King to entitle himself the Preacher when he acknowledged not himself for king of Israel, but only said, that he had been king. And albeit we hold our Lord the King yet honourable in his place (as true Subjects ought to do, and neither to discover his faults & imperfections as Cham did the nakedness of his father, nor to conceal that with the envious, which may give a light to the glory of the worthy) yet, considering the King's cause, and the humours of men, we had need to walk warily in this matter. And we know that howsoever the king shallbe honoured or suspected with them that come after us, The estimation of the words. the words (being indeed the words of truth) shall stand and be received of prize, as those which proceeded not only from this person: but from the true Solomon the son of David, by whose spirit the king hath abounded in wisdom & spoken those words. For it is well known, and the king himself hath not concealed it, that by his transgressions he hath provoked jehovah his God to anger (as it is before declared) whereby he is deprived of that excellent Peace and Dignity, which his Name Shelomoh importeth. For the time was that the Lord favouring him, Eccles. 47.13. gave him a glorious reign, when he had made all quiet round about him, that he might build an house to his name, and prepare the Sanctuary for ever, and for that his peace, he was beloved. But now, there be stirred up against him divers great enemies, Solomon himself concealeth his name Solomon, because he had transgressed. Ruth. 1.20. whereby in steed of peace, he is forced to embrace wars and troubles: moreover entering into the reckoning of his own demerits and condition, he acknowledgeth himself rather an occasioner of wars, than a procurer of peace, and to be called rather afflicted and vexed, then delicate and tender, according as once Naomi said to her citizens: Call me not Naomi, beautiful, but call me Marah, bitter. For the Almighty hath given me much bitterness. Therefore it might be, that some (though not any of us) hearing those words published under the title of Solomon, whom they know to be a transgressor and causer of wars, may unhappily suspect and doubt of the authority thereof: for things are commonly esteemed according to the credit of their Authors (as Abiathar before said. A Lesson for preachers. ) Therefore it is meet, that they which take on them to preach to others, or to teach others, be themselves first of all reformed and conformed in life and conversation, lest whiles they endeavour to save others, they remain themselves castaways, occasion their words to be derided, and their doctrine rejected. And that these words might be understood, & so esteemed as the very words of truth, and of that excellent * Prophet, and Pastor, That is the Messiah. which shall be raised up in his time to preach, and to feed the people of God with the heavenly Manna, they are entitled Of the Son of David. Howbeit, to put difference between him, and some others of that Name, and there withal to retain the right honour and dignity of the persons, whom it pleased the Lord in love and mercy to advance and set on the throne of Israel, we have added in the fourth place, 4. King in jerusalem. King in Jerusalem, which may be understood of King Solomon, and next of the holy Messiah: And although the Name be not put down háere, Solomon Pro. 1.1 1. King. 1.35. yet the godly learned shall well perceive the Author of these words to be the same which in the title of the King's wise proverbs is named Solomon. For this person (beyond all Davids sons) was only preferred to the throne of Israel, on the which he sitteth and ruleth all the twelve Tribes; for the most part hath dwelled in Jerusalem, which City his father David constituted the Metropolitan and chief seat of the Kingdom, and therein ruling the people of God in equity and righteousness, he beareth a type and Figure of the holy Messiah the son of David, that King of righteousness and peace who reigneth and shall reign over the house of Israel for ever (as I have said) from whom, The author and authority of holy scriptures. as from the chief Pastor & author, the authority & credit of those words is to be derived, as is the authority of all the holy Scriptures, by whomsoever the words and Doctrines thereof have been, or shall be written, preached, or taught. Lo, thus have I spoken for the better understanding of this Title, which we think good to prefix to those the King's words, by us to be collected. Now if it please you (my good Lords all) let every one of us call to mind. what we have heard the king to utter in this time of his Repentance: the which I would should be simply & plainly gathered and registered without any addition or diminution of any thing, How the words are to be collected and written, that so the Words as they be indicted by the singer of the holy Ghost, may remain the same sound & whole to be remembered, understood, expounded and learned by them only to whom the same spirit shall give both wisdom, utterance & capacity the same to perform in posterity. * Very well spoken, (said the Princes) and turning themselves towards Helioreph and Ahiah The King's Secretaries, they requested them to write according to that every one of them should call to mind and deliver of those the Kings last words: The Secretaries writ the words. to whom they answered, We are hear ready, and as ye shall remember and relate the Kings own words: so shall we receive the same with all willingness and faithfully register them. zadoke beginneth the Collection. Say on (my Lords in order one after another. They give good ear (said zadok) and I will begin to report what I have heard. The matters are weighty and grave, they require both attention, trust and diligence. Writ, and begin thus: Eccles. 1.2. Vanity of vanities (saith the Preacher) vanity of vanities all is vanity. Verse. 3. What remaineth unto man in all his travel which he taketh under the Sun? etc. Cap 2.1. I said in my heart Go too now, I will prove thee with joy: therefore take thou pleasure in pleasant things: & behold this also is vanity. etc. The Book of the Ecclesiastes or the Preacher distinguished into 12. Chapters. Cap. 3. To all things there is an appointed Time, and a time to every purpose under heaven. etc. Cap. 4.1. So I turned and considered all the oppressions that are wrought under the Sun, etc. Cap. 5.1. Be not rash with thy mouth: nor let thine heart be hasty to utter a thing bofore God. etc. Cap. 6.1. There is an evil which I saw under the Sun, and it is much among men. etc. Cap. 7.1. Surely there be many things that increase vanity: and what availeth it man. etc. Cap. 8. Who is as the wise man? & who knoweth the interpretation of a thing? etc. Cap. 9.1. I have surely given mine heart to all this, and to declare all this. etc. Cap. 10.1. Dead flies cause to stink and putrefy the best ointment of the Apothecary. etc. Chap. 11.1. Cast thy bread upon the waters, and after many days thou shalt find it. etc. Cap. 12.1. Remember now thy Creator in the days of thy youth. etc. Verse 8. Vanity of vanities saith the Preacher: and all is Vanity. CAP. XLIII. The Conclusion of the Book, containing the declaration of the Princes and Collectors, concerning their approbation of Solomon and his words, with their Affix to the same. THe Secretaries having written the Words of King Solomon according to the former collection, they said unto zadok and the Princes. Behold my Lords, all these words have we written with diligence: Is there any thing else, that ye would, we should also write? Solomon spoke much more than is here remembered. Truly (said the Princes) the King hath spoken in our hearing many other things, right worthy both the remembrance and the writing: yea and so many, as we neither could bear away, nor can now report: and the King's wisdom and diligence hath yet far passed and exceeded. It is most true, in very truth) (said Zadoke) And although the Lord his God hath wonderfully blessed him with wisdom, knoweldge, understanding and many rare graces far beyond that any other man now living doth enjoy: yet he omitteth not, Solomon yet studieth and searcheth for more wisdom. nor neglecteth his daily study, and diligence, to search for, and to obtain and get more wisdom, more knowledge, more understanding and more graces, and he yet learneth and ruminateth that both night and day, which he mindeth to produce and teach unto the people. Neither doth he adventure to speak or utter any thing, before that he hath with wisdom conceived it, and with a perfect judgement digeasted it in his heart. For he knoweth, that as in the ordinary course of nature, the conception goeth before the birth: so learning ought to go before teaching in him which is the teacher. First therefore, he hath learned, yea and yet he continueth a learner, that thereby he might the better know all things and frame himself a Teacher. And to that end, he hath been a diligent searcher of all Antiquities, and the worthiest monuments of the ancient Fathers, hearkening therein to the counsel of Moses, Deut. 32.7. where he faith: Remember the days of the world that is past: consider the years of so many generations, Ask thy father & he will show thee: thine Elders and they will tell thee. Genesis. Exodus. Levit. Num. Duet. And therefore he hath commonly in his hands the Books of Moses, as namely, Bereschith, Velleschemoth, Vaichrah, Vaiedabber & Ellehaddebarim. Also the Book of job, the Book of josuah, the Books of Shemuel, the writings of Nathan, of Gad, of Asaph, and of his father David, with the volumes of other Prophets & wise men: neither abandoneth he the writings of Homer, & other learned monuments of the Gentiles. From, and out of the which, he hath gathered, and yet gathereth of learning, knowledge, and wisdom more and more every day. Nor is the King ignorant of this, that as the herb Moly, which is so good and sovereign for medicine beyond many others, is very hardly digged or drawn up from the earth: so those things which are excellent (indeed) and of special choice, come not to men without exquisite study, wisdom is God's gift, yet must men study & labour for it. and great and hard travels: and that albeit the excellency of wisdom, knowledge and judgement is not achieved or gotten by any the wit, wisdom, power, policy or agility of man, but cometh from the lords goodness and mercy: yet doth not the Lord ordinarily give or bestow any of those things without the lawful exercises of reason, studies, and diligence: but he is right willing to help and further the true labourers, to instruct them which read advisedly, and to further them which have a desire to proceed faithfully in the way of his commandments: to, and for the which, he maketh his word a Lantern unto their foot, and a light unto their paths. To this purpose, he giveth them seers, wisemen, Prophets, Priests and goodly Princes: and he poureth forth of his divine spirit, whereby they be made apt and capable of those singular graces: Whereof we have many worthy examples, as namely, in Noah, in Lot, in Abraham, in jacob, in joseph, in Moses, in Samuel, in the King's father, and lastly, in the King himself, who in his youth (as the Lord by his spirit had disposed him) prayed unto the Lord for wisdom, exercised himself in the things which thereunto appertained: harkened to David, to Bethsabe, to Nathan, to Gad, to Asaph, and to his noble Counsellors: and used the reason and wisdom which God gave him, as a talon increasing. So God yet more and more prospered him from day to day: he taught him: he advised him, he blessed him, and wisdom was found of him that sought for her. And thus useth the Lord in his mercy and love, to admonish such as think of his goodness, and to comfort them which early inquire for him: he teacheth them that desire to learn: he heareth them that pray unto him: he lighteneth them that dispute of knowledge, he openeth to them that knock, and he giveth to them that ask, that in things that be profitable, holy, and appertaining to the glory of his Name, to the good of his Church, to the benefit of his people. This the King (as he is most wise) knoweth right well. And having thus gotten and attained the excellency of wisdom, he burieth not those his Talents in the earth, The use of talents and gifts which God bestoweth on men. but employeth and occupieth the same: not like unto that niggard, who for fear of losing his wealth would hide it, though without all use: nor like the envious, which would not that other men should be partakers of knowledge: but as the right libeberall and charitable man, he laboureth & endeavoureth to make all other men partakers of his wisdom and divine graces, and hideth her riches from no man. For he seeth, that as wisdom is an infinite measure unto men, so shall his diligence and study be acceptable not only to them, but to the Lord, Sap. 13.14. who hath filled his soul with divine treasures moved him to speak what his mind hath conceived, and to use his graces to the edification of his pepole. Therefore hath he spoken according to the fullness of his spirit the sooner, because he saw, that those good things, by how much the more they were imparted and made common to others, by so much they appeared the better in all just estimation. * Moreover, to the end that his wisdom and knowledge so imparted might be heard with the more delight, The best ways and means to instruct, teach and edify others. the better conceived & the deeper imprinted in the minds and memory of the hearers, & by them the more exquisitely discussed, he hath invented, and doth daily invent, compose and set forth many rare and excellent Riddles, Proverbs, and similitudes, taken from the very nature and truth of things: yea, he seeketh and frameth such words, Sermons, and Sentences, which he knoweth to be most profitable and fit for the purpose: he layeth ever before him those Books and Monuments of the wise and godly men of yore (as it is before said) whom he knew were illuminated and taught of GOD, and the things which they spoke and left to the Church, were indicted by the finger of the holy spirit. For he knoweth and hath so taught and told us often, The use of the Books of holy scriptures. that the Books, words and writings of those ancient holy men are right profitable in the Church to stir up and provoke men to piety, and to walk in the way that leadeth towards the highest good, and chief felicity: and also to confirm any doctrine or opinion, that shall be either taught or delivered to the Church, for God's glory, and the profit of the same. For therein is to be seen and gathered the same verity, which it hath pleased God by the inspiration of his spirit to exhibit unto his Prophets, and servants, whom he hath made in this respect the Masters and Authors of those holy Books and godly collections, worthily entitled the Word of God. Psal. 1. These be the things which the King wonderfully affecteth, and is never wearied in the holy meditation thereof. Hear is that doctrine and learning, unto the which, he would, that all men should listen and give attentive heed, All men must take heed of strange doctrines and opinions. and that in regard thereof, they should eschew and abandon all other doctrines and opinions whatsoever, which sound or any way savour contrary, or not like unto this. For it is certain, that as the eye is not satisfied with seeing, nor the ear with hearing; and man's curiosity being unmeasurable, the doctrines and opinions of men do exceed in multitude and diversity: so both the inventing of those doctrines and opinions, and in the making of those Books, which are neither agreeable, nor any way comparable to this one doctrine so given and approved by the chief Pastor and Teacher, and also in the reading, studying, learning and exercises thereof, are nothing else, but a labour of the flesh, and a vexing of the mind: And so much the more, for that therein (among other things) this is holden and plausibly accepted, that the chief felicity of man, did consist either of honours, or riches, Men have placed their chief felicity in those things of the world. or of pleasures and men's delights and such like, the which therefore most men studied to attain, in the reading, hearing and observing the precepts and rules of the same. Wherein, nevertheless, whiles men are busied, they resemble those foolish people, which being diseased, do seek for remedies of the things which are brought from India, Aethiopia, and the furthest parts of the world, happily not so well fitting the constitution of their natures, when the while, they contemn or neglect the good things which grow in their own gardens. * But as for that doctrine and those words, which are indicted and given by that chief pastor, approved by those grave masters of authority, and collected, taken, and taught by the King, aswell in this, as in other his Books, and so we find them to shoot harmonically to this chief scope or mark, The end of the holy scriptures. Eccles. 12.13. 1 God's glory. 2. Man's happiness. Psal. 50.23. Exod. 20. namely that men might thereby learn and be persuaded to Fear God, and to keep his Commandments. In the which are respected those two things, namely the glory of God, and the highest happiness. To the former whereof is required, the praise and thankfulness unto GOD for his benefits: a duty enjoined to man in the first Table of the Law: In the latter is required a godly life and holy conversation, or duty enjoined us in the second Table of the same Law. For in the first thereof is prescribed our duty to GOD: In the second our duty to man. In the former we learn, Duty to God. Duty to man. what GOD requireth and what he abandoneth as iouching his own honour and service: In the latter, what he requireth, and what he condemneth in our behaviour one towards another. For there is not any one singular Precept, but respecteth both what is to be done, Note this in the ten Commandments. Exod. 20. and what is not to be done. And this we must observe therein, that where any virtue is commanded, in the same Precept that vice which is her contrary, is forbidden: and so there, where any vice is forbidden, that virtue which is his contrary is commanded. Eccles. 12. This is that fear of God and the observation of his commandments, which is required of man, and to this aught every man (by those holy doctrines) to frame and apply himself. Besides these, all the studies, God hath prepared a judgement for these things Psal. 50 1.3. labours, devices, and endeavours of man are vain, and nothing else, but labours and vexations of mind, drawing men from good unto evil, from God to the devil, from heaven to hell. Neither may we think, but that for either of these ways, a man shall be called into judgement, to make his reckoning, and to cast his account how he hath either used or abused them. Yea, men shall have not only their particular judgements here in this world (wherein happy is he that shall find mercy and forgiveness): but also in the end they shall stand before the tribunal Seat of Messiah, when he shall come and sit, to pronounce a just sentence against all men, whether they be good or evil. Then all things shall be revealed, yea even those which have been concealed, psal. 2.5. and in a great part left unpunished, since the beginning of the Creatures. Then, for every idle word there shall be made a reckoning, every idle deed shall be discerned, and every secret thought of the heart shall be made manifest. Then shall Gods chosen he cleared and called into glory with the holy Messiah and his angels: and then shall the profane reprobates be thrust out into utter darkness, to toil and moil with the serpent and wicked Fiends for evermore. All these things in effect, and many more, with singular wisdom and great gravity, hath our Lord the King uttered and taught (as we must acknowledge and witness.) Therefore I think it good (if it shall please you my Lords) that these our right trusty and faithful friends Helioreph and Ahiah do add this also, as an Affire to the King's Conclusion of the book, which is written: uz. Vers. 9 The preacher was yet more wise, and he taught the people knowledge, and caused them to hear: and he searched forth and prepared many Parables. Vers. 10. The preacher sought to find out pleasant words, and an upright writing, the words of truth. Vers. 11. The words of the wise are like Goads & like nails fastened by the masters of the assemblies, which are given by one Pastor. Vers. 12. And of other things, besides these (my Son) take thou heed: for there is none end in making many books: and much reading is a labour (or weariness) of the flesh. The Affix to to Solomon's Book of Ecclesiastes Ecc. 12 Vers. 13. Let us hear the end (or scope) of all (the sermon) Fear God and keep his commandments: for this is that (which belongeth) to everyman. Vers. 14. For God will bring every work into judgement, with every secret thing, whether it be good or evil. CAP. XLIIII. The common consent and subscription of the Princes to this collection, and the conclusion. THe former Words being so written and finished, and the two Secretaries having read over the same in the audience of the Princes, they asked whether they all well liked of those things, with the manner and carriage thereof? To whom they all answered with one voice and consent, that they liked all things right well, and were very glad that those matters were so happily rememembred to be preserved for posterity. Moreover they said: And we nothing doubt, but that the King himself when he shall either read or hear those Words of his with the manner of the report & collection thereof, he will both like, allow, and ratify the same. Neither will we omit or defer to solicit his most noble grace therein: for as it concerneth the King himself, and the truth and authority of his words: so it doth and shall for ever express our hearty desire to exonerate ourselves, and to express that duty which we own and must yield both to his highness and the holy Church. Finally we most hearty thank you (most reverend Father) for this your painful diligence and willing readiness in the plain resolution of those things which were or might be holden suspensive concerning either the kings person or his words: neither are we unthankful unto you the Kings most trusty Secretaries, and to you (Master Recorder) for the writing and recording of all those matters so needful to be known & profitable for posterity. Against them which slander the King and his words. * After this Zadok spoke again and said. But my Lords, that all these things with our godly purpose may the better proceed and happily prosper, for the glory of GOD, the comfort of our most dread Sovereign, and the benefit of his Church: Let us endeavour (as much as in us liesh) to banish from hence malignant and froward mouths, and let the lips of all them that seek to slander the King and his words be abandoned: But let the eyes of them that fear jehovah and love his holy anointed, look hither, and behold only that which is right: Let their eyelids look strait before them, and let the right be heard and considered in wisdom. Thanksgiving to God. Finally in the conclusion and upshot of this our council and conference let us turn ourselves to GOD in holy invocation and prayer: Wherein, as it is meet, let us first bless and praise jehovah our GOD, for all those excellent blessings the which he hath powered forth on us under the happy government and noble ministry of our Sovereign Lord King Solomon, for the which (being so abundant in his loving and large mercies) we are not able sufficiently to be thankful: yet let us provoke our selves to that measure we have, psal. 103. as the king's father did when he said Bless the Lord O my soul, and all that is within me praise his holy name. Bless the Lord O my soul, and forget not all his retributions. Next, let us beseech his most high Grace, that yet in his tender mercies and loving kindness, he would preserve the life of our dread Sovereign, Prayer for the King. and renew the same, as the Eagle, that he would consolate his Soul and keep him in welfare and peace: that we also may yet live and prosper under him, as we have done these forty years, in the right God's service, tranquillity and peace. Thirdly let us pray to the Lord of heaven for ourselves that our sins may be pardoned, and our true obedience both to his Grace and our noble Sovereign renewed and confirmed, that thereby the sooner (for the sake of his holy anointed) he may spare us, and not remove from us (in his wrath) that thing which in his love he hath vouchsafed us, that his loving favour might be yet continued and increases towards us to the eternal joy of our hearts. Fourthly let us hearty beseech him, that this our Collection of the King's words so rightly correspondent to those ancient, Eccles. 1.1. and learned authors from whence he has taken them, to be thus conveyed unto us, may from hence proceed with happy success among the lords people, as whereby not only the Pastor, in the Church, but the Magistrate in the Commonwealth, may take instruction and comfort even in the midst of all the crossing adventures incident to either place. Lastly, let us humble entreat the Lord GOD to grant, that we and every of us may the rather by the King his Examples, Lessons, and Rules of piety, learn rightly to know and love GOD: to know and consider of ourselves, and the depth of this worlds Vanity, as whereby the sooner abandoning and forsaking the counsels of the ungodly, psal. 1. i. the ways of the wicked and the seats of the scorners, we may truly and timely convert ourselves to the divine Majesty, and be wholly dedicated to his honour, in his fear. All these things being performed, let us again repair to his highness presence, who doubtless by this time, museth very much of this our long absence. To this all the Princes and Nobles assented, conjoined in most holy and reverend prayers to the Lord, from whose spirit they received no small consolation and gladness, and thence mutually bestowing thanks, they broke up, and conveyed themselves (in all dutiful manner) to the royal presence of King Solomon, their Sovereign Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS.