CHAP I.
Of King Solomon his glorious Estate, his Transgression and his Affliction.

ABout the thrée thousand, Annal. sac [...] Script. Codaman Fol. 21.21. one hundred and tenth yeare after the creation of the world, that right noble and most fa­mous King Solomon, the best beloued sonne of King Dauid, (that man of Gods pleasure and sweet Psalmist of Israel) liued and raigned ouer Israel, the Lords chosen people, in the most re­nowned cittie Hierusalē. As this Solomō was both chosen & nominated by the Lorde his God, ere that hee was borne, by his grace appointed to succéede his Father King Dauid in the throne of that happy Kingdome, and by his singular wisedome to goe in and out before his people: so also, in processe of time, [Page] it came to passe, that by the direction of diuine prouidence, the meanes of his right prudent Mother, the willing consent and word of his kinglie father, and the faithful ministry of Zadock the Priest and Nathan the prophet hee was annointed, crow­ned and proclaimed king ouer Israel, euen in the life-time of King Dauid, who thereupon gaue him the charge of the regal Scepter, praised Iehouah his God with ioy and gladnes, and prayed hartily vnto his supreme grace, for the future peace and prosperity of his Sonne Solomon, as wherein he might build an house to his most excellent Maiestie the God of Israel, and prepare the Sanctuary for euer. Whereupon Solomon sate on the seat of the Lord, & was king in the steede of Dauid, and God prospered and encreased him in dignitie, and gaue him so glorious a kingdome as the like no king euer had before him in Israel. This was that Solomon to whome the Lord appea­red in Gibeon, and willed him to aske whatsoeuer hee would, that it might be giuen vnto him, and (beeing yet but a child in yeeres) he praied to God for an vnderstanding heart, to iudge the Lords people: with the which praier of his, the Lord being right well pleased, filled him with vnderstanding as with a floud that his mind couered the whole earth, and replenished it with profound and graue sentences, his name went abrode in the Iles, and for his peace he was beloued: the countries mer­uailed at him for his Songs, Prouerbs, similitudes & Interpre­tations. Moreouer by the name of the Lord God, the God of Israel, he gathered Gold as Tin, and heaps of Siluer as Lead whereby he became famous before all the kings of the earth, to the ioy of his people, the wonder of the nations, and the glorie of his God. This was that Solomon, who in the time of his peace and prosperitie, and namelie about foure hundreth and fourescore yeeres after that the children of Israel, (by the con­duct of Moses) came forth of the land of Aegypt, built vnto the name of Iehouah his God, a magnificēt house, an house of ex­ceeding great glorie, namelie that most beautifull Temple of God in Hierusalem, according to the purpose of the Lord and that iust rule, which Dauid his father receiuing from the Lord gaue vnto him, before his death. In the end this admirable worke perfectlie finished with all thinges both necessarie and [Page 2] conuenient, king Solomon, as he was of an heroicall spirite & no lesse glorie, so being thankefull, he blessed and magnified Ie­houah his God, from whose grace he acknowledged this ho­nour to be giuen him, he adored his eternall maiestie with fer­uent zeale, he praied vnto him in spirit and with vnderstanding, and offered vp many great, swéete and pleasing sacrifices vnto his supreme power, who then againe right well pleased with him▪ with his workes, with his adorations, with his sacrifices and prayers, appeared to him the second time, saying, 1. King 4. that hee had both heard his prayer and intercession which hee had made before him, and had halowed the house which hee had built to put his name there foreuer, and that his heart should bee there perpetuallie. Furthermore, this magnanimious King for the better maintenance and preseruation of his royal estate prouided himselfe twelue certain Officers according to the nū ­ber, as well of the twelue months in the yeere, as of the twelue tribes of Israell appointed and authorised euerie of them in his turne, to leuie, collect, receiue and prouide from those places and persons, which were within their seuerall diuisions, all such victuals and other necessaries as might bee requisite for the kings person and familie. The which Officers were these viz. K. Solomons 12. Officers. The sonne of Hur, the sonne of Dekar, the son of Chesed, the sonne of Abinadab, Baana the sonne of Ahilud, the sonne of Gaber, Ahinadab the sonne of Iddo: Ahimaaz: Baana the sonne of Husai, Iehosophat the sonne of Paruah: Semei the sonne of Ela: Gaber the sonne of Vri. These Officers being e­lected with discretion, and so approued, were not the children of Belial, as proud, couetous, luxurious, extortioners, bribers, oppressors, fighters, brawlers, or such as were either noted or suspected of anie wicked vice, but of a goodlie constitution, pru­dent, ingenious, of good capacitie, gentle courteous, of good conscience, obedient to the lawes, honest and faithfull in their places, therein aunswering to the interpretations of their seuerall names either proper or appellatiue. Whereby king Solomō was not onely most royally serued with all kind of princly prouision of houshoulde, but had his store-houses replete with that which was timely reposed therein for the same, and like vses. Howbeit Solomon beeing most prudent did euer e­stéeme [Page] his people and subiectts for his best store-house, Kings store-house. so wel semblant, (I say not to the open fieldes, but) to that good Or­chard or Gardine, well set with diuers kindes of trées, which haue in them not onely many branches, boughs, leaues & stems erected, but aboundance of fruit, wholesome and profitable for mans vse, especially then, when the same is welhusbandred, ne­cessities respected, iniuries salued & particular causes wel waighed. And truly, to and for this end had king Solomon those pru­dent and meete prepositours, knowing that by such persons the affaires, are commonly well managed and performed: but on the contrarie the subiects occasioned iustly to murmure, wilbe easily perswaded to rebell against the king and his gouernmēt and mens cogitations, erst pure, may be sorely corrupted, espe­cially if they perceiue, that they which stand in place of autho­rity shal not obserue that which themselues bid and command, which both defaceth their authority and destroieth the good nature of many a man. Solomons ser­vants in house. * Also the king for his priuate seruants in house had them which were of especiall choice, as who for their wisedome, strength, agilitie, actiuitie, industrie, good dis­position, manners humanity, patience, docilitie, constancie, trust, fidelitie and the feare of the Lord, were not only best fit to stand before him, to gard him, to serue him, to attend his roy­all presence and person, but also to heare his wisedome, to ap­prehend his iudgements, to note his behauiour, to imitate his graces, and to be interpreters of his wil and word vnto others And indeed these and such are worthie so noble a maister, and well it becommeth a king of that puissance and magnanimity to be serued and attended on by such chosen seruants. K. Solomons principal Lords. But a­boue all the rest the king had certaine principall and princelie Lordes, by whose graue counsayle, iudgement, prudence, good aduise and prouidence both the king himselfe was assisted, con­solated and preserued in gouernment, and the affaires of the whole kingdome of Israell 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 Dauid who was not vnmindfull of that prudent coun­saile which sometimes wise Iethro gane Moses in the right vse wherof, himselfe was eased and ayded, and the people time­ly iudged and well gouerned. And these are the names, of those [Page 3] principall Lordes. viz. 1. Azariah. 2. Helioreph. 3. Ahiah. 4. Iehosophat. 5. Benaiah. 6. Zadock. 7. Abiathar. 8. Azari­ah. 9. Zabud. 10. Ahishar. 11. Adoniram. Azariah the first of that name, was an especiall Lorde, attending and assisting the kings person. Helioreph and Ahiah were the kings wise Secretaries, Scribes, ornotaries. Iehosophat was the kings Recorder of the gestes, or Chronicles. Benaiah was the gene­ral Captaine ouer the kings hostes, in the which office his suc­ceeded Captaine Ioab. Zadocke was the chiefe Priest prefer­red to that function and place after that Abiathar was degra­ded and put away for his confederacie with Adoniah against King Solomon. Abiathar (the same before named among the Lordes) was a priest who sometimes ministred and attended in the stéede and place of Zadock. Azariah the second of that name, was a prudent Lorde whome the King had placed ouer those twelue Purueyors or officers before named. Za­bud was the sonne of Nathan, a Priest, and the Kinges friend and familiar companion. Ahishar was set ouer the Kinges Pallace: & Adoniram had the authority for the Tributes, as high Treasurer of the kingdome. A description of King So­lomons Coun­selors. As all and euery of those Lords were of no meane choice, but some of them such as were commended and left vnto him by his Father Dauid for wise & graue Counsaylors, and the Sonnes of Nobles: so were they most exquisitely qualified and adorned with such princely ver­tues, as appertaine to personages of that ranke. As first, they were adorned with that perfection of their mēbers, as best fit­ted those affaires to and for the which they were elected and put in place. Next they wanted not the goodnes of apprehension to vnderstand whatsoeuer was spoken worthy audiēce. Third­ly they were graced with an excellēt memory, to retain things heard and apprehended, yéelding nothing, necessarie the remē ­brance, to thriftles obliuion. 4. they possessed a profound con­sideration and déepe conceit concerning such difficulties as oc­curred. 5. A courteous affabilitie, pleasing speech and ready elo­quence, but so, as therein their tongues concorded with their heartes. 6. A learned skill in the liberall sciences. 7. They were in word faithfull louers of the truth, contemners of lyes, com­posite in manners, pleasant, gentle, tractable & well complexi­oned. [Page] 8. Also free and without any iust suspition of ebrietie, luxurie, carnall lusts, and notorious offences. 9. Men right magnanimious in their purposes, and affecting the true honor. 10. Not couetous minded but contemning Gold, Siluer and o­ther accidentall things of the world, in regard of their dutie to God, to their king and the common-wealth, wherein they had and retayned a most faithfull loue, as well of strangers as of their neighbours. 11. As they had a loue both to the iust, and to iustice: so also hated they alkind of iniuries, & odious offences, yeelding euery one his right, aiding the oppressed and those which sustained wrong, not making at any time the strength of their authoritie, their rod of reuenge to beate them, whom they affected not in good will, but remouing away all iniustice and shew of oppression, they set no difference betwéene persons and degrées of men, but only betwéene causes, as equitie requi­red. 12. They had likewise a strong and perseuering purpose in th'execution of things méet the performance, audacious, deuoid of pusillanimity or feare. 13. They knew well the issues of all expences, nor were they ignorant of any vtilitie appertinent to good gouernment, as whereby the poore subiects might not be iustly occasioned to exclame or complaine of hard or cruel dea­lings. 14. They were neither worders, or giuen to high laugh­ters, nor gamesters, nor common players, or such like, but graue, modest, silent, temperate and courteous: 15. readie to heare such as came to séeke iustice, as whereby the king might be eased of that burthen and poore men satisfied in their iust re­quests. 16. They had the ingenie and vertue to inuestigate, vn­derstand and make knowne to the king the whole estate, and principall affaires of his kingdome. 17. They were both able & willing to cheare the subiects, to correct their acttions, to salue their sores, to consolate the afflicted, to tolerate the simplicitie of the ignorant by a fatherly connivance, and to gouerne not only the whole, but euery particular member of the common wealth. 18. Lastly, they had a chiefe regarde of their oath to God and the king, as Solomon himselfe, aduised them, fearing God and keeping his commandements, wherein the whole du­ty not onely of euery man, but especially of such princely perso­nages consisteth. And this Solomon well obseruing, as hee [Page 4] had an heroicall spirite, so procéeded he to consider of, and to re­ward their good deserts according to their seruices done, and after the terme of the imposition of his will, that they might further be encouraged in their places of gouernment: but those placed he in the highest grade of remuneration, whose good ser­uice he had approued most profitable: and so orderly euery one of the rest after his place had both his qualification & rewarde of the same; for the king being conuersant with those his prin­ces, he honoured the honour worthy, and held euery one in his sorte, he inuited to his owne Table this day one, the next day a­nother, adorning this man now, and that man then, according to his degrée: 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 neuer of the mind or semblance, to be couetous towards his subiects, whiles he was bountifull to himselfe, but as I said, bountifull to all, but e­specially to those his princes and them which had best deserued in their faithfull seruices. Now, by this the sooner, the true re­ligion florished, the common-wealth of Israel prospered, and the highest of all was wonderfull well pleased with the king, with his Nobles and with the people in those his happy daies, wherein as he was not inferiour to any Prince in the whole world: so neither was the kingdome of Israel thereby lesse pro­sperous then any kingdome on the earth: yea, this nation and their policie was to all others (by many degrées) preferred through this grace and blessing of the Lord both on them and their king. Truly these be the things which the noble Coun­saylors of kings and Princes most respect, according to the right of their degrées, the dignities of their functions, the duties of their places and the diuine prescription, knowing this to be the verie end of their preferments, and the same which finally crowneth them that are worthie with the highest honour, as we haue séene it verified in the examples of Abraham, Moses Iehosuah, Ioseph, Samuel, and Dauid the Kinges 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 euen migh­ty men in the world shamefully to couch and fall downe vnder [Page] ignomy and finally to dye without any honour, as we may be­hold in the fearefull examples of Cain, Nimrod, Achitophel Ioab, Shimei, Adonia, Doeg and many such like.

But yet behold: After many prosperous and florishing daies of peace and pleasing tranquillity, this wise king, euen Solomō began more and more to decipher his infirmities and to mani­fest himselfe (as indeede he was) a mortall, yea, a sinfull man. For as Sathan, who had long time envied his happy state and royall dignity, suggested euill in his heart, and tempted him, to sinne against Iehouah his God, thereby entending to ouer­whelme him & his kingdome, as sometimes he assayed to effect against righteous Iob: whereon the Lord, who had thus long staide him vp with his diuine power, permitted him (at the length) to fal, that for some good causes to himselfe wel known, howbeit within the compasse of such a limit and measure, as he should not defect and fall away from him for euer. But King Solomon was (as it were) for a time committed, I say not to Sathan, but to himselfe, who beeing so left, notwithstanding his excéeding great wisedome & soveraigne dexteritie in iudge­ment, soone forgat himselfe, his condition, his duty, and the law of his God: & following after the sensuall humour of a humain mind and prave affection, he bowed his loynes vnto Women, yea to many outlandish & strange Women, contrary to th'x­presse commandement of Iehouah his God: whereby in his el­der dayes, being quite ouercome in his bodie, turning away his hart from the Lord, and affecting those vaine Gods, which his wiues worshipped, he wrought wickednes before Iehouah his God, and walked not vprightly 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 iustly prouoked, was very angry with him and in his fierce (yet iust) wrath not only minaced the diuision of his kingdome in the dayes of his Suc­cessor, namely Rehoboam, but stirred vp against him to that end, euen in his latter time, sundry Satans or aduersaries, who euer crossing & thwarting his peace & purposes, drenched him with manie bitter potions, to the noysome disturbance of that blessed tranquillity which his name imported, th'exéeding [Page 5] sorrow of his people dayly vexed with incursions of enemies, and the continuall agony of his oppressed soule, which both day and night felt the gnawing of a restles worme within his consciēce. And here we obserue two memorable things for admoniti­on and instruction to all posterities, first, what is the nature of man with his condition, when hee is left or committed to him­selfe, not stayed or assisted by the diuine grace. Next how little the Lord God regardeth them that turne their harts frō him, how wise or magnificent soeuer they bee in their places before men. We know, how true and too often that is verified which King Dauid said in his godly meditations: that man being in honour hath none vnderstanding, and therefore is compared to that Beast which perisheth. For thus Adam the Lord of the whole earth, beeing left vnto himselfe with Lady Hevah his wife (though in the most blessed Pallace of pleasant Paradise) within short time transgressed the commaundement, and ex­pressed folly. Thus Prince Noah, after his laborious trauails on the huge deluge, at length being at ease, and (as it were) cō ­mitted to himselfe, was made druncken with wine, and lay vn­couered before his children. Thus good Lot, after that Sodom was burned and himselfe but a little refreshed, fell into both the sinne of drunkennes and inceste. Thus Israel both in the wil­dernes, and in the land of Canaan, franked and pampered with prosperitie, wherein they too much admired their owne valour forgat the Lord, went a whoaring after strange Gods and fell to ruin. Saul the late king plaied a plain rebell against the Lord (as Samuel told him) in the height of his wealth. Yea, thus Dauid the father of K. Solomon, being a whiles permitted to try himselfe and his might, transgressed and confessed his folly. Lo such is mans nature & prave inclinatiō, 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 arte or meanes staid from sinking: or as the vine which groweth proud and out of course without timely pruning: yea, they be not vnlike (tou­ching their misfortunes) those little Chickens, which runne forth to the Vultures; and the sily Lambes which offer them­selues a pray to the Foxes, without regard of their proper dās to kéepe or draw them away. Men therefore, yea the best and [Page] most strong men should feare, and not desire to bee left vnto their owne wils, wisedome, power and habilitie: but pray and desier to be continually protected, governed and directed by the diuine counsayles and providence, knowing that God beeing their Father doth euermore care and prouide for them, which being humbled in his feare depend on his will & direction. Next y ^t, we sée that the Lord neither blesseth nor graceth thē which leaue him and his service, how mighty, wise, rich or glorious soeuer they be: but in this he estéemeth the king as a Caytiffe, the Emperour as a wretch, the rich as a beggar, the wise as a foole: nor will he vouchsafe them honour, who dishonour him. Nor indeede hath he freed his own from the touch of miserie in measure, when they transgressed. Adam and Hevah were exi­led Paradise: Noah was wade ashamed: David mas floysed with many afflictions. So neyther will the Lord that any per­son of whatsoeuer estate or condition, should assure himselfe of peace and prosperity longer, then whiles hee liueth in peace with his maker, King Solomon began now to know his trans­gression, and to returne. dependeth on him by faith in Messiah and serueth him in singlenesse of heart. All this the King at length wisely considering (by the blessed motion of the diuine Spirite, which now began to reclaime, and call him home againe:) sodainely altred the constitution of minde and changed his behauiour (as Dauid did, after that the Lord created a new heart, and renewed the right spirite, within him) And thereupon he became euen as another man. For now, knowing both his heynous transgression, and the danger of his own poore soule: foreséeing the imminent alteration of his high estate, and the great perill of his people: and féeling the heauy singer of that iust God, and his dreadfull wrath already burning as a consuming fier in his conscience; he was as a man stricken with a deadly arrow, he waxed both pale and wan in the fearefull agonies of his most sorry soule, that face which shined sometimes as a bright Angel, was deformed with the aboundance of his watry teares: and whereas he vsed to sit royally on his stately Throne, he did now choose to lye all alone on the cold earth: he wayled all the day, and watched euery night, rent his kingly cloathes & cast ashes on his head: mingled his drinke with his teares, [Page 6] and watred hid cowch with the same, sighed sorily, and la­mented wofully: abandoned as donge all his former pleasures and contemned as vanitie the delights of men. Moreouer all his words, which were before so pleasant and hony sweete to the hearing, now sauoured of mortification and sorrow, ex­pressing the vnmeasurable torment of his wofull soule. Alas! The fraile cō ­dition of mans nature. who would haue thought, that such a noble person could haue beene so sodainely turned about and altred? Who could be­leeue, that such passing great pleasures should be determined in paines? such comfortatiues conuerted into corasiues: such gladnesse into griefes: such prosperitie into aduersitie: such felicitie into misery, in so short a time, in so noble a personage? But yet we may marvaile the lesse, if we duely consider not onely that the King (though so Wise, Rich, and Glorious) is yet but a Man, to whom are incident both sinnes, sly­dings & falles: but also that such are the miseries, infirmities, afflictions and conditions of this life: And that whensoeuer the Lord God in his iust iudgements either openly or secret­ly beateth and punisheth a man for his faults, that man is all vnable either to withstand those scourges, or to abide in his honour or prosperous estate, to retaine his health or wel­fare either of body or minde, being worthyly constrained to cowch and giue place to him which is much stronger then he, and to yeelde to him with whom no man can pleade, nor answere one for a thousand, (as Iob said in the like conside­ration.) With this I call to minde that which the Kings Fa­ther was wont to modulate, singing vnto the Lord his God:

Lo, here may we see the fickle condition of man, & the na­ture of his prosperitie in this life! Well may he be compared therein to the flower of the fielde (as both Iob, A similitude which setteth forth mans condition. Iob. 14.1. and Dauid faith:) for like as the flower is not onely sed and refreshed with the pleasant showers of raine, & the comfortable beames of the Sunne, and groweth and shineth in the beauty of di­uers colours, but also, within a very short time, is annoyed [Page] altred, and deformed now with the pearching heate of the Canicular Starre, then with the pinching frosts of Boreas windes: Euen so is man: for he commeth vp, he florisheth, he shineth, he is glorious in his place, so long as it pleaseth God to giue him the sweete beames of prosperitie and honor in this world: but this is not permanent: for as man will not abide in honor, so neither is it meete he should be still fo­stred and lulled here in the cradle of felicitie: for by this, he forgets himselfe 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 prosperitie, being indeede as a common prono­stication of sorrow and aduersitie. 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 euents doe plainely teach and instruct vs. In the sense and experience therefore of these things, what is there found of any constancie, or of any stabi­lity, or of any continuance in mans life? As man himselfe is fraile, so are all those accidents appertenant to his hu­mane nature, transitory. Therefore, not onely the poore man, but also the rich man: yea, not onely the beggers, but the most Royall Princes are subiect to this alterations and vanities. In the due consideration wherof, Good counsell for them that liue in this world. men should not so much mar­vaile at the sodaine chaunges of others, and at the inconstancy of these worldly things, as they should endeuour to learne to beware that they depend not on the deceaveable vanities of this life: and to take héede, that they waxe not proud, nor forgetfull of their maker, and of their owne estate and condi­tion, in the fond abuse of the things which are not their owne, but as lent vnto them to be vsed to the honor of God & their owne necessities. Lastly, séeing that these things be so vn­certaine they should in time prouide to lay vp for themselues those treasures which are permanent and many stéede them to their highest content, in the feare and loue of him that blesseth and prospereth all them that neuer turne their faith from him.

The second Chapter.
King Solomons Lordes, perceiuing the strange alteration of their Soueraigne, waxe very sorowfull: they enquire for the cause, and endeuour to preuent the future inconveniences.

WHilest all those thinges were in action, ap­parent euen before Strangers, talked of o­penly, and laid in the common ballance to be peazed and censured of euery man, King Solomons noble Princes and chiefe Lords were assembled in the Councell Chamber, there partly to conferre of the affaires of the kingdome, for the high glory of Iehouah their God, the bene­fite of the common-wealth and the right honour of their So­ueraigne Lord: partly to inuestigate and search for the causes of this the kings sorrow and sodaine alteration: the which they wold assay to remoue or mitigate, according to their wisdom, knowledge and best habilitie. Wherein, they manifested them­selues dutifull to their God, profitable to the weale-publique and regardfull of their kings health and prosperity, The duty of noble Coun­sailors to their King. which are the principall things that noble Counsaylors and the worthy seruants of such Soueraignes, should in their supreame places respect with all fidelitie. Now vpon a sodaine Zabud the priest, the sonne of Nathan, and the kings familiar friend (who had béene with his highnes for his better comfort in affliction, all that night before) issued forth of his priuy Chamber, entred the assemblie of those Lords, and (although with an heauie heart mestiue mind and sadde countenance, by reason of the Kinges great perplexitie and troubles) he saluted them in these words: Iehovah our God saue you (my Lords all, both Honourable and Reuerend) the right happy princes of king Solomon! To whome they all (as with one mouth resaluting him) answe­red, & the same Power blesse, prosper and preserue you, Reue­rend Zabud, the right trustie Secretarie and familiar good friend of our Soueraigne Lord King Solomon! And whence come ye now (my Lord) an what is the cause (if it please you) [Page] 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 Kings privie Chamber, where I haue béene all this last night, watching and attending on his most royall per­son: the Lord God saue & keep his grace: howbeit, there haue I found little or no comfort, as God knoweth: for much griefe and sorrowe hath betided the king, which encreaseth yet more and more without mitigation: and the like acreweth towardes vs, and the whole kingdome, as farre as I can gather by that which I haue both heard with mine ears, and seene with mine eyes of and in him. Vpon this saying, in this manner deliuered before them, such a strange terror and dread assayled the hearts of those Lords, that being throughly astonished, they neither were able to answer him, The trouble of the King is a griefe to his Subiects. nor wist they what to say. For there can be no greater grief and discomfort to true hearted subiects, especially to the faithfull Counsaylors of happy kings, then when they shall either see or heare of the hurt, sorrow or dis­content of their Soueraigne Lord, at the alteration of whose prosperous estate, both Nobles and the Commons are sodain­ly moued & much disquieted, as that body which féeleth the di­stemperature of his proper head, fearing the ensewing of such plagues, troubles and vexations, as are wont to follow and succeed the sodaine losse and departure of such heroicall persons by whose good gouernment and valour their Realmes and Common-weales haue bin right happily maintained in peace and tranquillitie. Neither (at the least) should either the No­bles, or the common people be merry or pleased in the sadnesse, trouble or vexation of their Soueraigne Lord, knowing well that natures of that grade and apprehension, will not shew themselues heavie hearted and mestive for any light or meane causes. At the length after long expectation, silence, pawzes and eagre looking one on another of them, with deppe sighes, pitifull groanes and cheekes watred with weeping eyes, a principall Lord, Azariah shew­eth the good opinion, loue, and affection of a good Subiect. whose name was Azariah though scarcely a­ble for sorrow of mind to vtter with his trembling tongue his hearts conceit, spake thus in effect. Alas, alas! and how fareth then his most royall person? how doth our good Lord king So­lomon, the most famoust, most wise, and most glorious King [Page 7] in all the world? The God of heauen graunt his most princely grace both along life and a wished prosperity to liue & raigne ouer vs and this people! For I assure you (my Lords as ye will know and must in equitie confesse) that next and immediately vnto Iehouah our God, hee is the approved stay of our house: the lightsome eie of our body, the resplendent glory of our king­dome, the happy peace of our people, the comfortable ioy of our heartes, the glad solace of our soules, the right guide of our go­uernment, the diuine wisedome of our nation, the manifest ma­iestie of our God, and the blessed preservation of Israel. But how fareth the Kinges most sacred person? In all this, and other his speeches and gestures, did this noble Azariah expresse the good opinion conceiued, the right loue, the godly zeale, the faithfull mind, the true affection and right worthy nature of a wise, faythfull and obedient Subiect to his most gratious So­ueraigne. I will now tell you my good Lords (saide Zabud) how the king fareth: I am well assured,, zabud shew­eth the Kings alteration and present estate, as ayming to his Repen­tance. there is not any one of you all, but hath plainely perceiued, that his Grace is most strangely and sodainely altered of late from both his wonted constitution of mind, and his common order of life: and that his wordes also sauour now much other wise then they haue some­times heretofore savored, to our audience and vnderstanding. For behold, whereas he vsed to be gladsome and merily concei­ted: now is he rauished with heavie dumpes, and oppressed with lad [...]es: wheras heretofore he accustomed to talke with a right lovely and lively voice: now, we heare 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: wee see him yet hardly perplexed and vexed out of measure with farre greater and more torments. For why? the Sunne so brightsome is shadowed, the ioyful light is couered, the fayre Moone is obscu­red, the shining starres be dazeled, Eccle. 12.13. and the palpable cloudes re­turne after the late raine. Neither (indeede) haue I any hope of the recouery of his former constitution of mind and health of body, (although I hartily wish it, and desire it euery minute of an hower) he accustomed to sit often in his kingly Throane, most royally amiddes his Princes: but now he prostrates him­selfe [Page] [...] [Page 7] [...] [Page] on the most lumpish earth, and reposeth him selfe most so­litary as one forlorne. He was wont to feede on the most dain­tie delicates: but now, hee is replete with bitter worme-wood and loathsome gall: he sometimes solaced his sweete soule with the chearefull delightes of the happie; but now, he laments his hard lot with the wringing corasiues of the wretched. Where­as for his recreation he vsed Harps, Shalms, Psalteries, Dul­cimers and other musicall instruments of pleasing sound, now are they all set aside and neglected yea, he doth vtterly distaste those and such delights. Moreouer whereas he dayly accusto­med for the better health of his body which hee was carefull to preserue, to exercise himselfe before his meates, and to rest him­selfe sometimes after, towards his better digestion, and that in his bed, he would first repose himselfe on his right side, wherein is the greater heate of nature, to further the same, with the due obseruation of such and other good phisicall Diets: now he is as another man, he doeth all contrary, he obserueth no diet profitable to health, neither can he rest in his bed any while, but tossing and turning hither and thither, hee declareth his angui­shes, and powreth out his heart in sorowfull complaints. The very remēbrance of his former pleasures grieue his very soul, he vtterly abandoneth that he before much affected, & though a most glorious king in his estate, hee yet abaseth himselfe be­yond all measure, his eyes gush out streames, the teares runne downe his cheekes, with the which he hath all watred his bed in the night, 2. Sam. 12. right semblant therein to Dauid his Father, after that the prophet Nathan had brought him a message from the Lord his God: yea, he séemeth not most wearie of his present life; & death is wished for, being more acceptable to him in these his agonies of soule: and semblably, his Wordes, Sentences, & sayings (vpon whatsoeuer occasion he vttereth them) argue a very déepe mortification of the flesh, a vehement contempt of the worlde, and a plaine condemnation of all the delights of the Sonnes of men. Whereby, in heauy sighes and groanes hee driues this mestiue myll: Vanity of Vanities: and all is nothing but meere Vanitie. 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 preuaile with him (as in times past) to remoue this dan­gerous [Page 8] humour from his heart: but as soone as I put him in minde of those his pristine delights, he crieth out most wofully: The person truely repen­tant is not soon drawne againe to follow his former lusts. Io [...]. 27.2.3. Vanity of Vanities, as though God had taken away his iudge­ment, and the Almighty troubled his mind. But howsoeuer it be, I tell you here in Councell, that the King is in a very de­sperate agony of minde, then the which nothing can bee more noysome to his health. For as the trée cannot prosper whose roote is annoied: so neither can that person receiue health, which hath a pensiue soule. I am very fearefull to thinke whereun­to this will come: and doubtles the kinges enemies, hearing hereof, they will clap their hands hissing and wagging their heads vpon him, as the base abiects sometimes did on holy Iob with this bitter taunt: Is this that man whome all the world ad­mire, for wisedome, wealth, glory and fame? But on th'other side the kings people shall haue little cause to eate, drinke and to re­ioyce vnder their vines and figge trées, as they haue done in those dayes forepast, vnder our Kinges happy Raigne. This being spoken, and heard with consideration of euery of these Lordes: Zadock the high Priest stood forth and with a migh­ty sigh from the roote of his troubled heart, zadock expres­seth the wisdōe function and a­fection of a good Bishop & Counsaylor. he lifted vp both his eies and handes towardes the heauens, vttering these wordes. Oh good God helpe vs! he said againe. The peace, prosperity and well-fare of all Israell, doth depend, (next to our God) on the peace, prosperitie and well-fare of our most gratious King Solomon, whom Iehouah his God hath chosen and appoin­ted to represent his own glorious person in our happy Com­mon-wealth, in his wisedome, his iustice, his equity, his benig­nity, his fortitude, his magnanimity, his piety and all other his princely vertues: no lesse then the faire and bright Sunne re­sembleth his Maiestie in the high Heauens, to the ioy and com­fort of the Creatures: or, as doth the head on the naturall bo­dy to the bewtie, life and gouernment of the same: or as the wise Gouernour of a Shippe in the Sea to the direction and safety both of it, and of all those embarked therein. Therefore I say, if the Lord of heauen in his displeasure, should take away our shadow, or abridge our king and his honourable prosperity for transgression and sinne, who, from thencefoorth, shall haue peace? who shall fare well? who shall prosper? how can that bo­dy [Page] prosper whose head aketh and languisheth with paine? and how can those creatures reioice, from the which the light, com­fort and commodity of the Sun is remoued & detayned? 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 solemne praiers and seruices, to lift vp their mindes to the Lord God: & aboue all other thinges (next to the glory of God) to pray for the good health, comfort, wellfare and prosperity of our grati­ous Soueraigne Lord: as my Lord Azariah hath well be­fore aduised and wished it. For I know, that the king is not onely much agonized in mind and afflicted in heart: but that he is much weakened and worne away: neither thinke I that without some presēt remedy or mitigatiō of this his griefe, can his weake body long retaine his sorowful Soule. The good consent of the princes for the safety of their king. This beeing said, the Princes with one consent answered. In truth it is no lesse needfull then it is godly, that all the kings maiesties Sub­iects, both in generall and particular should pray vnto God for the life and well-fare of the kings Grace: for as this duty of subiects towardes their lawfull Princes is comprised within that honour which children are to yeelde to their parents and taught them by many diuine testimonies and godly examples, Exod, 20. forasmuch as those are as fathers vnto their people: so (as farre as we can perceiue) it is a thing most requisite and needfull to be done in this time, partly in respect of the king himselfe: part­ly in regard of vs his princes and of his people. Indéed (sayde Zadock) it may be the King himselfe knoweth that hee hath faulted and prouoked the Lord to wrath in some one offence or other committed against the diuine maiesty: for there is no man but he sometimes sinneth. Euery man is a sinner. A man though neuer so wise, holy & righteous cannot liue in this world without some kind of sinne: for all his thoughts are euill, and all his workes, yet his good workes are imperfect and defectiue, if they be compared and weighed with the diuine thoughts, workes and iudgements of God. God punish­eth his owne children when they offend his Maiestie. Howbeit God permitteth not his holy elect to sinne 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 returne home and humbly pray before him and thereto in the middest of their troubles hee gi­ueth them power and habilitie to beare those afflictions with [Page 10] patient minds (howsoeuer the flesh would rebell) and hee kee­peth them in his hand, that the fury of the vngodly may not be further extended nor fearcer executed towards them, then it pleaseth him to suffer it for his owne 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 (peraduenture) please God and somewhat appeaze this high anger. Again, it may be that there is some displeasure con­ceiued against vs and the kings people, for some vnthankeful­nes of vs, or of them, the which the king (beeing wise) doth per­ceiue, but cannot redresse and amend according to the desire of his heart. Howsoeuer it be, The taking away of a good prince is a plague to the people. as the disquietnes of the king must needs discomfort his people (as the ecclipsing of the Sunne op­presseth the earth:) so whensoeuer he shall be taken from vs, it will come to passe, that much wisedome will also depart with him: for the king is passing wise, and his wisedome is bene­ficiall both to the Church & cōmon-wealth of Israel: for by the same the one is diuinely instructed, and th'other prudently go­uerned: the which therfore if we should want by this the kings disgrace & departure, we shalbe couered with ignorāce & swal­lowed vp with confusion: besides all this, if the king should bee depriued of that diuine wisedom, or constrained (by an vnhappy occasion) to liue and continue in care and misery amongst vs (the which the most holy forbid) it cannot otherwise be, but that many mighty troubles, afflictions, and inconueniences will soone ouertake vs and the whole land, wherein that will be verified, which the King hath lately said in the agonie of his soule. 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 minde or consider, as yet, because we know our King to be the Sonne of Nobles, and his Princes and Lords haue beene more regardfull of his high honour and of the go­uernement of his people; then for their owne glory, gaine, or commoditie: whereby the Subiectes haue been the sooner lulled a sleepe in the sweete cradle of ease, peace and tranquil­litie and thereby satisfying their appetites in pleasures, are waxen euen secure and carelesse vnder the happy raigne of a [Page] most wise, prudent, and gentle King. But too morrow is not yet come on them and vs, and the time of our pleasant peace is not yet determined: but when, or how soone those vnlucklie daies which ingender and bring forth our heauy ca­lamities and woe (in the raigne of a most childish and vn­happy King) shall inuade both them and vs, we are yet vn­certaine. Howbeit, we may worthely dread (as the King himselfe also dreadeth) that those vnthriftie daies approach too neere vs. Surely, surely, now of late as we haue plainly perceaued a strange alteration and wonderfull chaunge in the Kings person, who appeareth as most loathsome to him­selfe, weary of his owne life, negligent of his owne health, carelesse of his royall glory, and hatefull of the world, as drooping towards the end of his daies (for this may any one discerne in him, which shall either heare him to speake, or sée him to goe:) so the high renowne and bright beawtie of our time and nation beginneth to vale the bonnet, and to de­cline, as from the highest to the lowest, and will (indeede) yer long be shadowed and disgraced with ougly deformitie, without speedy preuention: Let vs therefore consider of our present time, When men be in the greatest daunger they striue with the more careful­nes to wind out the condition of our estate and the daungers which are imminent, and in regard thereof, not disdaine nor omitte to imitate and followe the examples not onely of men, but also the bruite creatures in this case: for behold; they and euery of them in their kind and nature commonly struggle and striue with the more diligence and carefull regard, when they be in hazard of hurte, then when they be free from all perill. If any fall into the fier, the water, or into some lethall or deadly sickenesse or other mischiefe, first of all he is made afraide, then he is pained, then he looketh about him, then he groaneth, then he laboureth to escape, this if he cannot doe, then he crieth, then he craueth the counsell and aide of others whersoeuer & whence soeuer he may get it: in the end, he gréedily catcheth holde of whatsoeuer helpe is proffered him. And wee haue séene, that many by such meanes haue escaped great dangers and losses: On the contrary, we haue knowne many to perish and decaye, which haue béene either so foolish as that they haue not séene their owne danger, or so negligent as they would not labour & [Page 11] striue to winde out, or so proud, as they would not vouchsafe to desire aide of others, or so peruerse as they disdained or de­nied their willing assent vnto others that might any way helpe or comfort them in their distresse. Gen. 14, 21. The time was that Bera the King of Sodom hearkened to Abraham who re­couered his people from the captiuitie of Codorlaomor and the other Kings of the nations, whereby not onely the King of Zodom, but also his people were freed from that heauy yoke whereunto they had beene subdued tweleue yéeres before. And it is happely remembred, Gen. 20.17. how that Abimelech the King of Gerar was most willing (at Gods commande­ment) to request Abraham to pray vnto God for him, that he might he deliuered from the death which was threatned him, and be healed, by the which he escaped both death and displea­sure. Thus also Baruch the noble Captaine harkened to wise Deborah, & gat the victorie ouer Gods enemies. Thus Pharao (though a tyrant) craued aide of Moses and Aaron to be deliuered from those plagues of Egypt, & K. Saul permitted little David to enter the field against huge Goliah, for Is­raels glory. On the otherside, the reprobate Cain would neither know his danger, nor be restrained of his purpose, and being in distresse, would not vouchsafe to craue or séeke for aide, whereby he perished, a vagabond and exile from the Lord of heauen, who cast him off from his grace and mercy. Thus the filthy Sodomits stroken with blindnesse would neither thinke of their destruction, nor craue, nor admit the aduise and aide of righteous Lot, who had vexed his soule among them, nor any thing regarded the prayer and meanes of faithfull Abraham for their safetie: to be short, Saul the King dis­dained David and his comfort notwithstanding he had taken so good experience of his integritie and the power of God in him, therefore rather then he would séeme to embrace him and his power, he chose to kill himselfe with his owne sword to the daunger of his soule and decay of his glory. These be ex­amples to teach and admonish vs. Therefore now following those which haue in their choise declared wisedome to the preseruation and comfort of their soules. Let vs withall regard both of the Kings health, and of the good of his [Page] people both séeke for, and embrace those things that may either helpe or comfort both. And because the God of heauen is the same from whome, and by whome all good thinges descend & come vnto his children, and which both comfortes and helpes them indeede in all their afflictions and dangers, let vs (as I said before) lift vp vnto him both our hearts and eyes, and thus let vs pray and say as the kings father hath taught vs in the like case. Psal. 20. The Lord God of heauen heare our Lord the King in the day of his trouble: The name of the God of Iacob defend him. Send him helpe from the Sanctuary, and strengthen him out of Zyon. Let the Lord God remember all his offeringes and accept his burnt sacri­fices Selah. The Lord God grant him according to his heart and ful­fill all his purpose: that we may reioyce in his sauing health and set vp the bāner in the Name of our God, when the Lord shall performe all his petitions. Now we know this, that the Lord will helpe his An­noynted, and will heare him from his sanctuary by the mighty helpe of his right hand. O Lord most holy, saue our Lord King Solomon, let him prosper & thereby be able to helpe vs by his wisedome & po­wer when in thy name we seeke vnto him for succour. O Lord in loue heare our prayers, be gratious vnto thy King, & mercifull vn­to vs and all thy people, for thy holy Names sake: Amen: Amen.

CHAP. 3.
Iehosophat and the other Princes and Lords call to mind & report in order what they haue noted and obserued in So­lomons gesture behauiour and wordes, as arguments of his troubled mind and misery.

THe former wordes being spoken, the praier en­ded & a pauze againe taken whiles the Lordes looked one on another with heauy hearts & sad fa­ces, musing much of the kings woful case: at lēgth, Iehosophat the Recorder opened his mouth [Page 12] and saide: Ah las I haue knowne (and that not long sithence) when at any time the kinges grace sat at his table to eate and to drinke among his Princes and Lords, he would wonderful­ly be solaced and delighted with swéet harmonies of Men-sin­gers and Women-singers, (whereof he had right many in his Courte) and would be excéeding merry and glad in the mid­dest of them all: saying, A merrie heart is the life of the body, prouer. 14.30. but envie consumeth away the bones: But now, sitting at his table (in whatsoeuer company, and howsoeuer he be serued and attended on) he séemeth meruelous sad and wofull, he museth, he studieth, he looketh heuelie, he distasteth all thinges, and giueth not so much as any sparkle or shew of a merry con­ceit, yea, he is wholly ouercome with deepe displeasure, which argueth an vnmeasurable griefe of heart and a strange affecti­on of the soule: for the face and externall behauiour of a man (which is not hypocriticall) doth commonly expresse and de­clare the thought and heart. And although the King well knoweth, that he which being diseased in the body and distem­pred in his health, when he shal be recreated with the ioy of his minde doth easely recouer, if his sicknes be not incurable, and that the most naturall cure of the diseased is to procure or occasion him some ioy or mirth of the minde, for often times the sick man by the comfort of gladnes is eased, yet to them which now laugh and would assay to prouoke the king to laughter, for the same cause he sayeth, ye are meere mad persons; Eccles. 2.1. The true vn­derstanding of these the kings words is after­ward declared by Zadok in his Apologie for Solomon. and to them which proffer him mirth to recreate his mind, he saieth Sirs what is it which ye do? When any man willing to put him out of this conceit inuiteth him to a feast or banquet, he deni­eth to come, being vnwilling to enter into such houses: saying It is better to goe into the house of mourning then into the house of feasting. Moreouer of all those pleasant pastimes and delightes of the sonnes of men, the which sometimes hee so much affected, and of all their pleasures, counselles, studies, laboures, deuises, policies, workes, and wise­dome, vnder the Sunne, (seeme they neuer so laudable in the eyes and estimation of worldly men) he saieth: Eccles. Cap. 1.2.3. Vani­tie, vanitie of vanities, and all is meere vanitie: For what els [Page] doeth a man get profitable for himselfe of all those trauails which he taketh vnder the Sunne? wherefore trauaile men in the wynd? and what good thing is there to be found or enioyed or tasted of by men vnder the Sunne? *This being said, Aza­riah rose vp, Azariah stoode foorth and spake againe. The same thing (said he) haue I also lately noted in my Lord the King. Hee was wont to walke foorth into his garding, Eccl. 2.4.5.6. to view his Or­chardes, his Pondes, and his fishing pooles: to beholde with de­light his faire houses and beautifull buildings, and to take great pleasure in all the delights of the sonnes of men at all times: but now (alas) hee rather conteyneth himselfe solitarilie within his Chamber pensiue & sad: & now all the works which his hand hath made, and all the things vnder the Sunne (wher­in heretofore he tooke such passing great pleasure, to the won­der of all his Princes) séeme vain and loathsome vnto his soule. Solomon loa­theth his labors and delights. And as I sawe him of late to passe by, and to behold them all I heard him (with these eares) sodainly to sigh most grieuous­ly, and pointing at them to say with a very wofull voyce: Yet Loe! all this is but vanitie, and vexation of the spirit. And there commeth no profit at all of all these thinges vnto him that hath labo­red therein: whereby I am weary not onely of those my labours, but also of my life: neither can I digest any thing that is vnder the Sunne. I much mused thereon, as also what should be the cause of such the kings condition, and of his so sodaine metamorphosis. Truely sithence that time I heard and perceiued thus, I haue much pondered therof in my mestiue mind, and haue been, and yet continue right sory for the kings trouble. *Then answered Helioreph the Secretarie, Helioreph. and said, that hee had likewise not onely seene and obserued such an alteration in the kings maie­stie, and heard many such tragecall gestures & pathetical words of the king himselfe: but also that he had some times enquired of him wherefore he so did and had so said? to whom, his maie­sty answered because that there is not any thing of valew vnder the Sunne: The vanity of worldly things Eccles, 1.4. and that a man by his owne labours findeth nothing els. And therwith he spake much of the generations: as that One passeth and another succeeded, and that Earth onely remaineth. Besides these, I haue heard him to vtter many thinges strange & won­derfull: yea, such as without a good interpreter are able to a­stonish [Page 13] and confounde both the reason and iudgement of any man. Ahiah. * It is very true (said Ahiah the other secretarie) and as I haue seene and heard: so haue I noted much of the kings be­hauiour and wordes. And here I remember that hee saide of late, that All things are so hard that a mā is not able to expres them A saying which much daunteth the wise men of the world, All things are too hard for mans witte. Cap. 1.8. that vndertake, in the search of Nature and her workes, to find out and to declare not onely the things, but also the causes of al na­turall things with the euents: yea, he hath said also, that The thing which is now in action, hath beene done heretofore, There is no­thing new vn­der the Sunne. & the thing that hath beene done, and is now in action, shalbe done againe here­after, and that there is no new thing wrought or to be done vnder the Sunne. Howbeit, we see and know well that many new things are wrought and done in the world euery day: and yet not­withstāding, he said also, that The thing which is past is out of remē ­brance, and that the things to come shall no more bee thought on: and considering all the things which are done vnder the Sunne. He found them all vanitie and vexation of the spirit. Strange wordes yea, high misteries! howbeit I doubt not but that the King is well able to giue reason of those his words, and to con­firme the same with sufficient arguments, howsoeuer the wis­dome of euery man can neither reconcile them, nor on a sodaine comprehend or conceiue the kings meaning. And I also (saide Abiather the priest) haue both hearde and seene the same in my Lorde King Solomon. Moreouer I heard him say, Abiather. that (though manye thinges bee bowed and by mans arte, cunning and industrye perfected and framed to request.) The crooked cannot bee made streight, nor the imperfection of things can bee numbred: and that whereas hee endeuoured to attaine to the perfection of wisedome and knowledge, hee founde in the end, that All was but vaine, and where much wisedome was, there was also much trauayle and disquietnes and The more knowledge a man hath the more is his care. Benaiah. * After this Benaiah Captaine of the Kinges Hoast, standing foorth, saide, that hee also had hearde the same wordes vttered, and that besides, hee hearde the King to saye, that whereas hee had sought to content his Soule with [Page] the pleasures and delights of the sonnes of men, hee in the ende (afer long search and study) found therein nothing of habilitie to content his minde: but this hee found, that all those his stu­dies and endeuours were meere vaine and grieuous to his soule: and so much the sooner for that hee considered▪ that the wise shalbe no more in remembrance then the foole: & that it hap­neth to the wise as to the foole: The wise man is forgotten in the world. therefore what encouragement hath a man to seeke for wisedome? Moreouer I perceiue him to waxe weary of his labours: and the rather (as hee sayth) because he shalbe fayne to leaue all to one, whom hee knoweth not whether he wilbe a wiseman or a foole, yea, to him which neuer sweat for them in his life. No mā knoweth who shall enioy his la­bors after him. And that seeing a man getteth no profit of all the trauails he taketh vnder the Sunne, he hol­deth it best, for a man, to eate and to drinke and to refresh him­selfe in his labours which yet a man cannot doe, and so neither be pleased in his labours, without the grace of God whose guift it is: and therefore he sometimes expostuleth thereof thus And is it then good for a man to eate and drinke, & to seek to refresh him selfe in those his labours? as if he should answere, No: But being comforted by them that stoode before him and heard his words and by them wished to preuent tymes and seasons: he answe­red, A time for e­uery person and to euery thing. Eccles. 3.1. that he could not, nor would assay to do it, although hee should redeeme the time seeing the iniquitie of those dayes: for why, as men haue their appointed time and times in this world and as euery thing hath his proper opportunitye in the same: so also hath hee had his time, and the time which hee hath ouerpassed hee cannot recall, nor the times to him alotted bee they good or euill, is hee able to preuent: nor may those thinges in any other time bee effected which are to this time by the diuine prouidence properly appoynted. Men may labour without the consideration of this time, but what gaine they? nothing besides wearines and trou­ble, which are the common rewardes of mens toyles in this life, for God hath framed his workes in such order and measure, as they are not to bee altered nor corrected by man, not able to comprehend them. The King com­plaineth of this also, that Vngodlinesse is found in the place of [Page 14] Iudgement, and iniquitie in the place of Righteousnesse. Yea, The iniustice and impiety of Magistrates euen in this time of his happy gouernment, notwithstanding the core and regard not onely of his grace: but of all vs his Lords and chiefe counsaylors, who (I am assured) haue takē as great heede with diligence, as any Prince in the world with his no­bles could possibly take for the rule of the realme and ordering of the Common-wealth. But (ah las) men are diuersly affe­cted, of sundry opinions, and variable dispositions, in all ages, the which to meete with in all points, it is for any prince or magistrate impossible: the which therefore may be lamen­ted, but neuer throughly corrected or amended. Howbeit hee thought (as he saith) that the cure of this malady being beyond mans power and wisedome, God would in the due time take on himselfe and separate the righteous from the vngodly, and then shall be the time and iudgement of all counsels and workes. Hee also much museth, how God (though he had chosen of the children of men) shoulde neuer the lesse permitte them to appeare, God suffereth men to appear as the beasts. as though they were but Beastes: and as somewhat doubtfull of the eternall beeing of mans soule (which is that spirituall sub­stance, which God hath made afer his owne likenesse, and powred into the humane body, and ioyned to the body doeth animate & guide it, but being separated frō the body, dieth not, The fleshly mans iudge­ment of the soule. but liueth immortall for euer) he saith: Who is he which know­eth the spirit of man that goeth vpwarde: and the breath of a beast that goeth downe to the earth? And is not this the iudgement of worldely and carnall men, which perceiue not the thinges 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 ioyfull in his labour, No man knoweth what will com on him or his po­steritie after him. which is his portion in this life: yet to daunt him againe, who (saith he) will bring him to behold what shal come (on him or his posterity) after him? And truely, this may easily discourage any man to prouide for his wife, his children, his familie, and for the times to come, when as without hope of future prosperities, hee shall trauaile for them in the wind. * These and such like passions of minde I haue perceiued in the king. The great op­pression in the world. But yet beyond ma­ny others, hee complayned of all the wrong that is done vnder the Sunne, the which (as appeareth by his wordes and [Page] lamentation) is both vnmesurable and vnspeakable: and the more for that the poore oppressed persons haue wept and shed aboundance of teares, and yet haue not founde any in place ready to comfort them or to deliuer them from the vio­lence of their oppressors. And here as in regard thereof He much commended the dead before the living, The dead cō ­mēded before the living. (because they are fréed from those miseries) yea, He commendeth him which is not yet borne, to be happier then any of those because he séeth not (nor hath had experience of) those wretched toyles of men vnder the Sunne. *Here he likewise complaineth of the Envy, Idlenesse, Envy, idlenes, couetousnes, solitarines. and covetous minds of men in this world, he disliketh singularitie and solitarinesse of life, in the which hauing too much presumed, he hath béene wonderfully deceiued & much annoyed in his life, wherein hee soroweth for the abuse of his owne estate, to the which (inlieu thereof) he preferreth the con­dition of A poore child that is wise. A foolish king a poore child. *Further, in his wisedome he prognosticateth the foolishnes & future misery of Rhehobo­am his Sonne and heyre apparante: and yet he hath both well nurtoured him, Rhehoboam. & vnderstandeth that most men haue their eies fixed on him with great delight, and hope of his happy successe and prosperity in time to come: and some what the more hee is troubled, because that men in regard of his young prince and his succession, do somewhat neglect the present care and reue­rence they should haue of his maiestie: For they looke after the second man. And (indeede) such is mans folly: hee looketh al­waies further, and affecteth the times, persons and thinges ei­ther past or future before those which be present. Some say the times and persons which haue beene of yore haue beene better then these which be present: others say, the best are not yet come, but we hope for them to be hereafter: the whiles, they esteeme not, yea, they loath and contemne the good thinges which they haue and may vse at their pleasure: and so in regard thereof do often losse both the commodity of th'one and comfort of th'other to their remedilesse miserie, and continuall griefe, And this (saith he) is a vaine thing and vexation of the minde. Cap. 4.17. Moreouer the king hath highly reprehended and blamed many of them which enter into the holy house, which he hath made for the seruice of God: saying: that their offerings are the offerings [Page 15] of fooles, and they know not what euill they doe therein. The which wordes (being not well vnderstood) will occasion the ignorant eyther to contemne the said house, and the seruice of God therein, or to forbeare to come into the same to shew their deuotion, and religion to God, as they are bound to doe.

CHAP. IV.
Zabud speaketh againe, reporting some other emphatical spee­ches of King Solomon.

SOlomons Lordes hauing thus farre proceeded in order to report, what wordes they remembred, vttered by the King in his affliction: Zabud the Kinges familiar spake againe and said: Well remembred (my Lords) And now besides the former, I call to mind, what the king hath saide con­cerning those Rich men of the world, The Rich men of the world. whome the most part of all men do estéeme happy in this life He saith, that there is no man rich vnder the sunne: 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 sléepe in the night: he that hath riches, is oftentimes hurt and annoyed therewith: and at length those which haue riches depart hence with sore anguish and sorrow of mind: (for there is no man, but at length he must yeeld to death) and shall carry away none of these thinges, but are constrained to leaue 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 worlde, notwithstanding their great trauels and long labours for their riches in all their life.

And this he esteemeth as a mighty misery, (which is so of­ten seene vnder the Sunne,) that God giueth a man riches and [Page] goodes and honor: so that he wanteth nothing of all that his heart can desire, Cap. 6.1. and yet God giueth him not leave to enioy them, but ano­ther man spendeth them. The which (as it seemeth) he ap­plieth to himselfe, whome it chiefly concerneth. In conclu­sion, he seeth that many thinges encrease vanity, and that a man vnder the Sunne findeth nothing else as long as he liueth.

Cap. 7.Furthermore, the king (though so wise) did complaine that he could not yet get wisedome, but that the more hee sought af­ter it, Solomon ac­knowledged his owne im­perfection. the farther it went from him, yea, and so far, that he might not reatch vnto her. In this sort, whiles hee would expresse the profoundnes of wisedome, hee abased himselfe beyond all mens expectation: for there is no man which knoweth the king, but esteemeth him most wise. I haue also lately heard him to speake much against Women, so farre, that whiles hee found the wisemen to be so rare, Scarcitie 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 euery thing wil haue an oportunitie and iudgement, Euery thing will haue his iudgement. which causeth mee to dread, what he thereby entendeth towardes any of vs: and the sooner, be­cause he added; That one man hath lordship or rule ouer another man to his owne hurt; which seemeth to touch vs, and others, which are placed in authority, There be which iustifie the vngodly which are dead before any of them which are yet liuing. and the more, because he saith, that some are contented to commend them which are deade, and gone, before them which be yet liuing: Yea, they praise such as were in their liues distained with vngodlinesse and sin, for the which they were worthily condemned and executed ac­cordingly, being such as iustifie Adoniah and his cause, She­mei and his cause, and Ioab and his cause against the king, notwithstanding, that euery one of them, were both execra­ble wicked, and their workes abhominable before the Lord & his holy annointed, for the which they were iustly brought in­to iudgement, and died without honour.

* But after that Zabud had a little paused, and none of the rest had interrupted him, he procéeded and shewed, that the King declared the occasion of such rash Censores, and the bold­nes of malepert persons: Because that euil workes are not spee­dily punished, the heart of man giueth over himselfe vnto wicked­nes. And yet it cannot be denied, but that there bee some [Page 16] iust, to whome it befalleth, as vnto the wicked in this life, The confusion of worldly thinges. in the which many thinges be carried confusedly to mans vn­derstanding, (for hee cannot comprehend eyther the thinges themselues, or the causes and occasions of them by any his wit, wisedome, study or endeuours) and therefore by any thing which is done vnder the Sunne, and so in the kingdome of va­nity, No man knoweth whether he be beloued or hated of God: for it often happeneth to one man as it doth vnto another, yea to the good as to the euill: to the righteous as to the vngodly, to the cleane as to the polluted, to him that offereth as to him that offereth not, to the vertuous as to the sinner, to the periured, as to him that is afraid of an oath: whereof there ariseth great enuy of one against another, that the heartes of men are ful of wickednes and madde foolishnes, as long as they liue, vntill they die. I haue heard him also to say, that it helpeth not to the swift in running, nor to the strong in battell, Thinges hap­pen to men by chance, as touching their foreknow­ledge or fore­cast▪ therefore men should be euer proui­dent and pre­pared. Mans ingrati­tude. Cap. 10. Ignorance of princes. nor to the wise in feeding, nor to the vnderstanding man in enriching: nor in finding fauour 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 birdes in the snare. But he complaineth much, and that daily of the great ingratitude of worldly men, which doe not one­ly not care to requite, but also do forget the greatest bene­fites of their bountifull benefactors. Yea, they cease not maliti­ously to slaunder and defame them, that haue worthily meri­ted honour in their liues, hee greatly lamenteth the palpable ignorance of Princes, which before all others, should bee wise, learned, and well nurtured, thereby the better able to perform their duties in their places: he yerneth in his bowels, to be­hold how seruants ride on horses, and Princes goe on their feete, princes abased seruants exalted. as it were servants. And that whoseeuer assaieth to redresse this monstrous abuse of the worlde, is hurted and annoyed by them that striue to maintaine such abuses: hee hath vttered, and dayly vttereth many parabolicall sayinges and darke sen­tences, and I haue much pondered of the sense thereof, Cast forth thy bread, (saith he) on the face of the running waters: Cap 11. Geue a part seuen dayes, when the cloudes be full, they powre down raine, where the tree falleth there it lyeth: he that regardeth the winde [Page] soweth not: he that respecteth the cloudes reapeth not. Theis and many such other thinges haue I heard the kinges Grace to vtter in this time of his contrition and sorrow. Cap. 12. Aboue all, he hath exhorted men to remember God in the dayes of their youth, before the times of affliction ouertake them, and therin hath made a right excellent description of mans Old age, with all mans infirmities, being as preambles to his natural death: Here hee telleth of the A descrip­tion of mans old age, mise­ries and death. dayes of aduersitie, of the yeares of dis­pleasure, of the darkening of the sunne, the moone and the starres, of the turning againe of the cloudes after the raine: of the Hands and armes. trem­bling of the house-keepers: of the bowing of the The legs. strong men: of the standing still of the The teeth. grinders: The eyes, of the dimnesse of the win­dowes: of the shutting of the The mouth. street dores: of the silence of the The great chaw teeth. Milner: of the waking vp at the Watchful­nes in old men Cocke-crowing: of the abasing of the The cleare voice or throat, & the hearing Musicall daughters: of the dread of high Fearing to climb or stoo­ping, as if they feare. clim­bing: of the flourishing of the gray haires Almond tree: of the Grashop­pers Sharpe shoulders in age & vnable to beare. loading: of the passing away of The heate or the strength of nature. Concupiscence: of mans trauaile towardes his The pit or graue. long home: of the Lamentatiō ouer the dead. Mourners which goe about the streetes: of the taking away of the The marrow of the backe bone, or vitall spirite. siluer lace: of the breaking of the The braine enclosed in a yellow skinne. golden Ewer: of the breaking of the the veines. pitcher at the the liuer. well: of the renting of the Heade. wheele vpon the Heart. Cisterne: of the turning of the naturall death. dust into dust from whence it came: and of the the immortality of the soule. Euery man in such cases, should first examine himselfe and his owne waies. Ascension of the Soule to God who gaue it. All these, and many other such like are the or­dinary wordes and speeches of the king, the which are inter­mixed with many deepe motions of the Spirite, and diuine doctrines to draw men from the vanities of the world, and to perswade them to the feare of God, and the obseruation of his lawes. Surely, I haue much mused thereof in my mind, yea, I haue many times examined mine owne conscience, and wayes, whether there rested or appeared any thing in mee, whereof the king might take any offence: for I haue verily thought, that eyther the whole cause, (or at the least) some [Page 17] part of the cause of the kinges sorrow and trouble hath ri­sen, or beene taken from some of vs, that haue beene and are daylie so neare and about his royall person. Therefore it shall not be amisse (in my iudgement) that wee first examine our owne wordes, workes and dealinges, and with an vp­right conscience, trie and iudge our selues secretly with our selues, and finding with vs any part of the cause, or th'occa­sion of this displeasure, that we endeuoure spéedily, and séeke how to recure or mitigate the same: lest whiles we delay, the king be so ouercome in those his perilous passions, that hee may be hardly recouered.

After that those forenamed Lordes had thus spoken, euery of them in his turne, zadock. Zadock the Priest opened his mouth a­gaine, and with great grauity vttered these wordes in effect. And my selfe (also my Lordes) haue with these mine eares, heard those and others the like words to bée spoken by our most Soueraigne Lord: But yet (as I haue conceiued & thereof duely pondered) the King in such his wordes by you before remembred and recorded, hath not spoken of vanitie, Solomon hath not vsed any vaine talke. that is, hee hath not vttered any vaine or idle thing, nor hath his tongue talked of deceit, but hee hath wel refrained that, and will doe (as he hath protested with patient Iob) as long as his breath is in his body: for, as the King is of al other the wisest, so hath he had (especially sithens the time that those passions afflicted him) a due regard both of his place and cal­ling. And truely (in my iudgement) he hath made, and yet dayly maketh and augmenteth, A Catologue of mans vanities vnder the Sunne, right worthy to be lamented and abando­ned. And by this he would that men should learne to con­temne the wicked world, with the pompe and vanities thereof: The deceit & vanitie of the world. for why? he hath found, and yet perceiueth the world to be ve­ry deceitfull, the euent horrible, and the paine thereof intol­lerable, wherein not to feare, not to lament, not to be afflic­ted, not to bee in perill, not to bee tormented, it is most impossible. Surely, as the King could not finde, so neither can I report any good or profitable thing of the World. There­fore, O ye louers of the world, for whose sake yee striue and make warres, your hope can bee no greater, then [Page] that yee shall be made the friendes of the worlde: and what gaine ye by that? surely, yee shall finde therein, that the flesh will infect you, Sathan will deceiue you, and the worlde herselfe will daunt you: besides that, the world passeth a­way with her lusts: and if yee loue those thinges that be hers, yee shall passe away with her and her lustes, and through ma­ny perils ye shall fall at length into eternall torments. Ther­fore would our king, that yee should leaue and contemne all those vaine things of the world which perish, as that wherof ye can gather no profite at all in the end, but paine and sor­rowes vnspeakable. And surely, neither hath the king spo­ken or done this without the argumentes of many godly and diuine motions of minde, from whence, as from the treasure-house of a godly wise man, he hath brought foorth many hea­uenly Oracles and sweet Sermons tending to the highest ho­nour of the euerlasting God, and the chiefe felicity of man: be­ing worthily esteemed the two principall endes of mans ele­ction and creation, the which is to be inquired, sought after, and effected in the feare of God, and the obseruation and per­formance of his commaundementes, according to that say­ing of the Lord, which David the Kings father receiued from his spirite, and committed vnto Asaph that excellent singer:

I thinke (vndoubtedly) that this sodaine Metamorphosis of the king, The former good counsell approued by zadock. is not occasioned by any of vs here present. Neuer­thelesse, I dislike not your aduise (right noble Zabud) that euery one of vs should enter into himselfe, and duely examine and trie his wordes and actions, especially those which in any sorte may touch our Lord the King and endeuour with speede to redresse and amend that whatsoeuer wee shall finde, or at the least suspect to bee faulty or amisse. Nor may this bee disliked of any man liuing: nay rather it is to bee highly cō ­mended in euerie man, It is profitable for men to ex­amine their owne wayes. as a vertue whereby hee may the bet­ter know himselfe, of the which, whiles many men (though o­therwise wise in this world) haue remained ignorant, or at the [Page 18] least forgetful, they haue not onely neglected the duties of their vocations, but missed the right scope of their life, and so the highest happinesse. But would to God, that the king were now, as he was sometimes in those monethes past, Iob, 29.2. and in the dayes when God prospered him! when his light shined vpon his head, when he went forth after the same light and shining, euen through the darkenes, as it stoode with him, when hee was young, when God prospered his house, and when the Al­mighty was yet with him, and when hee had, ioy and glad­nesse in that his prosperity amongst vs and his people! Then should not sorrow oppresse his heart, nor dread of future dan­gers daunt our hope. But let the Lord be true (as hee is) and euery man a lyer: that so hee may worthily bee extolled in his iudgements, and praysed in his mercies: which doubt­lesse is not the least cause, that God in his wisedome hath suffe­red many of his Saintes (which haue been and may stand for singular examples of pietie and godly vertues vnto vs) not onely to shew forth their humaine imperfection and infirmi­tie by some certaine slidinges and blemishes, but also to taste of afflictions cuppe, aswell for a correction of their faults, as for an exercise of their spirites, no lesse necessa­ry vnto man, then his daily foode in this wretched worlde.

CAP. V.
Solomons Lordes examining themselves and their dealinges one by one, are in their owne consciences cleared of any cause of his affliction. Zabud and Azariah are iu­stified.

AS the sodaine alteration of King So­lomon (after that hee came to him­selfe again vpon the sense of his sinne) was very maruailous, and his words aunswerable to his deepe conceite: and that every one, aswell his how­shold seruantes, as his Princes and Lords, were ready to note, obserue and record both the one and the other: so also were they most willing to inuestigate and seeke for the cause of these thinges: yea, euery of them, was almost ready, (according to that sen­tence of Zabud, with the assent of Zadock) to enter into him selfe with a due examination, to search and enquire whether a­ny iust cause or any occasion whatsoeuer might arise from any thing in them, or of any their words or actions to trouble his Highnes mind, and so to cleare himselfe in presence, by decla­ring his integrity without all hypocrisie or vaine glory. And so it is to bee esteemed, that although a mans owne mouth should not prayse himselfe, Note. but rather another, yet these Lordes vttered nothing of themselues, as to blase in the pride of their heartes, In what minde and sort the Lordes cleared themselues. the honour of their owne demerites: but as within the boundes of modesty, they might excuse and cleare themselues of whatsoeuer might bée obiected to them. In this sorte the holy man Iob, and the holy Pa­triarke Abraham and Moses and Samuel, and Sampson, and David the King were not onely constrained, but well [Page 19] contented to doe, as in their seuerall histories plainely ap­peareth. And herein they shew forth not onely their great griefe conceiued for the kinges trouble, but also the desire they haue to ease and remedy the same to their power.

But now, as hee is faithfull which performeth that in déede, which in worde he hath protested and promised: Zabud his A­pologie. so reue­rend Zabud (who first spake thereof) beganne in this sort to performe it accordingly. And thus he said: As the Hea­uen is high, and the earth deepe, Pro. 25.2. so is the kinges heart vn­searchable. I haue heard him thus to say: therefore omitting (as yet) the search of his reines, (as Subiectes should) I haue entered into mine owne heart, and haue examined and tried mine owne thoughtes, wordes and wayes, especially, The godly man rather iudgeth himselfe then others. such as concerne his Highnesse. I haue not cast mine eyes on others, and censured them and their doinges and sayings: but I haue (I say) obserued, tried and iudged mine own: fearing greatly, whether at any time the King, as hee is passing wise, hath noted any point of folly or lightnes in mee, whome his grace hath vouchsafed to embrace, and to vse as his deere and familiar friend. In the which point it were an ingratefull part in me, and nothing beséeming the wor­thines and honour of my place, if I should in such sort be­haue my selfe, especially towardes him or them by whose rich bountie I haue beene preferred, aduanced, and am dai­lie benefited and fauoured: yea, I confesse, I might well bee numbred vppe among those fooles, that haue crooked soules in vpright bodies, for whome worshippe is so vnséem­ly, as the snow for the Summer, and raine for the haruest: whome, whosoeuer shall place in high dignity, shall binde a stone in a sling to hurt himselfe. And in my iudgement, as those young Pellicans are worthily loathed, reiected and abandoned of their Dams, which neither feede them, nor comfort them, nor regard them, Ingratefull persons. after the time they haue weakened their bodies by shedding foorth of their precious bloud to cure and recouer them of the biting of the vene­mous serpents: so also those persons do not only deserue to be expelled and cast out of this honourable societie, but to be estée­med not worthy to liue, much lesse to liue in honor that recom­pence [Page] their most gratious Princes and bountifull benefactors, with such monstrous ingratitude, as will not onely not assay to requite, or that doe forget good turnes: but also yeeld ha­tred and displeasures for that their louing demerites. Surelie, these be the persons, in whom is plainely séene the enemy of the soule, the quencher out of merites, the dispearcer of vertues, the destroyer of benefites, the consumer of pieties fountaine, the dryer vp of mercies deaw, the stopper of gra­ces streame, the shutter out of Sonnes from their Fathers blessinges, and the same to the which the Almighty that for­med all things, and both commendeth and commandeth grati­tude to his Saints, shal adde the transgressors reward in the end. I am set in an high place, and enioy therein like fauour of my Lord the King. This I confesse, I doe prayse God for the same, and ambolden to be right thankfull to my Soueraigne. God forbid, I should in the same waxe proud, arrogant, dis­dainefull, How zabud behaved him­selfe in the K. Court. enuious, or seeke to reuenge priuate iniuries on thē which in times past haue abused me, although I be in place, ei­ther to hurt or profite them at my pleasure. I haue not (as being familiar with his Grace) suggested and vngodly thing, nor flattered, nor dissembled with the King, nor plaied the sy­cophant in accusing others in his presence. I haue not (though preferred and familiarly esteemed of the Kinges Maiestie) eyther contemned or neglected the dutie of my Priesthoode, to the which I was called, nor the holy seruice and Religi­on: but deuoutely attended the same, and withall waited on the King and followed him, neither haue I abandoned the cry of the poore with their petitions to the king, when they haue been oppressed: but I haue beene right glad to heare them, and to further their suites, yea, and to defend and helpe the oppres­sed, and them which had none helper, against the proud faces of their oppressors. I haue been (as holy Iob hath taught me) an eye to the blinde, a staffe to the lame, an eare to the deafe, a mouth to the dumbe, and a father to the fatherlesse. I haue taken on me to further the honest suites of all the kings people that come to the Court for iustice: howbeit not in that minde which Absolon had vnder David, as the Lord is my witnes (for he thought by this deuise to aspire to the [Page 20] kingdome) but in the same spirite which my Lord the King had vnder his father by the good counsaile of his mother, Pro. 31.8.9. who thus taught him: Bee thou an Aduocate for the dumb to speake in the cause of all such as bee succourlesse in this tran­sitory worlde. Open thy mouth, defend the thing that is law­full and right, and the cause of the poore and helpelesse. Ney­ther haue I in this respect taken any mans oxe or asse, or any thing else for a bribe or reward, or a Fee, as such often accustome to doe which stand in high places, yea ra­ther I haue beene of Samuels spirite, and gladde withall mine heart, that such an occasion was offered mee to ex­presse my loue to the Lordes poore people: and therefore I haue payde foorth of mine owne, and bestowed largelie both to the neede of the oppressed, and the punishment of those prowde persons, which (knowing not their duties) haue both abused the King and his liege people. To be short, I haue as much (as lay in mée) endeuoured in my place to discharge my duetie, to benefite my Countrie to serue my King, and to glorifie the Lord of heauen. There­fore I perswade, that the Kinges Grace is not grieued or of­fended through me. Loe (my Lords all) this haue I saide for my selfe: of any of you can iustly accuse mee of any thing offensiue in this matter, say on, and let mee not bee holden guiltlesse. *

Zabud had scarcely vttered those wordes in such his ho­nest and lawfull excuse: Azariah exa­mineth and excuseth him selfe. but Azariah (who thought it very long, yer hee could likewise enter into his owne Apologie) to declare his innocency, spake and protested, saying: And I (for mine owne part) séeing the King in this kind of displeasure, I haue also many times suspected, whether his Excellency, who hath exalted me, of his owne grations heart without any my demerites to this honourable place, hath obserued or no­ted, or suspected in me any touch of couetousnesse, ambition, pride, vaine glory, or any kind of teacherie, or disloialtie to­wardes his Highnesse: or any kind of iniustice done or offered to his people: wherof I here openly protest before thee Ieho­vah our God and you al, that I am as guiltlesse (in mine own conscience) as the innocent childe that lyeth in the cradle: for [Page] thus (indeed) I should declare my selfe to bee esteemed wor­thie this place and office. For I perswade, that as those props and stayes in an house, which are eyther noysome, rotten, or vnprofitable, should of necessitie be remoued, that some stron­ger and more commodious might be placed in the same: so al such persons which stand in place, VVhat persons are most meete for authority. as to support, stay vp and maintaine the estate and honour of their Prince and common wealth be remoued and excluded both from his fauour and al authority, which wāt the feare of the Lord, & those heroical vertues which are so needefull and commendable in such persons, which extend not their forces to the due seruice and honour of th'one and benefite of th'other, and such other to be preferred & set in their places & best fauoured, which are both wel qualified, and ready to perform their right offices in either, as such, whereof the king at all times, and vpon all occasions, may happily take and receiue counsel & comfort, & the common wealth safety & vtilitie. *Therfore among (many other things) as the king hath not onely placed me in office ouer all his pur­veyours & Cators for his house, and sworn me to do & obserue my duty trustily therin, The office of the Purueyor. with this especiall charge, that neither they, nor any other his seruantes should oppresse, wring or wrong his subiects vnder colour of taking or making prouision for his house, Knowing how soone a Prince by such meanes may become hatefull to his Subiects: I haue prouided char­ged and regarded, that both the saide Purueyors and their ser­uants be men of good report, and faithfull and true dealing persons, and that they be duly sworne to respect the kings cō ­mandement, and to execute their offices accordingly. Next I haue regarded, that none of thē should presume to go forth with out his lawful warrant or commission sealed with the Kings seale, to y ^e end, that both thēselues might know and remember their charge therin, & the people might neither suspect their au­thority nor feare of the māner of their dealings. Thirdly, I haue straitely charged thē in the kings name, that they exact not, nor wrest any thing from the Commons but vpon agrée­ment at a reasonable price betwéene thē, & the owner of the things to be takē vp. And that if any thing be takē on credit for the king to be paid for at a day appointed, that y ^e perueiors ha­uing [Page 21] receiued those monies out of the kinges Exchequer doe nei­ther conuert the mony to their owne vse, nor deteyne it from the Creditors, nor delay to satisfie them at the saide daies. And because all places of the Country are not stored with victuals and such other things alike, I haue prouided and charged that prouision for the kings house be made in such places where the most plentie of those thinges are, and that at méets and conue­nient times, and at such reasonable rates & prices, as the seller may wel afoord the same, without threates or violent speeches. Also, that the purueiors shal not for fauor, fine or bribe, forbear to take of one man more then of another, whose goods are ly­able to their authoritie at méete prices: nor shall charge or ex­acte of one man more then of another, for any malice, euil-will or suggestion of friendes or acquaintances. To bee short, as they are sworne to obserue and perfourme the kings comman­dement and their duty therein: so haue I duly examined them & their dealings from time to time. And if any haue béene founde faultye or offensiue in this case, I haue not onely abhorred and banished them the Court, but seuerely punished them, as capi­tall enemies to the king and his people. Moreouer, as touch­ing the prouision of mine owne house, I haue had no lesse re­gard, that none of my Cators or Officers shoulde at any time exact of the kings subiects and kind of victuals, Corn, Cloath, Cariages or whatsoeuer els without the good wills and con­sent of them whose the things be, and without making a law­full bargaine betweene them for the same, nor yet without present paye according to their agréements, and that whenso­euer I found any of my seruants or officers, whether for their filthie lucre, or mine owne commodity, to offend in their dea­lings, I haue neither defended them, nor fauoured them, nor wincked at their faults, but I haue reproued them, cast them out of fauaur, depriued them of their offices and seuerely puni­shed them yea, I haue compelled them to restore and yeelde a­gaine to the true owners the treble valew of such goods so ta­ken vp with like costs of suite, besides their amerciamēts to the kings Maiestie at his pleasure. Truely, this should be the de­sire of the Nobles, and so much the sooner, that the commons might not be moued to murmure, but to commend their dea­lings [Page] that their owne consciences, might neither accuse nor condemne, but excuse and cleare them: the poore people might not curse, but blesse them: the kings grace might not be offended but well pleased with them: and the Lord of heauen might not in iustice plague, but in mercy prosper them in their honour. Thus haue I done and duly regarded, and for my part, I would not wish to liue, much lesse to liue in this honour, lon­ger then I am able, or at the least haue a faithfull desire both to aduance the true honour of the eternall God, preserue and maintaine the most worthie Maiestie of my Soueraign Lord, benefit the common-wealth and discharge my duty in my place. *

CAP. VI.
Ahishar the Master of the Kings Pallace, Iehosophat the Recorder and Helioreph and Ahiah the Secretaries ex­amine and cleare themselves.

Ahishar the M. of the Pallace and his office. AS soone as Azariah had ended his Apologie, and so cleared himselfe of all iust offence offered the king: Ahi­shar the master of the kings Pallace, stoode foorth and saide: The Kinges Maiestie hath of his gratious fauour ordained me the Master of his Roy­all Pallace and therein, what he hath conceyued of me in any thing disli­king his minde, pro. 19.12. I know not: nor woulde I wish to incurre his displeasure, which is as fearefull as the roaring of a Lyon: when as his fauour is like the pleasant dew vpon the grasse, and as the rayne in the time of drieth. But this I knowe, that to the vttermost of my power, wisedome and discretion, I haue done my duetye aswell touching [Page 22] the preseruation of the good orders of the kings house as in my behauiour towards his highnes; and this I protest for my selfe not vaine gloriously to boast of mine integrity, and demerites (for therein I confesse, I haue done but as I shoulde, and am bound to do) but to expresse my loyall heart, and to excuse my selfe of all such suspected crime, as might iustly moue the kings mind to this high sorrowe, the which I would not (for all that I am worth in worldly wealth) should bee occasioned through me. And therefore, as touching mine office, I haue been right careful and diligent that the kings pallace might be clensed and cleared of all such vayne persons as hauing neither the feare of God, nor any honor of the king, do cōmonly disturbe & break all good orders in houses, in citties, in Cōmonwealths: What kind of persons are vnfit for the Kings Court. I haue not only abandoned, but also caused the Court gates to bee shut and barred against all Caynes, Hagars, Ismaels, Esaus, Chams, Dalilaes, Achitophels, Doegs, Shimeis, Nabals, Zibaes, Adoniahs, Ioabs, Ieroboams, as such as are knowne to be proud, headdy, high minded, ambitious, trecherous, couetous enuious, malitious, together with all fornicators, murthe­rers, swearers, lyers, whisperers, backbyters, boasters, figh­ters, brawlers: Al profane, idle, ireful, slothful, and vncourteous persons, haters of God, vnnaturall, vnmercifull, such as say in their hearts that God is not, and such as knowing God, honor him not as God: but giue themselues ouer vnto al vngodlines, These are they which disturbe the tranquillitie of brotherly felowship and all good order▪ and therefore are worthily expel­led and kept out.

* On th'other side, I haue gladly admitted, entertained, retained and embraced righteous and godly, Abel, Abra­ham, Isaack, Iacob, Sarah, Anna, Ruth, Shem, Lot, What persons should be wel­come to the Court. Io­seph, Sampson, Gedeon, Iosuah, Aaron, Nathan, Gad, Sa­muel, Abigail as such both men and women as are holy, iust, wise, faithfull, obedient, gentle, louing, docile, af­fable, diligent, couragious, industrious, gratefull, benefi­cial, religious, godly, chaste and vertuous: These I say, I haue gladly welcommed and admitted whether they were poore or rich: knowing well, it is the Kinges will [...] [Page] good pleasure I should so do; that so his pallace should not on­ly be an house of Noble-men, but a receptable to receiue and intertaine the holy and iust, such as might become not only the kings Court, but the mount Zion, and that holie house which he hath built for the name of the Lord. Now, to this is ad­ded a speciall care, The exercises and the orders of the pallace. first, that the Lord of heauen be serued, and then the house ordered and disposed in other thinges conueni­ent: 1 Three times in the day are they called to this seruice, 2 namely at morning, at noone, and in the euening, notwith­standing the ordinarie repaire to the Temple, with his Maie­stie. They which are merry are exercised in singing of Psalms hymnes and spirituall songs: they that be afflicted, are occupied in prayer: and both th'one and th'other, do ordinarilie vse to read, with vnderstanding the Lawe, the Iudges, and the bookes of the godlie and wise, whereby wisdome 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 themselues according to the same in all thinges. *And as touching the ordinarie seruices within the kinges house (as the king hath likewise deuised and giuen in charge) I haue béene carefull for the order thereof, the faci­litie of performance, and the conditions of the kings seruantes: 1 There is among them an obserued order, which hath a cheife respect vnto one cheife Officer for the better performance: Monarchicall gouerment. for where there is not in gouerment one principall person, by whom the others are to be directed, there confusion marreth al 2 & nothing can wel'procéede: Then that facilitie may bee added to the executiō of those seruices, it is prouided that one man be not ouercharged either with many offices, or in one such office as passeth one mans abilitie to performe; but that the same be particularlie disposed to particular persons, as it is thought both easy and conuenient for the one and the other, in time & place. And as there was an especiall care taken and had who 3 should be admitted, and who should be expelled the Court: so is there no lesse consideration of the election and reteining of the kings houshold seruantes: The kings houshold seruants It is therefore required, that they be faithfull, that they deceiue not the King, and that they be wise and prudent, not to be decieued by others. Moreouer [Page 23] that they be docile, industrious, courteous, gentle and virtu­ous. These and many such be the orders and seruantes of the kings house, instituted by his most wise disposition, the which also I haue withall diligence endeuoured to maintaine to my power, according to his will: This the noble Quéene of Saba at her being here, obserued and commended with high prayses to the honor of the king, the ioy of his people, and the glory of the euerlasting God. These words (among others) spake Ahishar, the which being ended, Iehosophat speaketh to excuse himselfe Iehosophat the Recorder put forth also his Apologie. And whether in the Records or gestes (said he) which are written, remembred or confirmed by me, the king hath espied or béene certified of any error or faulte displeasing his conceit, I also rest doubtfull. Indeede all things cannot be so carried or writen by any Scribe or Re­corder whatsoeuer, but that imperfections or faultes may be made &. found therein; as there is no man so perfect, but he may haue a fault, and no man so wise but he may by an occa­sion slide, and by want of héede passe ouer a fault in his time, a thing sone done, especially in them that write or record much or haue many and sundrie matters occurring, molesting, The Recorder his office. and distracting the mind. Notwithstanding I hold it not onely for a fault, but a fault intolerable that a Recorder either for fa­uour, loue, or affection to one: or for malice, enuie, hatred or dislike of another, should falsefie 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 sinne a­gaynst God, an offence to the King, the perishing of a good con­science, the decay of a good name, the subuerting of mens rites the cause of contentions, and an occasion of greate inconue­niences euen in those matters and causes which concerne man and man; how much more then are such vngodly practizes both heinous and hurtfull in the thinges which concerne the Lord of heauen and his truth, to the which to add any thing, or from the which to take away, deserueth an extirpation and losse both of body and soule. The consideration hereof (my Lords) and the daunger not forgotten, will make a man hée­die and carefull, that in this office, he neither erre nor doe a­misse, [Page] amisse, much more that he offend not of set purpose. But to speake for my selfe, I haue aduētured to record nothing be­sides the truth, & that also which is not onely lawfull and ho­nest, but right worthie the kings Annales, and very profitable to be remembred in the posteritie, as such whereof the kings father spake saying This shall be written and recorded for them that come after. The truth of the thing, & mine owne conscience shall alwaies testifie for me both before God & man, the one is strong & preuaileth, & y ^e other is to me as a thousand witnesses, either to acquite me of guilt, or to iustifie my doings in this case Moreouer ye shall find (my Lord) if it please you to turne ouer, peruse and consider the Records, that there is nothing contai­ned therein, recorded or confirmed by me, besides that which hath beene well considered of and weighed with deliberation & iudgement in this place and societie, and by the consent of your honors decreed to be committed to my Record. I fit be found o­therwise, & the fault proued to rest in me, (especially if any such fault be wilinglie done) let me beare the blame thereof: yea let me (as well worthie) be depriued of the honour of my place, let me be punished as a periured and faithlesse wretch, and let me vtterly be discreited & made ashamed, to the terror and ex­ample of all others. But I trust in God, that howsoeuer some haue taken offences before they be giuen, who therein resem­ble children of variable affectiōs, the Kings Grace, being most wise, is not offended at me, seeing I haue not offered him any abuse or iust cause or occasion of any such matter: And that those thinges which haue beene recorded by mee in the kinges Annales, cheifely such as concerne God and the king shall be belieued, as the most certaine truth, shall be receiued into the holie church and esteemed and canonized for authority with them that come after vs, Helioreph and Ahiah the Se­cretaries excuse and iustifie thē ­selues. euen vnto the end of daies. This being spoken the two Secretaries stood forth, namely Helioreph and Ahiah: And we also (said Helioreph) haue beene much troubled with the like feare, whether his excellent Maiestie hath holden either of vs or our dealings suspensiue, as towching either the reueling of any his secrets committed to either of vs, or cōcerning any commandemētes [Page 24] Precepts, Patents, warrants, or letters, that haue been writ­ten and set foorth by vs, or either of vs in His highnes Name without his expresse commandement, will or knowledge first had and obtained therein. But truely, as this were a note of much malepartnesse in vs, and (is indeede) a dangerous kinde of Treason, so should we thereby occasion the kinges people and subiects not onely to murmure against vs & our dealings, but to condemne the king of great simplicitie and weakenes, permitting or neglecting such our bold presumption: yea, and they may thereon much dread, what we may peraduenture do and execute against them in the kings name, contrary to the lawes, and the good pleasure of the king, who being (as they know) most wise, prudent and filled with diuine graces, nei­ther willeth, nor executeth willingly any thing in the gouern­ment of his people, but that which standeth with righteousnes and equitie, and therein sheweth great magnanimitie & king­ly vertues towards them all, whether they be poore or rich. Num. 32.23. Neither I thinke but that, as they which sinne against the Lord of heauen, are found out of their owne sinnes, 1. Sam. 22.5. when hee goeth about to iudge and punish them, as Moses said: nor shal there be found a dayse-man: betweene God & thē, as in matters of trespas betwixt mā & man, as father Eli the high Priest in his time said: so, such as vsurp, presume and sinne aganst the kings honor shal neither be hidden, notwithstanding their great hypo­crisy & dissimulation: nor be holden guiltles in the day when hee shal come to visit them in his fierce wrath. But cōcerning any such matter doubted of me, I here testifie from my cleare con­sciēce, that if such a question were proposed, I would gladly and that safely sweare, & take the liuing God to recorde for me, that as I haue been euer secret to his grace in matters of secrecie to me cōmitted with al fidelity: so hath there not any thing so passed mine handes to bee sent forth to his subiects touching any the kinges affaires, without his graces will or prescript cōmāde­ment: or at the least without his certaine knowledge, & that I haue, to the vttermost of my skill & habilitie, behaued my selfe 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 al points as I likewise here protest for myself with [Page] integritie of minde. Neyther, besides the danger that of such a fault might ensew, I promise you faithfully I durst not ad­uenture to attempt that which I knowe woulde much empaire and hurt that credit and good name, pro. 12.1. the which (as the King hath saide) is better then the sweete smelling oint­ment, and worth the preferring, before Siluer, Gold, and pretious stones. It is true that the sweete sauoure of filthie lucre both disswadeth and perswadeth many a thing: The couetous mind of offi­cers. and the most part of all persons care very little how, or by what meanes they come by wealth, when as wealthie they would bee: and therefore oftentimes such as be preferred to offices by his royall grace estéeming their priuate gaine and honour for the right end of their functi­ons and callings, deale therein, I say not, with great partialitie, but with deepe iniquitie, whiles seruing rather Mammon then the true God, they say in their hearte, if not with their mouth, what will ye giue me? What shall I haue? What reward will ye bestowe? and so fill their co­fers with the treasures of vngodlines and sinne, which doe yet but waite the opportune time, wherein they may be called forth not onely to testifie, but also cry and call for vengeance against them. And then they shall confesse and saye: we haue indeed wearied our selues in the way of wickednes & destructi­on, what good hath this vngodly gaine and the pompe of rich­es brought vs? But I hope that the kings grace is not offen­ded at me to whome to my knowledge, I haue not giuen (as touching my duty in my place) any occasion of offence. The Lord saue his noble Grace, and graunt that hee may thinke and resolue of mee but as in equitie I haue deserued, then, as mine owne integritie of conscience doth cleare mee: so shall not his noble Grace bée perswaded to suspect mée: But as I am well resolued in the one, hee shalbe satisfied in the other: and so neither shall I feare the terror of his face, nor his grace be either grieued or offended at any fault of mine.

CHAP. 7.
Adoniram the Treasurer, Azariah the chiefe Colle­ctor and Benaiah the Captaine ouer the Kinges hoastes are iustified concerning the cause of the Kinges affliction.

AS the former Lordes had spoken in the clearing of themselues of all offence offered to the King, Adoniram the Lord Treasu­rer his integri­ty in his office. which might occasion his affliction and trouble of minde: So also Ado­niram the Lorde Treasurer, A­zariah the chiefe Collector, and Benaiah the Captaine of the kings hoastes endeuoured the like. And first Adoniram spake to this effect. It may bee that the Kinges Maiestie hath conceyued against mee some matter in minde to the disquiet of the same. But truely (my Lordes) as yée haue saide and done: so may I also boldely say and auouch for mine owne sinceritie and vp­right dealinges as touching the thinges in the which it hath pleased his Highnesse to put mee in trust. I haue not beene of that couetous minde, and of that base and corrupt nature to conueigh the Kings Treasure into mine owne chestes for any my priuate vses: the which yet, is the only end for the which some men hunt after & seeke for such Offices, little caring how the king or the commons do either prosper or decay: Nor haue I wasted, spoiled or ryotously spent or consumed the royall wealth: as some haue done, re­specting rather their owne pleasures, then the kings profit, to the abuse of this authoritie: nor haue I purchased in large landes, builte vp sumptuous houses, endowed my wife, [Page] exalted my sonnes, married my daughters, or otherwise pro­uided for mine house and posterity, with that which I haue receiued for the King, & the which (without his especial war­rant to the contrary) is onely to be employed, or kept and pre­serued to and for his Maiesties vse and the affaires of his king­dome, I haue neither deteined nor withholden that, which I haue beene willed or commaunded by the King to disburse and payfoorth, as if the things were mine own to bee vsed and cō ­maunded, nor vnder colour of mine office and authority, haue I extorted, exacted, or encroched that of the kinges people, which was neither due to his Maiestie, nor lyable in right to my commission or authority. But why should I be prolixe and tedious in declaring further what I haue not béene, and what I haue not done, that might bréede offence? It is enough for me to tell you that I haue executed mine office, and done my duety faithfully to the vttermost of my power. I haue kept and preserued the Royall treasures for the honour of his Maiesty, the weale of his Realme, and the daunting of the e­nemie, with a good conscience: and as there was neuer king more rich: so was there neuer any more carefull in preseruing and more héedefull in well employing the wealth of the same. It is wonderfull to reckon vp what hath béene receiued, and againe, to tell what hath beene paide out, in and about the kinges buildinges of his Temple, of his houses, of his Citi­es, of his Townes, of his walles, and about many other thinges. The dealers in and about these great matters may neither be ignorant, nor inexpert, nor negligent. In al the which (I say) I haue dealt yet as iustly, and as carefully as I might: howbeit not without great toile, trauell, and weake­ning both of mind and body. But yet I haue beene glad and ready thus to imploy my selfe, so far foorth as therein I might please my Lord the king, and discharge my duety towardes him in this seruice. And truely in all these great dealinges, as I haue beene faithfull, and therein discharged mine oath & conscience both to God and the king: So did I neuer (as yet) eyther heare, or obserue in the king, that hee was displeased with mee for any mine actions or doinges therein. Neither belieue I, that at this present hee hath taken any iust conceite [Page 26] against me in any thing that offendeth his kinglie mind. Azariah the L. Collector acquiteth him­selfe in his office. *This being said, Adoniram pauzed. At the which Azariah the Collector stoode forth, and spake in his owne defence, and thus hee said: Although so it be, that the kinges trouble may not spring from any of vs all, (my Lordes) yet, as this one thing hath worthily touched the conceites of others, by the which they haue beene right willing for the better satis­faction of others, and for the ease and clearing of their owne consciences to examine and iudge themselues and their dea­linges: so am I also moued and readie with the rest to exa­mine and iudge my selfe, with all mine actions and dealinges in the kinges affaires: for he that is silent in such a time of triall, may be iudged guiltie, and worthy blame, how free & cleare soeuer he be. And againe, A guiltie persō is fearefull. how willing soeuer the in­nocent person be to abide the trial of iustice, the guilty and faul­tie person will euer shunne, or seeke to shift from himselfe the right triall and the censure of law: for he that doth euill ha­teth the truth: nor will hee come to the light, that his wic­kednes might not appeare. Therefore knowing mine vp­rightnes, I stand to be tried, and speaking for my selfe, thus I protest: howsoeuer it be, that I be holden faultie, or suspected, of any indirect courses and procéedinges in my suruey of his Maiesties Collectors, Receyuers, Auditours, or of any kind of wrongfull exaction, extortion oppression, or vniust imposi­tions of taxes, tributes or tolles on his liege people, or of any kind of misdemeanour or lawles behauiour towardes his Grace and them: I am able here with an vpright heart to iu­stifie my selfe and my doinges: albeit, I doe not throughlie know what euerie particular meane officer in his place hath done, eyther good or euill. But for that (as occasion may require) let euery one of them plead & answere for himselfe, and let the guiltie person beare the blame of his owne guiltines, 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 loue to licke their owne fingers in their offices, howsoeuer they be sworne to doe and deale iust­ly: whereof the Prouerbe is, that it is a good thing for a man to haue an office. Hereof it is (indeed) that many ichinges are purloined, and much of the Kinges treasure mscarrieth in [Page] the way: neither can a great part of that either come home to the kinges coffer, or be brought to light, which is either payed or receiued to and for the kinges vse, such is the fault of Officers. But to speake of my selfe, I haue done that which I haue been able to do in mine office, as mine owne cōscience testifieth for me be fore God and the king. I haue taken the Accompts, viewed the Audictes, reckoned the Receites, re­ceiued in the moneis and duties; I haue againe disbursed, al­lowed & paid out y ^t w ^c I haue or might haue receiued, faithfully to the kinges vse: that which remaineth is made knowne, and I am alwayes readie both to yeeld an accompt of those things and of my dealinges therein. I haue cleared my fingers, and am ready to cleare my conscience, I doubt not therefore, but that as the king is wise, & hath two eares in his head: so he hath not opened them both vnto him which hath sinistrelie accused or slaundered me before his royall presence: but hath yet reserued the one of his eares for me, Solomons dis­cretiō in iudg­ment. when I shall come forth to be heard in my honest & iust defēce, for this princelie vir­tue hath béen euer apparant and shining in the king, from the tyme that he began to go out and in before vs and the peo­ple. Such words spake Azariah the Collector, and then gaue palce of speach vnto Benaiah the Captaine, who had ex­pected, Benaiah the captaine decla­reth his integrity for his owne discharge in his office. as yet, when he might haue the like oportunity to speake for himselfe amongst the rest * And thus he pro­stested with great boldnesse: Being placed ouer the kinges hoastes, I haue béene also ready for my part in all pointes to do my duetie, and to eschew and abandon the contrary, as any other whatsoeuer. I know how ready some are to lea­uie warres, and to wage battailes, without the Princes au­thority: how hasty some are to ioyne their authoritie to old soares when they would be reuenged: how some haue vpon displeasure, pressed forth the vnworthy to serue in the Kinges warres, and againe for money haue released and sent them home againe which were meetest for the seruice: how some haue reteined to themselues the poore Souldiers paie, and others haue receiued from the kinges Treasure, pay for many more then they haue had in their Bandes. And to passe ouer other particular faultes, committed by them [Page 27] whome the king hath authorized to deale in his warres) ma­ny haue dealt most vngodly, respecting neither the cause nor the kinges commaundement, nor the defence of the innocent, nor the safetie of their Countrie, nor the ouerthrow or weak­ning of the enemie, nor any thing else besides the spoile for their owne lucre, or the victorie for their owne glory.

For mine owne part, I know iust warres are not vnlaw­full nor vnméete for a godly man to fight in: The honor of a good Souldi­er & the duety of a Captaine. and the office of a Captaine therein is an honourable calling, and therefore ought to bee vsed and esteemed accordingly. I haue not béen ignorant what thing this profession is: what is the right end and vse of the same: what is the dutie and office of a Captain: who ought to be chosen for Souldiers, and what they be: what thinges are to be considered in them: what thinges are ne­cessarie: how to place the companies and bandes: what di­rections to giue: what caueats, how to encounter with the enemie: how to fight, how to triumph after victory, & such like. The whole estate of a kingdome is contained in two partes, wherof the one is Iudiciall, the other Military: and this Military part is euen a kind of prudence ordained for the common good. There is prudence singular, prudence oeco­nomicall, prudence royall, prudence, politicall, prudence in fiue points. and prudence militarie: By the first a man gouerneth himselfe; by the se­cond, he gouerneth his houshold: by the third a kingdome: by the fourth, a Cittie: by the fift, he defendeth and maintaineth the common good. And here I haue considered this ende: that as lawes doe chiefly respect the common good: so is war­fare instituted for the defence and maintainance of that com­mon good, either of the kingdome, or Citty. And for this purpose I haue considered from whence disturbances haue come to the common peace, which might hinder that good: whether by the sedition of Cittizens: or by the oppression of innocentes: or by incursions or inuasions of forraigne ene­mies: and thereupon (by the kinges commaundement and warrant) I haue suppressed th'one and defended th'other. I haue thereto made choice of méete and able persons for my souldiers, as namely strong, manly, bolde, nimble, well set, and of sufficient yeares: aboue all, I haue regarded such as feare [Page] the Lord, & loue the Kings Maiestie, and the common-wealth of the Countrey: Iudg. 7.3.4. remembring what the Lord charged to Gedeon for the choice of his Souldiers, of the which sorte I estéeme tenne, before an hundred of all others. Furthermore, to euery one I haue caused such meete 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 bee as Doctors in their facultie. Moreo­uer their apparrell, their dyet, their pay, and their prouision in all partes haue also (by my carefull prospection and dire­ction) béene duely proportioned and appointed vnto them without deniall, diminution, tasking, telling, wringing, polling, delay or any other inconuenience, which might any way hinder or discourage them. And I haue caused mine vn­der Captaines to do the like. After this I haue considered of the number, of the daily practises, of the constitution, of the strength, of the industrie, of the virilitie of the enemies: I haue also considered of the armour, the victuals, the places, the times, the aides of either partie. I haue weighed, where should be placed the horsemen, where the footemen: How ma­ny should be vnder the conduct of one Captaine, how many vnder another: I haue caused them to haue directions of their wayes in writing, I haue placed in the Campes prudent Counsellors for aduise and direction to the Captaines, I haue aduised that they conioyne and holde their forces together, & not to be dispersed, that they keepe their purposes secret, espe­cially from the enemie, I haue willed them to encounter with the enemy in the name and feare of God (as Gedeon and Da­vid and Abraham, and as Barach & Moses, & Iosua, and as Iepthe and such other noble Captaines haue done) and ther­in not to feare. And lastly, hauing stroken down or dispersed the enemie. I haue charged them to consider from whom the victory commeth, as namely, from the Lord of hostes, who is the chiefe warriour, mighty and glorious in battaile (as Da­vid the king saith:) and then not to forget, nor neglect to giue and ascribe vnto his high Maiestie the honour, the glory and the prayse for euer: As Moses and Barach▪ and David haue worthily taught by their holy examples, in the like case. These [Page 28] be the thinges (my Lordes) which in my dutie (among others) I haue duely regarded to be performed. Besides this, I haue had a care neither to wrong or oppresse any man, nor to be re­uenged on any mā vnder colour of mine authority, as my pre­decessor Ioab hath oftentimes done, to the great affliction of David the kinges father, wherewith being much grieued, he could often complaine and lament with teares: as then, when Ioab had killed the noble Captaine Abner, Davids friend. But some peraduenture scarcely will belieue this, secing they haue neither beene companions of my trauelles in those af­faires, nor been acquainted with my manner of dealing for the king: howbeit I perswade that the King knoweth all this to be true which I haue said: for he hath beene certifi­ed from time to time, not onely by my selfe, but by others a­bout me, which accustom not to glorie of the truth of al things: If the King knew it not, nor could bee perswaded to belieue me, yet I am sure, that the Lord of heauen knoweth it, & with the same mine owne pure conscience testifieth in me and for me. Although I haue beene a Souldier (my Lords) and now a Captaine, and man of warre appointed ouer the Kings hostes: yet I praise God for this that I haue alwaies feared God, and obserued a good conscience, the which whosoeuer re­specteth not nor regardeth, may happily be as strong in bo­dy as Goliah, but he shall neuer preuaile with David: hee may peraduenture goe forth with Gedeon, but he shall be as fit for Gedeons warre, as were those doggish lappers, and those faint hearted dastardes, whome hee sent backe againe. Whatsoeuer some say, which neyther know the one, nor re­gard in their dealinges to expresse the other. I know it is a fearefull thing to goe forth to the warres without God, and a miserable thing to want a good conscience in the warres. This regarded Abraham and Moses & Iosuah, & Othoniel & Sampson & Gedeon, & Iepthe & Dauid, and therefore haue been noble warriours and happy in battels. And this I would aduise all them that goe forth to the wars to respect, as they would tender their owne welfare & prosperity in the same: But to be briefe, I esteeme my selfe frée from all offence iustly offe­red to the kings Grace in this case. And now (my Lordes) I [Page] thinke verily, The cause of the k. affliction supposed not to rise from any of the Lordes. that wee neede to looke further then into any of our selues here assembled, if we shall find the cause of the kings affliction. Neither ought this to be procrastinated, lest by our delay the king perish vnder our hands, and all things grow out of order to the griefe of the kinges friendes and dutifull Subiects, and to the glorie of his Enemies: Nor may wee think, but that though the king haue many friends which are right glad to heare of his prosperitie: yet he is not quite free from such enemies, as enuie and hate both him and his felicity. These be they which can very hardly be perswaded to thinke or speake well of his maiestie: but to doe, and to vtter out that which may anie way hurt or blemish his roiall honour, they are alwaies readie and waite for their occasions. Besides that, wee may with others perswade, and be thereof grieued in our heartes, that the king being in this time troubled in minde and disquietted in his soule, cannot well vse the faculty of reason, albeit he be so wise a man: as neither the eye in the head, nor any member in the humaine bodie is wel able to ex­ecute his proper function, when the same shalbe molested or blemished: And therfore it cannot bee that he shall well go­uerne and iudge his people after the discretion and wisdome of a Prince, except that speedie meanes be found and applyed to withstand this dangerous inconueniences.

CAP. VIII.
Zadok the high Priest, and Abiather the priest disdaine not to examine themselues, and are cleare in iudgement, with the rest.

King Solomons Princes and Lords hauing thus farre pleaded for themselues in the audience of Zadok and Abiather, who, vntill now, had holden themselues silent, listning and pondring of that which had beene spoken: in the end, they both also vouchsafed the like. But first Abiather by Zadoks leaue began in this sorte. Why should I be silent in this ex­amination, Abiather the Priest here cle­reth himself in his function. seeing that euery one of you (my Lordes) hath declared his integritie, and cleared himselfe in iudgement a­gainst the King? In what soeuer his Grace be displeased, I [Page 29] know for my part, that I haue not faulted, as that other A­biather faulted, whom therfore the king worthily depriued of his place and dignitie: for albeit I haue the like name: yet God forbid, I should be of the like nature and quality: nor haue I euer minded to worke treacherie (as he did) against my Lord the king: nor do I know, that in any part of my ministerie, I haue so offended, as wherof his Maiestie might iustly conceiue any such displeasure or sorrow of mind. Howsoeuer others in this function haue béene approued: how they haue entred, how they haue behaued themselues and neglected or transgressed their duties, I hope, that shall not bee laide to my charge: Yee know well, that according to the election of such as I am, what view, examination, The election and entrance of priestes. Leuit. 2 [...] triall and approbation hath beene made of me, the law ordai­ned in that respect, hath béen sufficientlie respected, exacted and performed, that so I might be made fit for the place for the bet­ter seruice of the Lord: knowing wel, that none of them which were either halt or blind, might be permitted to dwel within y ^e gates of the tower of Zion, but were by the kings father ex­pelled & kept out, y ^t the place being of such purged, 2. Sam. 5.8. they which reteined the right vrim & thūmim, might enter & remain therin for the seruice of God, & honor of the king. Neither vsed I a­ny vngodly or indirect meanes for mine entrance: I came not in by the windows or by the clifts of the wals, as théeues and murtherers accustom to do, but by the gates, the dores being set opē, as right lawful it was for me to doe, yea, & they which were both of authority & of a fellowship in the house of y ^e Lord, were as willing and glad to receiue & entertain me therein, as I was willing & ready to enter. Hauing thus entred, I haue bin as careful to perform & obserue my dutie, I haue sacrificed, praied, taught & ministred in my due course, according to the or­der & effect of the priests office, with al diligence to my power: & knowing that it is no small danger & no lesse disgrace to a mā of my profession, to expresse one thing in habite, and another thing in life and behauiour, and not to be perfect within, as to make shew without and not to be in either conformable to the office and place: I haue especially regarded the maner of my walking, that it might bee honest, worthie and wise: that [Page] so I might teach both in doctrine and life, and not destroye in th'one, Psal. 109.7. whiles I would seeme to build in the other, accounting them that offend herein worthy of that censure which David gaue on such, saying: His office let another take.

Moreouer whereas it was the good pleasure of my Lorde the King, and the will of my Lorde Zadoke, that I should at times minister for my Lorde Zadoke in the seruice of God & the King: It is well knowne that I haue not presumptuously vsurped, nor intruded, nor thrust my selfe into presence, but be­ing called and commanded, beeing well mindfull of the kinges words writtē amōg his wise prouerbs. pro. 25.5.6. Put not forth thy selfe in the presence of the King, and prease not into the place of great men: for better it is, that it be said to thee, come vp higher, then that thou shouldest be placed lower in the presence of the Prince, whome thou seest with thine eyes. Therefore, I haue not béene of that ambitious and arrogant minde. But howsoeuer I might bee suspected as faultie or imperfect in place and time, I appeale to the Lord and mine owne conscience, as yee (my Lords) haue done. If I be guiltie against the king (to my knowledge) then would I wish that the one might accuse me, and the other con­demne me, in the presence of you all. Howbeit letting passe this examinatiō, I presume there is some other cause whereof the kings affliction springeth, the which (I doubt not,) will in time appeare in the clearing of vs al. For time is, that which disclo­seth secrets & reuealeth the truth, & therefore is worthily called the mother of truth. Nor do I thinke, that y ^e king suspecteth any of vs in this case, for if he did, his iealousie would not haue forborne to disclose and vtter the same to any of vs all: for he re­specteth neither persons, nor power, nor wealth, nor policie, such is his wisedome, wealth, power and the glory of the feare­full God in him.

zadock the high priest putteth forth his Apo­logy; and sheweth what is the function & duty of his place. Abiather hauing thus spoken for himselfe, he at the last gi­ueth place to Zadoke, perceiuing how ready & willing also he was to say sōwhat in the presēce of the lords. * Zadock was a uery graue and reuerend Father, and a faithfull Priest of the Lord, doing according to his heart and mind, in whome the bright Vrim & Thumim so shined, y ^t no man either suspected [Page 30] him of any fault towardes the king, or doubted of his diuine wisedome and singular perfection, and therefore neither the Princes required either any examination or further triall of his integritie: howbeit, the most reuerend father, in all humili­tie neither refused nor disdained to doe, as they had before done in this respect. Therfore stāding vp in the midst of thē he spake with great grauity & deliberation to this effect. My Lords all: although it be so, that neither any of you hath giuen this offence vnto the king, nor may it be, that he holdeth any of you faultie in this matter: yet am I glad to see and heare how willing and readie ye haue béene with all submission to examine and cleare your selues in this presence: And truely, howsoeuer ye bee sory for the kings affliction (as indéed ye cannot be glad thereof) yet may ye reioice in this, that ye haue had this fit opportunity by this confession and trial, both to cleare your selues of guilt, & to manifest your integritie and dutifull heartes towardes his Maiestie. But howsoeuer it be that any suspicion or surmi­ses may spring of any of your wordes or dealinges, ye are hap­py in this, that ye retain a good consiēce to testify in & for your selues, to the ease and ioy of your heartes, then the which, there cannot be a greater treasure in this life. The guiltie man pro­posing to his vnderstanding the law which he hath broken, The guilty cō ­science. and transgressed, and withall the iudgement and paine ensewing the same, being rightly concluded and applied to himselfe, hath alwayes dreade carefulnes and sorrowe of heart: as who might thus argue: Thus saith the lawe: but thus haue I done and so transgressed the lawe: Ergo I stand to bee iudged and condemned by the same: as who shoulde saye: shall not that iust God deale with me, as I haue deserued? and shall not I be plagued in the end for my desert, offending against the law of God as others haue beene plagued for the like? and shoulde I promise vnto my selfe safetie any way in this my guiltinesse? Thus argued Adam when he had broken the law of the Lord: thus also Cain when he had murthered his brother: Thus the brethrē of Ioseph, who had abused and solde him away: Thus argued Pharao after that he had threatned Moses and Aaron and would not let the people go: thus Saul, when hee percei­ued Davids innocencie and his owne malice against him: and [Page] thus Achitophel and such like, who in the knowledge of their owne sinnes and the sense of the diuine Iustice, concluded a iust condemnation on themselues. Adam fearing what wold ensewe, hid himselfe in the bushes, and yet hee coulde not bee safe, opposed (as it were) to the diuine wrath and all miseries, and therefore confessed, Gen. 4. that hee was naked and was afraide at the sounde of the Lordes voyce. Cain confessed, that his sinne was greater, then that hee coulde bee pardoned and that the punishment thereof shoulde bee farre beyond his ha­bilitie to beare: yea, hee saide vnto the Lord: Beholde thou hast cast mee out this day from the vpper face of the earth, and from thy face shall I be hid: fugitiue also and a vagabond shall I bee in the earth: and it shall come to passe that every one that findeth mee, shall slay me. * The sonnes of Iacob, seeing they could not bee hidden, Gen, 42.21. confessed at length their sinne against their brother: saying, we haue verily sinned against him, and therefore are we now troubled. And againe fearing what Ioseph woulde doe vnto them after his fathers funeralls, they in the terror of minde come and beséech him to forget their iniury against him. The king of Aegypt at length confessed and saide vnto Moses and Aaron: Exod. 6.27. Indeede the Lord is righteous and I and my people are vngodly: On the which he would conclude his conscience con­demning him: Therefore shall both I and my people be plagu­ed. Saul, in the agonie of his heart, slew himselfe with his owne sworde, and Achitophel, who had béene a Coun­saylor and prouoker of Absolon against his Father (his owne conscience condemning him) went and hanged himselfe. Surely of all the torments vnder the Sunne, there is none comparable to an euill conscience, which aggrauated by his owne sting or pricke, doeth euer accuse, condemne and wring mans heart. If publique fame neither condemne nor ac­cuse, nor suspect: yet the guiltie conscience within a mans selfe forceth the same to the vttermost, neither can it be, that he which liueth faultie, shall escape the torment and terror thereof, nor therfore can hee be happy in his life, be he neuer so rich, The comfort of a good con­science. so honourable, so strong, so mightye, so glorious in the worlde, but blessed is the man that feareth God and wal­keth in his waies: as David the Kinges Father hath modu­lated: [Page 31] For this is that which in the lawe is required of him, as the King hath saide: This man concludeth to himselfe, Ioy and gladnes, Iob. 23.3.4.5.6.7. when that which hee hath done shalbe well approued by the lawe. This cheared Iob in the middest of his afflictions, notwithstanding that his wife, and his thrée friendes hardly charged him with folly. So was Ioseph holde in Aegypt when his integritie clea­red him: So Moses and Aaron were not discouraged, Gen. 40.41. Exod. 10. not­withstanding the threates and hard dealinges of Pharao: and thus the Kinges father with a cleare consciēce protested before King Saul. Behold this daye thine eyes have seene, 1 Sam. 24.10. how that the Lord hath delivered thee this daye into m [...]ne hand in the caue: and some bad mee to kill thee: but I had compassion on thee: and saide: I will not lay mine handes on my Maister: for he is the Lords annoynted, &c.

And this (to expresse the innocencie of his heart) hee feared not to protest before the Lord in his prayer.

O Lord my God: If I haue done any such thing, Psal. 7.3.4. or if there bee any wickednes in mine handes: If I haue rewarded euill vnto him that dealte srowardly with mee: (yea I haue deliue­red him, that without any cause is mine enemy) then let mine enemy persecute my soule and take mee: Yea, let him treade my life downe vpon the earth, and lay mine honour in the dust.

Lastly I cannot but remember that worthie example of Samuel the Lords Prophet, who was occasioned through the disobedience of the people before King Saul and them to pleade for himselfe to defende his integritie: 1. Sam. 12.3. And thus hee saide with a good conscience and boldnes of Spirit: Be­holde: here I am: Beare record of mee before the Lorde, and before his Annointed: Whose Oxe haue I taken? Or whose Asse haue I taken? Whome haue I done wrong to? Whome haue I hurt? or of whose hand haue I receiued any bribe to blinde mine eyes therewith? and I will restore it you. They said: (their own conscience prouoking them) thou hast done vs no wrong nor hurte: neither hast thou takē ought of any mās hand. Lo! my lords here is ioy & gladnes, & y ^e greatest cōfort in this life! for y ^e good [Page] Conscience hath with it a thousand witnesses, and as many pleaders to testifie for his owners integritie, and to defend the same before the throne of Iustice. This therefore is the swéetest and most wholsome rest of mans soule, the title of Religion, the spirituall Temple, the blessed field, the pleasant gardin, the golden peace, the Angelicall ioy, the holy Arke, the Kings treasure, the house of the spirit, and the glasse where­in a man both séeth, ordereth and confirmeth himselfe to the liuely image of his maker. Though the flesh oppresse vs, the world allure vs, & the Diuel terrifie vs, yet is this treasure safe and sure within vs from all daunger of euill. Therefore, I hold that in this life, there is nothing more pleasant, more swéet, more profitable, and more to be desired and reteyned then a good conscience, both towards God and man. Where­fore (my Lords) as ye haue very well done in that ye haue sub­mitted your selues to this present examination and tryal: so are ye happy in this, that ye are iustified in conscience: for hereof ye haue and shall find the highest comfort and gladnesse. And now I beséech you to permit me to do as ye haue done, The high priest is willing to ease himselfe in shewing forth his integritie with the rest. that thereby I may not onely expresse mine owne integritie, & so cleare my selfe of all offence and suspicion of the same: but also reioyce together with you, though in the middest of mine affliction for the kinges trouble: And that the sooner, because whiles I stand an hearer and a iudge of other men in their examination and triall, I might not séeme to disdaine mine owne. 1. Kings. 2.35. Abiather 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 triall, he was worthelie deposed and the priestshood translated: Then why should I imagin my selfe frée from censures the rather in respect of my place? and why should I not abide the hammering of that which should be obiected against me and my māner of procéeding to­wards God, the king and his people? And if I shall be found guiltie as Abiather was, why should not I be remoued 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 ministerie and behauiour (wherin I am to prefigure [Page 32] the holy Messiah in his priesthood) or whether in that Abi­ather the priest attended sometimes for me in the kings pre­sence, any contempt or abuse hath béene taken or suspected to his highnesse offence: yet I know well, that for mine owne part I here safelie protest from my conscience before the Lord of heauen and earth and before you all, that according to that trust which the kinges father reposed in me, when I was to annoint and proclame my Lord King ouer. Israel: and after that good opinion which the king himselfe conceiued of me, in the day when he tooke me to him to be the Lords high priest, in the place of Abiather whom he put away: I haue perfor­med the first, and expressed the second, whithout any deceit in the one or iust offence in the other, and that after my state and dignitie, so farre forth as a mortall man could possibly extend himselfe therein. And of this as of my calling, I hope ye doubt not: Neuerthelesse let me be heard I beséech you a few words concerning both this and that, seing that the Priesthood was ordayned to foreshew and signifie the office and dignitie of that highest Priest which is to come, as vnto whō all the types and shadowes of the law do point: it hath beene both proui­ded and commaunded by the Lord himselfe, that the Priest might haue his lawfull calling, and therewith not onely in bo­die, but in habites and ornamentes should be pure, holy and glorious in all pointes. To the which it was aduised how he should be consecrated, what he should doe, how he he should liue, what wife he should marry, and how he should be esteemed in his place. According to the which (though I say it for my selfe) I was taken frō the middest of my people as one worthelie esteemed and honoured in my place for the to­kens of my graces: then I was straitly viewed and through­lie examined, wherein I was found cleane and free from euery one of those blemishes, with the which whosoeuer was tou­ched, was forbidden to prease forth to do the priests office, Leuit. 21.17.18.19.20. I was wel tried to be neither blind, nor lame, nor brused, or flat of nose, nor mishapē in my mēbers nor brokē in my féet nor brokē in my hāds, nor crooked in my back, nor bleared in mine eyes, nor eyes webbed or blemished, nor skiruy, nor scabbed nor [Page] broken in the stoanes: The blemishes for the which a man was vnfit for the priest­hood. yea I was found frée of those imper­fections or blemishes which our Elders haue gathered and noted out of that place of the law, which disabled the priest: for they noted in the head, eight; in the necke two; in the ears, twelue; in the eye-browes and eye-lides, fiftéene; in the eyes, ninetéene; in the nose, sixe; in the lips and mouth, nine; in the belly, thrée; in the backe, thrée; in the priuities, sixtéene; in the handes and féete, twelue; in the leges, fiftéene; and in all the body, foure: the which being taken away, the naturall body appeared sound, faire, and perfect in all partes: that by the same not onely the puritie of the mind might be signified, but also the person of the Messiah truely prefigured. Then was I consecrated to the Lord according to the law, The consecra­tion and orna­mentes of the priest. then was I cloathed in the holy garments: as namely, the Breastplate, the Ephod, the Tunicle, the broadered Coate, the Mytre, the Girdle, which were according to the commaundement gar­nished and beautified with gould, blew-silke purple, scarlet, white twyned silke, and brodered worke, also with Owches, Chaynes, pretious stoans, & other such things, with Vrim and Thumim, in the which are expressed not onely spiritually the seuerall graces of a godly minde, but also mistically the hea­uēlie vertues of the holy Messiah, the finall obiect of our loue. To this I was annointed with the holy oyle, and had mine handes filled for the sacrifices. The duties of priesthood per­formed. Thus haue I béene furni­shed and approued for the Priestes office: Now to this haue I beene willing and ready to doe my duety in the execution of my function. I haue offered the sacrifices to the Lord for my selfe and the people, and haue prayed for them, in the which I haue beene mercifully heard and regarded of the Lord (as Aaron was) I haue taught the people and instructed them in the feare and lawes of the Lord: I haue iudged and discerned according to equitie, and as placed ouer the priests and mini­sters in the Lords house: I haue regarded therein not only the conuersation and behauiour, but also the order of the ministe­ries and seruices of the persons in the same, for the better ser­uice of God, the preseruation and maintainance of the orna­ments of the Lords house, and the benefit of the Lords people. And this the better to performe, I haue ruled my selfe and li­ued [Page 33] according to the law in my place, and for my comfort, I haue taken to me a cleane V [...]rgin to wife. Moreouer, I haue serued and honoured (next vnto my God) my Lord the King in all dutiful thankfulnesse, without giuing him any iust offence to my knowledge. And therfore as the King is most wise, and will not take an offence being not offered him, I am sure he is not afflicted or grieued for any cause of mine, as I perswade, 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 bee knowne to some of you, and yet are yee most vnwilling to re­veile or make knowne, but would rather (if it might be) con­ceale and couer them: for it is the part of a friend to couer the fault of his friend: much rather then ought a true Subiect, for the loue and honour of his Prince, rather modestly to for­beare, then to aduenture the display of any his faultes or im­perfections. They that obserue not this rule, resemble shame­lesse Cham, one of the sonnes of Noah, Gen. 9.22 who most vnreuerent­ly both discouered and derided the nakednesse of his father.

This being said, Zadok sighed déepely, and made as a prof­fer to further speeches. Neuerthelesse, hee refrained for this time, for he well knew the causes of the Kings griefe, although it pleased him not as yet to vtter it, partly, for the reuerence he yeelded the kings honour, partly, for his owne modesty, as al­so, for that he was verie vnwilling to be the vnfolder of that which hee was sure the Princes and all the Kinges friendes would be very sory and loath to heare, albeit they were so re­dy to inuestigate that, whereof being once certified, they did much maruaile at, greatly lament, and could scarsely ease or mitigate, much lesse salue and recure: howbeit, they endeuou­red their best, and thought it bootelesse for them to stand won­dering and reasoning longer then they might set on, and spéedi­ly assay which way to bring ease or comfort to their Soue­raigne Lord, the which (they wel knew) could not be effected till time they had found out, and considered of the true causes of the kings affliction. Therefore though much against their wils, yet vrged by the present necessitie, they presume on the king in this examination.

CAP. IX.
The Lordes 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 Solomons birth.

WHen euery one of the Lordes had perused himselfe, cleared his owne conscience and approued his words and actions towards the king. Azariah. Azariah the chiefe Lord re­plied againe, and said: Now that wee haue in this sort submitted our selues to the iust triall in all modestie, and no lesse faithfulnes to our Lord K. Solomon; and so cleared our selues of any iust offēce offered him, which brin­geth no small comfort to our heartes, in the time of this our trouble and trial: Let vs aduenture to behold the king him­selfe, in whome it may be, that the cause of his owne sorrow may be found. Therfore let vs consider of his person, actions, and his manner both of entrance and life. Indéede I confesse (as Zadok hath before intimated) that it may be thought a thing too malepert in Subiectes to censure the Prince, or to pry too narrowlie into his actions and dealings, or to disco­uer 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 reproued and his posteritie cur­sed: Neuerthelesse, I thinke it not vnlawful nor amisse, that the kings Princes and Priuie Counsellors, seeing the kings pre­sent affliction and extremitie, the which they should regarde to mitigate and withstand, and whose health and safetie they should tender and maintaine, How subiectes may consider of their princes in all loue duty and reuerence of his honor, not onely modestly to search out and to know: but also wisely to endeuour to remoue or withstand the causes, that the vnhappy effects might cease, and the dangerous incō ­ueniences be vtterly preuented, onely in such sort, & to that end, [Page 34] as the faithfull Phisicians accustome to deale with their pai­ned Patientes, or as they which desire to know the griefe of their distressed friendes, to the entent either to pro­uide remedies, or to ease them of their griefes: for although we know the Kinges misery to be great, heare his complaint very wofull ringing in our eares, & do condole with him with sorrow of mind, yet, vnlesse wee seeke for the cause, consider well thereof, and labour with wisedome, and that spéedily, to ease him of his affliction, we shall do iust nothing, but shall be rightly likened vnto them which stand gaping and gazing on the prisoners in bandes, but neither goe about to deliuer them or to comfort them: or like vnto those, which seeme to visite the sicke, and behold their deadely maladies, but purpose neither to helpe or ease them. There bee many more which accustome this, then that performe the former in our dayes. Helioreph. * Indeed (said Helioreph) men should much rather (in the sense of their owne faultes) be penitent, and in the kings offen­ces be silent: for as it is against humanity and good maners either to enter into another mans house not inuited, or too cu­riously to obserue another, not occasioned: so is it much against the duty of a Subiect, eyther too narrowly to note the kinges life and behauiour, or to talke rashlie of his actions. Notwith­standing, we sée this, that as Kings and Princes liue not so an­gelically, but they offend in some things grieuously, and offē ­ding, they cannot so conceale all thinges, but they are seene & noted, and the more because they be Kings and Princes: so their actions and maners with the behauiour of the whole Court, are often more spoken of and censured in the Country among the Commons, then either regarded or obserued a­mongst our selues. But as ye haue well saide, as cures can­not easily be wrought without first knowledge of the cause of-the griefe: so I see not, how we may ease the King of this his affliction, except wee were certaine how it was occasioned. Therefore with the consideration of the present necessitie, and fearing the future inconuenience both to the king, and to all his people (which wee must speedily regarde to preuent in this case and time) I thinke that wee his Princes and Counsellors so neare vnto him may lawfully aduenture (as yee haue saide) [Page] without all iust offence to his honor, disgrace to his persō, hurt to his people, glory to his enemies, sin against God, or danger to our selues. Gen. 21.14. Exod. 18.24. Iob. 31.13, 1. Sam. 25.18 32, Abraham (as we reade) hearkened to his wife Sarah: Moses gaue eare to his father in law Iethro; Iob heard the complaint of his seruants against himselfe: Abigail listned to her poore boy, and David refused not them that at any time spake to him either for his, or their owne good: So (I trust) will the King giue vs audience in this case, and the sooner, because we are his Counsellors, who (as hee may well perswade) do tender his safetie, and haue a desire to counsell, aduise, & endeuor the best in all things. * And I remember (said Ahiah) the David the kinges father, was not onely conten­ted, Ahiah. but also acknowledged it right profitable for his safety, that Nathan should both enquire and examine his life and actions, 2. Sam. 12.13. & also reproue and correct that which he found faulty in him: yet say I not, that it is meete for euery man to looke into those matters, or to meddle in the Princes affaires: but for such onely as are especially elected and called and authorized, as Nathan was: or be in place to consider, aid, and counsell the king as we are. Neither thinke I the kings Maiestie will be exaspered or displeased with any of vs, if wee doe the like, for the better preseruation of his honor and credit: for being wise, he will consider the reason and ponder all things indiffe­rently. 2. Sam. 16.7 Againe, I remember (for it is noted in the kinges Annales) that Shimei railing on David the kings father, cal­led him bloud sucker and man of Belial: At the which (although David might iustly haue striken him, because hee cursed the Lordes Annointed) David considering vpon those reprochful wordes, what himselfe had before done in the case of Vriah, and thereby condemning himselfe as guilty in his owne conscience, and withall willing to shew a token of his owne wisedome and clemency, would not suffer him to bee striken for his malepertnesse: but he said in the anguish of his soule: Let him alone, for he curseth, euen because the Lord hath bidden him curse David: who dare then say, wherefore hast thou done so? How much rather then will the king content himselfe, that we his Counsellors doe with a farre better mind and purpose, for the honour and health of his Maiesty, and preseruation of his [Page 35] people consider of the thinges that bee his, and séeke to redresse or amend that which is amisse. But therein let vs follow the example of Shem and Iaphet, Shem & Ia­phet. Gen. 9.23. the sonnes of Noah, when they perceiued that Cham had vncouered him & mocked him: for they turning their faces from their fathers na­kednes came towards him as backward, and couered the same with their owne garments: For it is not entended, that the Kings secrets be displayed or published to his ignomy (for it is not good to vtter the secrets of a Prince) but onely that they may be knowne to our selues for the causes premised; and that those thinges which are either knowne abroad already, or may be knowne hereafter, and whereof his aduersaries (be­holding and obseruing the same) may giue their sharpe cen­sures against his Maiestie, and his wordes and works with maligne and malitious mouthes, may be wisely considered of, well construed, reconciled, resolued and salued: or at the least, the extremitie of those inconueniences ensuing these vnhappy causes may bee in some sort preuented. * And ve­rily, I suppose there is somewhat conceited of himselfe, and his owne workes: for it is not long sithens I heard him to say, and that with great wofulnes, that hee loathed his owne life: and then looking on the workes which his hands had wrought, (being indeede many and mighty) and on the trauels that hee had taken, the which yet farre passed the labours of other men: hee confessed that all was but vani­tie and vexation of the spirite: whereby I was presently moued to suspect something in the kinges owne person, and to doubt of some of his workes and deedes, the which eyther his owne conceit blameth as too base and vndecent to his ho­nour, or his owne conscience condemneth as vniust, or his wisedome disliketh as too fond, or his diuine spirite abando­neth as impious. Iehosophat. * Well then (quod Iehosophat) this be­ing well resolued, why should wee further delay? Let vs ap­proch (howbeit with all the best wisedome and modesty) to the consideration of the kings Maiesty. Of Solomons progeny and birth. As for progenie and birth, there is no cause that the kings Maiesty should a­base or dislike himselfe, for hee is the sonne of worthy Nobles: yea, Noah. hee is descended of the most noble house of that aunci­ent [Page] Ianus or Noah, Noah. to whome 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 Iaphet, Shem. but by Shem, whome the Lord especially fauoured and chose to continue the seed of the blessed, Abraham. vnto the time of Abraham our father: by whom and from whome the king is lineally descended, ne­verthelesse, not by his sonne Ismael the sonne of Hagar the bonde: Isaack, but by his sonne Isaack of Sarah the frée woman, in whome the hope of the promise rested: Againe, hee was not of Esau, who was iustly depriued both of the birth-right and the blessing: Iacob. but of Iacob whome the Lord louing and liking, called Israel, and Israel had many sonnes: but the king came onely from Iudah, [...]udah. in whose tribe (according to the prophesie of Iacob) the Scepter should be raised, and a Law-giuer con­tinued vnto the comming of Shilo, to whome the people should be gathered. From hence was the line drawne to I­shai, Ishai. and from him to David the Kings father, who being a man after Gods owne heart, David. was according to the diuine pro­uidence ordained and annointed (by Samuel the Lords Pro­phet) before all his brethren, to be king ouer his people of Is­rael, whom he defended from their enemies on euery side with a strong and valiant hand, fed them with discretion, iudged thē with equitie and righteousnes, and raigned ouer them ful 40. yeares, to the glory of the Lord and good of his people, with great honour, Bethseba. Sol. mother. The kinges mother also was Bethseba, the daughter of Eliam, of no meane parentage: her name soundeth the daughter of an oath, or the seuenth daughter. She was a right noble, wise and vertuous Gentlewoman, & sometimes the wife of Vriah the Hittite, a man of great estimation. In­deede it was so, that for her sake (the king affecting her) did iniuriously oppresse her said husband, the rather by Ioabs meanes: at what time this noble woman eyther doubted or simply thought, that it was not lawfull for her husband or her selfe being subiectes 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 vnto the people, when they requi­red a king, what their king might, or would do vnto them by his power and authority, howbeit the trespasse being [Page 36] pardoned, and grace and mercy restored according to the kings true repētance and humble praier: she feared the Lord God of Israel & hearkened to Nathan the Lordes prophet (notwith­standing that hee had before reproued the King for his faulte) whereby she liued and contained her selfe with King David in all godly behauiour and high honour during her life. This Noble Lady in many thinges both aided and comforted the King her husband, and did not onely beare and bring foorth, but also educated, brought vp and nurtoured our Lord King Solo­mon, in all such princely and diuine vertues (to her power) as did best beséeme him that should succeede King David in the happy kingdome of Israel, as she had well learned and consi­dered thereof by the inspiration of the diuine Spirit, and the in­struction of the Lordes Prophet that it was appointed and or­dained by the Lord that this Solomon (before all Davids o­ther Sonnes) should raigne ouer the kingdome of Israel after him. Therefore shee diligently endeuored with the King the performance thereof as we sée it is brought to passe this day to the great ioy and comfort of the Lordes inheritance. This therefore the young Quéene did gratefully remember at the time of the kinges marriage, ascribing vnto her in the great so­lemnitie the chiefe cause (next vnto God) of his royall prefer­ment, saying to the daughters of Syon: Go ye forth I pray you, Cant. 3.10. and behold King Solomon in the Crowne wherewith his Mother hath crowned him, in this day of his marriage, and in the day of the gladnes of his heart! And therefore also the king himselfe in the highest of his glory neither disdained nor omitted to commend her & her excellēt vertues before vs al: yea, and vnder the same hath depainted and set forth not onely an holy and vertous 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 womā, she is much more worth thē pearls: the heart of her husbād may safely trust in her: so that he shall fall into no poverty: She wil do him good, & not evil al the dais of her life. &c. A womā that feareth the Lord shalbe praised: Giue her of the fruit of her hands, and let her own workes praise her in the gates. These things the king hath ruminated and vttered with great [Page] grauity as worthy the memory and imitation: therefore wee also haue thought good to note and affixe the same to his wise prouerbs and Parables * Now with this let vs not forget, The time of Sol. birth. but carefully note and remember (the rather to preuent the occasi­ons of euill surmises) that the king was neither borne nor be­gotten nor conceiued in the time of the trespasse and disgrace of his Parents, but after the time that the Lord in mercy had par­doned them both and put away their sinnes vpon repentance and prayer: 2. Sam. 12.13. of the which pardon the Lord certified him to the ioy and ease of their heartes by the prophet Nathan: when also that was brought to passe and verified, which David had with teares desired and with faith hoped to obtaine. Thou shalt purge me (said he) with Isope, and I shall be cleane: thou shalt wash me & I shall be whiter then snowe: psal. 51. Thou shalt make me to heare of ioy and gladnes, that the boanes which thou hast broken may reioce. For the which also he dewly blessed the Lord, and in his thanks­giuing saide: O Lord thou hast pardoned all mine iniquities, and healed all mine infirmities. psal. 103. Finally, the Lord himselfe to this his pleasure gaue testimony, when he did not onely accept his sacri­fices and burnt offeringes: but also promised to set vp of his Seede after him vpon the throne of the kingdome of Israel, and that also not Absolon, nor Adoniah, nor Amnon nor a­ny other of Davids sonnes begotten and borne before this time but only Solomon his sonne borne of Bethseba after the par­don granted him, should build an house for his name, vnto whō he would be as a father to his sonne. * Al these things the prin­ces gladly heard, & to y ^e same subscribed most willingly know­ing well both the truth of the kinges petigree, and the honour of his noble birth. zabud. And thereupon spake Zabud and said: It séemeth good to me, The seuerall names of the King. that with this which hath beene saide, wée regard those titles and names by the which it pleased the Lord that the king should be called, knowne and honoured: the which truly haue not bin imposed rashly, as many which giue names without respect of the Natures, dignity or qualityes of the per­sons: but with great wisedome, iudgement and prouidence: as were those names of Adam, Havah, Noah, Abraham, Lot, Abel, Sarah, Isaack, Israel, Samuel, David, and such other, which haue had their approbation from the Lord and expressed [Page 37] or taught, or remembred some worthy thing. In this sort, the King hath had and enioyed fiue particular names, and names of honor, two of the which were imposed by the Lord himselfe, the third by Nathan, the fourth by his Mother, and the last hée resumed by th'approbation of his Lordes. In or concerning a­ny of the which names, he hath no cause ministred him to be dis­pleased, except onely in this, that he hath tried himselfe (bring a mortall man) not answerable in all points to the same, know­ing it a thing most ridiculous for any person whatsoeuer, to bee noted or called by such a title or name, of the which hee shalbee found most vnworthy. For the first we haue it recorded what the Lord God said to David concerning him: he shalbe my sonne Secondly he said againe touching him his name is Solomon: 2 Sam, 7.14. 1. Chro. 22.9. Thirdly the prophet Nathan called him Iedid-iah: The sonne of God. Fourthly his Mother called him Laemuel, and fifthly he is called Kohe­leh. In that he is called the Sonne of God, and that by God himselfe, it giueth vs to consider in him somewhat beyond that which is found to be in other men. For they are not of the com­mon sort to whome the Lord vouchsafeth this high title. Such are they, which resembling the holy Angels, haue not only the brightnes of the diuine glory apparāt in them: but also are euer willing and ready to execute his pleasure. In that he is called Solomō, 2. Solomon. it noteth the peace of his gouernmēt ouer Gods peo­ple according to the reason which the Lord added saying he shal be a man of rest, and I will send peace and rest vpon Israel in his dayes. In y ^e third name the prophet would expresse not only the loue of God vnto him: 3. Iedid-iah. but also the loue of God & his diuine graces in him, to the which alluded the Arabian Quéene at her being here, when shee said blessed be the Lord thy God which lo­ued thee, & hath set thee on the throne of Israel. In the fourth his Mother beeing a wise and rare Princesse, 4. Laemuel. 5. Coheleth woulde by that name signifie the glory of God in him, and by him in the peo­ple. In the last is testified the diligence and desier that the king hath, not onely to search out and gather together for his owne further instruction the auntient monuments and holy bookes, but also a people vnto the Lord to bee instructed and taught in the holy Religion for the glory of God and their owne health: Teaching withall, what should be the desier of all Princes in [Page] their places: namely in this sort to tend to the end of their go­uernment and rule. Therefore finding rather an honour, then an ignomy to grow from hence vnto the king: Wee say as y ^e kings daughter said in that excellent song: Thy name is a sweet smelling oyntment, when it is powred foorth: Therefore do the virgins love thee.

CAP. X.
Of Solomons person and estate, forme, beauty, education, wisedome. &c. wherof the cause of his griefe could not rise.

THen stoode foorth Ahishar and saide. Truely (my Lordes) whatsoeuer hath beene here produced and spoken in the premisses, maketh very much euery way for the kings honour and estima­tion, Ahishar. and therfore I perceiue not, what shoulde thereof be gathered to offende him Neither can I finde any thing worthie dislike in any other points which concerne either his person, or his estate: for his forme and beautie, his education, his wisdome, his iudgements, his words, his riches, his works his peace, his orders of house, his pleasures, his power, his mar­riage, his blessinges, his fame, his glory, &c. the king is most excellēt, Solomon his beautie. Homer. & singularly renowned, as al men wil confes. I remē ­ber that looking on a certaine Booke of the Poet Melesige­nes (who liued and wrote in the time of our iudges among the Greekes) I found where he had giuen an exceeding high praise to the forme and beautie of Priamus the Troyan, Priamus. the which in him (as he saide) was wel worthy a kingdome: so faire was he. The same Poet hath also spoken largely of one Nireus, Nireus. being the fairest of all them which came to Priamus his Pallace: though hee had scarcely any worthy quality either of body or mind. And in our own Records, we haue the praise of the form and beauty of Saul the sonne of Cis, whom Samuel annointed King ouer Israel, Saul. 1. Sam, 9.2. that he was a goodly youngman and faire. So that among the chidren of Israel, there was none goodli­er then he, from the shoulders vpward he was higher then all the other people. And we here present (for the most part) can say [Page 38] much of Absolon the kinges brother: namely that in his time there was none in all Israel so much to bee praised for beautie: Absolon. 2. Sam. 14.25. from the seale of his foote to the top of his head there was no blemish in him. And had his qualities beene to the same corres­pondent, oh God how glorious might he haue beene! And fur­ther we finde, that Ioseph and Moses, and Aaron and David haue beene praised in this respect: But yet beyond them all, loo­king with iudgement on our Lord the King, and seeing how­bewty is displayed in his royal person, we cannot but acknow­ledge that for truth which the kings father said to him when he beheld him in his beautye. ‘Farre fairer then the sonnes of men, art thou. Cant. 5.9. Although all these things did properly belōg & 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 Princesse considered and sung of him,

Howsoeuer this was spoken, as aiming mistically far beyond the Kings person: It hath doubtles been applied to our Soue­raign without adulation, in whom their appeareth some especi­al grace, yea the very image of the diuine nature, beyond that hath been perceiued in any other man. But were it, that he had felt or vnderstood some defects in these external things yet see I not how he might be offended, knowing well that he is but a mortall man, & y ^t whatsoeuer is wanting in the body may bee supplied & that to the vttermost by the graces of the minde, the which the Lorde more respecteth then the beautie of the body (as he said to Samuel, when he sent him to annoint David for king): moreouer he hath well tryed it, and therof hath said it in iudgement: that fauour is deceitfull and that beauty is a thing vaine & therfore hath not béene of the mind to set his felicitie therein. [Page] * To this also assented the Princes, extolling and praising to the cloudes the most angelicall forme and beautie of the King. Benaiah. And forth with Benaiah beckning with his and, prof­fered his speach and saide: Neither indeed may the kinges education, Solomon his eductaion or the manner thereof offend him, as Ahishar hath saide: for neuer any in this world hath beene better taught and brought vp, as towching the feare of God, and all princely and heroicall vertues. For to this end king David had prouided him most wise and godlie teachers: as namelie, Nathan, Gad, Asaph, and such other the Lordes prophets and wise men, whom he had diuinelie inspired and sent forth, yea king David himselfe being a man after Gods owne mind for his heauenlie songes and melody called the sweete Singer of Israel, and the Lordes annointed, and also his mother Quéene Beth-saba, a most prudent and virtuous Ladie, (as it is before said) and either of them haue very carefully taught and scholed him in the feare of the Lord, and the right prince­lie virtues. At whose knees he stood, and was glad and ready to receaue both instruction and correction. And thus himselfe acknowledgeth saying: When I was my fathers deare sonne, and tenderlie beloued of my mother, he taught me also, and saide vnto me: pro. 4.3. let thine eare receiue my words, kepe my commaunde­ments and thou shalt liue: Get thee wisdome, and get thee vnder­standing, forget not the wordes of my mouth, and shrinke not from them, &c. Againe in his latter time ready to depart he left with him this direction: 1 king. 2.2. Be thou strong and shew thy selfe a man, kepe thou the watch of the Lord thy God that thou walke in his waies, & kepe his statuts & his precepts, his iudgements and his te­stimonies, as it is written in the law of Moses, that thou maist pros­per in all that thou doest, and in every thing that thou medlest with­all, &c. And this was his mothers lesson, when shee taught and nourtured him: pro. 31.1. What my sonne? what the sonne af my body? and what O my dearely beloued sonne? Giue not over thy strength & thy waies vnto womē, which are the destructiō of kings. O Laemuel it is not for kinges, it is not (I say) for kinges to drinke wine, nor princes strong drinke, lest they by drinking forget the law, and pervert the iudgement of all poore mens children. Againe be thou an advocate for the dumbe, to speake in the cause of all [Page 39] such as be succourlesse in this transitorie world, open thy mouth, de­fend the thing that is lawfull and right, and the cause of the poore and helpelesse. Lo! such lessons hath his mother taught him so well beseeming (I say not a child) but a prince, and excel­lent well fitting so beautifull a body, from the which, virtues are wont to shine, as those pretious stoanes which are pla­ced in goodlie Kinges of Gould. But beyond all this the Lord his God which loued him, and vouchsafed to call him his Sonne, did extend vnto him the effect of a fathers office, aboue that which earthly fathers are able to do or performe towards their children: for he nurtured him by his spirit not onelie in the day time, but by the nightes also. And in this he ac­knowledged the great loue and mercie of God towards him, as in his wise Prouerbs it is to be learned. Lo, thus was king Solomon educated and instructed in his tender yeares, of the which he yet sauoureth euen in these his elder dayes to his double honour and the consolation of Israel. * Therefore I see not, that the king should be hereof offended, except onely in this that he hath not (in his owne cōceit) answered in some pointes 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 vp Adomiram, and spake as followeth. Adoniram.

Neither wanteth the king the excellencie of wisedome, Solomon his wisedome. by the which he goeth out and in before the people, to iudge and gouerne this great multitude, to teach all others the true wisdome. This is that, which being prized, no man can tell the worthinesse thereof, as Iob hath said thereof: nei­ther is it found in the land of the liuing, it cannot be bought for gould, nor may the price thereof be obtained with siluer. No gold of Ophir, no pretious Onyx stoans, nor Saphyres may be valued with it, for this is the highest Treasure of a king, yea and the same without the which a king is vnfurnished of that he ought to haue, and so, méere vnfit for the place of gouernmēt, but hauing this one iewell, in possession, he is sufficientlie ar­med not onely to do iustice, and to defend them which are at home: but also to withstand and subdue the enemies which, Eccles 7.9. are abroad: for Wisdome is much better then weapons of warre and giueth courage vnto thē that imbrace hir. This the king [Page] (by Gods good grace) considered in his yong yeares, 1 King. 3.9. & 4.29. and there­fore this was that only thing which he desired of the Lord, whē he was willed to aske whatsoeuer hee would haue, & hee should haue it, and therefore, the Lord being well pleased with his de­sire, gaue him wisdome and a large heart, even as the sand that is by the sea shoare without number or measure. By the which the king was most wise, and therein is preferred before all those famouse men of the East Country, which haue so farre excelled other men, both in that [...] or Astronomy, and also in that [...] or Science, which by the voyce of birds prognostica­teth the euents and thinges that ensue: he also goeth beyond all the wise men, not onely of the Egyptians, but of our owne Nation, as namely, Ethan the Esrahite, ond Heman, Chal­col, and Darda, the sonnes of Mahol: to be briefe, the king is wiser then all men liuing, for he hath that pure influence of the diuine Spirit, the wisedome of the highest, and that not so much by his owne studie, and industrie, (albeit he hath béen wonderfully exercised in all laudable Artes and Sci­ences from his youth) as by an especiall inspiration and di­uine grace from the Lord his God, who hath béene willing to enlarge and blesse him most aboundantlie. By this he hath knowne to resolue and declare all hard riddles and questi­ons: By this he hath learned who hath laide the foundations of the earth, who hath measured it, and spread the line vpon it, who hath shut vp the Sea with doores when it brake forth as out of the wombe, who hath made the cloudes a couering for it, and darkenes as his swadling bande, who hath giuen the morning his charge, and shewed the day-spring his place, who hath bound the seauen-starres together, and losed the bandes of Orion, who hath brought forth the morning-star in his time, and guided the euening-starre with his Sunne, who hath ordayned the course of the heauens, the Sea, the windes, the hailes, the thunders, the lightninges, the showers of raine, the deawes, the light, the darkenes, and all that are both in heauen 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 fiue songes, he hath [Page 40] told also of trees, euen from the Cedar trée that groweth in Libanus, vnto the Hysope that springeth out of the wall: he hath spoken of Beastes, of fowles, of wormes, of fishes, and of all the creatures of God: for their is nothing hidden from him, his wisedom and knowledge is so admirable. * By this his singular and swéet eloquence also is powred forth as the dropping of an hony combe, Solomons Eloquence. psal. 45. vnto them that stand before him to heare his wisedome, his lipes are full of grace (as the Kinges father saide) and dilectable to the hearers of his words euery where, for his diligence was to find out and vtter plea­sing wordes, right scripture, and the recordes of truth. Cant. 5.14. This the noble Princes considering well, semblably commended in him, saying: His lipes are like the Lillies that droppe sweete smelling mirhhe. Doubtlesie as I saide of the former: so may I say of this, that the king herein farre passed all men on the earth without comparison, which hath caused that many noble Kinges, renowned Princes, and wise and learned men of diuers strange & far Countries, were not only astonied when they heard thereof: but the more to satisfie their eagre minds, vndertooke great perilous and painefull iornies, to come neare him, to visit him, to behold, to heare, to consi­der, & to take experience of that whreof they had heard repor­ted concerning him and his wisedome. Solomons iudgementes. [...] * With this also (my Lordes) we may both remember and admire the excel­lencie of his Mischpatiim or iudgements, in the which the very wisedom of the diuine power wonderfully appeared, as in him, whom the Lord his God had brought to this kingdome of Israel, to do therein iudgement and equitie, as the noble Quéene of Sheba perceiued and saide vnto him. 1. King. 10. For in­to how many partes soeuer Iudgement is deuided or any way considered, the King expressed in euerie of them a right singular dexteritie.

For first according to the certaine and prescript rules of the law, he wiselie discerned, iudged, and tried all mat­ters of controuersie before him brought, and therein as the parties were deuided one against an other, after the manner of contenders in the Law, their causes being eitheir [Page] contrary, or doubtfull, he worthily defended the good, and con­demned the euill, extending to either, iustice according to their sundry causes and contrary deserts. Next▪ as this title respected his place, office ordinance, function, administration, and mini­stery, he was therein not ignorant, but right prudent, neither negligent, but most carefull and diligent, and gaue good heede & attended that which was to him cōmitted in al reuerēce & diuine feare: knowing well, that the iudgement was the Lords, how­soeuer it pleased him to appoint him the minister, who (he was sure) would rise vp for him in the iudgement that hee had com­manded, that the congregation of the people might flock round about him. Thirdly as touching the iust, lawfull, and ordinary knowledge of the causes which is rightly regarded in such kind of administrations who sawe not, pro. 12. but that the very thoughts of the King (as those of the righteous) were very iudgement (as hee saide in the Prouerbs) the which were deciphered to vs and others in many singular effects and sounde argu­ments. Fourthly: as touching the causes iudiciall, wherein iudgement was to be reduced into righteousnes, whereby the poore, & fatherlesse, oppressed and wronged were to bee relieued and comforted with godly equitie shining forth of a iust and mercifull heart, psal, That is; he will acquit and de­fend the poore the King did wonderfully declare himselfe be­fore all his people ruminating to that purpose the saying of his father.

Fifthly as concerning questions and doubts in matters of our holy religion, or hard riddles or parables, or the lawes and or­dinances by which wee do and must liue and bee iudged: or the causes and cases in controuersy that expect moderation and iudgement, or the patterns and examples left to bee followed and receiued for performance in things of moment or manners of life, or the gouernment and rule of the Church and common-wealth, or whatsoeuer els which appertaineth or is incident to this noble virtue so worthy the royall Scepter, the king (I say) hath before all others in the worlde, declared himselfe a principall and chiefe personage. To passe ouer so many examples as might bee produced in euery pointe: for breuitie [Page 41] let vs bee contented with that particular example of the two Women, which came before the king, The kinges iudgement in the case of the two women. 1. King 3. pleading for the li­ving childe. I hope yee haue not forgotten it: the thing was done within our time, and the matter being so rare and worthie memory, could not so soone be forgotten, although a wonder (as men say) lasteth not aboue nine dayes. The King hauing heard the pleading and contention of those two women about the childe, at length (as a wise Iudge, though yet but a child in yeares) repeated briefly the cause: The one saith (qoud he) this childe which is alive is my sonne, and the dead is thine: And the other saith, Nay, but thy sonne is the dead and the living child is mine. Then séeing the case doubtfull, & the more, because there were no witnesses for eyther part, hee said againe to them that stoode about him: Bring me hether a sword, and they brought it: after that he said againe: Divide the living child into two partes, and give th'one part to the one, and th'other part to the other. For hee well knew what he would doe, neither was his mind so cruell and bloody, as to slay the young innocent for the mothers offence: howbeit some being present, not considering his purpose, beganne to deride and dislike this sentence: But by and by, his intent was displaied: for the woman whose the liuing child was, fée­ling her vowels to yerne within her vpon her sonne, whom shee thought was ordained for death, cried out and sayde vnto the king: I beseech thee my Lord giue her the liuing child, and let it not be slaine: but the other woman said: Let the child be neither thine nor mine, but let it be diuided as the king hath said. Then the king gaue the sentence in iudgement and saide vnto the Ministers that stood by: Geve her the living child (whose bowels yerneth thereon) and slay it not, for doubtles she is the right mother thereof. This being done, all they of Israel hearing of this iudgement of the king, feared his Maiestie, the godly for loue, the wicked for dread: for they saw that the wisedome of God was in him to doe iu­stice. Of this the kinges vertue, spake the kings father in the spirit; Thou hast loved righteousnes and hated iniquitie. This being well weighed (my Lordes) I see not what should [Page] thereof be conceited to offend his Graces mind. The princes Subscription. To al this the Princes gladly subscribed, commending in all thinges the iudgementes of the king: And surely (saide they) they are happy in iudgemēt, which haue (as the king hath) wel lear­ned the right natures of thinges: for they soundly consider of th'effectes, and discerne and trie them well, if they be such as are wise, prudent godly, and not led by affections, but by sure knowledge, good counsaile, and the guide of the diuine spi­rite. But we see that none of those can this perform, which eyther are themselues, vnlearned, ignorant, obstinate, selfe willed, prowde, vngodly, or contemne the good counsel and godly and graue aduise of the learned, wise and vertuous. Surely, wee cannot denie it: for it is most apparent, that our Lord the king hath by this his discrete iudgement, pur­chased to himselfe authority, to his kingdome peace and trā ­quillitie, and to the high God, condigne glorie. Now the better sorte of all men gratifie his honour, and gladly sub­mit themselues and their causes to his determination, know­ing that hee will do iustice: The wicked transgressors and hypocriticall persons are fearefull to stand before his presence in the defence of their faults, or triall of their liues. So aswell of th'one, as of th'other is the king feared, in respect of those his vpright and iust iuge­mentes, which (as ye said) hath in­déed appeared so admirable be­fore all men.

CHAP. XI.
Of Solomons riches, peace, orders, pleasures, power, bles­singes, fame, glory: from any of the which riseth not the cause of his sorrow.

IN the former conference, king Solomons Princes and Lordes haue described, dis­plaied and defended his most noble birth, his honourable names, his excellent beau­tie, his godly education, his singular wisedome, his sweet eloquence, and his vpright iudgements. Now they are no lesse willing to consider of his riches, his workes, his peace, his orders, his pleasures, his power, Azariah. his blessinges, his fame, his glory. And therefore Azariah spake againe and said; As in the former wee haue not found anie iust cause of the kinges disgrace, Solomons ri­ches. but altogether causes of ho­nour and prouocations to ioy and gladnes: so neither wan­teth he any Riches or the Treasures of a King, whether natural or artificiall. By the naturall riches I vnderstand all such thinges as come from the fieldes, trées and beastes: as corne, wines, oyles, fruites, victuals, clothings and such like apt and meete for mans body: by artificiall I vnderstand and those things which are found out or framed by the art and industrie of man, as gold, siluer, coyne, pretious stones, iewels, and such like: Ineyther of the which, the king is maruailouslie enriched, according to that word, which the Lord his God spake vnto him, when he asked wisedome, saying: I have also given thee that which thou hast not asked, even riches and honour: 1. King. 3.13. so that there shalbe no king like vnto thee in all thy daies. Eccles. 2.4. 2. Chron. 1.15. For this wee know (as himselfe hath confessed) that the king hath many excellent vineyeardes planted, orchardes and gardens [Page] with frees of all manner of fruit, and fed oxen and beefes, and more cattell and sheepe then all they which were before him in Ierusalem. And as for siluer and gold: wee know that hee hath made such thinges as plentifull as stones in Ierusalem, and Cedar trees as plentiful as the Mulbury trées that grow in the vaileis: and he hath horses brought out of Egypt, and fine linnen which his Marchāts receiued for a price, & hee hath a chariot which cost him sixe hundred péeces of siluer, with many of her Chariots and horsemen, yea, an hundred & twelue thousand horsemen, which hee hath bestowed in the Chariot Citties, and at Ierusalem with his Maiesty. Moreouer, hee hath seruants and maidens a great houshold, great substance and the chiefe treasures and large possessions euery way. And truely howsoeuer these thinges doe proue as a very foolish­nes vnto the ignorant and foolish, Eccl. 2.9. Pro. 14.24. they are vnto (with whome his wisedome remained) as a glorious crowne, and he is greater and of more worshippe then all his predecessors in Ierusalem. Helioreph. *All this is manifest (said Helioreph) neither can any man denie any thing of that which ye haue said: there­fore it is set downe in the kinges Annales, and committed to the holy Registre. Solomons works. And as his riches is great: so also are his workes most admirable, according as himselfe hath said: I have made gorgeous faire works, I have built mee houses & plan­ted vineyeards: Eccl. 2.4. I made mine Orchardes & gardens of pleasure: I made pooles of water, to water the greene and fruitfull trees withall And it is true, and hee hath builded Citties and rai­sed the walles, 2. Chro. 8. and fortified his townes and territories mag­nificently: but beyond all others, those his three houses which he hath made and performed in Ierusalem, are excellent, and passe all the buildings and workes in the world: First, accor­ding to the commaundement of his Father David, and iust after the forme and proportion that the Lord had giuen to Da­vid, 1. Chro. 28.19. and which David committed and left as a patterne vn­to him, 1. Kin. 6. he set onto build vp that Temple in Ierusalem, euen an house for his God. This house is threescore cubits long, and twentie cubits broad, and thirtie cubits high, &c. And this house was built of stone, made perfect already before it was brought thither: so that there was neither hammer nor [Page 43] axe, nor any toole of yron heard in the house while it was in building. But it would be wonderfull, yea, and beyond mine abilitie to tell and your selues presently to heare, how many strange and diuers and excellent thinges the King prouided and disposed in and about this excellent worke. And in this worke, he so well pleased the Lord, that he spake vnto him saying: Concerning the house which thou art in building, if thou wilt walke in mine ordinances, & execute my lawes and keepe all my Commaundementes, to walke in them: then will I make good vnto thee my promise which I promised to David thy father. And I wil dwell among the children of Israel, & wil not forsake my people Israel: Further, after the end of seuen yeares (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 kinges Annales: and touching the which the kinges daugther beholding it with admiration, said; Cant. 3.9. King Solomon hath made himselfe a pallace of wood of Libanus, the pillars are of silver, & the pavement therof of golde, the hanginges thereof of purple, &c. Thirdly, the king builded another house in the forrest, then the which there is not a more princely thing in the world for the site, forme and beauty thereof. No man can dislike any of these his workes: yea, euery one doth highlie 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 hee should finde occasion to afflict his owne soule. The peaceable time of Solo­mon. *But all these things haue been the better effected by the king, for that the Lord his God, which would that he should be called Solomon or Peaceable, hath giuen him rest from his enemies on euery side: for it hath neuer been heard of, that the childrē of Israel enioied the like peace, sithens the time that they came out of the land of Egypt. And truely (saide Benaiah) neither the king nor his people haue these forty yeres had any cause to feare the inuasion of any forraigne enemie, Benaiah or the nations embordering, who hauing been subdued, kept vn­der and qualified by his father David in his time, haue neuer sithens that resumed any courage, or presumed to lift vppe their handes, or quake against his Maiestie: for all peo­ple [Page] and nations stand in feare of him, and rather yeeld to bée his contributaries and seruantes, then to attempt or aduē ­ture warres against him, knowing well, that the Lord of Heauen is with him, to preserue and keepe him, and that the woodes and all pleasant trées do ouershadow him and his people at the commaundement of the Lord, by whose grace they haue long prospered and rested in peace, euen from Dan to Berseba vnder the kings happy gouernement.

Moreouer, I am sure there hath not been in any age si­thens the creation of the world, a captaine set ouer the hoast of any king, that hath had lesse trouble and feare then I haue had in my time vnder my Lord the king: for although the king hath many barbed horses, strong Chariots, valiant men of warre, great store of weapons, armour and munition of proofe, in the which he may compare, yea and be preferred to all the kinges on the earth: yet hath hee in his time had as little vse thereof, as any whatsoeuer: for the onely terror of the kinges Maiestie, and the view of those thinges hath suffi­ciently daunted the enemie: wherby we and his people haue had little cause to complaine of mortall warres, which haue ensuing it so many slaughters, burninges, famines, plagues, destructions and noysome inconueniences in al ages. The Po­et Homer hath written of the wonderfull slaughters, Homer. and burning broiles of the Greekes & Troians before this time, which setteth before our eyes the miseries of warres. And our owne histories haue largely displaied the great infelicitie of our fathers, in the wildernesse, and in the time of the Iud­ges, and of Saul. But we haue a cause to blesse and prayse the Lord our God, who hath in this time of his mercy ray­sed vp vnto vs this Prince of Peace. I pray God wee may thankfully esteeme thereof, and not by our froward ingrati­tude offer vnto our God an occasion of the losse of so heauen­ly a blessing, as those commonly accustome, which hauing not the feare of the Lord before their eyes, and so no sparkle of the true wisedome; doe prouoke him to wrath through the lewde­nes of their rebellious heartes. And whether the King (as hee hath the wisedom of God) foreseeth in the spirit what is liking to beside vs by his departure from ouer vs: I know not, for [Page 44] what misery or inconuenience is there, which may not come on them that transgresse and offend against God and the king, if the Lord shall eyther commaund or commit the spirit of tro­ble to fall on them? * And this may come on vs and the peo­ple (said Ahiah) we know not how soone. Ahiah. But (as ye haue said) the king hath had indéede a glorious peace, The orders of Sol. house. and we haue enioyed the like vnder him: for the which both his Highnesse and his people may reioyce together. And here we cannot but with the former commend the orders of the kings house: the meate of his table, the sitting of his seruants, 2. Chro. 9.4. the standing of his wayters, their apparrell, his Butlars, their apparrell and behauiour▪ the which when the Queene of Seba saw and cō ­sidered, she was astonied, and there was no more spirit in her: And she said vnto the king: ‘ The saying which I heard in mine own land of thine actes and of thy wisedome is true, I beleeved not the wordes of them vntill I came, and mine owne eyes had scene it, & behold the one halfe of thy wisedome was not tolde me: for thou exceedest the fame which I heard: Happy are thy men, & happy are these thy servants which stand before thee alway, and heare thy wisedom!’ Neyther were the kinges pleasures lesse then suf­ficient, being solaced with his faire houses, Solomons pleasures. his gardens of pleasures, his men-singers, and women-singers and instru­mentes of Musicke of all sorts with all the admirable & sweet delightes of the sonnes of men, yea, there was neuer any one man vnder the cope of heauen, that more flowed in all kind of pleasures meete and conuenient for a kings honour. His power. *He was also of no sesse power and mightinesse, yea, he was greater that way then all his Predecessors, hauing a dominion ample and large, with a princely prouision of all sorts of things, both for the defence and maintenance of the same in all partes. And for the better guard of his Royal person (as the young Princesse noted when shee beheld and wisely considered, in her Cant. 3.7.)

[Page]Therein alluding to that which the kinges Father had modulated for the king in that swéete psalme. 45.

To be briefe, His blessings wonderfull are the blessinges wherewith the almighty hath graced our King: for hee hath beene blessed beyound all other kinges on the earth, aswell with thinges spirituall and heauenly, as with those which are temporall 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 giuen to Da­vid concerning him, and according to the that the Lord his God granted him when he had praied for wisedome to go out and in before his people. In a word, his blessinges are an astonish­ment to all the nations of the world, vnto whom the fame of his Excellency hath gone forth. This conioyned him in amitie w ^t K. Hyram of Tyre, His fame and glory. and with Pharao king of Egypt: this brought vnto him from the vttermost partes of the earth, the famous Quéene of Arabia and many others, and hee was in glory resplendent before all the kinges or Princes that euer raigned before him: whereby many seeing and bearing of him, thinke that they see or heare not a terrene or mortall Creature, but a celestiall and diuine power. And what should the king desire more? Gen. 3. nothing at all, except he would bee God, as Adam thought to be. But I am sure the king is not of that haughtie conceite of himselfe, yea, I haue obserued this, that howsoeuer all these thinges haue beene excellent and a­boundant in him (as a Crowne of gold beset with pretious stones, Solomon was not proude of his gifts and graces. on the head of a most beautifull body) yet did he neuer waxe proud or vaine glorious thereof, as worldly men accu­stome, when hauing a little beyond the ordinarie measure of [Page 45] some others of wisedome, riches, pleasures, power, policie or prosperitie, do loue and like to sooth, prayse, and commend themselues, resēbling the Pecocke which swelleth in the view of his painted plumes, notwithstanding their humaine im­perfections: yet this is not al, but thinking so highly of them­selues, they contemne others, and endeuour in loath and dis­daine to treade them vnder their feete. Thus (I say) hath not the king at any time done, but rather hee acknowledged his mortall humanity, and his great ignorance and want of wisedome, yea, his base & séely glory, in respect of the supreme excellency, eternity, knowledge, wisedome and glory of the almighty, with the which, when he had compared himselfe & all his noble endewmentes, hee found himselfe with the same iust nothing. To this assented the Princes, and found no cause in those thinges premised, whereof the king should be offended.

CHAP. XII.
Of Solomons comming to the kingdom of Israel: his proceeding a­gainst Adoniah and Abiather the priest is iustified.

AFter this Zadok the Priest who had thus farre listened to the wordes of the Princes, stoode vppe and spake to this effect. Indéede (my Lords) I sée not as yet, that from any of those thinges whereof yee haue spoken to be in the king and his Estate, any iust oc­casion is ministred him of his present af­fliction, except it be in this, that knowing the largenes of Gods bounties towardes him, he either hath not satisfied the Lords expectatiō in the vse of those thinges, or cannot as hee would shew himselfe gratefull enough. And it may be, that besides the premisses, some question hath been or may be moued touching the kinges entrance into the kingdome of Israel, wherein [Page] some, especially they which stand to defend the cause of Adoni­ah, Abiather and Ioab with others their confederates against the king, imagine that he hath and doth rather vsurp and tyra­nize, then that he hath lawfully attained and raigned, and ther­in not answered to his name Solomon which is to say peace­able or a peacemaker: But howsoeuer it be surmised or ima­gined by such kind of persons: it is most certaine that the kings entrance with the meanes and manner thereof was both law­full & right, and his gouernment therein may be neither con­demned nor iustly reproued, but rather iustified and commen­ded of all wise and discreet persons. King Solomon (although he had a promise of the Soueraignty, both of the Lord, and also of his father) he did not presume to vsurpe on the kingdome as Absolon wold haue done, when aspiring he lifted vp his hand against his owne father the Lords Annointed: Nor would hee do as Adoniah did, Sol. was not an vsurper on the kingdome. who was extolled and proclaimed king e­uer Israel in the life time of his father without the consent, goodwill or knowledge of the king, or of the Quéen. The king our Soueraigne Lord knew better what was meet to be done, bee remembred how his father dealt towards Saul the king, namely that albeit hee knew Saul to bee reiected of the Lord, and that himselfe was already annointed to succéede him in the kingdome of Israel, he would dot preuent the time that God had appointed, nor would he lay his hand on him beeing in his place the Lords annointed, although he had many oppor­tunities offered him therto, for hee might easily haue slain him, both in the Caue and in other places without his owne bodily danger. But the king as hee was ordained for the kingdome by the diuine prouidence and the discretion of his father: so also he entred by a lawfull and worthie meane and in the due time. For King David knowing well the mind of the Lord, who had promised him that there shoulde one of his seede sit on his Seate after him, and his name should bee Solomon, made a faithfull promise vnto Quéene Bethseba the Kinges mother, 1. King 1.11.30. that according to the word of the Lord this his Son which was called Solomon should surely raigne after him and shoulde sit vpon his throne: therfore (as it is also recorded in the kings An­nales) when that king David being waxen olde and enféebled [Page 46] had heard (by the report of the Kinges Mother and Nathan) that Adoniah had proudly vsurped, and that this Solomon his beloued sonne and choson heire apparant was to bee taken for a sinner in Adoniah his sight, contrary to the Kinges pro­mise made and confirmed by an oath to Bethseba and Nathā in that behalfe: David was very highly displeased with Ado­niah, and sware againe vnto Bethseba saying: 1 King, 1.29. As the Lorde li­veth who hath redeemed my soule out of al adversity, that as I sware vnto thee by the Lord God of Israel, saying assuredly Solomon thy sonne shall raigne after me, and he shall sit upon my throne in my place, so will I certainly do this day, Whereupon King David commanded mee, and Nathan the Lordes prophet to annoint his sonne Solomon King ouer Israel, euen whiles that David liued: the which wee both faithfully performed. Wherat Da­vid then greatly reioiced and praised the Lord vpon his bedde, 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 diuinely prouided, and handled in al pointes so directly, no man may iustly reproue it, neither may the King in the due consideration thereof (now in his elder daies) either repent thereof, or be touched with sorrowe in his heart. Nor may wee otherwise thinke, but that the Lord of Israel, louing well his people, hath set our Lord the King on the seate of his Fa­ther to do equity and righteousnes in the same, 1 King 10. Solomons pro­cee [...]ings a­gainst Adoniah. as the noble Queene of Sheba, at her beeing heere, right worthily testified and as a prophitesse in that behalfe, blessed the Lord and the King in the same. Moreouer I haue not found, that my Lord the king hath merited blame or dislike in any his dea­linges touching his said brother Adoniah who had so vniust­ly exalted himselfe as an Eagle in the clouds of heauen against his honour; for truly, contrary to the wonted vse of worldly Princes and potentates, which cannot easily permit or beare a cōpetitor of the kingdome, he did not rashly or seuerely execute displeasure of Adoniah: but being perfect, wise, of a most royal heart, and of noble Lyons nature, perceiuing him to stand infeare of him, & to submit himselfe to his gratious mercy on the groūd, he gladly pardoned him, with this saying, y ^t not so much [Page] as one haire of his head shoulde fall to the earth, if he would thence­forth shew himselfe a worthie man, and so commanded him to goe to his house in peace and to rest himselfe, so long as wickednes might not be found in him. No doubt the king remembred that worthy example of Ioseph so ful of piety who notwithstāding the great iniury his brethren had done him, Gen. 50.20. did vpon their sub­mission and request, forgiue and forget all: yea, he was so farre from reuenging that iniury, that he said: fear not, now will I nou­rish you, and your children, and he comforted them, and spake kindly vnto them * Thus farre procéeded Zadoke, Benaiah. and then Benaiah because he was not onely an eye witnesse, but also an actor therin, stood forth & said. And al this do I perfectly remē ­ber, being especially called & appointed by king David (together with your reuerence and Nathan the Prophet) to deale for the king in those high matters the which (I doubt not) but Nathā would also confirme if he were present, and therein commend and praise that noble magnanimity ano rare clemency of the king extended towardes his capitall enemy, at such his entrāce into the kingdome, when as beeing not yet so perfectly setled, & scarcely knowing his friendes from his foes, hee might rather haue feared the euent of such a dangerous manumission & par­don. Solomon was not willing to revenge an in­iury. It appeared, that the gratious king was not only glad to pardō him which had submitted himselfe and promised obediēce but also carefull to eschew all colour or suspicion of tyranny or cruell dealing, euen to an aduersary. Some Princes and mightie persons in such cases are seuere persecutors, euen to the death of them which haue neuer so little offended them, although neither they haue nor can possibly hurt them, and such (as the king well knoweth) are more hurtfull to their owne territories then the brute creatures are to such as neuer hurt or annoied them. The Dolphin Fish. Wee find of the Sea-Dolphins (of whose nature the king hath spoken among other beastes and Fishes) that if perchance they find a dead man in the seas they feele by the smell of him whether hee hath euer eaten of Dolphin Fish, the which if at any time he hath, then they de­uoure him, if not, then they defend him from the biting of all other Fishes: and bring him to the shoare, as it were to his funeralles in the earth. Lo, although theis Sea-beasts [Page 47] doe by nature reuenge any iniurie, yet are they farre off from the persecuting of him that neuer hurt or annoyed them, howbeit such is mans cruelty and commonly the vse of mighty persons, that they persecute and hurt them grieuously of whome they neuer receiued, nor are like to receiue any dammage at all. Wherein they righgtly re­semble the wolfe which quarrelled with the Lambe and tooke an occasion to kill and deuour him, because he drank beneath him in the riuer. But, as I said, albeit it had beene but a iust thing in the king to haue reuenged that iniury: yet was hee more mercifull and gentle to his foes to whome in steede of death deserued, zadoke. hee pardoned and them preserued * Yee haue well saide (quod Zadoke) and thus shoulde Adoniah haue well remembred and con­sidered accordingly and not haue attempted further matter to prouoke the Kings displeasure, and turne mercy into iustice against his owne life. But seeing that hee woulde not continue thankefull vnto his Grace, but renewe his old malice and thereby worke to supplant the Lordes An­nointed, I see no reason why the King shoulde further spare him to the danger of his own safetie. Therefore I veri­ly belieue, that the king hath hath not offended either against God or the lawe, in that hee afterward perceiuing the wick­ednes and ambitious practises of Adoniah, Benaiah. did cause him to bee rewarded with death. And well worthie (said Be­naiah) for notwithstanding the King had most gratious­ly pardoned him, and charged him thereon (in my hearing) to bee conteyned within his owne house: hee yet presu­med too boldely to come foorth, and most malepertly to rush into the Queenes Chamber after Davids death in such sorte, that shee was therewith wonderfully afraide of him, neither coulde shee easily bee perswaded that hee beeing her mortal enemy (though now subdued) would either wish her well or entend her any good. For as enemies are not to bee trusted notwithstanding their faire faces and wordes: so beyond others, had she a great cause to doubt of Adoniah, who as she wel knew, bare her a deadly hatred, for y ^t by her means y ^e sooner Solomon came to the royall Seat, the which he Adoniah had [Page] so ambitiously and eagrelie affected, and vnlawfully vsurped in his fathers life-time. Whereat notwithstanding that she was as betwene hope and dispayre when she saw him sodenlie to enter her chamber, she asked him if he came to her in peace, and he answered, yea, whatsoeuer he meant, and he said, that he had a certaine petition vnto her, which was, that she would be a meane for him to the king, that he would giue him to wife Abisag the Sunamite, (who had beene sometimes king Davids bedfellow to warme and nourish him in his weake old age) In the which practice, he had a purpose to aspire to the kingdom: not onely for that, though he were the fourth yet the eldest of king Davids sonnes then liuing: but also combined with her who was estéemed as king Davids wife, he might the sooner in his owne conceite, and by the suggestion of the kinges enemies, haue obtained the soueraigntie. The which deceit and pretence of his, the Quéene as yet per­ceiued not: and therefore partlie for dread, and partlie for good­will she bare him for king Davids sake, she condiscended to his desire, and made request for him vnto the king. But the king being right wise, soone espied this to be a suttle deuise of Adoniah for his owne aduancement; The nature & manner of the ambitious. hee knew well, that the ambitious are euery way ready to insinuate themselues into fauour: before they be preferred they will faine humili­tie, lowlines, honestie, affabilitie, and all benignitie, they will follow and obey at a becke, they will flatter and giue ap­plause to all mens doings, fearing to offend any: yea, and (as is the common prouerb) they will brush off the dust from the coate which hath no dust at all. But being once aduanced & exalted, they begin to change their opinions, and soone alter their manners: for now, they are become proud and glorious boasters: they neuer care to profit, but are glad of prefermēt: they thinke themselues far better then others, because they be placed higher then others: their former friends they disdaine, & know not their old acquaintances: they contemne their bene­factors, and bee vnthankefull to them which haue done them the highest good. To let passe other things, they be burthensom to their subiects, hateful to al men, headstrong, troublesom, ar­rogant, gréeuous, and importune. This (I say) the king knew wel, and that Adoniah was swolne with this humour. [Page 48] Moreouer, he perceiued that this matter did doth proceed and was furthered by two others his deadly foes, namely, Ioab and Abiather, who thereby intended to supplant the king, and to set vppe Adoniah. And therefore when Queene Bethsabe requested the king for Adoniah, (according to her promise) he answered her: And why doest thou aske Abisag for Adoniah? aske for him the kingdome also: for he is mine elder brother, and hath for him both Abiather the the priest and Ioab the sonne of Zerviah: for he knew, that if A­doniah had once gotten Abisag, who was so deare and neere vnto his father, he would also with her haue sought for the Crowne. Therefore he sware and pronounced a sentence a­gainst Adoniah to recompence his wicked ambition and ini­quitie saying: God do so to me, and more also if Adoniah hath not spoken this against his owne life! Therefore the king being well aduised (for he did euery thing with iudgement) sent and commanded me to smite him that he might die, thereby the sooner to establish the gouerment according to the will & word of the Lord, the which Adoniah & his counsailors had practised to hinder & ouerthrow. Therfore this actiō of the king, neither may be reproued, nor may occasion him (now after so many yeares of peace) to be offēded with himselfe therefore. Abiather. * Thus haue yee saide (quod Abiather) and your wordes in mine o­piniō may not be iustlie reproued, The dealings of Solomon against Abia­ther the priest. for yee haue spoken nothing but truth. But what shall we say to this that the king at his entrance, did both depriue Abiather then the Lordes priest of his office and expelled and bannished him the Lordes house? Although I haue the like name (my Lordes) I neither propose this question, nor speake, as if I would defēd the cause of y ^e Abiather against the king and his proceedinges therein: but because I haue heard some opposition to the same by others, and I would willingly they should be resolued. zadok. To this answered Zadok. As I may not condemn that Abiather my predecessour, because I woulde my selfe (as Pri­mas) should be aduāced and approued in the place: so neither may I dislike in equity the kings proceedings against him. For firste it is certayne that Abiather behaued not himselfe worthely in his place, and therefore was iustly depriued. For albeyt my-selfe am now high Priest: yet if I [Page] should not answere to my calling and name, I allow the ve­rification of that sentence of the kinges father on my selfe: Let his daies be few: and his office let another take. And as cōcerning Abiather, it became him not to counsaile Adoniah and to confederate with him, in that he vnlawfullie couetted to be king, both without the consent of his father, and against the rightfull honor of king Solomō. *Next it is most appa­rant 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 dishonor and contempt of Godes seruice 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 passe when Abiather was reiected, and zadocke taken to be the high priest. 2 Sam. 2 32 The which the King béeing wise and indowed with a principall spirit, did in time wisely consider, and iustlie performed in the depriuing of Abiather, 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 exellencie of his wisedome) would neither slay nor cruellie torment or vexe that vnfaithfull Abiather, be­cause he had béene the Lordes higd priest, and had beene a companiō & a fauourer of his father David in all his afflictiōs. Wherein he expressed a right sober, mercifull, and gratefull minde: for he reuerenced the Lords ordinance and lawfull fun­ction of the person, albeit the person was vnworthie: he shew­ed lenitie, where rigour was deserued: and he would not that his hatefull enemie should be occasioned either iustlie to comdemne him, or at the least to accuse him of any sauour of oppression, tyrannie, cruelty, or vnkindnesse towardes him which had béene kind to his father in his afflictions, though now after his fathers departure. And surelie, these are the virtues which are not common or vsuall among the men of this life, especiallie among Princes and Potentates, where we often behold and consider, how the Lordes priestes, pro­phets, and faithfull seruantes, are not onely neglected, but vnreuerentlie contemned and abused, and that for the lightest causes that may be imagined: we see that seueritie recom­penseth priuate iniuries against all men without mercie; and [Page 49] we see, that little kindnesse is found to consider of great bene­fites of them which be liuing, much lesse of them that be dead of whom the prouerbe is beaten, Out of sight, out of mind, 1. Sam. 22.17. Such hath beene the vngodly behauiour of Saul towards Abime­lech and the Priestes of the Lord, whome notwithstanding they had made their honest excuse withall humilitie, hee com­maunded Doeg the Edomite to murther euen fourescore and fiue persons that did weare a linnen Ephod: yea, and bee smote with the edge of the sworde, Nob the Cittie of the Priestes, both men and women, children and sucklinges, Gen. 37.20. ox­en and asses, and sheepe with horrible crueltie. Thus the brethren of Ioseph hardly handled their poore brother in that they did not onely cast him into a pit, but sold him away as a bondslaue to strangers, following therein the Nature of Cain, who murthered Abel his brother vpon an offence not giuen, Gen. 4. but taken. Iudg. 7. And thus the vnthankfull Sichemites (in the time of the Iudges) notwithstanding that Gedeon had beene be­neficiall to Israel, shewed no mercy vnto his house, but gaue consent to the setting vp of Abimelech the tyrant, to the de­struction of the same. But thus hath not our King done: Neuerthelesse, (as reason required) he remoued Abiather both from his office, and also from out of the Court: for hee had distained his honour, and disgraced his function by his lewde behauiour therein, and was an enemie to the kinges estate. Therefore that he might not longer abuse the place, so fit for a better person, yea, for a person perfect, and well approued: Treacherous persons are e­uer suspected. a­gaine, that he might not thenceforth (as he was an enemie) vn­happily moue or entise any of the Kinges Courte to conspire with him against the king and his gouernement, hee was iustly depriued of the one, and banished from the other: for as it is indeed wisedome in time, to cast out of the congregation, such by whome the same is daily offended, and the place abu­sed, to auoid the contempt, which by such persons is often occasioned: so it is good policie timely to obserue, sequestre and put apart such dangerous persons from the presence of Prin­ces, and from the societie of their Lordes and seruantes, left they both infect and inflame, and so confound the body with [Page] the head, by the contagion of their trecherous plots, wicked de­signes and pestilent practizes, in, and about the which will e­uer bee their dailie and greatest studies and indeuours: for they are set on the pricked forth by the Syre of treasons, and broacher of rebellions. Hence was it, that Moses com­manded a separation between the Israelites, and Corah, Da­than and Abiram, whome the earth opening, swallowed vppe in their rebellion. Thus the Lord reproued Cain for his enuy and anger against Abel his brother, and admoni­shed him to his dutie: but after that hee had listed vppe his hand against him & murthered him, he expelled him (though too late) and sent him an exile from his fathers house. So also after that Ismael was noted to be a persecuter and deri­der of his brother whome hee sought to supplant, hee was shut out of Abrahams house with Hagar his mother, who had counselled and defended him in his wickednesse. Therfore wee may perswade, that this proceeding and iudgement of the king against Abiather, for the abuse of his function, and his treacherie against both David and our Lord the king, (being both lawfull and discreetely handled, according to the diuine prouidence, and the equitie of the law) is not the cause of the kinges present sorrow. To this, all the Princes sub­scribed, gladly iustifying the wise and worthy iudgement of the king with all his proceedinges therein, in whom they did manifestly behold the wisedome of the most high God, to doe equity and righteousnes.

CAP. XIII.
Of Solomons proceedinges against Ioab and Shimei.

KIng Solomon being iustified and commended in his iudgement & pro­céedinges against Adoniah and A­biather, in th'execution of th'one, Azariah. and y ^e depriuatiō of th'other: Azariah the chiefe of the Collectors came foorth & said: But there be, which do not on­ly blame, but condemne the King, concerning his dealing against his Cosen Ioab, chiefly after he had taken holde of the hornes of the Altar, where, for the holinesse and reuerence of the place, be presumed of securitie: for he verily thought, that the king (which was wise and singularly affected the holy Religion) would haue rather reuerenced the place, and not aduentured to plucke any man out of the Lords house (especially from the high Altar) which did flie thither for defence and safetie, as to the Sanctuary of the Lord.

To this Benaiah the chiefe Captaine answered. Benaiah against Ioab In that (my Lord) as I am well assured of mine owne guiltlesse hand, being especially charged by the king to slay Ioab: (for indéede I slew him at the kings commaundement) so am I well perswaded of the perfect wisedome and vpright iudgemēt of the king in that matter, for diuers causes: first, for that Io­ab had beene of the confederacie with Abiather, yea and a chiefe Counsellor of Adoniah, both against K. David, and against our Lord the king: for although he were the sonne of Zaruiah, Davids sister, placed by him in a very high grade and authority (as the chiefe Captaine of all his heastes) and had béene bolde in the presumption thereof, to doe and commit many thinges both vnlawfull and vndecent against the kings will, and good liking, as in the murther of Abner and Amasa, [Page] and such like) yet, here he presumed too too farre: for as it was not lawfull nor conuenient, so was it neither safe for himselfe to aduenture to set vp and to proclaime Adoniah king ouer Israel, in the life time of K. David, without the goodwill and manifest commaundement and warrant of the king, and of his noble Counsellors vnto whom it better became Ioab to haue submitted himselfe & his Counsailes, to whom he should haue hearkened and yéelded the due honour according to the law, chiefly in this high matter, and not in such malepert & lewde sort haue vsurped on the Kings gratious fauour, & arrogantly presumed so farre on the authority of his high place. Truely, this is a fault, which is often committed, and no lesse noted in them, whom the fauour of gratious Princes hath aduan­ced and graced, and the honour of the place hath puffed vppe, so far, Men being in honour, do often forget themselues. that forgetting themselues and their dutie, they neither foresée their owne dangers imminent: for it is sufficiently proued, that many men being sodainely exalted, are also so­dainely depressed and humbled in their pride, by the same which lifted them vp: yea, and some are therefore aduanced, that for­getting God and their duties, Gon. 11. [...]. Iudg. 9.53. they may be thrown downe and confounded as Nimrod was, and Abimelech, aswell for ex­ample vnto others, which thereby are taught to take heede: as for a iust reward of their owne pride, ambition, insolency, & great wickednesse. Secondly, Ioab being faultie against God and the King, and now not onely accused before the king and his Princes, but iustly condemned, and fearing the kinges displeasure, and the reward he had deserued: 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 murtherers, stubborne malefactors, traytors, rebels, seditionaries, and conspiratours 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 preserued, till time the truth of the mat­ters laide against them be in iudgement, discerned and tryed: as we finde it written in the law of Moses. Nor was it méete (indéed) that Ioabs eāxple therin (though a noble man, so neere of bloud to the king, and no lesse fauoured of David) should em­bolden others to commit such hainous actions and villanies, [Page 51] and then to shrowde themselues vnder those places of refuge, so farre 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 thinke to be defended with their causes, eyther by such places, or by the wreasting of the holy lawes to their purpose, do alwaies deceiue themselues, and draw vengeance on their owne heades deseruedly.

* Thirdly Ioab expressed a most stubborne nature, Ioabs stub­bornes. peruerse will, and disobedient heart against the Lords Annointed: for when in the kinges name, and by his Highnesse commaunde­ment, I commaunded him to come forth from the Altar, hee neuer so much as asked mercy of the king, nor sought, nor en­treated for his owne pardon: but presuming that the King would not haue aduentured to plucke him from the Altar, wherof he had taken hold, although he had been a wilful trans­gressor: he then answered most stoutely in the presumption of his hart: I wil not came forth, and being further certified, y ^t then the king would not feare nor omit to stay him euen there, for his ambitious praetizes and trespasse, he replied (as daring the king and his lawfull authority most arrogantly) then let him slay me euen here, for I will not come forth. Neither think I but he will haue some regard to the high reuerence of this place, into the which I haue betaken my selfe, for the safety of my life, as in the Lords Sanctuary: vpon this aunswere, the king perceiuing his pride and the stubbornes of his hart, com­manded me to doe vnto him, euen as he had said, namely to stay him euen there, and so hee receiued the execution of his iust iudgement. Fourthly, the Lord our God, The rewarde of murther. hath rightly brought vpon the heade of Ioab, the reuenge of that innocent bloud which he had before that time shed causeles, and now cried to the Lord for vengeance, according to that word of David, 1. Kin. 2.5. when a little before his death, hee gaue the king a very straite charge concerning this matter, willing that Ioab should not be holden guiltlesse, nor be brought in peace to his graue, but that he shold receiue the reward of a merciles murtherer, Num. 24. after the wordes of the law in that case prouided: as whereby the sooner he might remoue away from the king, and his fathers house, that bloud which Ioab had shed without iust cause for [Page] (beyond others his manifold slaughters and oppressions) hee smote and most traiterously murthered two men which were more righteous and better then himselfe, in the time of peace, namely, Abner the sonne of Ner, captaine of the hoast 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 Sonne of Iether, Captaine of the hoast of Iudah: A man likewise of right excellent gouernement and valour, for Io­ab being a person very proude, enuious and ambitious, great­ly feared, lest the fauour and estimation of those two Wor­thies in the kings eyes, would much diminish, (or at the least) hinder or withstand his further and higher honour. Therefore David perceiuing his wicked inclination, and considering wel the equitie of the cause, charged and required his Sonne our Soueraigne Lord, that the bloud of those two worthy persōs should be returned on the head of Ioab, and vpon his seede, y ^t so vpon David and vpon his séede, and vpon his house, and v­pon his seat, there might be, and remaine a perpetuall peace. Thus truely, when one creature kils another, the heauenlie Powers crie out to the highest Maiesty, saying: Lord, Lord, this thy seruant presumes to be like thee! Therefore, if the déed be vniust, the Creator of all aunswereth: Suffer him yet which kils, for he also shall be killed. Vengeance is mine, and I will repay. And indéed those celestiall Powers shal and wil so often represent with their praises to the Lord, the death of the person slaine, till iust vengeance be taken of the slayer, who therefore shall be numbred with them that are appointed to perpetual torments: Hermogenes. *as also, one among the Philosophers of the Gentiles hath truely said: And so we obserue, that albeit the impious and wicked be for their times and turnes aduan­ced aboue many others better then themselues, by the great fauour and liberalitie of bountiful Princes, and so stand a while in an high grade of flourishing prosperity: and that, when the vngodly commit wickednesse against God and his Annointed, they are spared or passed ouer with silence, wherby forgetting God and their proper conditions, they imagine him to bee wel pleased, and so promise themselues lasting securitie in their impieties: yet neuerthelesse, in the end, yea euen in their [Page 52] due time, are they well ouertaken and destroyed without mer­cie, being nothing worthie of mercie, though they crie and call. Therefore the Greeke Homer (whom in this matter without iust offence to our Religion, but to the shame of such ambitious persons, we may remember) hath well mo­dulated in all iust censure: saying:

Thus translated:

But most diuinelie hath the kings father spoken in his Psalms and hymnes touching this argument, which when learned A­saph the kings Scholemaister had aduisedly considered with the manifold instances dayly occurring: hee thus spake as in the Lordes behalfe,

Wherefore as his most excellent Maiestie hath rightly cō ­demned Ioab, and thereon commaunded him to bee execu­ted according to the law in this case prouided, and the charge that David gaue him a little before hee fell a sleepe: so can wee not but worthily approue his iudgementes, iustifie his proceedings, and perswade, that as thereby hee hath remoued away euill form his kingdom and house, so neither hath he ta­ken thereof any occasion of this great heauines, wherewith he now languisheth▪ for Ioab (as ye know) was not onely a wic­ked murtherer, proud, enuious and ambitious of honor, but al­so stubborne and rebellious against the king, a conspiratour with Adoniah the kings enemie, perfidious & treacherous, se­ditious and couetous, and in a word, replenished with many vices where with hee was distained to the dishonor of our re­ligion, [Page] the daunger of our king, the euill example of the nobles; and the shame of himselfe. Yee haue well spoken (saide all the other Princes and Lordes) And indéede, this is not strange, for wee our selues haue oftentimes seene and wel obserued, that the vngodly and irreligious persons, though long forborne and suffered to sinne, yea and to wallow in im­pieties, saying vnto themselues, peace, and all is well, yet so­dainly as holy Iob said, they descend downe to the hell, neither shal their pompe follow thē: for glutted with prosperitie, in­veterated in malice, hardened in heart, and farre off from true repentance, they euen prouoke the diuine power to powre on them that which they haue iustly merited in their abhomina­tions. And truely this is one of those thinges which follow man ordinary course, and semblable succession in the world. But to speake of Ioab, we know, that the kinges father ha­ving the spirite of Iehovah his God, taught him, how intol­lerable the sufferance of such a member as Ioab was, should bee esteemed in his wisedome, which much better were to bee expelled and abandoned of the people, then that hee should bee the occasion of conspiracies, and seditious in the common State: remembring this (beyond many other his mischiefes) that hee had embrued his sword which hung on his loines in the bloud of a friend, as if he had beene his enemie in the open fielde. And now againe, he euen bewraied himselfe openly, as priuie to y ^e new conspiracie of Adoniah, who aspiring y ^e second time to the kingdom of Israel, sought to obtain to wife Abi­sag, K. Davids last bedfellow: for his conscience condemning him, he fled frō the kings face, and tooke hold (as ye haue said) of the horns of the Altar: howbeit being a man wise & acquain­ted with the law, he might haue known that a volūtary mur­therer or traitor was not to be protected in that place: moreo­uer, if he had alleadged, that seeing the kings pleasure was to slay him indéed, yet he would die in that holy place, as before the Lord: yet he might know for certaintie, that the place shold be nothing profitable vnto him there to die, seeing that for his impietie, he was not worthy there to be interred amōg his fa­thers, whereof all such are worthily depriued, which are execu­ted by an ordinary sentēce & iudgemēt of law, as execrable ma­lefactors. [Page 53] And in very déed, wherfore shold such persōs as in their profanitie neither feare God, nor loue his house, nor care for his Altar, nor regarde his diuine Seruice, nor seeke to honour him in their liues, presume so much on his house, on his Altar, on his tabernacle and Sanctuarye as either there to be protected, or there to rest their wandring bones. For as the Castle of Syon spewed out the halte and the blinde that David and such as retained both Vrim and Thumim might lodge and dwell there: so the Lordes hill, the Lordes taberna­cle, and his holy house is built, prouided, and prepared for them onely which feare and serue him in singlenes of heart all the daies of his life.

Then Banaiah proceeded saying. The procee­dings of the K. against Shimei 1. Kings 2.8▪ The like may be re­solued concerning that iudgement, which was giuen and executed on Shimei the sonne of Gera, the sonne of Gemini of Ba­hurim whom the king commanded me to strike. I speak not this (my Lords) to excuse my selfe of crime as guiltie in that a­ction, although I may not want my iustification therein: but in regard of the equity of the cause. For it is not vnknown vnto you and to many others that yet remaine aliue, how that Shi­mei for getting himselfe and his oath, with the reuerence hee should haue yeelded king David, cast stones at him, and at his seruants, and withall railed at him and cursed him (being the Lords annointed) 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, euen to the king himselfe, The railing wordes of Shi­mei. 2. Sam. 16.5.6. Come forth, come forth, thou bloodshedder, & thou mā of Belial. The Lord hath brought vpon thee all the bloud of the house of Saul, in whose steede thou hast raigned: and the Lord hath delivered the kingdome into the hand of Absolon thy sonne. And behold thou art come to thy mischiefe because thou art a man of bloud! Such words spake Shimei, and so misdemeaned he himselfe euen against king David and his seruants. Howbeit David was then contented to forbeare to reuenge this iniury on him, although there wer standing about him that offered to go and to take away his head: yea and afterward, when he came and submitted himselfe to David, he promised him rest from his hand: neither woulde he strike him in all his daies. Neuerthelesse he left the consi­deration [Page] therof to Solomon his Sonne, whom (he wel knew) the Lord had inspired with a princely Spirit and noble mind, and therefore could not be ignorant how to deale and behaue himselfe in these and such like causes. And so likewise our Lord the King beeing as mercifull as he was wise, did not in all the hast set on wicked Shimei, to recompence that abuse he gaue to his father: but, first he called him, and remembered him of his vnreuerent behaviour towards the Lords annointed, thē, he willed him to build him an house in Ierusalē to dwelm, & not to aduenture abrode, & said: Be thou sure, that the day that thou go­est out and passest over the river Cedron, thou shalt dye, and thy blood shalbe on thine owne head. To the which Shemei gaue answer: This saying is good. As my Lord the King hath said: so will thy ser­vant doe. By which wordes as he cleared and iustified both the king and his proceedings: so did hee both iudge and condemne himselfe if he kept not that commandement of the king. And yet we may not imagine, but that he granted further, then that he had any desire to performe, as those which being endange­red, vow and promise many thinges more then euer they pur­pose to pay, the danger beeing once past: and that hee thus pro­mised more for dread punishment, then for any loue or willing­nes he had to obey the kinges commandement, as those men of Belial which forbeare to sinne openly more for feare of the rod of Iustice, then for any loue or reuerence of godly vertues. Moreouer Shemei might haue considered (as hee was subtle and craftie enough) that men suspected are euer obserued, and therefore such should be very heedfull, not onely of committing the fact, but of all pretence and shew of that which is euill. Howbeit as he that is euill by nature, doth euer presume in his euill without the reuerent feare of either God or man: How Shemei was brought into the snare in his time. as one garded & secured in the foolish conceit of his own humor: so Shemei, either forgetting, or little regarding any of those thinges premised, passed foorth of Ierusalem, the place where­in he was commanded to stay and went to Geth to Achis, pretending to seeke for and to fetch home two of his Seruantes which were some little time before that runne away from him. In the which presumption, he could not escape a vehement sus­picion of practising some lewd matters with the Philistines, [Page 54] against the peace and gouernment of the king whome hee euer envied, and closely assaied to reduce the kingdome from the house of David which the Lord God had chosen, vnto the po­sterity of Saul whom the Lord had reiected. But behold, whiles Shemei went forth in his greedy ambition to finde and fetch home his seruants, he lost and ouerthrew himselfe! For thus by the diuine preuidence which holdeth them not guiltlesse, that either touch his annointed, or curse and maligne their father & mother (howsoeuer the seruants of Shemei faulted in their go­ing from him, and he had a iust pretence to reclaime them) an occasion was rightly ministred in this time of his iudgement, to cast him as guiltie into the kinges danger, as whereby the king might euen in this (though vpon a fresh occasion) perform the word of his father David, administer true iudgement, and yeeld that deserued recompence to that rebellious beast. Now (my Lords) it is apparant (as ye see) that Shemei, though a person of great place, could neither be iustified nor defended in such his impieties: for why (to recapitulate his crimes) he was most proud and malitious, a rayler, seditious, perfidious, an in­fringer of oath, a lyar and a couetous wretch, for hauing wealth beyond his worthines, he was thereof puffed vp both against God and his Soueraign, enuying the regimēt of David and his prosperitie: he cursed the Lords annointed with a most horrible curse, against the law and the equitie of the kings cause: he mo­ved the people to rebellion against David and his house from whome hee assaide to translate the Scepter: he was vntrustie and treacherous to his Lorde, whome with all faithfulnesse hee shoulde haue serued in discharge of his duetie. Hee had broken his oathe which hee had made to God and the King departing most presumptuouslye from the Cittie of Ierusalem, wherein hee had vowed to contain himselfe. Hee had scandalized the Lordes annointed most egregiouslye and more hee regarded his owne priuate lucre and gaine in fetching home his Seruantes which were departed, and drawing thinges vnlawfully to himselfe, then the kings manifest and expresse commandement, and therfore in respect of th'one, he too boldly transgressed the other. Wherefore the king sitting in the seate of the Lord, gaue vp­on [Page] him most iustly the sentence of death, and withall comman­ded me (the captaine of his gard) to execute the same according­ly, whereof the king (in my iudgement) or any other his true subiects neede not to be sory or displeased. To this the Princes answered with one mouth: And truly in our iudgements, as y ^e king being most wise hath done iust iudgemēt therein: so shold he not only be iustified, but also commended for the same of as many as either heare or consider thereof. Thus indeed hath K. Solomon rightly recompenced his dangerous enemies by the prouidence & help of the power diuine. For doubtles this is the Lords doing, who loueth righteousnes and hateth iniquity (as the kings father did sing) therfore as he defendeth the iust that feare him in their iustice, Psal. 45. so he ouertaketh the vngodly that dis­honour his high maiestie in their mischieuous deuises and cast­eth them downe. Thus the cankred old serpent, whiles he pur­posed and had subtly plotted not only to deceiue, but to destroy that noble mankind in Paradise, was by Gods vpright iudge­ment worthily condemned to the deepest hell: and so the blessed Seede of the Woman, whom hee had beguiled and thought to kill, did in the end confounde both him and his kingdome. To this might we adde the tragecall examples of enuious Cain whō the Lord God execrated & exiled from the earth for his sa­vage villany against his brother being a righteous man. Also of that proud and tyrannous Codorlaomor, and those other profane princes which had captiued iust Lot, which princes therefore our Father Abraham worthily smote and discomfi­ted: of hard hearted Pharao and those cruel Aegyptians, who were ouerwhelmed in the red-sea, when they verily presumed to haue subdued and vtterly rooted out our fathers: Of those cursed Chananites, whom the Lord prostrated to the power­full hand of his seruant Iosuah: of the peruerse and hateful Phi­listines whom Sampson the Nazarite plagued in the spirit of Iehovah: of the mōstrous Goliah the Gyant of Geth, whom the kinegs father being yet but a yong man and tender, slew & cut off his head with his own sword: of vnnaturall Absolō the kings elder brother, who had practised to supplant his father being lawful king who by the iust vengeance from the highest was hanged on a trée by the hair of his head as he rode throgh [Page 55] the woods: and (beyond some others) th'example of that trecherous and rebellious Achitophel, a chiefe Counsailor of Abso­lon is yet fresh in memory, who, seeing that his crafty and im­pious counsell was not affected to his desier, strangled him­selfe with his owne handes. Many more fearefull spectacles of the semblable iudgements wee find extant, not onely with vs within those his highnes dominions, but els where among the Gentiles and euery where to the terror and astonishment of the Sonnes of men, but yet to the consolation and vnspeakable ioy of the righteous. Wherein is verified that which the kings father hath modulated in his holy songes.

The King himselfe in his most graue and high Parables hath many thinges of this argument to be noted, as also in and among those patheticall speeches which we dayly heare him to ruminate. Neither in truth, are the heathen and those which are without, free of semblable exāples, which schooled them to learne what that is which the highest God loueth, and what he most abhorreth. Among the which, it may not iustly offend ei­ther [Page] ourselues or our Religion and people, that we remember one other graue sentence of the same Gréeke poet, who liuing in the time of our Iudges, and obseruing many things of those daies in the world, whereof he also wrote of great distructions of Kings, Princes, noble Captaines, and mightie Potentates, with the causes of the same, we find that in the worke where­of he tels of the wandrings of the famous Vlisses, he hath these wordes.

That is

And in this manner Iehovah our God confounded the kinges aduersaries, establishing the kingdome in his hand, according to that promise made by him to David, in the time of his grace. The ready way how to preserue Peace. Neither did his method of proceeding vnworthelie beseeme him, notwithstanding his name noteth Peace, or a Peaceable person: seing it behoued him for the purchase of true peace to extinguish the Seditious and broachers of vnneces­sarie wars, a thing no lesse necessary, thē that part of his office which concerneth his gouerment, to and for the which his fa­ther king David counsailed and sang as before: Gird thee with thy sword vpon thy thigh, psal. 45. O thou most mightie! Againe, seing that al thinges are in vaine, w ^c are attempted without an hap­pie successe, 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 y ^e king to whome y ^e Lord hath granted rest for y ^e buil­ding of his house, Solomons name. & therefore hath named him Solomon. This being saide, the Princes (with one accord) approued the kings iudgements and orderlie proceedinges in the premisses, pray­sed his royall maiestie in the same: blessed the God of Israel that had placed ouer his people so prudent and happie a king and humbly beseeched the most holie of Israel for his graces happy health and wished prosperitie.

CHAP. XIV.
The cause of king Solomon his griefe was not of his match with the daughter of Pharao. 2 Nor of his amitie with Hyram the King of Tyre. 3 Nor of that he royally en­tertained the Queene of Sheba. 4 Nor of his owne infir­mitie of age. 5 Nor of the feare of death.

IT cannot be denied (said Iehoso­phat) but that our soueraigne Lord Solomō, hath done equity and righ­teousnes in his procéedings and ac­tions, tending therin to the end of his gouerment, for his own discharge the good of his people, and (aboue all) the honour of Iehovah his God who for the same be praysed for e­uermore. But now the question is, and the matter argued, augmented and caried from mouth to mouth among the kings Subiects, (for of this the kinges alteration, many men talke di­uersly, and imagin many thinges) whether the king hath iust­lie offended in his match with the daughter of king Pharao the Egyptian whom he brought into the cittie of David. And here they call to minde, not onely what the law hath prouided in this case: but that which the Patriarch Isaack hath charged to Iacob touching the daughters of Canaan which he would not that he should touch: Iud. 14.3. as also what Manoah and his godlie wife spake to their sonne Sampson the Nazarite, when he would haue taken a wife from among the vncircumcised Philistines. Howbeit I doubt not but that the king being passing wise and prudent, knoweth well how to disgest that morsell, and to resolue that doubt. Moreouer, it is not vn­knowne vnto vs, that albeit this Princesse was a stranger vn­to [Page] vs and our Religion, whiles shee remained at her fathers house in Egypt: yet as she was not of the brood of those canke­red hearted Chananites & nations which the Lord willed our Fathers to expell and roote out: so would not the king aduen­ture either to touch her, or to bring her into his owne house, (although she was both a noble and beautifull Ladie) till time that was done and performed on her, Deu. 21.13. which the Law in that case prescribeth: but cheifely, as she had forsaken her owne people and her fathers house thē polluted with many abomina­tions: so turned she to the Lord God of Israel with al her heart, for the loue she had both to him and his holie Religion. And truelie this is also well obserued, that as Rahab of Ierico, a belieuing woman and conuert, was both admitted and estee­med of the nomber of the true Israelites in the dayes & by the wisdom of valiant Iosuah: and as Ruth the Moabitish wo­man was married to Booz king Davids Grandfather: and as king David himselfe refused not faire Thamar whome he had gotten in the warres: and as other our forefathers haue not a­bāndoned such womē vpō their true conuersiō to y ^e Lord: so nei­ther we abhor such as admit circumcition, & faithfully serue the true God, notwithstanding they be of the Gentiles: know­ing or at the least presuming that the Lord God, hath euen a­mong them, some that are his people also: that the starre which Balaam somtime saw, might lighten them in their due time, as we are lightned: and that shall be then whē the praier of Noah shall be both heard and effected, wherein he desired the Lord to enlarge the tentes of Iaphet, & to seise him in the tentes of Shem, to whom he would that Shanan should be a seruant. Now the king in this regard would often say of this Ladie. psal. 45. The daughter of the king is beautifull within, her garments are of beaten gold. And herselfe, although time was she could say of herselfe: I am but blacke O ye daughters of Hierusalem, for whie, Cant. 4.1. the Sun hath shined vpon mine head: yet now hauing no meane pleasure in her beautie, Cant, 4.1. he could iustlie commend her to her face saying thus: How faire art thou my loue? how faire art thou? thou hast Doues eyes, besides that which within thee lieth hidden. Wherein doubtlesse as he hath made her a liuelie fi­gure, of the church of God to be gathered of and among the [Page 57] Gentiles in time to come: so sheweth he, what is and shall bee the glorie of the same, and wherein the praise thereof consi­steth: therefore to declare the Lordes good pleasure therein, we haue both heard and considered what the swéet Psalmist of Israel (euen the kinges father) both prophesied, and diuinely modulated thereof in these wordes.

Secondly, after this (as it is left in Record) King Solomon loued Iehova his God, walking in the ordināces of David, his father, & offered vnto the Lord a 1000. whole burnt offerings: & the Lord being louing & most mercifull vnto him, did not on­ly accept the same at his hands, but had him aske of him what­soeuer he would, that it might be giuē him. He asked wisedome, & the Lord his God heard him, granted him his request, & de­clared his loue & good pleasure towards him, his actiōs, & pro­céedings, by many notable arguments, the which (as we may persuade with the wife of Manoah) he would neuer haue done, had he not loued him, or had he bin willing to haue reprobated him. Thirdly, albeit the Egyptians which had forgotten Io­seph, and the manifolde benefites they enioyed by him in his time, had grieuously afflicted our fathers (as Moses hath re­corded it) yet, as before that time, our Fathers Abraham, Isaack, and Iacob, and their children haue found refreshing and comfort from thence, and therefore haue been contented to soiourne there, and to ioyne in amitie with them: so without a­ny abuse of our Religion, or danger of our consciences or iust offence to any (being stedfastly purposed to reteine the right honour of Iehova our God) we could not see, How farre we may win ami­tie with stran­gers. why we should denie this amitie, or to conuerse with them that are well plea­sed, not only to help vs at al needs with the things that apper­taine to the vse and comfort of bodyes and life: but also to bee reclaymed, and willingly consent to serue the Lorde of Israel, together with vs, circumcising the foreskins of their hearts, as [Page] Moses exhorteth. And to such a purpose aymed our fathers the sonnes of Iacob, Gen. 34.14. when speaking of the cause in question be­tweene Sechem and Dina their sister, whom he desired, they answered Sechem and Hamor his father saying: We cannot doe this thing to giue our sister to an vncircumcised man, for that were a reproofe vnto vs: but in this will we consent vn­to you, if ye will be as we are, that euery man childe among you be circumcised: then will we giue our daughters to you, & we will take your daughters to vs, & will dwel with you and be one people. Neuertheles, to auoyd al occasiō of iust offence, which might be taken of the kings wiues, being brought into the house of David, because the place was sanctified, and the Arke of God was reposed therein: therefore the king built a house for this Quéene remote from Bethlem, & placed her ther­in, where she continued. Neither haue we heard any exception made (as yet) to the king for such his matching or conuersing with her. Therefore I perswade, that this is not the thing which so much offends him now, except perchaunce he percei­ueth that she hath a desire to returne againe into Egypt, and to looke backe behinde him, as the vnhappy wife of Lot did, the which the Lord forbid: or that there is mooued twirt them some secret emulatiō, ielousie, or dislike, wherof I may not pre­sume to talke, nor might I, were I able to expresse it, the wrin­ging of the shoo being knowne to him only which weareth it.

Helioreph.Ye haue very well said my Lord (quod noble Helioreph) and the like may bee well resolued of the kings amitie with Hyram the Prince of Tyrus and Sidon: although there bee of our nation, that thereat bee much offended, disliking that the Israelites should meddle with, or haue to doe with any of them which are without: no lesse then in times past, it was an abomination to the Egyptians to eat and drinke with the He­brewes. And surely this affinitie and amitie was not made vpon meane occasions, nor (indeede) without an especi­all instinct of Gods spirite, which had mooued and perswa­ded Hyram (though an heathen Prince) without the motion of king Solomon, as of his owne accord, to desire and seeke for this league and societie, the which truely was first begun betweene king David and him, from whom David grate­fully [Page 58] acknowledged the receiuing of many good things, yea, and such, as were appointed and laid vp to and for the building of the Lords house in Ierusalem. In regard of that amitie with his father, being now renewed, and yet continued with him hee vouchsafed to honor him with the name of his father, calling him his father Hyram. Wherein, as he verily mani­fested his right thankefull minde, to so bountifull a benefactor, and godly wel-willer: so learneth he all children (as by a true Copie) in what honor, reuerence, & estimatiō they should hold those persons who had beene not onely familiar, but most lo­uing and beneficiall vnto their Parents in their liues. Like­wise in king Hyrams combination with Solomon, as there is a perfect intimation of the coniunction of both the Iewes and Gentiles within one Temple, as whereof the mystycall Church should be compleate in the time appoynted: so are they which yet be without to yeeld obedient heartes to this perswasion of the diuine spirit, as whereby with all alacritie and ready willes they might run after him, which both moo­ueth and draweth them: according to that louely 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 foorth after thee, and then shall we run. Next it was respected, that king Hyrā was a man very wise, he feared & serued Iehovah the God of Israel, and was wonderfully qualified in all kinde of princely graces: Else truly would not king David haue ob­liged himselfe in such a mutuall loue with him, who (as him­selfe protested) could neuer abide either prophane persons, or froward hearts: or any of them which had an euill wil at Zi­on. Neither would the king himselfe (as we well know) being as the Angell of God, perfit in knowledge, of exquisite wise­dome, repleate with the spirit of God, and chiefly then, when both the Lord loued him, fauoured 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 euer de­pended on the helpe and hand of God to asist him: haue had a­ny commerce or dealing at all with Hyram, had he not well knowen, that as it was Gods will and working therein: so Hyram was a person that was to be regarded. Thirdly, [Page] Hyram was right beautifull and set (as it were) in the plea­sant Paradise, Ezec. 28. deckt with all manner of pretious stones, with Rubies, Tophas, Diamond, Thurkoie, Onyx, Iasper, Saphyr, Emeralde, Carbuncle and gold: with Tymbrels and Musicall pipes: he was as an annointed Cherub and holy, placed in the sacred mount of God, and made perfect in his wayes. A king of Maiestie, and of excellent regard for his admirable vertues, Hyram his name interpreted. worthily alluding to his noble name, being (as one would say) loving exceedingly the promotion of life the beautie of them that appertaine to him: freedome or libertie, an high mountaine, a faithfull watch, a bearing or powring forth, that is to say, of treasures and good thinges for the helpe and comfort of others: the citie or refuge of them that maintaine peace, and a discovering or vnderstanding of thinges, divine and profita­ble.

Fourthly, as this right noble Prince, had an especiall loue 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 hee euer most glad, willing and ready to send vnto either of them, whatsoeuer they requested of him, for and towardes the building of both the Lords house, and also the kinges house, in the greatest aboun­dance: for as his land was plentifull and abounding with all those thinges before mentioned, that by the especial blessing of God, so thought he they could not be better employed, then on the king, and chiefly to, and for so excellent a monument as he had purposed to erect to the name of Iehovah his God, & the same God (I say) which Hyram also so deuoutely hono­red, to the prayse of his Maiesty, the true solace of his soule, and the good example of others. Furthermore, Hyram reioycing greatly to heare tel of our Soueraigne Lord, now lately aduā ­ced on the glorious seate of his father, hee glorified God with this saying: Blessed be the Lord this day, who hath given vnto Da­vid a wise sonne to raigne ouer this mightie people! Moreouer hee sent a message to the king, saying: I have considered all the things of the which thou hast sent vnto me: and I wil surely accomplish all thy desire therein, &c. So that both the faith and pietie of king Hyram was plainely manifested in this kinde of congratula­tion [Page 59] of Solomons graces, especially for that religious in­stitution, concerning the setting forth of the holy Religion, as whereby not onely we Iewes might glorie of this, that wee haue beene earnest professors of Gods law, and builders of his house: But that also the Gentiles, whom wee sometimes abhorred, are by the diuine fauour instigated and perswaded to conioine with vs in the performance of the same, the which also, as wee haue seene happilie to commence, hath been con­tinued and yet is enioyed to the comfort of vs all. Therefore as for this benefit wee are bound to be thankfull to God and gratefull to that good King: so haue wee not found, or may perceiue any iust cause of offence to spring therence, or that the King should thereof be greeued and perplexed in mind, as at this time we obserue him to bee. There is some other mat­ter doubtles that causeth the sadnesse, the which would to God wee could both find and remedy with speede: for long delayes bring dangers, especially in the cure of a wounded & languishing head.

Then Lord Ahiah opening his mouth spake to this effect; Ye haue well saide of the two former, namely, touching king Pharaohs daughter, and the Tyrian king, with whome the kinges Maiestie hath vnited himselfe with the former in ma­riage, with the second in mutual amitie. Ahiah speaketh of the Queene of Saba. And this also may bee spoken of the most vertuous Queene of Arabia, that vpon the report of the kinges seruantes, which were sent at Ophir for gold, prepared herselfe in great roialtie, and came hether to this end to heare the kinges wisedome, and to learne the religion of Iehovah our God, and thereon she was happilie taught & instructed, being (no doubt) moued and perswaded thereunto by the diuine power, who as we perceiue is willing that the Gentiles should partake with vs of those thinges which ap­pertaine to the highest honour of our God, and eternall hap­pinesse (as ye haue before intimated) Now therefore, the king knowing the purpose of God in this point, and vnderstanding by his wisedome, that her repaire vnto him was for this very end, hee gladly welcomed her with her traine, 1. King. 10. and most willingly satisfied her mind euery way: for he declared vnto her al her hard questions, touching those diuine things (for [Page] she had propounded many vnto him) so that there was not one thing hiddē frō the king, which he expounded not vnto her: But when she saw his royall Maiestie with her eyes, heard his words with her eares, and well considered the admirable buil­ding of his house, the excellēt orders of his noble Princes & ser­uants, and many semblable things farre passing all others, and beyond the report she had heard (which yet was merueilous) she was throughlie rauished and astonied, and thereon brake forth, blessing the Lord, blessing the kings royall maiestie, and those his seruants with many emphaticall wordes and won­derfull gestures of bodie: declaring her selfe at this time, ra­ther a true Iewish deuoted with the zeale of the glorie of our God, then a Gentile; as one educated and nurtured not in Arabia, but in the Cittie of Ierusalem, yea, in Sion the Lords holie hill and sanctified Tabernacle all the daies of her life. What kind of persons king Solomon ac­cepted into league. And here note (I beseech you) that as our most sacred Soueraigne hath entred league or affinitie with none of this kind (I meane the out-landish) before that they had acknow­ledged the Lord, conuerted vnto him, and made faithfull voues and promisses to be the Lordes and to feare him, (as som­times Ruth and Rahab had done) as the law in that case did require: so refused he not any, whosoeuer in this mind and sin­ceritie of heart, came or offered themselues vnto him with a desire either to learne of him wisdome, or to gratifie his wis­dome, glorie, and prosperitie, according to the true sense of the same law: In or by the which, we haue not found that the State of our holie Religion, hath beene at any time altered, or the same any way empaired or neglected: but we haue seene that by this our shining candle many other candles haue beene kindled, and our owne nothing blemished or consumed thereby. All this (doubtlesse) was in our king very prayse-worthy, as that which fitteth the high honor of a Soueraigne Prince.

Ahishar spea­keth of the kings age, and of his decli­ning and death* In very truth as ye haue well spoken (quod Ahishar) But heare mee (my Lordes) might not this griefe be occasio­ned of this: that the king now striken in yeares and well knowing himselfe a mortall man, (though a maiesticall King in his place) doth either by his rare wisdome or some [Page 62] late inspiration perceiue that he must of necessitie shortlie giue ouer, and yeeld to him (alas) which is prepared both to arrest him, and to carry him captiue to his long home, in the which being reposed and laid among the deade, Iob. 7.7.8. the eye that saw him before shall see him no more (as said Iob) neither shall his eye returne to see pleasure in this life nor shall he thenceforth féele the delights of the sonnes of men, A description of old age. he shall no returne to his house, neither shall his place know him any more. Against the which time therefore, we perceaue in man (as the king himselfe hath said) that the Sun is darke, the light, the Moon the stars: and the cloudes returne after the raine: the kéepers of his house tremble, the strong men bow thēselues, Eccles. 12. the grin­ders cease, because they be few, and they which looke out by the windowes waxe darke, the gates without be shut, by y ^e base sound of the grinding, and he riseth vp at the birdes voyce, and all the daughters of Musicke are abased. Also he dreadeth the high things and feareth in the way, the Almond tree flo­risheth and the Grashoppers are a burthen, 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 streat. The siluer lace is not lengthned, the golden yewer is broken, the pitcher is cracked at the well, the wheele is torne at the cisterne, and dust returneth to the earth as it was. The con­sideration of this dolefull alteration in man, (which yet is not effected but by a strong and forcible meane) cannot but ter­rifie euery man liuing. And sure it is, A description of death. that when a man shall sée grisely death inuading and assaulting him, he shall be forth­with agonized, quite quailed in conceit and vexed in his soule, yea, albeit he be not as yet compelled to yeeld vp his spirit: for as death is in nature a tyraunt, & so cruell to all things which haue life, so approacheth he as a mighty giant or man of arms with his bent bow and pearcing dart, looking most sternelie, dealing most rigorously, tearing and renting his pray right Lion-like without rescue. Moreouer as this is the same, which all liuing and sensible creatures both feare and abhorre: The anguish of him whom death summo­neth. so a man once touched with his deadlie dart knowing that now by the force thereof he is compelled to forsake and leaue his fa­ther and his mother, his wise and his children, his friends [Page] and his acquaintance, his wealth & his substance, with all the glory, pleasures and delights, of this world: he is grieued, he so­roweth, he weepeth and lamenteth, perplexed aswell in minde, as in body with this most wofull complaint. Time was, that I was much pleased and delighted in all these thinges, enioying and v­sing them with great gladnes & ioy: but now (alas) I see him appro­ching, & invading me, which constraineth me to flie, & to relinquish all those my delightes with weeping eyes & sorrowe of heart! But yet, such as stand in the toppe of this worldes happines (as the King beyond all others hath stoode and prospered these many yeeres with heartes desier and soules solace) they most of all tremble and be aboue measure troubled, euen then when they shall but heare of deaths comming, much more when they feele the dint of his dart: of the which I haue heard the king himselfe in his wise Parables to speake, the which saying, for the gra­uity thereof is coppied out and translated by the learned into many languages. Syrac. had ta­ken this from Solomons words in Egypt. O death! how bitter is the remembrāce of thee to that man, who seeketh rest and consolation in his substance and rich­es: Vnto that man which hath nothing to vexe or trouble him: but that hath prosperitie in all thinges? And this griefe is much aug­mented and aggraued in this; that though a man bee neuer 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 hee thether againe out of this worlde all naked. Moreouer, in the graue whereto he tendeth, hee shall enioy neither sense, feeling, vnderstan­ding nor facultie of working (as the King himselfe hath saide) no, nor yet that possibilitie to praise God, nor to giue him thankes in the Hell (as David also modulated) the same beeing a place both of darkenesse and silence, wherein man being defrauded of his hope and expectation the most glorious King is made equall with the poorest beggar, the strongest Captaine with the basest captiue: the wise with the foole, the rich with the poore, the happy with the wretched, the beauti­full with the deformed, and the liuing with the deade: For there is the same condition vnto them all, without difference. [Page 61] Therefore hath the king preferred a liuing dogge in hope, Eccles. 9.4. be­fore a dead lyon, in dispaire. * Then answered Abiather, In­déede, that thing which separateth the soule from the body, so al­tereth mans nature and reduceth euery man, of what degree soeuer hee bee, into one and the same condition, yea, into the same confused Chaos or lumpe from whence hee was taken and formed, is worthily dreaded of all men. But death is the same indéede. Therefore may I wel compare him to that fear­full Hiena, Death is like the beast Hie­na. which being an enemy to mankind hath a vipers necke, an Elephants back, a mans voice, the quantitie and qualitye of a Wolfe, the haire of an horse, and in sexe changea­ble as somtimes male, sometimes female. For Death which is an extream aduersary to mans life, and seeketh how to destroy him, staieth not his expectted time and tide, nor waiteth mans leasure, whether he be prepared or not prepared, but hasteneth and preuenteth it, as doth the viper the naturall time of birth, comming forth by piercing the wombe of his mother, the cause of her presēt death. 2. the Elephant is a beast fit for the wars, and Death as a man of warre is opposed to al things that hath life in this world and ouercommeth them. 3. Death is a decei­uer of mortall men: for albeit it is certaine, that all men shal dye yet is his hower vncertaine, taking them away when they thinke not of him, and yer they be ready, as the Hiena decei­ueth by faining a mans voice. 4. Death is a consumer of the liues of all things that liue, as the Wolfe is a deuourer of the sheepe, without sacietie. 5. Death is neither restrained nor hindered in his course, as the wild horse being stiffe necked wil not be bowed. 6. Death killeth now men, then women sparing no sexe, no age, no degrée of persons, as the Hiena which al­tereth kind. Therefore is death worthily dreaded of all men. Howbeit, we cannot yet learne or perceiue that the king hath either such warning: or if he had, would hee be much astonished or wofull. For being a man of an excellent spirit he feareth not Death, whose day (as I haue heard him to say) is better in re­spect, then the birth day of a man, and that the dead are more happy then the liuing; and therefore hath thus counsailed the liuing. Be not feareful of death. Remēber them y ^t haue gone be­fore thee, & them y ^t come after thee. This is the iudgement of [Page] the Lord vpon al flesh: & why wouldst thou be against the plea­sure of the most high? whether it be tenne, and hundred, or a thousand yeeres, death neuer asketh how long a man hath li­ued? Againe he hath said that death (though a tyrant in nature) is yet acceptable and welcome to some sorts of liuing creatures and namely to the man whose strength faileth him, to him that is come to his last age, and to him that is ful of care and feare­fulnes, and in miserie in this life. Which sentences for th'ex­cellencie thereof, are also copied out, and notified vnto many o­ther nations, which gladly accept and embrace them. Moreo­uer the King hath said, that howsoeuer a man be dead and laid senseles in the graue among the dead, and dust be returned into dust: that yet his Soule, (which is the best part of man) returneth vnto God that gave it, that is not to die with the body, but to liue and continue for euer with him whose Image it beareth, that fréely exonerated off and from all the miserable torments and vexations which assaile 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 himselfe is nothing moued there­with, Feare not death. being of all men the wisest. His reasons therefare ma­ny from the which wee take and gather these which follow. 1 First that Death is better then life: or the day of the death happier then the birth day. We may simply beleeue him there­in. Mors ita. qua­lis vita. For death is the renewing of a mans nature, I meane to him that leadeth a godly life: for if the life of a man be good, his death cannot be euil. And as men do alwaies desire that which is good: so neither do they feare that which therein they desire. 2 Secondly, this is that which belongeth to the cōdition of mans nature: for he is borne into the worlde, not to stay here, but to dye and to depart againe, therefore, as no man can dye which hath not first liued, so neither shall any liue which shall not al­so dye in this world. Thirdly this is the decree of the almigh­ty 3 vpon all flesh once to dye, to whose will and pleasure therein al men must yeeld & obey, Gen. 3 as good subiects to their prince in his place and authority. And therefore we should neither murmur at, nor feare that, which he hath ordained, knowing withall, that he decreeth nothing but that which is good and profita­table [Page 64] for his children. Fourthly, this is not onely Gods decrée but also his good pleasure by this to glorifie himselfe, and to 4 benefite his children. To whome euen death which came in through sinne, might notwithstanding bee a meane to deliuer men from the same, when his iustice therin shalbe ioyned with mercy and louing kindnes. Fifthly, by this messenger men are 5 ridde and discharged of many troubles, vexations, sorrowes, & miseries, which oppres and grieue them in this, yea, & through faith in the Messias, from all sinne and dangers of Soule, that follow after, and awaite them in this worlde. Sixthly, a man 6 may be comforted by th'examples of them that haue passed be­fore him and the consideration of such as follow him. This hath seised on father, mother, brother, sister, and friend. This hath fallen on Adam, on Abel, on Noah, on Abraham, on Moses, Iosuah, Samuel and David, and it shall not passe ouer 7 them that come after thée. Seuenthly, this yeeldeth a man rest from his labours; yea, it yeeldeth the due both to heauen and earth: for hereby the soule returneth to God, that gaue 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 trauailed and now wel neare finished a long and perilous voy­age is rather glad and ioyfull, then sory or wofull, when hee seeth himselfe so neare the end thereof, and would be vnwilling to begin his voyage againe, especially being weary: so y ^e king being thus farre proceeded, passing through the dangerous surges of the vanities of this life, he is rather ioyfull, glad, and ready to resigne ouer his soule to his maker, his body to the earth, and his royall dignitie to an other, then any way wofull or fearefull of death, the end of this voyage. Neither is he ig­norant of this (for he hath the highest knowledge of all men liuing) that so long onely a man shoulde desire to liue in this worlde, as he may bee well able, to glorifie God, and to per­forme his duty in the same (which shalbe so long, How long a man should desire to liue here. as the time of his ministry in this life is by the diuine prouidēce appointed to endure, & no lōger) and that when the time of this his seruice is determined, he should then desire rather to depart hēce thē to liue any longer, assuring himselfe y ^t hee shall neither effect nor [Page] performe any thing out of the due time (for euery thing and e­uery worke hath his opportunity and time, as the King hath said) This time therefore abserued Noah, Abraham, Isaack Iacob, Ioseph, Moses, Iosuah, Samuel, David and other our godly forefathers in their liues. And this time (I am assured) the King shall accomplish, and therein shall doe and performe that onely, which the Lord hath appointed him in his place, for his glory and the benefit of his people. Thus farre the Princes were contented to heare one another of them, and withall to iustifie that which had beene saide for the King. Howbeit, howsoeuer some of them dissembled the matter, there was not yet any one of thē that either declared or reuealed the cause of the Kinges affliction. Neither (indeede) was hee which knew the matter, willing to open it, because it touched the Kings Maiestie. Whereby it was like to bee as daungerous to his person and state, as the malady is to that pati­ent the cause of whose griefe is neither re­uealed nor wel known to the phisician. This the lords cōsidered: therfore they yet desisted not to search & enquire further vntil they found out the causes of the kings pre­sent sicknesse.

CHAP. XV.
Zadoke hath found the causes of the kinges troubled minde: and declareth them of Solomons glory.

ZAdoke the most reuerend Father, ha­uing now a good whiles hearkened to the conference of the Lordes: and percei­uing, that they would neither bee quieted in heart, appeazed in conscience, nor sur­cease to search and examine matter by matter, & cause by cause, vntil they might at length find out (if it were possible) the very causes of the kinges sorrowe: And seeing withall, that e­uery one of them had in their turnes spoken, and now againe expected his graue sentence: hee stood vp, and after a long pause he spake vnto them in these wordes. My Lordes all, I haue heard you one by one, and considered well of all your sayings: howbeit, I haue not yet heard that any man hath founde out, much lesse declared the causes of the kings affliction. For I am well assured, that there be diuers other reasons and occasions which might iustly moue him (as being a mortall man, Subiects may not bee quicke censorers of their princes. though so wise a man) to be sory in his heart. But I know well (as it hath been said) that it becommeth not subiects but in (dutifull modesty to sifte or examine, much lesse to censure the actions & dealings of their princes, the which is also a matter no lesse dangerous, then presumptious. Neuertheles, in regard of your present opportunitie, so willing and earnest to vrge on mine an­swere to satisfie your desires, but chiefly, that thereby the soo­ner (as we be here assembled in councell) we may consider, con­sult thereof, determine and endeuour not onely to ease the kings grace of his trouble (if it may be) but to satisfy all others, & work to preserue the common-wealth, which through the kings dis­pleasure may vnhappily be annoyed and brought into danger: [Page] Therefore I will no longer holde you in suspence, There be 7. causes of Solo­mons trouble. but reueile the whole matter to your content. I haue found seauen causes of the kings troubled mind.

• 1 The first whereof riseth of the deepe consideration of his owne Supre­macie, and the present high glory of the kingdome of Israel.
• 2 The second springeth of Hyram the king of Tyrus vpon the view & dislike of those citties which the king hath granted him.
• 3 The third groweth of certaine letters of intelligence which the Ara­bian Queene sent him, after that she departed from the court.
• 4 The fourth is from his Mother & the Prophet Nathan, which are now both departed this life.
• 5 The fifth is of Rhehoboā the kings sonne & heire apparant, not so well pleasing his fathers heart.
• 6 The sixth commeth from the kings adversaries as namely Hadad, Rhesō and Ieroboā, which haue lift vp their hands against him
• 7 The seventh and the greatest of all, is the sense of Gods high displea­sure and fearful iudgements conceived & bent against him, and the people for some hamous sinnes and transgressions.

At this worde, The princes. the Princes and Lordes were fully astonished all abashed, and not able to speake for anguish of mind, stoode looking one on another. Notwithstanding, after a whiles they desired reuerend Zadok to explane that, which he had (as yet) but briefly and obscurely touched: and first how it could be, that the kings sorrow might rise from y ^e consideration of his most excellent Supremacie, and the high glory of the kingdome of Israel, wherof both the king and they all with his people had so good an occasion to be glad and to reioice with praises to the Lord God? zadoke. The great glory of Solomon and his king­dome was a pronostication of a future declination. To this replied Zadoke. Although that men for the most part neither foresee, nor foreshew their owne dan­gers imminent, like as the Sun, the Moone, the starres, the seas, the trees, the hearbes, the beastes, the birdes, the wormes the Fishes, the elementes naturally pretend and foreshew the times, the tides, the tempests, & the alteratiō of terrene bodies: yet who doubteth of this, that the king being wise and prudent foreknoweth things yet to come, not onely as such as haue a propheticall spirit, but as those which are able and accustomed to gather the effects and euents by the causes and occasions in [Page 64] naturall things which is not the meanest king of Philosophy but a science right excellent, no lesse profitable for many pur­poses in mans life, and that which appertaineth to a reasona­ble creature. By this he seeth that those thinges which florish most beautifully, often wither most speedily, when yet others endure. This is first found in the life and constitution of mans body, wherein that which is most florishing and glorious, is soonest and that lightly altered and turned al about, as health into sickenes, strength into weakenes, beautie into deformitie, prosperity into misery, life into death. And hereof the cunning phisiciās pronosticate the future sickenes and danger of that person, whom they see to stand in the highest grade of prosperity and health: as when the Sea is at the very highest, then it be­ginneth sodainly to fall againe by the Ebbe: when the Moone is at the fullest by and by she waneth. Therefore the wise ship­maister, knowing how stormes and tempests succéede calmes and tranquillities, hee fearing thereof prepareth himselfe to eschew the danger. Now the king knowing all this, and seeing himselfe placed in the highest grade of his honour, and that the kingdome of Israel is no lesse aduanced to the highest grade of worldly felicitie, therein farre preferred before all the kings and kingdomes of the earth: he also knoweth, that now of necessity must ensew and follow an alteration, yea, a declination of that resplendent glory: and that the sooner by the meanes of mans inconstancy, wherein he is like a bird in a Cage which will not bee quiet, though by his excessiue flittering and striuing he kill himselfe.

Of this inconuenience feared Iob, Iob. 1. in his prosperitie (as hee testifieth) therefore, seeing his children wonderfull merry, and in their mirth giuen to al kind of ryot & pleasures to delight thēselues, he vsed to pray for them euery day: howbeit; their ful­nes was sodenly emptied & himselfe, though so good a man, cast into great aduersitie. Moreouer as it is the nature of worldly thinges to be subiect to alterations: so man can neither conteyne himselfe in any cōdition, be it neuer so excellēt without some de­sire of change, yea, in how better place and estate he is set, furnished with all thinges, so much the sooner will hee [Page] abuse the honour & grace of the same to his own destruction, ve­rifying that saying of the kings father.

Therfore the king feareth greatly that these pleasāt things shal not continue and abide long in this sort, and that shortly after these pleasures wil ensew paines, after peace trouble, after ioies sorrowes, and after prosperity infelicity, at the least, then whē it shal please the high God to take him away from raigning o­ver vs. In the time of prosperity thinke on the dayes of ad­uersitie in this life. This shold teach all men, liuing in this world, not to trust in the great glory of this time, nor in the wealth, nor in y ^e strongest power of man, nor in wisdome, nor in anything vnder the Sunne: for all these thinges (being transitory) haue aswell their falling, as their rising, as well their ending as their beginning, as well their discommoditie as their commo­dity incident. Now that king, and also the kingdome haue that supremitie of glory and peace, it is most apparant, not one­ly by the firme testimony of Gods words spoken vnto the king promising him such a thing, but by our own certaine know­ledge and experience thereof, and all men that haue vnderstan­ding cannot but beholde & confesse the same with vs. For who is like to K. Solomon in wisedome, wealth, fame and glory, of all the kings on the face of the earth? and what kingdome is cō ­parable to y ^e kingdom of Israel in beauty, peace and prosperity? For albeit the king hath been sometimes resisted and shoulde­red by Adoniah, Ioab Abiather, and some others: yet hath he preuailed thus farre forth, prospered and triumphed ouer his enemies valiantly: and although the kingdome of Israel hath beene many times battered threatned & troubled by diuers ene­mies on euery side sithence the cōming of our fathers out of Ae­gypt, as the Sunne & Moone with Eclipses, clouds, & darke mists) yet hath the same still increased, growne and prospered more and more, as the Sunne from his rising vnto the high noone, and as the Moone from her Coniunction to her perfect fulnesse, vntill this very day: wherein the same is so high­ly aduanced that the exaltation thereof can no further pro­céede [Page 65] proceed: but henceforth begin to decline, droope, returne and de­cay, after the state and course of worldlie thinges: wherein we sée how one generation passeth away, another succedeth, The world is like a sea of glasse. Eccles. 3. one falleth, another riseth: one dieth, another is borne: one thing corrupteth, another thing is engendred. Neither can thinges be established otherwise in this wauering world, how glorious soeuer it be to the eye or delight of man: therefore the world is not vnaptlie likened to a sea of glasse And surely this is an exceeding greate sorrow to a wise and glorious king when he séeeth and preceiueth, that all his glorie will end in ignomie, his pleasures will be finished in paynes, his wealth will wast and wash away, his peace will be quenched with warres, and his prosperitie will draw after it aduersitie: all this the very heauens portend, the earth pronosticateth, the e­lemēts expresse, the creatures forshew, and the king himselfe (through his wisdome) doth foresée, and therefore he is full sad & heauy in his heart. Alas (quod the Princes) is it so indéed? The princes. & is there not any thing to be foūd out, or prepared this hard lot to withstād? It is true and too true (saide Zadok) But how to withstand it, I know not, zadock. sauing that wel I wot al things are possible to the Lord God of heauen, and earth, The best way to withstand this inconue­nience is to go to God and craue help at his hands. to whose high Maiesty, deuout and faithfull prayers and supplications must he made, powred forth and offered vp by vs them which shall be included within those dolefull times: that it would vouchsafe his goodnes for his names sake to grant vs true pa­tience and constant abilitie to stand before him satisfied with his grace, sufficient for them which depend on him, & to shroud our selues vnder the wings of his mercie compassing all his works, howsoeuer things be carried and séem confused in this world, psal. 37.25.27. neither shal so much as one haire of y ^e head miscarry of the which belōg to Iehovah our God, To this purpose spake the kings father in his godlie meditations, saying: I have beene young and now am old: yet did I never see the righteous forsaken. Therefore he resolued, as well for the solace of his owne soule, as for the comfort of them in posteritie: that it is good for a man to hold him fast by God, to put his trust in the Lord God and to speake of all his workes in the gates of the daughter of Zion: how further to withstand those fatall decrees why should we search? will the most high alter his purpose? are not [Page] all his workes iudgement? Deut. 32. and doth he not worke and effect whatsoeuer is in his thought? and that euermore for the com­fort and profit of his saintes that by faith trust in him, yeas as­suredlie, whereof we may not doubt. To this replied the Princes: Neither will we presume to inuestigate those hidden thinges which the Lord hath sealed vp with seauen seales, nor attempt to walke in his secret wayes, which no mortall man is able to find out, nor studie we to withstand the purpose and prouidence of the Almightie, which is euer stron­gest and shall with the truth preuaile: But rather we will assay to conforme our will vnto his will, and our liues to his pleasure, being well content with that which is reuealed as that which is onely appertinent to vs and our children for euer. Now let it be your pleasure (most reuerend father in God) to explane that second cause of the kings displeasure, which riseth (as yee saide) from Hyram the king of Tyrus the kings bro­ther in amitie and especiall wel willer, with the rest as they follow in order, for our vnderstanding.

CHAP. XVI.
Of the second. & third causes of king Solomons grieved minde. viz. of Hyram, and of the Arabian Queene.

THen Zadok the most Reuerend fa­ther in God being willing to satisfie the Lordes, procéeded in the declaratiō of those other causes of the Kings sad­nesse: Of Hyram. and now concerning the secōd he spake as it followeth. It is true that albeit Hyram be an especiall good friend to our Lord King Solomon, as he was to his father David, yet ye know well (my Lordes) that the king aswell to gratifie him for his approued goodwill, as to recompence his rich bounty in that he furnished the king [Page 66] with Timber, and many other necessaries for the building of the Temple and his royall howses, and such like, he had giuen him some twentie Cities in the land of Galilee, the which he thought the King of Tyrus would gladly haue accepted at his hand, the rather in regard of his lonely affection and friendlie goodwill. 1. king. 9.11.12.13. But now king Hyram lately comming out of Tyre to sée those twentie Cities, declareth himselfe scarcely well pleased with king Solomon concerning them, saying vnto him: What kind of Cities are these which thou hast bestow­ed on me, my brother? Moreouer he called them the land Cabul, which is barraine, or as old and worne out: how­beit we perceiue not, but that he might be well enough pleased with those Citties, forasmuch as the king hath not onely in loue, ioyned amitie with him as his brother; when he could haue made him a Subject vnto his power by conquest: but also hath admitted him into his Territories, so farre as hee thought it was lawfull for him to doe, for the land of Israel being deuided and appointed by lot to them after their Tribes, might not be alienated nor giuen away to strangers. Moreouer the king of his gratefull mind and princelie libera­litie hath also bestowed on the King of Tyrus (besides those Citties) for the better prouision and maintenance of his house the annuall frée gift of twentie thousand quarters of wheate, 1. King. 5.10. and twentie Buts of pure oyle. For as the thrée noble Gra­ces were neuer better entertained in any place, then in king Solomons Court, especiallie by himselfe who had made him­selfe a right worthie mirror of kindnesse vnto all men: so was he neuer to seeke how to requite benefites, and to declare himselfe grateful to all them which euer did him pleasure: How bountifull hath he béene that way to the famous quéene of Arabia, who came from farre vnto him to heare his wis­dome with her guiftes? and to let passe particulars how grate­fully hath he recompensed al as wel strangers as others that at any time repayred to him with any their presentes. Neither indéede woulde he, that any person should so much as con­ceit in him the least touch of vnkindnesse. Therefore it cannot be but a merueilous griefe to his noble heart, that the king of Tyrus, euen that prudent and religious Prince to whom be­fore [Page] many others he would expresse loue and good affection, and from whom he expected the like, should any way dislike his grateful reward, and suspect him of vnkindnesse towardes him. And surely (said Prince Azarias) I Protest, that in my iudgement there cannot be a greater greife to a gentle heart then this, as whereof I haue heard the king to say not long sithence that such manner of dealing besotteh a wise man, and discourageth a liberall heart. Worthelie therefore may the king be sadde and sorrie, Eccles. 10.1. as one that had offended in the high­est degrée, as ingratitude is aptlie placed in the highest grade of vices. Neuerthelesse I doubt not, but he knoweth best how to disgest this bitter corasiue by his most excellent wis­dom, which to him should be (as it is) a strōg rock of defence a­gainst such perturbations and affections of mans nature, and somuch the sooner, because the offence is not iustlie giuen by y ^e king, howsoeuer the offence is now vniustly takē by Hyram: and yet this may not be long of Hyram, or any discontented humor in him, but of some others which are about him, or too néer vnto him, being vnto him as sōtime smoothing Ziba was to good king David, who by their sinistre adulation, assen­tation, and wicked whisperinges in the kinges eares, may soon ouerthrow and peruert the good nature of most noble personages: of which kind of persons therefore it is needfull that Princes take heed, and once knowing them, not onely to ob­serue, but also to expel them in time, as semblant to that Litta in a Dogs tongue, which being not timelie taken out makes him starke madde. For king Hyram himselfe (we may persuade) fearing God, and louing our king, would neuer haue caught that occasion of dislike, but gladlie haue accepted y ^t whatsoeuer the king had bestowed on him, though neuer so small, esteeming more the good mind of the giuer then the va­lue of the gift. But howsoeuer it be, now needfull it is, that we consult, prouide & assay how to asswage those mightie displea­sures, that so they, which as brethren in loue and amitie, should not in equitie contend and striue together, might be reconciled and continued mutuall friends, aswell for the common good as their owne content in the diuine feare, & not in any sort pro­uoked to wars, for it must of necessity follow y ^e many great los­ses [Page 67] troubles bloudsheds & huge incōueniēces will ouertake those realms and prouinces which haue of long time had trafficke & socitie, and continued league together, if afterwardes through the grudge and displeasure of their princes they should mutual­ly stand in armes, striue, and through enuy wrath and dissen­tions, séeke and worke one the others destructions. Neither howsoeuer they may afterwards agrée and be reconciled, shal the manifold losses and greeuances of their poore subiects ta­ken and sustained in that interim or whiles, Vnquiet heads grone for wars and troubles. be sufficiently re­couered or salued. There be some, which cannot content them­selues with the present peace and prosperitie of our nation: but seeke occasions of trouble, as by this tune weary of all peace, grone for bloudy broiles, and thinke (because they be not yet acquainted with military affaires) that warre is a pleasant thing, yea, and so profitable, that (by reason of th' ordinary spoiles) the poore shal therby be inriched, the wretched be made happy, that those aduancements are both lawfull and glorious euen with and among them that be brethren: and thereto are they ready to enueagle the heads of their princes, and to vrge them to reuenge euery small iniury: as if it stoode not with the honor and magnanimitie of a Prince, to passe ouer and to for­beare the least iniury offered him by an other Prince, though his friend and compeere, vnrequited. But it is our part to per­swade the contrarie: that all such shold esteeme of peace which may by any meanes eschew warres, knowing well that Da­vid, the kings father (though he were a man of warre) did rather desire peace, euen among them that had made them­selues ready for warres. It also becommeth vs to counsaile and perswade, that rather light and final iniuries should be winked at, and passed ouer, euen among Princes, then that they should vnhappily by reuenging of them, open wide gappes to farre greater inconueniences: and in this ease, he that knoweth not how to dissemble, neither knoweth he how to raigne or liue in the world. Eccles. 7.21. The king is the conserver of peace and the counsailors must aduise thereto. To this the king himselfe would perswade when he said: Be thou not over wise, nor be thou over iust. Againe Giue thou not heede to every secret talke of thy servant, lest peradven­ture thou heare him to speake evill of thee. And indeede, it rightly becommeth the royall gouernment to séeke to conserne peace [Page] which extolleth the vertues and praise of him that ruleth there­in, and it no lesse becommeth vs which be Counsaylors, to re­gard the same, and timely to preuent those mischiefes, which by too long delayes and want of due consideratiō, do often hurt the body together with the head, and confound them both in the end. Ye haue therefore well done (most noble Zadoke) to put vs in mind of this thing. Thus haue wee heard of two causes of the kings troubled minde declared and committed to due consideration. Now let vs likewise vnderstand the third cause, which riseth (as ye said before) of the Queene of Arabia. It seemeth very strange vnto vs, that from thence the king should take any conceit of sorrow, when (as we know) he re­ceiued her so ioyfully, entertained her magnificently, and di­missed her with Maiestie. zadoke decla­reth the third cause of the kings trouble. But that notwithstanding, it is re­ported (said Zadoke) that sithence the time that noble Quéene departed from the Court, shee addressed certaine letters vnto the king, whereby he is certified, that whiles shee was here with the king, she espied and beheld in the kinges house (called the house of the forrest or of the wood, which the king hath buil­ded for his pleasure) a tree, on the which (as she hath learned by a diuine inspiration) a certaine man shall be put to death: For whose death, the Iewish kingdome shalbe vtterly destroyed & wasted. And this hath that noble Queene in those her letters by many tokens and arguments made knowen to our Lord K. Solomon, as a thing requisite to be declared (and if it be possi­ble) to be preuented in time: the which neuerthelesse at her be­ing here, she durst not to reueale: partly for feare of the kinges displeasure: * for Kinges are soone exasperated towardes them which in any thing seeme to dislike them & their works, which is the cause that oftentimes they are praised and iustified, when rather they deserue to be blamed, whereby they flatter them­selues in their owne sinnes and foresee not the vnhappy euent of their peruerse studies and endeuors. Neither therefore do they sometimes heare, know, or see (and so not enioy and vse) that which might tend to their safetie and best profit, albeit y ^e thing be commonly knowen and talked of abrod: partly she concealed it in that she was very loath, in that time of her princely enter­tainment, to offer vnto him any occasion of sorrow or heaui­nes: [Page 68] * for they that are inuited or wel entreated, are or shold be vnwilling to vtter or shew forth that (especially to their friendes when they be merry) the which they thinke will trouble their mindes. But now vpon these tidinges by certificate from the Quéene, the king is stroken with a meruailous feare, thinking that this prophecie of the Quéene should aime to the holy Mes­siah or some other excellent personage, whome our nation shall vniustly oppresse and put to death on this Trée. And it is that (as I heare) which Seth the sonne of Adam did sometimes plante on his fathers Sepulchre, and hath euer florished as a tree of Paradise til time it pleased the King to take it into the house of the forrest * Surely, the king had this tree in no mean estimation and price, It is said that about the time of Christ this tree was growen againe whereof there was taken to make the Crosse where­on he was cru­cified. els had it not been placed in this glorious house. But now, the king vpō these tidings, and willing to pre­vent this inconuenience feared to ensew, hath remoued it from thence and hid it full deepe vnder the earth, that it might hence­forth neither sproute againe, nor be found of any man liuing. And it may be, that the king (the rather by this occasion (fore­seeing the ruin of our Nation (according to Gods euerlasting decree and purpose) is very sorowfull and heauy: but the more because this destruction shalbe iustly procured and cast on them for their iniury, cruelty and enuy against him whome they should in all duty loue, honour and embrace. He now calleth to minde what his father David prophecied of this tragedie.

And now albeit the king knoweth that no man liuing can withstand the purpose of God in this matter: yet he would not that any thing should either be placed in his house, or preserued and kept within his realme, which might minister the meanes of this vnhappy euent in time to come: for albeit men are not to enter into the depth of Gods secret deuises: yet, looking on [Page] the law and word of God, they must by the same learne to es­chew that which might be the occasion of transgressions and sinnes, as those men that bee weary and fearefull of murther, theft, Men must not commit sinnes of their owne malice and then thinke 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, & threat­ned to be punished for committing such thinges, howsoeuer the secret will and prouidence of God is, that they should bee accō ­plished. Therefore the theefe, or the murtherer may not say when such a fact is done. It was Gods will, it should be so done, els it could not be done: therefore I may be discharged or excused! But the word and law of God must be hearkened vnto, and obeyed which saith: Thou shalt not kill, thou shalt not steale, thou shalt not cōmit Adultery, &c. And though it be necessary y ^e offēces come yet wo to them by whom they come. Therefore as the king is right sory, y ^t such a thing shold be effected: by our nation so wold he that the meanes whereby this might be wrought or furthe­red should be remoued and the iniury preuented to the vtter­most of his power, that so he might be guiltlesse of the innocent bloud, and free from the destruction of our nation, thereon like­ly to be occasioned, Adoniram. without wise preuention. Now truly (saide Adoniram) this being considered of, is no small cause of a troubled heart. For such a conceit therof being cast into a mans minde, and especially into the kings minde, 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 mischiefe, as might either disgrace or shadow all. But beholde, such is the nature of this world, Note the na­ture of world­ly felicitie. that in the same where men place their felicitie & thinke to find occasions of their greatest ioy and solace, there common­ly is interposed one thing or other which hindereth or distur­beth altogether. Howbeit, the lord in his louing mercies forbid that such a Tragedie should be either wrought or occasioned by the king or by vs, or by any his or our successors in the kingdome of Israel by the which the same with the gouern­ment thereof so well established, should be dissipated and wa­sted. Aboue all, be it farre from vs and our nation, that such an outragious euill and heinous iniury shoulde bee offered to the holy Messiah, whome to honour and embrace is perfect wisedome and health: and whome to [Page 69] reiect and abuse is very foolishnes and destruction. Psal. 2.1 [...]. The which the kings father well considered when he said: O kisse 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 heynous matter were but broched in our daies, we would either preuent it, or assay to withstand it: but rather then we would yeeld to the mischief, we should choose to die: as Moses, & Iosuah, & Gedeon, & Samson, & David, haue well resolued for the glory of God, & the wel-fare of the people. Neuerthelesse, the kings father, to confirme the former hath plainely prophisied: that, the heathen shall furiously rage, psal. 2.1. and the people shall imagine a vaine thing: the kings of the earth shall stand vp, & the Rulers shall take counsaile together against the Lord and against his Annointed. Abiather And not doubt (saide Abiather) king David hath pointed therein to some great trouble intended to the holy Messiah at his comming, of whom we haue gathe­red, the kings father hath beene before ordained a figure, whose troubles therefore (as wee all know) haue not béene small, but wonderfull great inforced against him by them, whom he neuer iniured nor iustly offended: yea, and that not by meane persons, but by kings, Princes, Rulers and Po­tentates of the earth. Against the which notwithstanding the Almightie hath defended and deliuered him to the shame and confusion of all his enemies, which haue now no cause left them to triumph against him. And so I doubt not but how­soeuer the rage and fury of the aduersaries shall be against the Lords holy Messiah, he shall for all that bée mightily prote­cted: he shall tread downe the head of his enemies, and pros­per in his deuises. But God grant that neither our Princes, nor Priests nor Prophets, nor people be appointed the actors or executioners of this heynous Tragedie, against the holy Messiah: then might not the King be sory, nor the people bée destroyed in time to come for the committing of so heynous an action.

CAP. XVII.
Zadoke speaketh of the fourth cause of King Solomons trou­ble, viz. of Bethsabe and Nathan.

KIng Solomons Princes being wil­ling to heare what Zadok could yet further say in the causes of the kings trouble, vrged on and sayde. Wee haue heard what yée haue said touch­ing the Queene of Shaba: Now let it please you (most reuerend Father to proceede, to declare vnto vs the fourth Cause, the which (as ye sayd) did rise of the Kings most noble mother, and of Nathan the Pro­phet. Indeed (said Zadok) there hath no meane sorrow inuaded the kings mind of late, occasioned by those two noble persons: howbeit, not that either of thē hath in thought, word or déed hurt or offended him, but that by their death bee is depriued of them. For as they were such as he wonderfully loued, af­fected and fauoured: Naturall affe­ction sorrow­eth for the de­parture of friends. so they were no lesse profitable, and com­fortable to his state and honor in their liues. Wee see that ve­ry nature prouoketh men, (yea the very wisest and holiest men) to bee sadde and to lament the departure of other men, especially of their fathers, mothers, brethren, sisters, kinsfolkes and friends: for in them they see not onely the hor­rour of death, the dissolution of soule and body, that the same which was lately liuing is now dead, and that which was a man is become a senselesse carkesse and very earth, to the ter­ror and horror of all mortall men, which are taught therein to know their owne condition and nature: but also that they must now depart one from another, the father from his sonne, the mother from her daughter, the brother from his brother, the friend from his friend; and both man and woman from all [Page 70] his and her acquaintance and familiars of this life. There­fore, when the king speaketh of death, by the which a man is resolued into dust from whence he was taken, he saith also, Eccles. 12: that The Mourners goe about the streetes, Againe, that men mourne for the dead seuen dayes. Wherefore our father Abraham (al­though he knew right wel that Sarah his wife being dead, Gen. 23.1.2. was freed from all the miseries of this life, whereto all persons that heere liue are subiect, and was assured by his faith, that she be­ing a true beleeuer should rise againe to eternall life: yet) he so­rowed, he wept, & mourned for that her departure many daies. Gen. 50.1. Also that godly Ioseph, the sonne of Israel, when he sawe his father to bee dead, hee mourned and wept for him, 2. Sam. 4.31. & 13.36. & 18.33. expressing thereby both his pietie and naturall affection. Thus David, the kings father wept wofully, and bewayled the death of his friend Abner, the like he did for Absalon, and for Amnon his sonnes. And therefore the king (though a wise and god­ly Prince) worthely soroweth for his deare mother, and for the Prophet Nathan whom the Lorde hath taken away from this world: Neuerthelesse, Eccles. 4.2 [...] I haue heard him to say and that according to the truth▪ that the deade are happier than they which live: and then must that follow, that he which is dead, and fréed from this world and the troubles thereof, is in better case than the highest Emperour, king, prince, or potentate in his life: and being so, we should séeme to enuie that their happy estate, How farre to be sory. if we that be yet liuing should celebrate their funerals with ex­cessiue sorow. Sorow then we may, for that is naturall: and sorow for our friends and acquaintances, for that is godly: but to be sory without measure is neither naturall, nor godly, but heatheanish and brutish. For therein we shall not onely hurt the naturall constitution of our bodily health, but declare our selues to want that constancie of faith which our godly fathers haue reteyned, & the word of the Lord hath taught touching y ^e eternall happinesse of man after this life: yea, we should be as enemies to them that bee deliuered from the miseries of this world, as they which are sory that men being in prison and tor­ments should be deliuered & eased: and we should be as the en­vious, that is wonderfully greeued to behold and consider the good health and prosperitie of another man. Therefore albeit [Page] (I say) the king is for this right wofull and sad, as nature and pietie requireth: yet I say not that he is ouercome therewith, knowing well (as he is a wise man) how to bridle affections, and therein best to behaue himselfe: yet as a mortall man. * But (my Lords) besides this naturall sympathie and pietie, such was the wisedom, the iudgement, the grace & vertues of his Mother, Bethsabe a wise woman, right profita­ble to the king in her life. and such a helpe and comfort she was vnto him euery way, that as he thought in her life he could not honour her enough: so he may not forget her and her vertues after her death. As this noble gentle woman instructed and taught the king when he was a child: so she neuer desisted to aduise and counsaile him in all godlines being a man: and she thought it appertained to her dutie, not only to teach and cathecise him with wisedom: but also both to admonish him gently, and to reprooue him sharpely: knowing well that sometimes gentle admonitions, and sometimes sharpe chidings hath their place to doe good in them that feare God, as some precious stones shine the better bring steeped in sharpe vinegar, & some others, when they bee boyled in soft oyle. There be some, which though they be in place, The necessitie of good ad­monitions. either dare not, or list not to tell, ad­monish or reprooue the mighty and rich vntill they sée them through folly fall downe to the ground, and Fortune sternely frowne at them: then perchance, (but neuer before) they wil tel them of that which now it is too late for thē to auoyd: resem­bling therin that maladie, whē then & neuer before appeareth, when it hath throughly conquered nature in a man. And then they will say, as the Physician did to the man which after his long cure dyed, surely if thou haddest forborne to eate of this, and that kind of meat, thou mightest have lived longer. But hereof it commeth that as those which are wounded, when they want friends are constrained to seeke helpe of their enemies: so euen those noble personages themselues being offenders in their pla­ces (as they bee men and doe offend often) hauing none of such their faithfull friends about them, as will either admonish or gently reprooue them of their offences, doe often heare of their faults afterward by their very enemies, and that to their shame and sorrowe. Truely, the king knowing both the wisedome and faithfulnesse of his Mother, and considering [Page 71] what a comfort and stay shee was vnto him, not onely in those priuate things: but also in the better administration of the kingdome with him: hee did worthily honour her, hee was glad to heare her, hee disdained not to follow her wise directi­ons, & placed her on a seat next vnto his royall maiestie, when at any time hee sate to giue sentence of iudgement in matters of the highest importance. But now this princely counsailor is taken away: and the king seeth that the departure of such a pretious ornament of his pallace, is a prognostication of trou­ble to them that remaine behinde her: seeing that with the losse of such a member, the common-wealth of Israel is de­priued of much wisedome and many good things. And in this respect, The departure of Nathan, The losse of good counsai­lors a prono­stication of fu­ture troubles. the death and departure of that excellent Prophet Na­than his Scholemaster and faithfull counsailor, doth not a lit­tle grieue him at this time: not only in that Nathan is dead: but also in that the king by his departure is depriued of a most wise, godly & happy counsailor. For truly this is one chief cause that a Prince should mourne, namely, when his graue Sena­tours and prudent Counsailors be taken from him: for this is as if the eyes shoulde bee pulled from out of the head, know­ledge should faile in him that hath an office of waight to bee performed, the stayes taken from an house, and a staffe from him that leaneth thereto. In this consideration, our Fa­thers in the wildernesse lamented with aboundance of teares, when Moses their Leader was taken from them, and in this respect all Israel mourned mightily ouer Samuel, the Lords Prophet, when he dyed. For these did see, that in the depar­ting away of those worthy Personages, a great part of their glorie, their weale, their prosperitie, their safetie and defence departed also with them: for the taking away of most noble Kings, worthy Princes, graue Senatours, godly Ma­gistrates and vertuous persons, Deut 3.1.16. God sheweth mercy to them among whom the godly do liue. Gen. 7.10. is a common Pronosticati­on of euill euents to ensue on them that remaine behind in the world: from the which it often pleaseth the Lorde first to re­mooue and take to himselfe * such his seruants for whose sake or through whose ministery and meanes he hath beene willing to deferre, or withhold from the people such wofull afflictions. So long as Noah was yet remaining in the world without [Page] the Arke, the Lorde stayed the waters that they should not fall to couer the earth: but when Noah was embarked then by and by the destruction threatned, was executed on them that remayned without the Arke. The like we haue obserued in the ouerthrowe of Sodome and the Citties there-about, Gen. 19.22.24. which was soone effected after that Lot, was taken from thence. Thus also during the dayes of Moses, and the whiles Iosuah liued, the wealth of Israel encreased, and great pros­peritie enioyed our fathers, the which then began to bee mo­lested, and to decline after their vnhappy departure from Isra­el, as the Story of the Iudges doth certifie vs. So as long as the Prophet Samuel iudged Israel, the land enioyed peace: yea, and whiles bee liued, king Saul retained his honour be­fore his princes and the people, and the people their saftie: for hee was a rare Prophet, well beloued of the Lorde, hee was a noble Counsailour to Saul, and a most wise director of him in all his affayres: to whom, whils he listned, and fol­lowed his godly counsaile, hee and his people prospered on euery side. But after that hee reiected Samuel, (but especi­ally after the death of Samuel) Saul was so agonized for want of good counsaile, that despayring of good successe hee slewe himselfe, disgraced his house, and the people were sorely af­flicted. Euen so while those two right noble and godly per­sons, namely Bethsabe the Queene, and Nathan the Pro­phet liued and prospered in Israel, all things went well, and the King and his people prospered in great honour and peace: but (surely) sithence the departure of those two worthy mem­bers, there is a kind of defect espied in many things, yea aswel in the king, as in his people, as yee shall more plainely vn­derstand, when I shall rippe vp vnto you the seauenth cause of the kings sorowe. Worthily therefore may the king bee greiued for the losse of his most princely mother, & no lesse for the death of the diuine Prophet, and wise Counsailor Na­than, as for the falling downe of two such principall pillars, as by whose strength and counsaile both the king and the Com­mon-wealth of Israel hath beene (sithence the kings most hapy gouerment) the better stayd vp and maintained in peace and prosperitie.

[Page 72]And in very deede (said the Princes) this may be no small grief to the King (in our iudgement) as now wee call to minde and consider how tenderly his mother loued him, The princes assent to za­dokes reede. and how honora­bly the Prophet esteemed him: againe how deere was th'one, and how fauoured was th'other of his royal grace, wee cannot but testifie. And most happy were the King (indeede) of hee had well obserued 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 daies. For these two euer well agreede in the right ordering of the holy religion, in the right institution of the King, and in the well gouerning of the common-wealth of Israel. And surely when these both depar­ted from vs, we found (as ye haue 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 kings sorrow. Now here wee 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 sleepe with thy fathers, and this people will rise vp and go a whoaring after strange Gods of the land whether they go: and will forsake mee and breake the appointment which I have made with them: and then my wrath shall waxe hot against them in that day, and I will forsake them, and hide my face from them, and they shalbe consumed and much aduersitie and tribulation shall come vpon them: so that they will say, are not those troubles come vpon 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 hee ta­keth 1 away their godly and vertuous Prince: then they as peo­ple 2 without good gouernment depart from him, and liue in all 3 abhomination▪ then his wrath is kindled against them: then 4 he hideth away his face and fauour from them: then hee grie­uously 5 afflicteth them, and in conclusion consumeth them. 6

This partly beginneth to worke on vs in the taking away of those wise Counsailors: but oh God! what may wee feare to ensewe on vs, of our Soueraigne King shoulde bee also called away? Surely then it cannot otherwise bee, but that those troubles which awayte for vs in such a time will sodenly seise on vs to our extreame paine and miserye [Page] In the meane time, it is meete that we bee diligent in our du­ties and places aswell towardes the king, as towards the peo­ple, and assay to supply them which are so departed: aboue all, let vs haue an eye to the law of our God, and not to contemne 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 Ma­iesty destitute both of faithfull counsaylors and obedient Sub­iects. But now (most reuerend father) we also request that the fifth cause of the kings sorrow be likewise examined, the which (as ye said) riseth of the yong Prince Rhehoboham, the kings sonne and heire apparent to the kingdome.

CHAP. XVIII.
The 5. & 6. causes of the kings sorrow: viz of Rhehoboam, Hadad, Rhelon, and Ieroboam.

THe fifth cause of the kinges trouble (saide Zadoke) is indeede of Rhehoboam, who (notwithstanding his right vertuous and rare educatiō, which might wel perswade in him obsequie, obedience, the feare of God and a godly life, through the wisdom and especiall regard of the king) doth yet rather imitate and follow the corrupt humour and vnthrifty nature of his mother Naama the Ammonitisse, then the good nature, Rhehoboam his nature and inclination. and wisedome of his father: and he leaneth more vnto those yong and gréene heads that are growen vp with him and haue waited, attended, and beene conuersant with him in his childhood, then to any of the K. noble Princes & wise Counsai­lors, the which the King perceiueth, and knoweth to pronosti­cate the decay of his house and the dissipation of his honour. For Rhehoboam being a yong man, will haue his owne will and his owne libertie, he is growen disobedient, and scarcely [Page 73] can be restraigned by his father, or kept within the boundes of his duty, The King séeth whereto this will grow after his departure, when this yong Prince shalbe placed in the throne & haue the raines at wil: And truly this wilbe to vs a very strāge Metamorphosis and sory change: Thus, as the King in his di­vine wisedome foreseeth the misery which the euerlasting God will bring vppon vs and his people: so doth he more then feare the same to be iustly occasioned and performed in the daies of that Prince Rehoboam that is to succeed him that during his owne time this matter shalbe deferred for the sake of Da­vid the Lords annointed, to whome God had made a faithfull promise which concerned not him alone, but also his Seede. 2. Sam. 7. And that notwithstanding, he well perceiueth that the people begin to affect Rehoboam more then they either loue or like him their presēt king, for who is els that second man which shall stand vp after him of whome he lately spake? Eccles. 4.15. Now hence is it, that the king is occasioned to loath the labours of his owne handes to lament that vnhappy condition of his sonne and the people, and thereof it is that hee saith in the wofulnes of his heart: I am weary of my labors which I haue taken vnder the Sun: Eccles. 2.18. because I shall be faine to leaue them to another man that commeth after me: and who knoweth whether hee shall be a wise man, or a foole: and yet shall he be Lord of all my labors, which I with such wisdome haue taken vnder the Sun. Then turning towards his people, he said: Wo bee to thee thou land, whose King is but a child (meaning a child in affecti­on, manners and wit, such as Rehoboam is feared to proue after him) and wo be to thee (O land whose Princes are earely at their banquets (meaning such, as those counsailors of Reho­boam and companions of his youth shall declare themselues to be) And thereunto he added this affixe: Through slothfulnes the balkes fall downe, and through idle handes it raineth in at the house. Surely, surely, the vntowardnes of this youthful Prince hath already very much disquieted the kings heart: neither (be­sides all the former causes) can it be otherwise, then an vnspeak able griefe to a most louing and deere father, especially to such a rare, wise, renowmed, magnificent, mighty, magnani­mious and glorious king, to leaue behind him a thriftles, an [Page] vnhappy child, possessor of all those his ingenious trauailes. It was not without good cause that father Noah in the griefe of his heart, Gen. 9.25. denounced a bitter curse on Canaan the sonne of Cham and his generation, whereof there ensewed no meane incōueniēce 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 moue a father to cast on his owne children a curse in steed of a blessing. So the sorrow of our first parent Adam, conceiued vpō the vn­godly and brutish behauiour of his first borne Cain, especially in that tragicall action perpetrated against God and his bro­ther Habel, was so great that Adam was verily resolued (as it is deliuered vnto vs) not to know his wife any more: that thenceforth he might not be occasioned to lamēt & be grieued in such sort, for the losse of another sonne, neither did he know her indeede (as it is reported) for the space of an hundred yeeres af­ter that time. Howsoeuer it was, no doubt his griefe that way conceiued was vnspeakeable: neither is the kings sorrow (fore­seeing such a thing to ensew him in the dayes of Rehoboam) any meane or measurable sorrow. Oh therfore that yet it wold please the Lord our God (if possibly it may be) in his mercy to allure and perswade Prince Rehoboam to feare his highest maiesty and to keep his lawes, which is that which is required of him in his duty, to honour his father our Soueraigne King in his life, that his dayes may bee prolonged in this land, to hearken to godly and graue counsell, to remember his creator euen in those his tender yeeres, and to learne and follow that which belongeth both to his fathers peace, the safety of Israel and his own honour: In summe, that hee so order and demeane himselfe and his family in the true vse of his fathers faith and religion with the dayly exercise of his princely vertues, that al Israel may bee moued by God to bee willing to incline vnto him, and to obey him, as a man most meete to succeede him and to sit on his seat whensoeuer it shall please God to take from o­ver vs our Lord the king. To this answered the Princes pre­sent: Verily, verily, these be causes and argumentes waightie and sufficient to prouoke sorrow and griefe, and such as may trouble any King, Prince or Potentate in the world. But wee [Page 74] yet hoped, that seeing these troubles are such as commonly fol­low the nature of man, Wise men bee not soone over come with or­dinary afflicti­ons. and to the which all men in this life be of force subiected, the king being most prudent and prouident, will not be ouercome nor quailed with these, or any such passi­ons: but will assay (as he knoweth he should) to beare and digest them, or so to passe them ouer, as hee may rather take profit then hurt thereby to himselfe. Thus he seeth what Noah and Abraham, Moses and Samuel, Iehosuah and David with such other noble personages haue done in the like cases, in their times. The whiles it is our parts and duties to counsaile and perswade the king to that which shal be most meet and profita­ble aswell for his owne health, as for the common good and therein not to contemne, nor neglect Prince Rehoboam nor to defraud his honour, hoping and wishing for the best to en­sewe touching him, howsoeuer God shall worke to dispose of matters in his secret counsaile, that so the fault of his disobe­dience and defect (if so it fall out) may neither bee ours, nor any way occasioned by any of vs. And so Iehovah our God be mercifull vnto our soueraigne Lord, vnto Rehoboam his sonne, vnto vs, and vnto all Israel, the land of his delight.

Now it may please you (most reuerend father) to call to minde that sixth cause of the kinges grieued heart, which came as ye said of Hadad, of Rezon, and of Ieroboam, The 6. cause of Solomons sorrowe, the kinges aduersaries and of euery of them. It is certaine (answered Za­doke) that troubles be common in all places of the world and incident to al men liuing on the earth, seeing that al men be sin­ners, and no man doth good (as both David in his songs, and our king in his wise parables record) neither therfore is anyone man without his particular crosse, Troubles are common. nor any person without his aduersary or enemy to vex & molest him, euē then when he seek­eth to be quiet. And surely it is rare & an especial blessing of God when men may enioy peaceable times to finish their works ta­ken in hand for the glory of God and the weale of his people, as had our king, during the time he was occupied in the buil­ding of the Lords house. The kings father knew this wel, & all the histories of the former times are stored with such spectacles [Page] and examples, that troubles awaite all men in this life. How­beit these things seeme strange and so wer vnto them which haue in lōg peace liued and prospered vnder the raigne of peace­able Princes, as we haue done in the happy time of our Soue­raigne Lord. 1. King. 11.14.23. Hadad the E­domi [...]e. Now so it is, that very lately (as ye know) there be risen vp against the king and his people those three, namely Hadad, Rezon and Ieroboam, dangerous and shrewde ene­mies: for that Hadad (as ye remember) is an Edomite, of the kings Seede which was in Edom. And that, when David the kings father was sometimes in Edom, in the time of his warres, and that Ioab then the captain of the hoast was gone vp to bury them that were slaine in the battayle, he smote all the men-childrē of Edom. At what time this Hadad fled & certaine other Edomites of his Fathers seruants with him, to come into Aegypt, Hadad being yet but a little Child. How­beit he had gotten fauour in the sight of Pharao the king, who hath giuen him to wife the sister of his own wife, euen the sist­er of Thaphynes the Queene. Now as soone as Hadad had heard tell that David was laid to his Fathers, and that Ioab also then captaine of the hoast was dead, hee came againe into Israel by the power and assistance of Pharao: where after pro­cesse of times, being strengthned by his affinitie and combinati­on with the Aegyptian King, he tooke an occasion to rebell, & to stand vp against our Lord the King. It appeared that hee had a mischieuous mind both against the king, & against all his house, wherby not only the king and his court was much trou­bled, but his subiects (especially those territories which embor­dered on Hadad, were annoyed with sodaine incursions, inua­sions and spoiles. The king (God knoweth) hath long liued & raigned in great peace with all nations, as with his friendes: now must he study euery day, how to defēd himselfe against thē as his enemies. And Hadad (as I may say) is not only an ene­my so professed, but a most dāgerous enemy: that not far off, but euē at home within his graces dominiōs: and the more, for that Pharao whom the king had so many wayes benefited, Take heede of old enemies. & in re­gard of loue and good will was contented to take a wife from thence to confirme the league of mutuall friendshippe be­tweene them. By the which wee may obserue, as it is not safe for a man to trust his enemy, then when hee hath gotten [Page 75] habilitie with waies and meanes to reuenge an olde grief: so neither is it wisedome either to trust or depend much on them which are of another religion, howsoeuer they offer themselues obsequious vnto vs then when wee may pleasure them in the thinges of this life. For surely though Nature be supprest, yet will she sprout againe. What oathes, vowes, or promises soe­ver are giuen or taken to the contrary, notwithstanding. Ther­fore how could this be otherwise then a griefe to the king?

The second aduersary, Rezon an ad­versary to Solomon. 2. Sam. 8.3. namely Rezon was the sonne 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 riuer Euphrates, who also gathered men vnto him, and became captain ouer the company when David slew them, and they went to Damascus the Metropolitan cittie of Syria and dwelt there, where he also raigned king. Therefore is hee an aduersary to Israel retaining his minde of reuenge and denying to pay tribute. And this is the mischiefe of Hadad and the hatred against Israel; Hadad now raigneth in Edom and Rezon in Damascus ouer all Syria to the great griefe of the king and his people. Howbeit, all this doth not somuch vex him, as that his late seruant Ieroboam the sonne of Na­bat the Ephrathite of Zareda, whose Mother was Zarviah this kings aunt, is now lately stept forth, Ieroboam the servant is an adversary. 1▪ King. 11.26. and lifteth vp his hand against him. For when the king built Mello and amended the broken places of David, and saw that this Ieroboam was a man of strength and habilitie for the worke, he made him ruler ouer all the charge of the house of Ioseph: whereby Ieroboam getting courage, credit, fauour and power, is now waxen proud obliuious of duty, and presumptuous, wherin he opposeth him­selfe against his Soueraigne Lord: whereat the king is not a little troubled, & the more (indeede) for that he nothing thought (much lesse suspected) such a thing to be wrought by his seruāt Ieroboam, whom he had trusted and obliged by fauour and many singular benefites to be faithfull and obedient vnto him. Sodain tidings of vnkindnes trouble wise men much. But it is no meruaile (though the king be a wise man) that hee should be hereat trouble, for we know that gentle heartes do much alter, when they sodenly heare any hard and strange ti­dings. Thus David the kings father (though a man valiant [Page] in warre, and strong in heart) was not a little grieued, when he heard that Absolon his owne son had conspired against him but yet more, when tidinges came to him that Absolon was slaine: hee was likewise sore moued when Ioab had killed Abner a Prince in Israel, when hee hearde that Amnon had defiled Thamar his sister, that Absolon had killed Amnon, and that Adoniah, did aspire to the kingdome against his will in his life time. * Howsoeuer the prouidence of God had decreed & appointed that Ieroboham shoulde thus be exalted: Ieroboham his vnkindnes. it is cereaine, that Ieroboam hath pretended mis­chiefe in his heart against the king, and therfore most wicked­ly and rebelliously hath lifted vp his hand to hurt his highnes & vs. A note of most beastly vnkindnes in him, who forgetting the kings gratious fauours and large bounties towardes him vn­deserued, hath attempted the kings ouerthrow and destruction to aduance himselfe. But such is the pride, insolency, ambition, and ingratitude of many, whom the fauour and benignitie of good Princes hath vnworthily exalted and honoured, that for­getting both themselues, their places & al the goodnes of their gratious princes and their duties, do eagerly seeke to attaine to the very places and honours of their Princes and benefactors, by wicked and vngodly meanes. Howbeit, they find in the end that lot of the Eagle that carried fier to her nest together with her pray which consumed both it, and her yong ones, for God which bringeth downe all stony mountaines and all high rocks to fill the vallies to make them euen with the ground, calleth their impiety, vnfaithfulnesse and rebellion into remembrance before him, yeelding vnto them in the iust iudgemēt that which they haue worthily deserued. * But Ieroboham hauing found that the King vnderstandeth his purpose and practises against him, Traitors and rebels live e­ver in feare. and that he seeketh to bridle his insolency, durst not to a­bide the hammering and tryall thereof (for traitors and rebels hauing guilty consciences, liue euer in fear of the diuine reuēge) he is therefore fled into Aegypt vnto Sysar the Egyptian king and there continueth gaping for and expecting to heare of the kinge death, when he mindeth with a fresh courage to giue the onset to his sonne Rehoboam, which shall succeede in the kingdome, whome hee knoweth hath neither the like wisedom [Page 76] to gouerne his people, nor will haue sufficient power to resist his enemies, and to defend himselfe. And yet (wel I wot) that these things being ordinary troubles, which happen to realms prouinces and nations (and therefore whosoeuer bee a Prince must settle himselfe armed against them in his time and place) our Lord King Solomō wel knoweth both how to beare thē and wade through the middest of themal, with a right valiant mind, as David his Father hath full often in his daies done. Lo, thus haue ye heard the declaration of sixe causes of the kings sorrow: all which indeede could he wel enough digest were there not yet a farre greater and more dangerous then a­ny of the former. For the seuenth (beyond all the rest) pierceth and griueth 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 indeede, when the Lord of heauen looketh so wer vpon him and vs. For dreadfull is the angry face of the almighty, The princes. especially towardes them that haue iustly prouoked him, and his wrath is a very consuming fier: who is able to abide it? But now, let vs heare the declaration of this cause also, if it be your good ple­sure (most reuerend Zadoke) to whom he answered: zadoke. although I am not only most sory to heare 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 therof be in the Lords iu­stice laid to our charge. To the which, said the Lords, that God forbid: but howsoeuer it be, the Lord for his holy annointed be yet mercifull vnto our King, vnto vs, and the whole common-wealth of Israel that he may be glorified not in our destructiō but in our preseruatiō and prosperitie, as in times past, he hath beene glorified in the pardon, recouery and prosperity of Adam of Abraham, of Iacob, 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 Solomons sorrow, which is the sinne of Solomon.

NOw will I endeuour (saide Zadoke) to satisfie your request. I will declare the seventh cause; Yea, I will shew you the last and greatest cause of the Kinges sorrowfull heart. And well is this called the greatest: For were it not thereof, the King might well resolue (as he knoweth best how to resolue) that euery thing whatsoe­ver might or should betide him, could not so much hurt, or an­noy either him or his people, as it shalbe for his and their good so long as both he and they shal feare God, The safety of them whome God preser­veth. howsoeuer it should seeme hurtful and loathsome in the eyes of men. See therefore what a soueraign good thing it is to feare the Lord, for such as feare him the Lord loueth, & thē whom he loueth, he safely pro­tecteth, and for that their protection, he hath a speciall care and regard. This David considered, found in triall to be true, and therefore did sing, as in the Psalme.

Thus are they happy which feare the Lorde, because the Lord blesseth and preserueth them. But now the king perceiueth that the Lord hath turned away his gratious countenāce, & looketh sternly & angerly vpō him & vpon his people, and that the fierce wrath of God is bent and now comming vnto him and vs, the force whereof no man liuing is able to resist or to withstand. For who can beare the matchlesse power of the Al­mightie? A description of God being angry. God in his anger is as a ramping Lyon, as an [Page 77] hungry Beare, as a consuming fire, as a mightie storme, as a waliant warryer, as a cruell tyrant, as a mighty Gyant, as a terrible Iudge. If hee touch the high mountaines they shall tremble and smoke (as David did sing) And this to confirme, the king hath placed before his eyes the fearefull Iudgements of God, which in his wrath were executed on the old rebellious people: he remembreth that when the Lord God was prouo­ked to anger, by the disobedience of our first parents Adam, Gen. 3.24. and Hevah, (though they were his beloued and the first that hee had created in his owne Image) hee looked sternely on them, and withall hee delayed not to call them into iust iudge­ment, nor spared he to punish them. Therfore, he sent thē both out of pleasant Paradize, 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 cleane and holy persons: The king also remembreth, the example of Gods heauy wrath against Cayn, Gen. 4. whom he repro­bated, punished, and banished from his fathers house, and made a vagabond on the earth, and that iustly because he had sinned against the Lorde in killing of his brother: He setteth al­so before his face the example of Gods fierce anger, on the olde worldings in the time of Noah, whom hee destroyed without mercie with the flood of waters: Gen. 6. hee calleth into memory the example of the diuine wrath, executed on the filthy Sodomites, Gen. 19. whom the Lord burned with fire and brimstome. Hee is not vnmindfull, Exod. 32.28. how the Lord vexed and afflicted our Fathers in the wildernesse, when they had angred him with their sinnes, of whom onely two of them which came out of Egypt (being aboue twentie yeares of age) could recouer possession in the promised land. Neither is he forgetfull: how terrible the Lord shewed himselfe to king David and his people, not onely then, 2. Sam. 12. when David had transgressed in the case of Vriah: but also, when he had numbred the people. For the one offence, the Lord stirred vp his owne sonne, and them of his owne house against him: and for the other, threescore and ten thousand pe­rished with pestilence, and had not David repented and en­treated mercie, he had likewise perished in that high displeasure. Sin is odious to God, For sinne is that which the Lord abhorreth, and as odious as [Page] is a Toade, or serpent to a man, so is the sin that men commit against the Lord vnto him: so that as they are contemned and abandoned of men which nourish and foster vp such venemous beasts: they are no lesse loathsome to God which commit sin, and wallow and tumble in the filthinesse of that which God abhorreth. Therefore vpon such (as David said) the Lorde raineth haile, fire and brimstone, which is their portion in his wrath, neither is there any thing els due vnto them, but death, shame and confusion: againe, praying against such, hee saith to the Lord: Set thou an vngodly man to be Ruler over him, and let Sathan stand at his right hand. psal. 109. When sentence is given vpon him, let him bee condemned, & let his prayer bee turned into sinne. Let his dayes be few, and let another take his office. Let his children bee fatherles, and his wife a widow: let his children be vagabonds and begge their bread: let them seeke it also out of desolate places. Let the extortioner consume all that he hath, and let the stranger spoile his labour: let there be no man to pittie him, nor to haue compas­sion vpon his fatherles children. Let his posteritie be destroyed, and in the next generation, let his name bee cleane put out: let the wic­kednes of his fathers be had in remembrance in the sight of the Lord and let not the sinne of his mother he done away, &c. Now of such things feareth the king, and therefore is waxen very pensiue and heauy, not able to withstand the strokes of Gods anger, conceiued against him and his people. The fiercenes of Gods wrath. *Alas, Alas, (then sayd the Princes) it is a most fearefull thing to prouoke the Lord, & to fall into his hands with guiltie consciences: for wonderfull and terrible is the Lord in his wrath, as ye haue well sayd. For though the Lord be slow to anger when hee looketh for mans repentance & amendement of life: yet is he of great power, and will in no case acquit the wicked, Though he be most mercifull being pleased: yet being prouoked, he is most terrible and cruell to them that prouoke him. His dealing will be with blustring stormes, high tempests, and whirle-winds, and the cloudes of the ayre are the dust of his feete▪ he will rebuke the raging sea, and dry it vp, with all the famous riuers of the land: yea, Ba­san and Carmel shall shrinke, the spring also of Libanus shall be destroyed, and the faire trees thereof shal be burnt with fire: The great mountaines shall quake at his mighty power, and [Page 78] the hils shalbe dissolued: the earth also shall burne at his sterne countenance, with the worlde and all that dwelleth therein. What man is hee, that is able to stand before his fierce wrath? or who can rise vp before the dreadfull anger of his counte­nance? his fiercenesse is powred foorth like consuming fire: yea the hard Rocks cleaue in peeces at his might: the strong pillars of heauen tremble, and all the kindreds of the earth weepe and waile before him, when hee beginneth to appeare, to visite and to holde his Court of Iustice. Well therefore may the king mourne, and bee holden with continuall sad­nesse, if the consideration of the diuine wrath hath seized on his heart. zadoke tels that the king himselfe is the cause of this wrath. * But so much the more (sayde Zadok) is the King perplexed, and standes in feare, because (as hee hath lately found and considered) the greatest cause of this anger both rise of himselfe. For if a stranger had hurt him, he might haue dissembled it: if an enemie, hee might haue reuenged it: if a friend, hee might haue complained of it: but the cause beeing in himselfe, to whom should hee make his moane? of whom should he séeke comfort. Although I will not iusti­fie the whole Congregation of Israel, The people which dyed in the plague were not free of transgres­sion. no more then I might say, that all the people which dyed in the pestilence in the time of Davids transgression, were guiltles: (for no doubt they were faultie also before the Lord) yet beyonde them all, our Lorde king Solomon hath highly offended, whereof it may come to passe, that the Lorde, who was mercifull vnto Israel, and in his mercy gaue them such a King, as by the which hee might expresse vnto them his loue, is now minded to take and remooue farre from them this happy occasion of their peace, and so to leaue them and commit thē to the hurtfull hand of the angel of wrath to be punished, according to their deserts: from the sense whereof, they haue been thus long kept and preserued, by the blessed meanes of king Solomon. Now, I remember what the Lord said to Moses, when our Fathers had offended, and Moses neuerthelesse earnestly prayed and requested him for their pardon. Suffer me, sayth he or giue me leaue, Exod. 22.10, that my wrath may waxe hot against thē, and consume them. Sée the good­nes of God, who not only stayd & was restrained frō smiting of them vpon his request, but acknowledged Moses the meane of their pardon!

[Page] In what sense the people are said to bee plagued for Dauids sinne.But we haue that example of our owne time, euen of David the kings father and his people yet in memorie. For as long as he pleased Iehova his God, God esteemed him & accepted him for the occasion of their peace, though they had deserued wrath & confusion. But after that David had transgressed with them and angred the Lorde, then became he, who was before an oc­casion of the peoples saftie, 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 Sauiour, as might stand vp in the gape be­tween God & them, & that because they repented not: wherfore the Lord sent forth the messenger of death, who smote 70. thou­sand persons with the plague of pestilence, that they dyed with­in 3 dayes. And surely we may feare euery one of vs, what shal shortly ensue & fall both on our king and the people, seeing that God being now angry with our king for his sinnes, neither looketh gratiously on him, now accepteth him and his doings, as an occasion of our peace. Solomons youth & age. Indeede, the king in his yong yeeres behaued himselfe most grauely, shined in all princely vertues, which did adorne and beautifie both his person and place, which gaue vnto vs, and to all his people, both hope and expectation of a farre greater excellencie to follow in his Age: as those trees which, blowing faire in the spring time of the yeere, put men in hope of fruits thereof in the time of haruest. But alas, the king hath in this point farre deceiued all mens expectation, behauing himselfe most vnwisely, both before God and in the eyes of all good men, in this time of his age, by the which he hath distained his honor, and depriued vs all of that glory the which through him wee had atchiued, and hoped by the same to haue had established on our Nation for euer, ac­cording to the word of the Lord, spoken to David in his good loue. And of this, as I cannot thinke without griefe of heart: so can I not speake without weeping teares, and deepe sighes. *Then answered Zabud, zabud. (as not a little greeued and sorrow­full in his heart, to heare such hard tydings of the king, with whom he had béene so familiarly acquainted) and sayd: But what is it (I beseech you, most reuerend Father) wherein the kings Maiestie hath so heynously and daungerously faulted, [Page 79] and so highly prouoked God to displeasure? I doubt not, but that without dishonor to the king, hurt to your selfe, or offence to any of vs present, it may bee spoken heere in Councell, that thereby the sooner wee may consult and consider thereof with iudgement, and endeuor (to our power) to salue the dis­pleasure.

Alas (sayd Zadoke) when one man offendeth against an­other, there may bee a dayes-man to reconcile them: zadok telleth wherein the king hath of­fended. 1. Sam. 2.25. but if a man sinne against the Lorde of heauen, who can decide it? Thus said Eli the Priest in the like case. But now sauing the kings honour and your reuerence (my Lordes) the king hath committed (ah how sorowfull am I to say it?) the king hath committed (but alack, shall I vtter it? my tongue would rather cleaue to the roofe of my mouth) The King hath committed (ah yet how loath and hashfull am I to tell it? Howbeit, it is already seene and not couered, it is spoken off and not couched in silence, euen of them that dwell not in the Court, but in the Countrey: yea, aswell of them that bee without, as of them that remaine within, howsoeuer wee would dissimble it) the King (I say) hath committed three great euils, of the which the most part of all this displea­sure and sorrow commeth both to himselfe and to vs. For beholde, First, The King hath multiplyed wiues to himselfe: 1 Secondly, Hee hath combyned himselfe with straunge women. 2 Thirdly, Hee hath turned away his heart from the Lorde. 3

This being sayd the Princes were all abashed, and won­derfully amazed, not knowing what to say, or what to expect; or what to thinke; but pauzed, and looked one on another of them, nor could their fearefull tongues vtter the thoughtes of their grieued hearts.

CAP. XX.
The first of Solomons sinnes: Viz. the pluralitie of Wiues.

AFter a very long pauze, Abiather the Priest, stood forth and obiected for the king concerning the pluralitie of his Wiues, Abiather ob­iecteth for the kings wiues. and saide: How should this be a fault so heynouse in the king? A­braham our Father was permitted to take Hagar his mayd, notwithstan­ding that Sarah was his wedded wife. And Iacob the Lords seruant had two wiues, namely, Leah, and Rachel: and yet besides them hee had the company of his two maydes, Bilha, and Zilpha, on whom he begat children. So Lamech, before the flood, had two wiues, Ada, and Zel­la. And (to let passe others) David the kings father (a man so well beloued of God) had diuers wiues, of whome he begate sonnes and daughters. Therefore why might not the king do the like?

zadok answe­reth to the pluralitie of wiues.To this answered Zadok: It is true: howbeit, wee should not liue by examples of men, but according to the Lawe of the Lorde. All men be sinners and offend in many things: therefore what they doe, we may not respect, nor presume to follow: but regard what the Lorde hath instituted and com­manded. And surely this pluralitie of wiues, hath beene a fault euen in those fathers, Gen. 3.15. & 16.3. howsoeuer they aymed thereby to the multiplying of their séede, whereof they hoped the Messiah should be borne, according to the promise. Neither should they haue staggered in faith touching the Messiah, to imagine that Gods promise could not haue beene performed without their owne wisedome and meanes. Abraham seeing his wife aged, thought that the promise of God should haue holden on the ven­ter [Page 80] of Hagar: howbeit, God being faithfull effected his pro­mise in Sarah, though beyond the course of nature, and mans expectation. And this to prooue, we reade that at the begin­ning, when God created man, he made them Male and Fe­male, and therein, not three, or foure, or more; but only two in one flesh, namely, one man, and one woman. Gen. 2.24. And there-vpon this Law was ordained, that for this cause a man should leave his father and mother, and should cleave to his wife, not Wiues. This was the first Institution of Matrimonie, and thus it was obserued by Adam, by Seth, by Enos, by Kenan, by Mehalaleel, by Jared, by Henoch, by Methusalah, by Lamech, and Noah and his three sonnes, who (as we read) brought into the Arke with them, euery of them one wife: for they were but eight persons in all, that is to say, foure men, and so many women, being their wiues. gen. 4.19. The breach of this In­stitution was first found in that other Lamech which descen­ded from Cayn, and afterward (as it is deliuered to vs) killed Cayn, with a dart. From whom it was drawen to others, & continued for a custome in the posteritie, though so contrary to the Law and ordinance of the Lord. But leauing the errors of those, we are to obserue 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, howsoeuer some others, bee they kings or potentates of the earth haue followed, or faulted, and beene tollerated in the abuse of the same. But after this, there is a speciall Law prouided by the Lord, and giuen by Moses, Deut. 17. vnto kings and princes (be­fore all others) that none of them should multiply wiues to himselfe. And this the kings mother doubtlesse considered, when schooling him, she thus charged him saying: Pro. 31.2. O my deere­ly beloved sonne, Laemuel, give not over thy strength and wayes vn­to Women, which are the destruction even of kings It may bee shee called to minde, Homer. II. & Vliss. A tragicall Hi­story written before this time. gen. 6. what is written in that Heathen Sto­rie, of the destruction that fellon so many Kings and Prin­ces in and about Troy, touching the rauishing of Helena. It may be she remembred, what betyded the olde world for the e­uill coniunction of the sonnes of God with the daughters of men. And the king himselfe sometimes in the remembrance [Page] [...] [Page 80] [...] [Page] of this Lesson could aduise others from this destruction. Say­ing: Pro. 5.18.19. Let thy wel be blessed, and be glad with the wife of thy youth: let her be as the louing Hynde, and pleasant Roe, let her breasts al­wayes satisfie thee, and hold thee ever content with her love. Hee speaketh of a wife, not wiues: neuertheles, howsoeuer it hath beene 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 fewe wiues, after the example of those godly Fathers, Abraham, and Iacob: but he hath taken vnto himself 700. wiues which were Quéens, & 300. Concubines, in the whole a 1000. as the like was neuer heard off before this time. And by these women hee hath béene drawen into an inordinate lust, and bin ouercome in affection to the stayning of his honor & blemishing of his holy profession, the which is in him an heynous fault. For although the heathē (which know not God, and are as brute beastes without vn­derstanding) doe neigh as the stoned horses after euery wo­man that hath a faire face, and séeke to satisfie their fleshly lusts in these kinds of pleasure: yet should not king Solomon, endowed with so excellent a spirit and wisedome, haue sought to satisfie his desire therein: and that the rather, because as the constancie 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, liue (as it is said) by nature an hundred yeeres: so they which delight in fleshly lust, and be so ordinarily inflamed and ouercome with the same, are of a very short life, as wée may see in those Sparrowes, which of other birdes are full of Le­cherie. And it is a sure axiome, that they which engender much, liue the lesse while. The king therefore in this hath abreuia­ted, empared, wounded and endangered his life. His naturall life is shortened, his ciuill life is distained, his spirituall life is perced, and his life eternall is endangered. For in the first, there is an euacuation of that naturall heate and moist­nesse, by the which mans life is conserued, and the strength of body sustained. Yea, Luxurie is such an immoderate wantonnesse of the flesh, which as a sweete poison, an impor­tunate plague and a pernitious potion, doth both weaken mans naturall body, and effeminateth his minde. O ex­tréeme [Page 81] filthinesse of lust! all other sinnes are without the body, but hee that giueth himselfe ouer to this sin, offendeth against his owne body! Before this goeth euer heate and petulancy, with it in company is stinch and vncleannesse, and after it fol­loweth sorrowe and repentance. These bee the leaders, the fellowes, and the followers of luxurious persons. Secondly, this sinne taketh from a man all his credite, good name and glory: and bringeth to him distrust, an euill fame, and igno­my. What vice is more dishonest? what more damnable? what more hurtfull to mans ciuill life and estimation? for be­hold, how vertues are decayed: how victories languish: how glory is swallowed vp of infamie: how the vertues of minde and body are infringed? Surely a man can scarcely discerne, whether it be better or worse, to be captiued either of this vice, or of his mortall foes. * Thirdly, the spirituall life, is in them wounded: for all such as giue themselues ouer to the lust of bo­die, doe grieue the spirite of God in themselues, and suppresse all the good motions of mind, whereby being like to the beasts, they runne into many mischiefes, and sinne more and more a­gainst God and their owne soules. Gen. 6.5. Thus those olde sinners were alienated from the Lord: for as their thoughts were by nature euill, 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 onely depart from them, but also repented that euer they were, in respect of their filthy abhominations. Neither is it possible, that hee can liue spiritually to God, which is dedicated to the flesh: for between the spirit and the flesh there is euer contrarietie. Lastly, as this withstandeth the graces of the diuine spirit heere, by the which men should passe to the life of glory, as by vertues men attaine to honor: so indeede it shutteth vp vnto them the gate of the kingdom of God, into the which, neither fornicators, Gen. 3.24. nor leachers, nor vncleane persons shalenter, no more then Adam could enter Paradize, after that he had polluted himself with sin. Lo, what an enemy is the luxurious man to his owne life, whe­ther natural, political, spirituall, or eternall. And by this we see the dangerous condition of our L.K. Solomon! yea, by this we may behold & consider what is y ^e fraile nature of mā in this life. [Page] A man being in honor and puffed vp in prosperitie, hath none vnderstanding (as king David sayde) and therefore may bee compared to the beasts which perish: for he forgetteth himself, he remembreth not the Lord, hee waxeth proude, insolent, hau­tie, high minded, prone to pleasures, and ingratefull to God. In this hee well resembleth the Siphny stone which though of it owne nature soft, yet boyled in oyle, waxeth wonderfull hard. But after this, their follow on him an hell of mischiefes & huge torments: for who can prosper in his deuises or endeuors, which forgetting God, walketh his owne wayes in the lewd­nes of carnall lust? Gen. 19. Exod. 32. Numb. 25. Iudg. 19. Homer. To passe ouer these examples of the Sodo­mites, of the Israelites offending with the women of the Moa­bites, & Madianites, of those men of Beliall that rauished the poore Levites wife, in the time of our Iudges, & of Paris the Troiane of whō we haue heared: let vs not forget the example of David the kings father. 2. Sam. 11. After that God had both aduan­ced him and giuen him rest and prosperitie in his honor, hee too soone forgate himselfe, and burned in lust, in whome the loue of the flesh was so naturall to the flesh, that albeit reason, as rea­son, would put the desire to flight in him, yet the flesh yéelded herselfe a captiue thrall to those desires, by the which he was more fiercely assaulted, then with the greatest enemies that e­uer he had. For there be no foes so deadly and importunate, as those which a man findeth and fostereth against himselfe with­in himselfe: 2. Sam. 12.14. David had fought with the huge Goliah, and cast him to the ground: hee had killed a Lyon and a Beare, which came to deuour his shéepe: he vexed and spoyled the Phi­listines and other the enemies of Israel, and euer returned home a victor and triumpher in the name of his God, where­of they could sing to his praise, David hath slayne his tenne thousand! Howbeit this noble Prince, in his rest and prospe­ritie, (as I said) suffered lust in him to subdue reason, gaue the raynes at large to carnall appetite, and therein inflamed and agonized, he vnlawfully desired & abused Vriahs wife: and yet not so contented, he caused Vriah to bee vniustly murthered; whereby he distained his honor, he quenched out the spirituall graces, and endangered his soule, to the high displeasure of God, who doth neither loue, nor permit such delights in the [Page 82] children of men, much lesse in his owne the seruants of grace. And thus (be it here spoken in counsayle) hath our Lorde the king forgotten himselfe, and both abused and dishonoured his honor. Thus men set in honour are soone ouertaken therein: for temporall felicitie is a most vnquiet thing, neither can mans nature bee contained whithin his bounds and dutie of life in worldly prosperitie. Worthily therefore David thanked the Lord, for that he had beaten him with aduersitie, which (as he confessed) hee found to be best for him. It is good for mee (sayd he) that I have beene troubled. But if wise men and godly men can scarcely and very seldome measure themselues in the vse of this flattring enemie: how then should the ignorant and sinners doe, when the Lorde sulleth them in this easie cradle?

Besides this, here wee see, What man is, when he is gi­ven ouer to his owne will. how foolishly the wisest of all men behaueth and demeaneth himselfe, and into what incon­veniences he runneth, when it pleaseth God for his tryall, to loose vnto him the raines of youthfull libertie, and to commit him to the guide of his owne counsailes! Surely, hee may well be compared to the pondrous yron, that of it owne na­ture sinketh to the bottome of the streame, except it bee su­stained or holden vp by some other thing. This should mooue vs to pray vnto God, that as hee would vouchsafe to succour and defend vs: so he would not giue vs to our owne willes: but that his will might be fulfilled in vs. For if we should but haue the guide of our selues, and not be susteined and defended by the power and will of God, it cannot bee otherwise, but that we shall not only fall, but fall away and perish from him, and from our owne saluation euery houre, in euery day of this our life. Therefore, that I may be briefe, howsoeuer this euill cu­stome of the pluralitie of Wiues came in, or howseuer this kinde of pleasure hath beene vsed, and delighted in, among worldly men: yea, howsoeuer many wise men, haue beene séene to solace themselues therein, it is doubtlesse in the king a great fault: and the more, because hee is the king and should be a guide of holinesse, and good example of life vnto others: especially, because the Lorde hath so blessed him with wise­dome, and diuine graces before all the kings of the earth.

[Page]Thus haue I explained the first of those thrée faultes, which prouoked the Lord to displeasure, the consideration whereof, now moueth the king to this heauines of minde. But yet, the second fault excéedeth this in degree, to aggrauate the sorrow, and paine him to the heart. These words being spoken, and in such sort as Zadok could deliuer them, prouoked the Princes to wéep with him wéeping, & 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 heynouse and dange­rous: and so pauzed, and expected what Zadok would say.

CHAP. XXI.
Of Solomons second sinne: and third sinne: viz. of his strange wiues: and his turning away, with the diuine Commination for the same.

THe second sinne of Solomon (as I before sayd, quod Zadok) is indeede a degree higher then the former, albeit the former was abhominable and dangerous to his body, life, fame, soule and glorie. And that is, the king hath combined himselfe with strange women: for hee 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 Lorde sayde vnto our Fathers, zabud obie­cted. Goe yee not into them, nor let them come into you: els will they turne your hearts after their gods. To this obiected Zabud for the king: But yet it hath beene permitted in the Lawe, that such women might neuerthelesse bee taken, accepted and vsed of our Nation with certaine prouisoes and conditions. For the Lorde saith by the hand of Moses: Deut. 21.11. If thou seest among the captives (taken in warre) a beautifull woman, and hast a desire vnto her, that thou wouldest have her to thy wife: [Page 83] thou shalt bring her home to thine owne house, & she shall shaue her head, and pare her nailes, and put her rayment, that she was taken in from her, and let her remaine in thine house, and bewayle her father and her mother a moneth long: and after that thou shalt goe in vnto her, and mary her, and she shall be thy wife. In this sort David, the kings Father tooke one of his wiues, namely the mother of Thamar, whom he had captiued in his warres. And thus did our king take and accept Pharaohs daughter, of whom his father spake in the Psalme. Hearken O daughter, and consider, encline thine eare: forget also thine owne people, & thy fathers house: so shall the king have pleasure in thy beautie: for he is thy Lord God, and thou must worship him. And truely, howsoeuer the Quéene did dissemble her owne former Religion, and made shewe of loue vnto that which we loue and imbrace; the king so accepted her, and thought nothing lesse, then of any hypocri­sie in her. And therefore in his integritie he imbraced her, and tooke her as his owne.

All this I grant (sayd Zadok) And I will not denie, zadoke an­swereth the ob­iection. that the king did obserue the like, according to the Lawe, in all o­ther his wiues and Concubines. But why should not such as are receiued on conditions, be retained on the same conditions, and not otherwise? for the meaning of the Lawe is, that if such a woman (albeit she be Pharaohs daughter, or the daugh­ter of any other Prince or person) shall not hold and obserue the conditions touching the Religion and peace of Israel; but apostate and turne away from the Lord, and daily endeuor and study to pollute the honour of our king, and contemne the re­ligion of our God, that thereupon she be abandoned, reiected & sent away from the Common-wealth of Israel, much sooner from the kings societie: yea, rather then that societie should he continued to the danger of those inconueniencies, Exod. 34.16. Deut: 7.3. the parties should bee reduced and committed to the censure of the gene­rall Lawe, 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 Lawe to the children of Israel, touching the abandoning of this kinde of societie, with any of those seuen execrable Nati­ons: as the Hethites, the Hevites, the Gergesites, the [Page] Amorites, the Chananites, the Pherezites, and the Iebu­sites: Thou shalt make no marriages with them: neither shalt thou give thy daughter vnto his sonne: nor take his daughter vnto thy son: (The reason is added, whereunto this prouiso or condition hath respect) For they will deceive thy sonne, that hee should not follow the Lord: and they shall serve strange gods: and then will the wrath of the Lord waxe hote against thee, and destroy thee. This thing Abraham our father both considered, and respected long before the Law giuen by Moses: for hee had seene the incon­uenience of such coniunctions in the old time, when by the same the sonnes of God were polluted, and the whole earth destroy­ed in the dayes of Noah: Gen. 24.3. therefore hee gaue his seruant a spe­ciall charge for the match of his sonne Isaak, with a mate of a faithfull Family. The like also Isaak respected, when hee disliked the mariage of his sonne Esau with the Hethites, and charged his sonne Iacob not to take him a wife of the daugh­ters of Chanaan: Gen. 26. & 27. but that hee should repayre to his Vncle Laban, and take from thence of his daughters. But howso­euer such coniunctions might be tolerated or winked at vpon occasions in some others▪ what needed Solomon the sonne of David, to haue lusted after the women of a strange Nati­tion? Are not the daughters of Zion faire, and beautifull, and wise, and vertuous? yea, are they not preferred in honour to all the women in the worlde? And did Solomon feare of any heathen Potentate, that hee would in this sort be lincked vnto him in amitie for the retayning of peace? Yea, is hee not stronger and more wise, and politicke then any of them all? And doe they not more dread and admire him, then hee hath neede to doubt, what they are able to doe against his Maiestie? But alas, lust is blinde, and many wise men (as I said before) bee led blindfolded into the pitte of preua­rication and woe, by such women, as being of an euill opi­nion and like Religion, will receiue no kinde of Coun­saile which withstandeth or hindereth their fonde lustes and vanities. And thereof it is, that the King so prudent, wise and famous, hath beene bewitched, enchaunted, and besotted so farre; that in the lightnesse of voluptuousnesse, he hath altered his single minde, and distained his honour. [Page 84] *These be great faults (my Lords) but yet hee is much more blameable and guiltie of iudgement, & no lesse of punishment, The third sin of Solomon. (though hee bee a king) because that in his lustes hee hath turned away his heart from the Lorde his God, which hath appea­red to him at two sundry times.

For beholde, the king hearkening vnto those his strange Wiues, which had nowe at length apostated and turned backe againe, to the Religion of their Fathers and Countrey: hee hath followed after Asteroth, the God of the Sydonians, and after Melcome, the abhomination of the Ammonites, and he hath built an high place for Chamos, the abomination of Moab, euen in the hill that is before Hierusalem: and vnto Moloch, the abhomination of the children of Ammon: and the like hath hee done for other his outlandish Women, which burnt incense, and offered diuers sacrifices to their sun­dry Gods.

Neither seemed the king then touched with any re­morse of conscience: but cleane contrary to the Lawe of God, the charge which his father gaue him, the lessons his mo­ther taught him, and that which his owne wisedome should perswade in him: he hath fowly prostituted himselfe to their lewdnesse, and disgraced his Nobilitie. Yea, all this hath the king done even in his elder years & in that time of his age: Solomon of­fended God in his elder daies. when he should rather haue abandoned fleshly lustes, the delights of the sonnes of men, and all the vanities of the worlde, and haue offered vp himselfe both body and soule, a sweete and holy Sacrifice acceptable to the Lorde his God, in that holy Temple, which hee both built and dedicated to his Name. Alas, what a blemish is this to his Grace, and that his gray haires shoulde bee polluted with youth­full lustes. This is one of the things which I haue heard him saye, that his very soule abhorred. But when vnto those lustes shall ioyne that transgression of the Lawes, and abhominable sinnes against the true seruice and honor of God, and that in olde men, oh God, howe great and daunge­rous is this kinde of abhomination!

A great deale more loathsome and daungerous is the fire in an olde house, then in a newe: and no lesse dangerous [Page] and loathsome is sinne in an old person, beyond those which bée in the yonger sort. Olde men should bee to the yonger, exam­ples of a chaste life, holinesse, godly behauiour, Religion and vertues: they should be profitable to the common-wealth by their wisedome, reuerend before all men for their age, and well prepared for the place of eternitie, vnto whose gate they are, or should be ready to enter with holy hearts and cleane bodies: they in whom the contrary is found (especially among the Princes, Nobles, Magistrates, and persons of name and ac­count) are rightly likened vnto those olde Cockes, that bring forth certaine blacke and blewish Egges, Similitude. which being couered by some venemous beast (as a Toade or serpent) in the cani­cular dayes, there is hatched a Basiliscus, or Cockatrice, of that venom, which infecteth and killeth men with his piercing sight. By the Egge, is vnderstood the euill worke or action of the faultie olde man; by the venemous 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 haue beene estéemed and honoured in their places, now sinning against God, and the honor of their functions, and their sinnes fostered and nouri­shed by the pestiferous and wicked suggestion, giueth a most pestilent example, the which being seene of the Subiects, yon­ger, and inferiour persons, infecteth and corrupteth them: and as much as lyeth in him, he killeth him. And thus hath the king done! Howbeit, now at length he perceiueth that the iust iudgements of God threatned in this case, and wont to ensue on them that breake and contemne his holy ordinance and Lawe, is now prepared against him and this whole Nation: yea, more fiercer than it was in Davids time, when seuenty thousand dyed in the pestilence. Neither hath he found (as yet) by his wisedome, how to excuse himselfe in this matter: nor how to defend his innocencie: for behold, it is neither the king though so wise and royal, nor things in heauen, nor them on the earth, nor any other power or might whatsoeuer, that is able either to dispence with this diuine Lawe, or to beare the effects of that celestiall wrath.

[Page 85]Woulde God, that King Solomons example could be re­membred of all thē that shall come after him, An admoniti­on for princes to remember Solomons ex­ample and learn to feare the diuine iudge­ments. to be placed vpon his throne, that in the middest of all their prosperity, they wold thinke of aduersity (as Iob did) with that reuerence and feare that they presume not so farre to tempt the Lorde in the lust of their eyes, the lust of their flesh, and in the trust of their proper wisedome, worldly policies, and high places: for howsoeuer they be preferred, and aduanced, and do stand, yet shoulde they know themselues to be but men, yea miserable and fraile men in this life, subiect to whatsoeuer misery betideth other men: Wherein the King is no freer then the beggar, though prefer­red in his estate royall, and the lustie yong man is no more re­spected then the olde man to whom crooked age is a continuall sickenesse, such is mans condition! for this cause, men be well likened to the grasse in the field, and all their glory, honour, wealth, wisedome, beauty, and whatsoeuer els, wherby a man is adorned in this world, and in the which hee delighteth, (as that which is mans, or incident to his pleasures in this life) is rightly likened to the flowers of the grasse in the fielde the which are by diuers occasions either withered or altered in a very short time, neither is any one herbe or flower in the fielde more free from those blastings & burnings, annoies and perrils, then any other in the same, notwithstanding that one beyonde the other, is in higher estimation and price among men. But as for the Lord our God, he is most mighty, euer the same with­out alteration or changes, alwaies sufficiēt, a reuenger of them that dishonour him, and a very consuming fier to deuoure the ongodly as the stuble from the face of the earth, hee is in his iudgements most iust, in his workes most perfect, in his wise­dome infinite, and in all thinges good for his saints, and glori­ous in himselfe. This is he that ouerthroweth man in offen­ces, and compasseth him about with a net, wherein if sinfull man should complaine of violence done vnto him, Iob. 19.7. he shall not be heard, and if he cry for helpe there is no sentence to bee giuen for him: he must abide his lot, and beare the iustice of the Iudge without hope of change or alteration of the decree, vntill it bee his pleasure vpon mans true repepentance to turne Iustice in­to mercy, and paine into peace. * All this (answered the Lords [Page] being true can neither be denied nor dissembled, but we wil wit­nes the same, though to our sorrow, because it toucheth our Lord the King. Howbeit, we haue not found that the holy reli­gion hath beene altered: but that the seruices of Iehovah our God and al his holy sacrifices are continued in that house which y ^e king had dedicated to that vse: howsoeuer those strāge women haue in their apostacie turned to their Idols againe, affected the superstitions of their seuerall nations and obtained, by the kings fauour permissiō, to vse their own religions within these his territories and dominions. I grant (said Zadoke) that our holy religion is yet preserued in vre: howbeit, not without a manifest contempt, zadoke tels that religion is much ble­mished by those sins of Solomon. 1. Sam. 5.2.3.4 Iudg. 6.31. when such as deride and disdaine the same shalbe both permitted and maintained in the open face of the king and his people. Could Dagon stand before the arke of God? Would Gedeon permit in his daies, that any man shold pleade Baals cause? did our father Iacob suffer, that his wife Rachel should retaine with her Labans Images, or that a­ny of his sonnes or family should be polluted with any strange Gods, when as they came to Bethel to sacrifice vnto Ieho­vah? 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 thinges so neare the Temple and the holy Cittie of God? This thing is not hidden from the Lord who seeth and wilbe auenged on the same. Howbeit, the King most vnhappily doting on those profane women, his wiues and concubines, which are now re­uolted from the Lord and his religion, and turned backe vnto their fathers and their Gods, hath beene contented to conniue and beare with them in such their abhominations euen before his face and in the open sight of the Lorde people: yea, and ra­ther then he would diuorce them or deny them, or reproue them or correct them, or displease them therein (as he might haue don and indeede should haue done in this case) he hath both appoin­ted and commaunded many great summes of mony and treasure to be paied and giuen forth from his owne treasurie both to the building of certaine houses and places for such their Gods, and also for the daily maintenance of their seruices in y ^e same. Therof it is (before al other things) that Iehovah his [Page 86] God is prouoked, and waxen angry with him, with vs and his people, and hath thereon not omitted to threaten him and vs with many mighty plagues and punishments, to ensew, yea such as neither he, we, nor our posteritie shalbe able to beare: & thereof (as I vnderstand) the Lord hath lately spoken by his prophet and messenger vnto the King himselfe: 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 rent the kingdome from thee, and wil giue it to thy Seruant. Notwithstanding in thy dayes I will not do it, because of David thy Father: but I will take it from the hand of thy sonne. Howbeit, I will not take away all the kingdome, but will giue one Tribe to thy Sonne, because of David my Seruant and because of Ierusalem, which I haue chosen. Now here I call to remembrance what the Lorde our God hath re­solued in such a case, by the consideration of his words once spoken to Eli the Priest, in the daies of our iudges, 1. Sam. 2.25. I will worship them (saith he) that worship me: but they which despise me shall come to shame. Moreouer I remember what the King himselfe hath said in his wise Prouerbs. The turning away of the vnwise shall hasten his owne destruction. And well I wot therefore that of all the creatures in the world, pro. 1.32. the impious and wicked person is most vnhappy, that not only in respect of his sinnes and con­dition of life, but in regard of his end and conclusion, for as the end of much eating is sicknes, the end of pleasure is paine, the end of this life is death and corruption: so the end of the Sinner is extreame anguish and miserie both in this worlde and after his death. For being iustly sequestred from the societie of the Saintes, and so shut out from the diuine protection, he is, euen whiles he liueth, molested with an vnquiet conscience, an aking heart feareful cogitations and dreames and many afflictions both of body and mind, the hand of God being streatched foorth against him from aboue, and the instrumentes of wrath tor­menting him from beneath: Finally, this life finished, hee broyles and toyles in bitter tormentes for euer more: In the which he may be compared to those flying fishes which be­ing in the waters are persecuted by other fishes for their pray, & [Page] springing vp with their finnes into the aire, they are followed and deuoured of the cormorants and Sea-meawes: or to that bird which being on the ground is hunted by dogs, and flying aboue the earth is taken by the vultures: for true it is that the man of impietie and sinne hath neither peace nor safety either in this world, or in the world to come. This thing the kings fa­ther well knew, and considered of in the depth of his heart: ther­fore when he was remembred of his transgressions and faults by Nathan and by Gad the Lordes prophets and messengers to him in that respect, feeling the true sense of Gods angry coū ­tenance iustly bent against him and his people for the same, & the perilous estate both of himselfe and his dominions, by and by (although a chosen, magnanimious, puissant and valorous minded King) comming to answere before the highest God, hee sodainly cast himselfe downe to the earth, as a base caitiffe, hee repented him of his sinnes, and in the fearefull agony of his af­flicted soule, he cried out I have sinned! I haue sinned: Mercy Lord mercye! nor would be leaue off crying, and repenting, nor any o­therwise estéeme of himselfe then a sinfull, guilty and condem­ned wretch, vntill he perceiued that the Lord was willing to be appeazed and of his mercie, to turne his gratious face towards him as in times past: resembling the bird of Paradise, which beeing taken in a snare is neuer quiet, nor leaueth crying and flittering till time he either dye or be deliuered. And thus beho­veth it our Lord the King, to esteeme of himselfe vnder those his transgressions, this to respect and the same to performe which in this desperate and dangerous case, is the best counsail we may giue him for remedy and ease. For surely, surely, God being thus prouoked and that iustly, he will not be appeazed, nor will he surcease to streatch forth his hand of iustice against him so offending, vntill that he meekly acknowledge his offen­ces before him, repent, and seeke him with sorrow and single­nes of heart, as we may see in th'examples of our forefathers both in the wildernes vnder the conduct of Moses and Aaron and in this land vnder the gouernment of our wise and valiant Iudges. Now (my Lords) hereof is it, that Iehovah our God being most iustly displeased with our Lord the King, hee hath in iustice stirred vp and prouoked against him (besides the [Page 87] two former enemies which much troubled him) that Ierobo­am, who thirsting for the soueraignity of Israel now especially opposeth himselfe in might and policie against the King. Nei­ther may wee thinke, but howsoeuer those persons (especially Ieroboam) are maliciously bent and prouoked against the king and his gouernment, The kings e­nemies are the very instru­ments of Gods wrath appoin­ted to vex the king and his people. and do of themselues little respect or consider the prouidence and working of the most high in this his displeasure that yet they be the very instruments and mi­nisters of Gods iudgements, as those other aduersaries of I­srael haue beene in the times past, against our fathers, when as they forgetting God, did rebell against him and his holy ser­vants: And therefore the onely way to resist them, is not the wisedome, power, policie, or arme of man, but the grace of our mercifull God, the which we must seeke by godly repentance & obtaine by faithfull praier vnto God in the trust of Messiah vntill which time the Lord will neuer be perswaded to draw in his hand which is stretched forth. Solomon re­penteth. This the King himselfe well knoweth, and therefore he is humbled on the ground he bewai­leth himselfe, hee weepeth, hee lamenteth, hee abandoneth the vaine things of this world, and he turneth himselfe both body and minde (as in the best sort of pennance) vnto his God, who (I doubt not but) wilbe mercifull vnto him, as he was merciful vnto his father David when he so repented.

* But yet in this interim, to the aggrauating of the kinges griefe, it is fallen out of late (whereof the King is also certified, for what can be hidden from his eyes) that when this fellow Ie­roboham departed from Ierusalem, the Prophet Ahiah the Sylonite found him in the way hauing a new garment on him and they two being alone in the field, the Prophet caught that new garment and rent it in twelue peeces, The Lord threatneth So­lomon to pu­nish him for sin. 1. King. 11. and said to Ierobo­ham: Take vnto thee ten peeces: for thus saith the Lord God of I­srael, behold I will rent the kingdome out of the handes of Solomon, and will give ten tribes to thee, and thou shall raigne according to all that my soule desireth, and shalt be King over Israel. Againe I will for this offence which Solomon hath committed, punish the seede of David but not for ever.

Now the consideration of this (being added to the former) hath caused the kings eies to faile through weeping, his [Page] bowels to swell, his liuer to be powred out on the earth, and himselfe to swoone in the middest of his house. Neither shoulde we also, in the regard of this his great sorrow, and the mise­ries imminent on him, on vs, and on the people, but wéepe and howle with him, and repent, and cry to the Lord for mercy.

CAP. XXII.
Zadoks Reede is approved and secunded touching the cause of K. Solomons trouble. And it is so recorded.

THe former speeches being well heard & considered accordingly by the Lords assembled, Prince Zabud the kings familiar friend answered. My Lord Za­doke, I suppose, ye haue fully pierced the centre, and haue plainely reuealed (though in secret vnto vs) the highest cause of this so strange metamorphosis and alteration of the king. Your words so graue and right reuerendly disposed on this occasion, wee al­low (as wel worthie) and commend your plaine manner of dealing in this matter, though of such waight, for howsoeuer it bee honourable to conceale the Kinges secrets (as my Lorde the Kings secretarie will confesse) yet in this case, I hold it necessa­rie that those things bee manifested to vs of this assembly, no lesse then it shalbe needfull that the sicknesse and griefe of the languishing patient with the causes thereof bee made knowen to the faithfull Phisician, who (at the least) howsoeuer he may be able or not able to cure the malady, wil neuerthelesse extend his good wil, endeuour his best, and wish the patient health. And out of doubt, as ye haue said, so may I say, what I like­wise haue obserued (being ordinarily so neere his grace, as any one els in his Court) that he hath had very lately a message [Page 88] sent him from God, containing both a sharpe reprehension and a fearefull commination. The message was therefore irksome to him: for who may but bash, when God reprooueth him? and who should not tremble at the sentence of punishment? The reproofe toucheth to the quicke: but the threate dawn­teth the guiltie conscience: for as the one argueth a displea­sure for a fault committed: so the other awardeth iudge­ment for the same. But yet what the very cause thereof was, I could not vnderstand vntill now, for ye haue said it to be (besides all other causes) the high displeasure of God iustly conceiued against the King and his people, for that the King hath, contrary to the diuine law, multiplyed wiues to himselfe in a great number: that he hath also combined himselfe with strange Women, yea, such as are strangers in Religion to vs: and that by their societie and temptations, he hath beene allured and turned his hart from Iehovah his God, then the which (alas) what can be more reprehensible, horrible and fearefull. * The King himselfe (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, de­liuered it not in a corner, nor staggered he to tell it to the Kings face, and that with wonderfull audacitie. For so God commaunded him to doe, and neither to feare, nor dissemble, nor conceale any thing of that he had in charge, and he had his authoritie and power then from God, which emboldned him. Therefore the holy Prophets whom God authoriseth and sendeth forth into the world, The boldnes of the prophets. setting God before their eyes and their duty, nothing dread the faces of mortall men in their holy ministry and seruice, vnto whose aspect the greatest potentates of the earth, which feare not the Lord of heauen, appeare but as sauage beasts or base things that perrish, howsoeuer glorious they seeme to the conceits of prophane men. So the Prophet beholding the King charged him, and said without feare, that he had transgressed and not obserued that which first David the Kings father receiued from the Lord and had giuen him in charge to performe: nor that which Iehovah his God (appea­ring to him at two sundry times) willed him to obserue & keepe as he was willing to enioy and retaine his blessings, bee sha­dowed [Page] vnder the safe wings of his protection, possesse 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 turne over the Annales till yee finde the place and then let vs heare the wordes read openly before vs all, that we may the better consider, and compare the same with the Kings dea­lings, Iehosophat the Recorder fin­deth the re­cord of the matter in the Annales. Psal. 102.18. for thus must one thing bee considered with another, if we thinke to vnderstand that which we desier, and to effect the thing which to our duty belongeth. * I am here ready (said Iehosophat the Recorder) and I know very wel where this matter lyeth 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 learne to bee wise as we are taught by the writings of Moses, Iosuah, Samuel and others both learned & godly that liued before our daies. And now (my Lords all) hearken what I haue founde written by Nathan the Prophet in the Kinges Annales. Most willingly (said the Lordes) therefore read on in the name of God. I finde (said Iehosophat) that after the time Solomō was annointed King in the place of David his Father, & did sit on his throne by his fathers goodwill, The charge that David gave to his sonne Solomō 1. King. 2. aduise, consent and direction, David seeing the day to draw neare, that he shold rest with his fathers he called Solomon, and charged him saying: I go the way of all the earth: be thou strong therefore, & shew thy selfe a man: keepe thou the watch of Iehovah thy God, that thou walke in his wayes, & keepe his statutes and precepts, his iudgements & his testimonies as it is written in the law of Moses, that thou maist prosper in all that thou doest, & in every thing that thou medlest withall. That the Lord also may make good his word which he spake vnto me, say­ing. If thy children take heed to their waies, that they walk before mee in truth withall their hearts, & withall their soules, thou shalt not be without a man on the seate of Israel. And all this the kings Father tooke from that holy Oracle which Nathan had be­fore that time brought him. Wherein the Lorde had certified David, 2. Sam. 7. that Solomon his sonne should build an house for his name and hee saide: he shall build an house for my name, & I will establish the throne of his kingdome for ever. I wilbe his father & he shalbe my sonne. And if hee sinne, I will chasten him with the rod [Page 89] of men & with the plagues of the children of men: but my mercy shall not depart away from him, as I tooke it from Saul, whome I have put away before thee. And thine house shalbe established, & thy kingdome for ever, before thee, even thy throne shalbe establish­ed for ever. *After this I find it recorded againe, that the Lord appeared in Gibeon to King Solomon in a dreame by night. Whiles he yet walked in the ordinances and waies of David his Father. And the Lord said. Aske what I shall give thee & the King said: Thou hast shewed vnto thy servant David my father great mercy, when he walked before thee in truth, 1. King. 3.5: How David walked with God. in righteous­nes & in plainnes of heart with thee: And thou hast kept for him this great mercy, that thou hast givē him a son to sit on his seat, as it is come to passe 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 yong & wot not how to go out & in. And thy servāt is in the middest of thy people, which thou hast chosen: & verily the people are so ma­ny, that they cannot be tolde, nor numbered for multitude: Solomons re­quest. Give ther­fore thy servant an vnderstanding heart to iudge thy people, that I may discerne betweene good & evill. For who it able to iudge this so mighty a people. And this pleased the Lord well, that Solomō had desired this thing. Therefore God said vnto him, because thou hast asked this thing, & hast not asked for thy selfe long life, neither hast asked riches for thy selfe, nor hast asked the life of thine enemies: but hast asked for thy selfe vnderstāding & discretion in iudgement: beheld, I have done according to thy wordes. Lo, I have given thee a wise & vnderstāding heart, The Lorde granted him his request, & moreover of his louing mercies. so that there hath beene none like thee before thee, neither after thee shull any arise like vnto thee. And I have givē thee that, which thou hast not asked, evē riches & honour: so that there shalbe no King like vnto thee in al thy daies. * And if thou wilt walke in my waies to keep mine ordinances & my commandements as thy father David did walke, I wil prolōg thy dayes, &c. Againe 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 &c. 1. King. 9.2. The Lorde ap­peared vnto him the second time and said I have heard thy praier & thine intercession that thou hast made before mee. For I have hallowed this house which thou hast built to put my name there for [Page] ever. And if thou wilt walke before mee, as David thy father wal­ked in purenes of heart & in righteousnes, to do all that I have com­manded thee, & wilt keepe my statutes & my lawes: then will I sta­blish the seate of thy kingdome vpon Israel for ever, as I have pro­mised to David thy father, saying. Thou shalt not be without a man vpon the seate of Israel.

zadoke shew­eth how grati­ous the Lord hath beene to Solomon and his people. 1. King. 10. To what end God giveth good princes.*Lo (said Zadok) ye see how gratious the Lord our God hath shewed himselfe to the King, and by him vnto the people of I­srael whom the Lord hath chosen, and to whome therefore it was his pleasure to giue vs such a King (as the Queen of Saba in the due consideration thereof said) for godly kings are ador­ned, and giuen of the Lorde, for the prosperity and peace of them whome his grace loueth. And as by him they raigne, so is hee carefull to defend them from euil, and to leade them foorth in all goodnes by his wisedome and prouidence. Moreouer this is an especiall grace of God bestowed on such Princes. For without this, the wisest man liuing can neither follow the good nor eschew the euill in this flattering and guilefull world. * But read on gentle Iehosophat: Is there not somwhat els? Yes (quod Iehosophat) and thus the Lorde added on the contrary part But if ye & your children turne away from me, & will not keepe my commandements & 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 shalbe a proverb & fable among all nations: & this house shall be takē away: so that every one that passeth by it shalbe astonished & shal hisse: & they shal say why hath the Lord don thus vnto this land & to this house? & they shal answere: because they forsooke the Lord their God which brought their fathers out of the land of Egypt, & have taken hold vpon other Gods, & have worshipped them and ser­ved them: therefore hath the Lorde brought vpon them all this evill. * Then aunswered Zadoke, ye haue reade e­nough of this Argument. Loe, (my Lordes) as in the former member, the Lorde hath declared his diuine loue and great mercies both to the King and his people, and generally to all them that belieue in him and walk in his waies, so in this lat­ter, [Page 90] he sheweth how much he hateth and abhorreth them that apostate from him, follow after other gods, Exod. 20. and bee disobedient vnto his will. For the Lord is a iealous God visiting the sins of the fathers vpon the children vnto the third and fourth gene­ration of them that hate him: For hee cannot suffer or abide sinne and iniquity (as both Moses and Iob haue truly testified) seeing that the committing of a sinne is a proude contempt of his law: neither wil he winke at the vngodly in their iniquities being such as depart from him and set his commandements at nought. Therefore he doth neither in loue respect them, nor in mercy regard them: but as a Iudge inexorable and a Lord most righteous, he detesteth their waies, beateth them with afflicti­ons, reiecteth them, casteth them downe and destroyeth them, yea be they neuer so wise, wealthy, royal, famous, strong, and glorious, he will (notwithstanding) speake to them in wrath and vex them in displeasure, Psal. 2. he shall beate them with a rod of iron, and teare them in peeces as a potters vessell.

* Note this ye that haue tasted of the goodnes of the Lord in the aboundance of his mercies, An admoniti­on not to de­part, nor forget God. psal. 50.22. and take heede that ye nei­ther turne away from him, nor disobey him, nor forget him, vnmindfull of your duties, lest peraduenture before he giue you true repentance, he sodainly come vpon you as a theefe in the night, and all to teare you as a ramping Lyon, and there bee none found to rescue or deliuer you. Neither is it good that any man should presume on this that God hath yet beene mercifull in the end, and hath gratiously pardoned one or more that haue so sinned and offended his maiesty, when they haue repented: for as godly Repentance is not in the wil and power of man: but is the guift and worke of God, on them onely which hee is well willing to pardon and receiue again by repentance: Against pre­sumption. so who is hee that knoweth (when he presumeth to sinne in hope of mercy) whether it shalbe Gods pleasure to giue him repentāce and to receiue him to mercy yea or no? Was not this the de­struction of Cain the sonne of Adam? Because hee had seene the Lords great mercy on his parentes, which were pardoned in the promised Seed, he presumed on the same and murthered his brother: yea albeit the Lorde in iustice did both threaten [Page] and iudge him: yet hee saide: But is mine iniquitie more then that it may bee forgiven? Neuerthelesse the Lorde cast him foorth from the vpper face of the earth a fugitiue and vagabonde, and in the ende recompenced him for his brothers bloud. This was also the sinne and ouerthrow of Saul whome God cast away before David: 1. Sam. 15.9.19 For not­withstanding the Lordes commaundement giuen him a­gainst Agag and the Amalekites, hee presumed to pre­serue that which was by the diuine decree prepared to the sworde, the rather to content his couetous minde, think­ing that yet the Lorde woulde haue dispensed with him, and winked at his folly. But Samuel saide hee was a foole, in that hee transgressed the word of the Lorde and that therefore his kingdome shoulde bee ta­ken from him and giuen to another. In this sinne offended Baalam, Num, 22.28. and was both repro­ued of his owne Asse, and afterwards destroyed among the Lordes ene­mies.. Worthily therefore did the Kinges Father pray vnto God, to keepe him from presumptuous sinnes.

CHAP XXIII.
Azariah telleth of the kings ingratitude to God. The Lordes counsell and consent that praier be made for the king: that the best be construed of him and that his wordes be ne­verthelesse worthy both the collection and preservation.

ZAdoke hauing thus considered and ad­vised, to disswade al other men from pre­sumptuous sinnes, and so from destructi­on: Azariah the chiefe Prince answered and said: Ye haue right wel said (most re­verend Father) and semblably remem­bred the words so worthily recorded. Oh that the King had well obserued and kept those holy comman­dements and walked in the waies of the Lorde, as did David his father, and as himselfe at the first did, to the glory of God and the instruction and peace of his people! then had it beene well for himselfe and profitable for vs all, for they that obserue this, want no manner of thing that good is. Deut. 28. But the contrary perpetrated and wrought, and now at length reuealed, the feareful wrath of God appeareth, & his hand is already stretch­ed foorth: neither is there found a man to stand vp in the gap (as sometimes Moses did with our fathers, and as K. David did in his time for vs) to pacify this deadly ire, that wee perish not. For as there is no safe contending with the Lord, so are we not able to answere him one for a thousand. And this is such a griefe vnto the King as will sticke by him in the bone faster then that we shalbe able to remoue it. For as they which haue once surfeited with pleasant meates, are thereby occasio­ned to be grieued and to lament the same some long time ther­after, Salo. 5.7. (though at the present they think themselues neuer ther­of satisfied): so the King hath in these pleasures and the desires of his flesh so glutted himselfe (as it is apparant to vs now) that [Page] he hath thereby not only prouoked God to anger, but also quite spoiled the right constitution of his health. He may therfore alas with Esau lament, but too late and say, as we haue heard him tell of the vngodly. We have over wearied ourselves in the way of destructiō: Sap. 5.7. It was Gods pleasure that aswell the faults as the vertues of his children shold be recorded and remem­bred for the posterity. Iehosophat. what good hath our great pleasures brought vnto vs &c. But I pray you (right noble Iehosophat) let this also be written and recorded for them that come after, in such manner and forme as the most reuerend Father Zadoke, hath before decla­red it, I meane touching this last and greatest cause of the kings sorrow, which commeth of the displeasure of God towards him by reason of his heinous offences, and aboue them all, for that he turned away his heart from God in those his elder daies. * It shalbe done (said Iehosophat) with al speede and fidelitie. And yet (as we see) the king hath somwhat declined from the com­mon course of men in this world. For the greater part of them in their youth are wanton, licentious, addicted to diuers vaine lusts, and little regard the power of God, and the holy religion the which they esteeme a thing only incident to old age, where­in men be more contemplatiue, and yet neuerthelesse, wee also see, that of them there be some, which in th'end are reclaimed, do repent, come home and serue the Lord and so are more reli­gious in their mans estate, or rather in their old age, then euer they were in the daies of their youth. Eccles. 12.1. But the K. in all the time of his youth (being vnder the education and nurtour of his fa­ther David, of Bethsabe his mother, and of Nathan the Pro­phet) did well remember his maker, and therby behaued him­selfe in all things most worthily. He was a graue wise man e­ven in his yong yeeres, for he hearkened to his father when hee taught him, and to his mother when shee schooled him, and to wisedome when she directed him. Oh how wise was hee in his youth! Eccles▪ 47.14 filled with heauenly vnderstanding, as with a flood, his minde couered the whole earth and filled it with graue & darke sentences, his name went abrode in the Iles and for his peace he was well beloued. The countries meruailed at him for his songs, An example of Solomons in­gratitude to God after his large guifts. prouerbs, similitudes and interpretations. By y ^e name of the Lord God, which is called the God of Israel, hee gathered God as Tin, and had so much Siluer as Lead. Al this not with standing as it hath been with great grief declared by the most reuerend father: so must it be also recorded here by mee. (for I [Page 92] cannot dissemble it or passe it ouer) that the King hath bowed his loines vnto womē, and hath been overcome by his body and turned a way his heart from the Lord. And therein shall appeare to all po­sterities a most notable example of the kings ingratitude and disobedience against God, and therewithall, a fearefull example of the diuine iudgements, to teach all others to take heede 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 condemne him. For the very earth receiuing good seede of the sowers hand, yeeldes him againe in recompence and token of thank­fulnes, a farre greater quantitie, as some thirty, some sixty, sōe an hundred fold: teaching both how ready men should be to re­quite benefites receiued, if they may do it without iniury, espe­cially how thankfull to God, of whose hand they haue receiued both life and liuing and also to fly that menstrous sinne of vn­kindnes: then the which no sinne can be greater, for within it, is comprehended euery other sin whatsoeuer, either against God or man, either to giue or not to giue, it is in a mans owne po­wer: but to recompence or requite a good turne it is of duty re­quired. And there where power or habilitie wanteth, a good minde is accepted. Oh God! how many graces, blessings and wealthy gifts hath the kings grace receiued of the Lords hand! neuer king had the like before him, and it is said (which wee be­lieue) there shall neuer any succeede him comparable to him in all these things. Therfore shoulde his thankfulnes to God haue been greater, & far aboue al the rest. For of him to whom much is giuen, is much required. Againe shall not the paine of such vnkindnes exceede the punishment of others? it is much to bee feared: and the mighty shall bee mightely tormented. Wherefore the King vnderstanding this, is right sorrow­full in his soule: zadoke yet speaketh for the King, whome wee should not condemne as a reprobate. Neither can wee bee merry and glad as wee haue beene sometimes in the florishing happy daies and prosperitye of our King. * Then Zadoke the high Priest (whome for his grauitie all the Lordes did reuerence and for his wisedome they did gladly heare) replied againe [Page] againe and saide. Yet may we not so condemne the king, as if bee were vtterly cast out of the fauour of God, for tru­ly hee expresseth great tokens of repentance euery 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 onely hee hath infirmi­ties, but also many imperfections. Yea as the fairest day hath his cloude, the sweetest hony a prick, and the finest wheat his branne: so hath the best man liuing on this earth his fall and fault. But this I confesse, that seldom there hath bin seene in so wise and holy a man, so foule a fault: and I esteeme 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 y ^e least blemish wil appeare in the fairest face, so a little fault shalbe esteemed much in a wise man. How-much more this monstrous sinne, in the wisest of all men, which hath his eyes in his head to foresee and to preuent dan­gers then, when the foole runneth foorth without knowledge to his own shame and confusion? Surely the King hath been in this wonderfully ouertaken. An example of mans insecuritie vnto all other men, A caveat. how wise, prudent, or politike soeuer they bee, and a caueat for them to beware they fall not, then when they thinke themselues to stand most assuredly. For securitie is a deceitfull hagge, Security. The princes verdit of the Kinges fault. and will cast men sodainly into dangers, whē they imagine themselues most safe and sure. * Indeede (said the Princes) this thing being so indiscreetly handled by so wise a King, wilbe an exceeding blot to his honour, a sclander to the holy religion a shame to his Princes, a plague to his people, an encouragement to his enemies, and an euill example for the posteritie, and yet it shalbe (as it is conuenient) in the Record lest vnto them. For we may not be foūd false witnesses therin. Alas, that euer we should with these our eyes behold such ab­hominations, with these our eares heare such euill reports, & with our hearts feare in these dayes of such thinges as are threatned and like to fall on vs! zadoke telles that the King is contrite and sory for his sins and so repen­reth.

Howbeit (said Zadoke) there is some hope in that I per­ceiue the king doth not only feel in his heart the seuerity of the diuine wrath & foreseeth the misery that is threatned & thereof is sorowfull: but also knowing what is best to bee done [Page 93] (as his father David did, when he had sinned and was repro­ued by the Prophet) hee is wonderfull contrite and grieued in heart for his sinnes, which he now hateth and condemneth in himselfe: hee is humbled on the earth, and couered with sack-cloth and ashes: hee maketh [...]rs strange confessions of his life and behauiour. Hee abandoneth all the delights of the worlde, which hee esteemeth and calleth vaine, and hence­foorth doth assay to dedicate himselfe anew vnto the Lorde his God, against whom he hath faulted. And as hee hath taught, that the iust man falleth seuen times in the day and riseth a­gaine: so hee knoweth that his onely way to rise, is by faith­full repentance, the which the Lorde hath promised to preserue, keepe in store and to giue vnto them that bee his chosen, that thereby they may passe vnto his hill in safetie, howsoeuer the aduersary hath beset them and battered their faith with sinne, 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 sinne. Neither doth the king despaire of mercie. * Lorde God, (sayd Benaiah) and could it be, that so wise a person should so fall? May it bee lawfull for vs to inuestigate the causes of this thing? Benaiah. * It hath beene already sayd (answered Zadok) that the king was yet but a man. zadok telleth the causes of the kings fall. If hee had been God (as hee is not) he would not haue fallen in this sort. Other causes of this declination in the king, are knowne onely to the Lorde, who wil [...] hereafter (I doubt not) also reueale the same in the due time. And yet it may be, howsoeuer wee haue cleared ourselues of all heynous crimes and offences, Sometimes the sinnes of the people are the cause of the trouble and plague of their princes. both against God & the king in those our owne conceits, that the cause of the kings fall hath risen part­ly from some of vs: partly by some thing committed in and a­mong the people, in whom are oftentimes found that which prouoketh the Lorde in displeasure to take away those blessings which in his louing mercies he had bestowed on them, and so such kings and Princes by and vnder whose gouernment they haue, and might haue inioyed long peace and prosperitie. But for this time, let vs in all sobrietie cease to search after those hidden things too curiously, remembring that the king himselfe lately aduised: Search not out the things which are aboue [Page] thy reach and capacitie. And let vs commit this with the suc­cesse therof vnto God, wha hath appointed these and all things else to succeed and come to passe by his Providence, after his owne will, for his glorie, and the good of his chosen, howso­uer it appeareth vnto vs, that the King hath therein offen­ded, and in whatsoeuer sorte they appeare vnto men. And let vs haue a chiefe care, that our Willes bee made and confor­med here in earth to his will in heauen in all things. Praye for the king, and speake well of him. * Further­more, as we be bound both by the law of God and a good con­science, let vs neither forget nor omit to pray, and make in­tercession vnto God for the King, both daily and hourely, and therewith both commaund & excite the Congregation & people to doe the like. It may be the Lorde our God will heare vs, and be mercifull. Let vs also speake well, and the best of the King, euen in our priuy chambers; and with him good in our hearts: and so much the sooner, because hee is the Lordes an­nointed, and at this present setteth not himselfe in wickednesse, nor maketh a mocke of Religion and good admonition as did Pharaoh when hee saide: Who is the Lord? or as those vngod­ly, which iest and contemne correction, and haue a delight in their sinnes. But rather he is contented to heare, to bee ruled, to be reclaymed and to be directed by the wisedome of that di­vine Spirite as (himselfe hath sayd) the wise-man is wont to doe. pro. 10.23. Solomon hath declared many arguments of his repētance. And therein (as vnto vs it appeareth) hee hath expres­sed many arguments of a true repentant heart both in his gesture and manner of life. Neither are his Sermons, words and speaches to be neglected or forgotten: being right worthy the noting, obseruation and memorie of all men. For as they sauour of the holy spirit: so are they vttered with such wisedom, discretion, grauitie and deepe affects of the soule vpon this oc­casion, that they doe not onely argue, and declare the Kings true repentance: but shall also teach, instruct, admonish and mooue the heartes of all Gods people to feare God and serue him with reuerence, and therfore shall be right profitable for the holy Congregation and worthy preseruation for all poste­rities. Solomons wordes and sermons are meete to bee collected and preserued. Let vs therefore call those his Wordes, and sermons, into remembrance, let vs collect and write them in a Booke, and let vs (after our power) conserue them or some part of [Page 94] them in the sacred Register among other the kings wise para­bles, Prouerbs, graue sentences, Prophesies, and holy songs Let vs neither defraude the King of that he hath deserued, nor withhold from the holy Congregation, that which to the same belongeth, nor appeare negligent in our dutie to bee performed to either of them. And as in this, wee shall serue the Lorde, honour our King, and benefite the Church: so by those his words and sermons (being thus exemplified) he shall be more commended and praysed of the Saints, then by the worldly glory of his Throne: no lesse wise then those wise Princes, Patriarks, Sages & Seers, which are much more esteemed for their graue sayings, words & writings, Elioreph the Notary. then exalted for their great conquests and worldly riches. * Then said Elioreph the kings Notarie, right worthily spoken (reuerend father) for in­deed the words of the king are such as are in all things conso­nant to the veritie, and shall witnesse for euer the kings cōtriti­on and true conuersion vnto Iehovah his God after his sinne committed. Moreouer, they shall be preached as fruitefull and godly sermons in the Church, to teach, admonish, exhort, re­forme, conforme, comfort & instruct them that come after vs in the feare of God and the obseruation of his Lawes, Eccles. 12. the which is (as the King hath often and yet dayly teacheth) that which chiefly appertaineth to euery man, and is required of all men that liue in this world: Therefore my selfe with the con­uenient help of Ahia my fellow Notary, and with the aduise of my Lord the kings Recorder, will gladly endeuour this thing to effect, In the Name of God, whom we beséech to looke vpon the King, and vpon his people in the aboundance of his louing mercies.

CAP. XXIIII.
Obiections, and exceptions against Solomon, and his words and deedes, the which the Princes endeuour to defend.

AFter that the whole assembly of king Solomons Lords, were thus disposed and agreed in counsaile, that the kings Words (which hee in this time of his troubled spirits, and thencefoorth did vtter and speake before them) should be called into remembrance, considered of, and kept in the holy Register among other the diuine monuments of the Church (ad it in before de­clared) Abiather, Abiather the priest. which sometimes had ministred before the king, in the steede of Zadok, stood foorth, and obiected to the decree, Obiections a­gainst Solo­mon and his words. after this manner. But (my Lords all said hee): I am much afraid of this, that many in the posteritie will the lesse esteeme, or at the least doubt, of some other things, which are noted in the holy Register, when vnto the same wee shall adde and combine (as of equall authoritie) those matters of the king, the reuerence of whose person, and the authoritie of whose Words, I haue (euen with these mine eares) heard some wise-men to call into question: and whereof they are wont to say to them that commend the king and his wordes: yet praise not the vnworthy because of his riches: nor his wordes by reason of his wealth: Is not a green apple tree bearing fruit, bet­ter then the dry Cedar of Lybanus lying on the ground? & is not a living dogge preferred before a dead lyon? and what is that person to be esteemed, or his words regarded, which hath distained his wisedome with foolishnesse, and polluted his honor with vngod­linesse. For truely, as when women deck themselues, they en­deuor to choose the best glasses and cast away others which are polluted or deceitfull: and as schollers to write doe set before [Page 95] them not ragged, but plaine and perfite copies to learne by: so in the Church, or in the Common-wealth, should onely those examples bee proposed for imitation and instruction, which are the holy deedes of worthy men. And as that worke is most praise-worthy in the which both the Arte commendeth the matter, and the matter the Arte: The perfecti­on of the per­son should ioyne with his words. so those Sermons and wordes are alwayes best meete the conser­uation and obseruation, wherein the worthinesse of the per­son commendeth the Wordes, and the wisedome of the words commendeth the worthinesse of the person. Neither should wee praise that too much, which is polluted in part, lest vnhappily the vnwise that knoweth not to put diffe­rence betweene the good and the euill, will take and vse as well the one as the other: for although the wise and prudent are wont to make choise of the waters whereof they drinke, knowing that all Fountaines are not of one goodnesse, operation, and vse: yea, and be as the Bees which make ho­ny (and not poison) of euery herbe: yet the foolish which can not discerne or make difference of things, will bee ready to take those waters which breede fury and madnesse, and procure death, and with the Spider will make poison of the sweetest flowers. It may bee, that some of you (my Lordes) thinke, as I haue sayde, would yee bee as plaine and simple to deliuer it foorth as I am. What say yee to that which I haue obiected?

Then stoode foorth the most reuerende Father, zadok answe­reth for the king against Abiathers ob­iection. Contemners of other men. and as the mouth of them all (for they all willed him to giue an answere) bee spake and sayde. By your leaue, Abia­ther: As hee that commendeth another but sparingly, see­meth to want his owne prayse: so they that contemne other men rashly, seeme to enuie their happinesse. And truely as the slouthfull dogges doe barke at euery one whom they know not, whether hee bee friende or foe to their ma­ster: so there bee certaine ignorant persons, which carpe at all that themselues vnderstand not, bee it neuer so ex­cellent and good. Againe, Vncharmed tongues. there bee many vncharmed tongues, which vse to speake euill of that which they know well to bee good.

[Page]These wil contemne the hony together with the pricks: they will condemne true men, Haters of that which is good. because there be some theeues & they dislike al things in respect of the fault of some things. There be others, which beare euill will at Zion, and therfore blaspheme the holy religion of the children of Zion: Envious per­sons and sclan­derers. neither are any of these disposed (vpon occasiō) to yeeld the due either to God, or to the king: but striue in their vnquiet spirits to derogate frō both: & so to draw frō this most princely person (I meane K. Solo­mon) and his most excellent labours, Sermons, and Doctrines, all the honor, credit and estimation which to either of them iustly belongeth: vnprofitable persons. whereby they are become both vnprofitable to themselues and hurtfull to others: for thereof it is, that both themselues neuer féele the swéetnesse and comfort of those most soueraigne and healthfull solaces therein prouided and proposed vnto them; and many others (especially the ignorant and ouer credulous) are and shall be iniuriously defrauded also, aswell of this the kings Solace, as of many other things godly, whole­some, profitable and necessarie, the which the true-hearted and faithfull of the Lord doe and shall thereof gladly reape and en­ioy to their exceeding great good and highest consolation. These aspire not to the true happinesse themselues, nor would that others should attaine the same: wherein they resemble those idle and wayward dogges, that lying in the maunger, will neither eat the hay, nor suffer the labouring Asse to feed thereof. But right iudgement and reason resolue, that albeit it is not good to praise them much, which of their owne ac­cords are apt to vaine glory (as we may not tickle them which by nature are giuen to excessiue laughter): Whō to praise & whom not. yet, meete it is, that wee praise the praise-worthy, and vpon an occassion pro­uoke them to laughter which are ouer pensiue and sadde: that wee yeeld to euery man his dutie: as honor to whom honour, loue to whom loue, feare to whome feare belongeth: lest as in the former, we should prouoke to vice which resteth in ex­tremities: so in the latter wee should discourage from vertue which holdeth the meane: and so declare ourselues so vniust in th'one, as wicked in th'other. *Therfore, although that both soueraigne Lord, K. Solomon, and those his last words haue already both deserued in themselues, and obtained among the [Page 96] godly-wise, both credit and authoritie sufficient: yet, The credite and estimation of Solomon and his words. vpon this necessary occasion, I shall be alwayes ready (as my dutie is) to pleade for the defence both of th'one and the other, not with­standing his vnhappy staine with those transgressions and sins, and so much the sooner; because (beeing both an eare and an eye witnesse) I can best testifie; and (being the High-priest) I can or should well discerne both of the one and the other, without partialitie or corruption in iudgement. Nor doe I doubt (my good Lords) but that yee all will consent with mee in the same, as farre as truth will warrant mee to pleade for my Lorde the king: Surely, I would not exceed the boundes of truth, nor endeuor to defend or excuse sinne in any person, be hee high or low.

* And well worthy (most reuerent Father) said the Prin­ces: nor is it meete, The princes consent to za­dok in the kings apo­logie. that any of vs all should presume to a­uouch that for truth which is a false lye: for as he which hea­reth false witnesse against a man (as the king hath said) bring­eth foorth lyes, and is a very clubbe, asworde, and a sharpe ar­rowe: so should wee bee, if wee should produce any thing, be­sides the veritie in any thing, much more in those matters which concerne the kings Maiestie: the which the Lorde for­bid: for besides many other reasons, we shall through such vn­truthes not onely hurt the King, and delude his people, but o­uerthrow our selues. But may wee vnderstand, (most reue­rend Father) by sound report, what all those things are, that be or may be obiected against the king and his Sermons, and words which might impayre the credit of the one, and the au­thoritie of the other? It is good to withstand the beginnings of mischiefes: for if such conceits haue already entred the eares and mindes of men, what may wee thinke will thereof ensue in processe of time, if there be not a preuention? ye know the common aduise, Withstand the beginning of a maladie, els the me­dicine will too lately be applyed. But as a worde spoken in due season, is like apples of gold in a graued worke of siluer: so the testimonie which we shall exhibite with you vnto the king, in this opportune time, shallbee pretious, and full of excellent beautie in the face of them that feare the Lord, in time to come. Therefore, as Abiather hath ministred vnto vs the [Page] occasion of this question: let him also declare heere before vs all what hee hath heard, or may imagine to bee obiected a­gainst the king, and those the kings words. And let him also say, what he feareth may yet be further excepted to the same, alwayes prouided that modestie be not transgressed. Then an­swered Abiather: My Lords (sauing alwayes the kings re­uerence, Abiather re­porteth what he hath heard obiected a­gainst the king and his words. and the credite of his wordes, with the pleasure of your honours) I will speake as the reseconding Echo, (re­porting rather the wordes and speaches of others, than any of mine owne): for both against my Lorde the kings High­nesse, and also against his sermons and words I haue heard, of late, some (and that not meane, nor ignorant, but great per­sonages and prudent) largely to obiect. Neither may any of vs thinke otherwise, but that the king, and his words and life are obserued and noted by others, not onely his friends, but his e­nemies also: The words, the liues, and behaviour of princes are ob­serued of the people. and so much the sooner, because hee is the King, on whom before all others, the eyes of all the people are bent, as on a famous citie set on an hill: or as on a light on the ta­ble. And truely the errors and meane faultes of Princes (whose liues are set foorth to bee séene, obserued and follow­ed of many) appeare often wonderfull great, as in the face of a man a little webbe or scarre is sooner seene and disliked, then a farre greater spot or blemish in any other the parts of the bo­dy. And then, as the eclipsing or defect of the Sunne bringeth a great annoyance to the earth, and no lesse calamitie to men, and other inferiour treasures: those faults and errors of the king, who should chiefly direct all others to the common good, and highest felicitie engender no small perturbation and other great inconueniencies in the affaires of his Kingdome and Common-wealth. An admoniti­on to princes. Therefore it is meet, that the king, and such high estates do walke aduisedly, both in word & deed, with honourable behauior: and that Princes bee right wary, that they neither doe nor suffer to be done any thing which them­selues would not that the people should not obserue or imitate, or iustly dislike in them: aboue 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 Maiestie of [Page 97] God, and raigne by his prouidence and power, to doe equi­tie and righteousnesse vnto the people. And heerein obser­ving dutie they stand devoyd of all dreade, honoured of their Subiects and others, and goe foorth most couragiously in their lawfull enterprises, no more respecting the sinister talkes of their malicious enemies, then the great barbed hor­ses feare of those little Curres which barke at their heeles. But when these rules bee neither obserued nor followed, both the honour of the place is distained by those persons, and themselues in fine requited with obloquie and diffame. For as the great ramping Lyon so gréedy of his pray, is made a­fraid both at the crowing of the Cocke, and at the sight of the Cockes-combe: so many mightie and high Potentates of the earth in the knowledge of their owne slidings haue been won­derfully annoyed and astonished, both by the hard reportes of ve­ry meane persons, and by their churlish behauior towards them and their honor vpon such occasions. And I doe no lesse feare, that both the reports which are carryed abroad, and the opini­ons of men with their demeanure occasioned thereby towards the king, hath both much disgraced his high magnificencie, and disquieted his happy peace. Moreouer, there be, which stick not to except against his gouernment. For as the rule wherby men worke, must first be made straight and plaine, before the worke 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 vertues, before hee be able to rule well or to correct, or to direct others. Neither indeede (a­mongst the wisest) haue such persons beene esteemed wor­thie to beare rule, in the affayres of a Kingdome, or to in­struct guide, and direct others, in the Church, which haue not throughly subdued their affections, restrained their appetites, abandoned their lustes, and bridled their natu­rall passions. Truely these, and such like are the ordina­ry matters nowe in question, and much ruminated among the very rusticall and Countrey people, in such sorte, as the eares of them that heare the same may glowe, the King himselfe may bee sorie, and all wee of his Court vtter­ly ashamed.

[Page]And first against the king himselfe there be which thus obiect. Obiections a­gainst King Solomon. Although that King Solomon hath in his time farre excelled all the kings in the world in wisedome, 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 foorth against him all what­soeuer my Lorde Zadok hath saide before, and a great deale more. Wherein they point at him, as at one of the fooles of Israel, farre vnmeete the dignitie of his place, honor of his calling, and reuerence of his Age. for, as he best knoweth the nature of all hearbs and beastes, hee should in this (they say) haue imitated the nature of either the hearbe, or of the beast Chamoeleon: whereof the one will euer change the colour of her leaues to the qualitie of the place wherein shee groweth: and the other will resemble the colours and shewes obiected. Thus it was saide of Saul, i. Sam. 10.6. assoone as Samuel had an­nointed him for King ouer Israel, that hee was chaunged into another man. Thus also our Lorde the king behaued himselfe after that hee was anointed and proclamed King in the place of his Father David: and thus hee shoulde haue worthily continued and retained the honour of his place, especially in his elder yeares, wherein is required sobrietie, grauitie, holinesse, wisedome, zeale, and perfection. This the king knewe well-enough: for hee wanted no wise­dome, no knowledge, no vnderstanding, no iudgement. But that notwithstanding, hee abused both his calling, place and age, whereof it is, that as they which come out of hote bathes doe sodainely coole more vehemently, and as that water which hath beene once heate, seemeth to bee more colde then any other: and as they most deadly hate one another, which haue beene sometimes friendes when they fall at variance: so turning himselfe from the Lorde his God, and from the vse of those princely and heroicall ver­tues, wherein hee was first exercised; hee is esteemed exe­crable wicked in the eyes of wisemen. Therefore, There bee among them, which doe not onely call into question his election, and remission, but also doe iudge him a person prophane, re­probate and damnable, and so not meete to bee a King, much [Page 98] lesse to bee the King of Israel. For as the iudgement of the tree is taken from the consideration of the fruite, and of the fountaines by the taste or vse of the waters: so gather they this censure from the consideration of the kings life and de­meanour, for whiles a man continueth wallowing in sinne, without true repentance, he declareth no pardon: and he whose sinnes are not pardoned hath none hope of health. Againe, he that repenteth not of his sinnes when he hath sinned, is a pro­phane person, he that obtaineth not mercy is a reprobate: and he that is shut out from saluation is damned. Howbeit, the Lord forbidde, that this thing should bee found or iustly pro­ued in our Lorde the King of Israel. Herence, also they ob­iect against the sermons, wordes, Exceptions to Solomons do­ctrine and words. and doctrines of King So­lomon, as of fruites vnwholesome growing of such an euill tree. For neither could his vnderstanding (as they say) hence­forth be perfit to this purpose: for as they which sodainly turne themselues to the shadow which haue seene the Sunne, haue their eyes dazeled and cannot as yet see cleerely: so it cannot be, that be which hath turned away his minde from spirituall contemplations to the obscure lusts of the flesh, should so soone afterwarde bee of perfite vnderstanding in those heauenly mysteries and diuine doctrines. And heere it is remembred, what the King himselfe hath sometimes saide: That wise­dome entreth not into a wicked soule, nor dwelleth in a bodie that is subiect to sinne. Therefore they from hence argue: Solomon hath not presumed to vse the name Ieho­vah of late. The booke of the Ecclesia­stes not well vnderstood of many, wherof it was that so many evill o­pinions haue bin fathered thereon. that the King in this time is not replenished with the per­fite wisedome, and so can neither vtter, nor teach wise­dome vnto others, by any deedes or wordes of his. *But yet they are more bolde on these their assertions, because the King hath not of late vsed the most holy Name [...] Iehovah, which is proper to the Almightie, either in his priuate talke, or in those his Wordes which hee hath late­ly vttered before his Princes, or in that Booke of his, called the Song of Songs, which they holde and will esteeme a cause sufficient, that both those his Wordes, and Bookes, shoulde bee not onely suspected, but also reiected as pro­phane, and vnprofitable for the Church of God. Yea, they [Page] say morouer, that from hence (as from a bitter roote) will issue foorth sundry monstrous opinions and dangerous doctrines, by the which, the most prophane persons shall strengthen their prophanites, the vngodly their impieties, the superstitious their superstitions, the sinners their sinnes. Therefore (as we are of Israel, and ought not to be polluted with the manners of the heaten) so shoulde wee before all others abandon those and such like works and words, which corrupt good manners, and that kinde of learning which confounds the good constitu­tion of a mans health, and hasteneth his destruction, as for the conseruation of bodily health, the Phisicians doe aduise men to eschew those daintie meates which prouoke them to eate when they are not hungry, and those delicate drinkes which tempt them to drinke being not thirstie. And of this kinde they obiect, that the king hath much spoken in this his olde age. But howsoeuer it bee, we may bee sure of this, that as the best wine looseth his verdit and grace, when it is infused into fowle and filthy vessels: So the words of the king be they neuer so good and profitable (in right esti­mation) shall by this his vngodly life and polluted behauiour, loose both their right grace and commendation in the iudge­ment of all men. I am right sory I was occasioned to say thus much of my Lorde the King, and of his Sermons and last Words.

Azariah for the king, and his words.Then answered Azariah (in the behalfe of all the o­ther Princes) Indeed (as yee haue saide) there may bee ma­ny things obiected, by such, as being not onely ignorant and neither able to discerne betweene things holy and prophane, & so perceiue not that the fault lyeth rather in their own syni­ster interpretations of the Kings workes and wordes, then in the workes and wordes themselues: but also by such as regarde not to yeelde honour to them to whome ho­nour belongeth, and little care whome they wound with their tongues, or whose wordes or workes they depraue and sclander, (as my Lorde Zadok hath before well no­ted). Giue not sen­tence before the matter bee heard. But let vs aduise all them that come after vs: that they giue not sentence in a matter before they heare it [Page 99] with discretion, lest it turne to their folly and shame, pro. 18. A Caveat. especially in these matters of God and the king: and that they beware, that they bee not seduced and led away, by the sophistrie and guilfull practizes of such deriders, from the true vse of this the kings Solace, and so consequently from the way that leadeth to the highest felicitie and best good. Gen. [...]. The spirite of God is euer wont to reproue them that bee vniust in iudgement, and thereof that cursed and reprobated Serpent is already condem­ned. But heere wee heartily request you (most reuerend Zadok) which are adorned and beautified with that right * Vrim and Thumim, That is, knowledge & perfection. to speake in the defence of king Solo­mon, our Soueraigne Lord, and of his words: and say what­soeuer the Lorde, shall put in your mouth to be spoken, with­out feare or partialitie: and wee will not onely giue eare vn­to you, but also be right thankefull. We doubt not, but that after your answeres to all those and such like obiections heard and waighed with deliberation, Note well, what wil be in the end resol­ued of Solo­mon and his words, if they be weighed in an equall ballance. many more shall not onely suppresse their rashe iudgements concerning the king and his words: but acknowledge and confesse with vs, That all things are not so damned nor so daungerous, nor so doubtfull, as they haue imagined them to be. Nay, the Accusers themselues shall grant rather, that Solomō our king, is neither a damned, nor reprobated, nor a prophane person: but that hee is an excellent Saint of the Lord, a true penitent person. that hath obtained mercie and for­givenesse after his sinne, and henceforth expecteth the ioyes of his Lord in everlasting happinesse, through faith in the most holy Mes­siah, whom hee did most worthily prefigure and set foorth in the world, according to the foreknowledge and good pleasure of the e­verlasting God.

CHAP. XXV.
Zadok proueth by many arguments and reasons that Solo­mon was not a prophane 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 Soue­raigne Lorde King Solomon) an­swered againe and sayde. I most heartily thanke you (my Lords all) that yee haue vouchsaued mee this honour. For I esteeme it an ho­nour to my selfe to bee thought wor­thy by your wisedomes to speake, and to haue your au­dience in the defence of my Lorde the King, and his cause. Neither doe I thinke, but that in conscience and dutie I am holden so to doe: for it in not meete that I shoulde heare my good Lorde, and his wordes to bee sclandered or euill reported, and to passe it ouer in silence, yea, I shall be thought therein to giue consent to those sinister reports. And first, as touching the king: The king is not to be iusti­fied in his sins nor excused. it cannot bee denyed, but that hee hath (indeede) wonderfully doated on his strange wiues, and hath hearkened too much to them, which euer retaining that euill opinion and custome, would neuer receiue nor admit that counsell which the wisest of all men liuing gaue them, and hath beene by them allured, seduced and led away from Iehovah his God, against whole Maiestie (by their instigation) hee hath wrought wickednesse. And therefore, howsoeuer some might allegorize of the transgressions and sinnes of our Lord the king: yet will not I, nor may I in equitie iustifie him or excuse him therein, no more then I may either iustifie or ex­cuse the sinne of Adam in his fall (howsoeuer there bee which call it an happy fall) or the sinne of Iacob, in his two wiues, [Page 100] howsoeuer the priuiledge thereof came in with the promise, of the multiplication of the holy seede: or of Noah in his drunkennesse, or of Lot in his incest, or of Iudah in his whore­dome, or of the kings father in his murther, pride and adultrey: wherein it is certaine that they both displeased God, and deci­phered their humane imperefctions and infirmities: Nor was it the wil of God, that such their sins (albeit they were his own children) should be concealed or couered, but rather hee woulde that (for some good causes) they should bee reuealed and repro­ued. He [...]hat iustifi­eth the sinner is abhominable before God. For as sinne is that which onely prouoketh and displea­seth the Lord, and therefore is no lesse odious vnto him then a most ougly and venemous Serpent vnto a man: so he that ei­ther iustifieth or excuseth the sinner in his sinne, shall not bee holden guiltlesse before Gods iudgement seate. Neuerthelesse, as godly wisedome, and holy loue haue both taught and per­swaded a reuerend opinion and like construction of those men, A reuerent o­pinion of the repentent sinners. their actions, and words, in whom godlinesse and the right worthy vertues in habit could not be vtterly ouerthrown with one or a fewe contrary actions, (whiles the mercie of God re­mayning with them) they held fast the foundatiōs of their holy hope: so is it not meete nor conuenient, that wee should rashly cast into dangerous suspence either the holines of our Lorde, The holinesse, repentance, remission and salvatiō of So­lomon proved. king Solomon, or his repentance after his sinne, or his re­mission after his repentance, or the hope of his eternall salvation, the which depending on the euerlasting loue, and sweete grace of God in the merit of the holy Messiah, may not onely bee presumed, but also rightly gathered and sufficiently proued, as by your patience you shall heare. Satans subtilty. Indeed Satan (the great e­nimy of mankind) hath assayed to deale with the king, as the Eagle dealeth with the Goate: for when the Eagle comes to hurt the Goate, to whome shee hath a mortall e­nemitie, shee first assayeth to take away his sight by pul­ling out his eyes, and then afterwarde shee killeth him: against whom the Goate defendeth himselfe with his hornes: So this Enemie, hauing a deadly enuie to the King and his glory, though to dispoyle him of his knowledge and wisedome: but hee neuerthelesse by his faith and hope in the Lorde as with two strong hornes hath resisted him, [Page] so farre, that though hee were much wounded in his body, hee hath yet preserued and kept safe his yes. Solomons eies For (as I haue heard him say, and doe finde it by experience) his wisedome remained with him. Neither was hee drawen from the foundation of his hope. For as the trees which are strong deepe rooted, and haue sufficient sappe in themselues, cannot easily be ouercome by either the violent heate, or noysome colde, when such as haue neither rootes, nor strength, nor sappe doe wither and decay: so they which are rooted and grounded on the sure foundation of their hope, and haue in them the ha­bite of diuine vertues, cannot vtterly bee quayled or o­uerthrowne by either the heate or colde of afflictions, or the vehemency of Sathans assaults, or the alluring lustes of the flesh, or the concupiscence of Nature: for they bee holden by the right hande of Gods spirite, and stand like the tree planted by the waters side, psal. 1. whereof David the Kings father coulde so diuinely modulate and sing.

Therefore I will first proue, that our Lord king Solomon, is not [...] a prophane or damned person: Chadesch. Chadosch. but [...] a per­son holy, dedicated to God, and a member of the holy Congre­gation. For in this Antithesis or contrarietie, that which is the one cannot bee the other: and that the Lorde hath not taken his Spirite vtterly from him, (howsoeuer his Graces were shadowed in him when hee sinned) as hee is not willing to cast them away whome hee knewe before, or elected, howsoeuer hee seeme to hide his face from them in his displeasure: and they onely are fore-knowen and e­lected which are his Saintes and holy ones, (howsoeuer they appeare or are esteemed before the face of worldly men): Howbeit, although there bee many notable things externally to be seene in the Kings person, which yet are not to bee neglected nor forgotten, but well considered re­membred and applyed to purpose (as in the nature of those Symboles, Figures, Types and shadowes which teach and put vs in minde of things aswell spirituall and eter­nall, as future, of the which wee haue and retayne many at this time): yet will I not beginne with those ex­ternall things, lest peraduenture any man shoulde saye, [Page 101] that the King is not therefore the better in the spirit, nor the more acceptable to God, because he is outwardly glorious, no more then he is a good king that raigneth in a wealthy coun­try, or he a wise gouernour which is placed in a goodly ship, or he a worthy man, who weareth a faire Coate or that a perfect Steed which is arraied with a golden Saddle. Solomon is a figure of Mes­siah, But I wil aspire higher in the consideration of our king, to expresse and confirme vnto you his excellency, aswell before the Lord, as before mor­tall men. And namely, and chiefely in that, whereby it pleaseth the Lord his God, that he should prefigurate and foreshew that holy Messiah, whom wee do verily belieue to come into the worlde, and doe daily expect. But first of this most glorious Person (I mean the Messiah) it may please you to heare me a few words (for they shalbe both sweete and comfortable to the true hear­ted Isralites) that from thence I may the better argue for the Kinges holinesse to your content.

To this the Princes gladly accorded, The comfort of the tidings of the Messiah being most willing to heare tell of that most holy and sweete Messiah, of Gods 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 heare of his libertie, more wish­ed for to the hungry, then meate: more comfortable to the sicke then the comming of a cunning Phisician: and more ioyfull to the condemned to death, then the glad tidinges of pardon & life: so what should be more pleasing, more desired, more comforta­ble, and more ioyfull to vs which are captiued to the Serpent, starued for want of graces, sicke and sore in sinne, and by a iust sentence condemned to death: yea, to eternall death, then to heare the glad tidings of the cōming of y ^e most noble Prince, y ^e carefull pastour, that faithfull Phisician, and that mighty Sa­viour, which wil (as he is best able) release vs, refresh vs, heale vs, pardon and saue vs? Say on therefore (most reuerend Fa­ther) for we long to heare of those chearefull things. zadoke telleth of mans fall and misery. Gen. 3. * Then hearken (said he) I know it is not hidden from you (for Moses hath plainely written thereof in the booke Berescith, and it is often read vnto you) that our first Parents by the Serpentes subtiltie, tooke the forbidden fruit in Paradise, & therein breake the commandement: the paine and inconuenience thereon [Page] threatned for the same was, that they should dye the death that same day. Therfore it followed, that they were exiled & kept out from the presence of God, they were wounded with the act of their transgression, they were captiued in the Serpents bands, they became odious to their maker, they were dispoiled of all their diuine vertues, they were opposed to all miseries, and last­ly subdued vnto ghastfull death and hell torments. Lo such was the wofull condition of those our first parents. Howbeit, this had not beene so intollerable and grieuous vnto vs, had not the effect of this transgression beene extended and propagated by nature on all Adams children and posterity, but it is too true that all men are thereby holden guilty, as the naughty children of like parents, and as vnwholesome fruites of the same tree. This David the kinges father hath considered and acknow­ledged, Psal. 51. in Mismor Ledavid; Behold I was shapen in wickednes and in sinne hath my mother cōceived me: yea, and when the Lord loo­ked downe from heauen, he saw that all were gone out of the waye and were become abhominable, and that none of them did good, no, not one. The recovery of man by Messiah. But yet seeing Iehovah our God was most willing to recouer and recure man (I meane those whome he had in his loue fore knowne for his owne, elected to life, and appointed for his glory) he did in wisedome deuise and prouide a wonderfull meane therevnto, wherein his mercy striuing with his Iustice might yet in the ende conclude for Equitie, by the which, this man who was indged and iustly condemned, should be pardo­ned, and yet the diuine iustice not infringed. How this could bee compassed by Gods wisedome and prouidence, ye shall hereaf­ter vnderstand. Here let vs consider in the nature of the diuine goodnes, that God is more ready to pardon and to saue, then to iudge and destroy the children of his election and grace: and the rather for that he loueth them, hath created them in his owne image, hath appointed them for his glory, and would not they should be lost for euer. Againe, hee considered mans frailtie and pittied it, he was mercifull and expressed it, he was liberall and extended it, he was the best father, and declared his affection, he was willing to saue, and performed his will. Therefore, hee would neither suffer sin either to ouerthrow him, or to raigne [Page 102] or to rest on him, but hating and abhorring sin from his heart he did destroy the same by his grace: he had compassiō on mans miserable condition, therefore he little waighed, yea, hee forgat the iniury that man did him: hee shewed himselfe ready both to satisfy for his guilt & to heale his paine, he was more ready to pardon man, then man was to aske mercy, and finally when in iustice he should and might, if he would haue thrown him down into the depth of the nethermost hell, he neuerthelesse, after his mercy recouered him, restored him to grace, and raised him vp into the highest heauen. And this to effect when neither angels nor powers, either in heauen or earth, or vnder the earth could do the deede: he proposed his owne Sonne, euen that most holy and eternall worde of God by whome all thinges were made. Gen. 1.1. whom he appointed to deale for mans guilte, to satisfy the diuine Iustice and to compasse and effect the most excellent worke of mans redemption, by and in the which hee might gather and ioyne againe vnto himselfe a chaste spowsesse as vnto whome he might expresse the greatnes of his loue, and continue as an husband or head to defend, preserue, maintaine and beautify the same for euer. The obediēce of Messiah. Therevpon the Almighty was not so ready that man by this meane should be recouered: but that sonne also himselfe (as an earnest wower that seeketh for her whome his soule loueth) was also willing & obedient to doe and performe all things conuenient therein. According to the which, the Kinges Father did sing in his person.

Burnt offeringes and sacrifices for sinne thou hast not required: psal. 40. [...]. Then saide I, Lo, I come, in the volume of the booke it is written of mee, that I should fulfill thy will: O my God, I am content to doe it. Thus was the most holy sonne and worde of God brought in, talking with his father touching mans redemption and shew­ing both his willingnes and obedience, to relieue the state of mankind! Hereof it was, that the Lord God decreed and said that the womans seed should tread on the serpents head, Gen. 3. which sig­nified, that one should be borne of the womans body (the which the Serpent had corrupt) that should not onely purifie her and all mankind, but also confound the Serpent and all his power. From the which time, our fathers haue expected, & we (as yet) expect and waite for the comming of that holy Seede.

[Page]Now here (by the way) wee may consider that albeit the Lord God be wonderfull mercifull vnto mankind, he doth not ouerthrow therin his Iustice, How the Lord was both iust and mercifull. but obseruing either, he expresseth great Equitie in a wonderfull fort. For beholde hee laid that on his sonne, which was due vnto man, and againe hee gaue that vnto man, which was onely proper to his sonne: hee laid mans sinne and faults on his sonne, hee imputed the righteousnes of his sonne vnto man. In th'one appeared his iustice, in th'other his mercy. And in them both conioyned equitye. That which was due vnto man, the holy seed taketh on himselfe, namely mans punishment, which mans nature could not beare, that which the holy seede merited, namely eternall life, the Lorde gaue vnto man, for the sinne of man which deserued death, was imputed vnto this seede, and the Iustice of the holy seed which deserued Heauen, was imputed vnto man, I meane, vnto them onely that by faith depend on that promise. and those be the same, whom the Lord God had before loued, elected and pre­destinated to eternall glory, and whome hee would not by any meanes permit to perrish and dye for euer. This is the onely recouery of mankind, and hope of his health? This is that eter­nall verity and obiect of our faith! This is the same, whereun­to all the law and the Prophets, and all the tipes and figures both of them before vs, and of them now in daily vse, do aime, point, Promises of the Messiah. Gen. 6. Gen. 22. Gen. 22.18. and direct vs for all succour, helpe, comfort and reliefe. The decree and promise of this seede was after this confirmed to Noah, to whome the Lorde said: With thee wil I make my co­venant, & thou shalt come into the Arkè. But more plainly to our father Abraham, to whome the Lorde declared this Sauiour, and said of him. In thy seede shall all the nations of the earth bee blessed. The same which was called the seede of the Woman, is now called the seede of Abraham: for the Lorde woulde that hee shoulde come of Abrahams Seede after the flesh. Prophesies of Messiah. Gen. 49. Exod. 4.13. This is that whome Iacob our Father called Shilo and prophesyed that he should come in the tribe of Iudah. And to him should be the gathering of the people. This is that same to whome Moses pointed in the booke Velleschemoth, when he saide to the Lord. Send I pray thee by the hand of him whome [Page 103] thou wilt send: Deut. 18.15.18. and in his booke Haddebarim the Lorde himselfe calleth him a Prophet, saying thus vnto Moses I will raise them vp a Prophet from among their brethren like vnto thee. This is the same the holy man Iob cal­leth his Redeemer, whome hee knewe to liue. Iob. 19. Num. 14.17. This is that bright Starre and Scepter of the which Baalam did prophesie in Moses Booke Vaiedabber, saying, there shall come a Starre of Iacob, and rise a Scepter in Israel. 2. Sam. 7.12.13 14. This is that true King of peace promised to David the Kinges Father in 2. Schemuel. 7. that Seede of Da­vid, and Davids Lorde, whose throne shall bee establish­ed for euer. To bee short, this is that lively Image of God, and King of glory without all spot or blemish, most mightye, wise and excellent, which shall in his time new builde Heirusalem, and prepare himselfe an holy Tem­ple and house for his worshippe therein. I meane, a Church spiritually framed and gloriously garnished after that pro­portion and forme which David the Kinges Father gaue and prescribed him according to the writing thereof, which hee had receiued from Iehovah his God, and the which the King hath in his time of peace builded and perfect­ed accordingly.

Therefore, of this holy Seede sang the Princely Prophet in many Psalmes, calling him sometimes Gods Sonne: sometimes a King: psal. 2.45.110. sometimes the King of glo­ry: sometimes a Priest eternall after the order of Mel­chisedek: sometimes his Lorde: sometimes his God: sometimes his Redeemer: sometimes his Saviour: some­times the Messiah, or Annointed of Iehovah.

And as this holy Seede hath beene thus promised and foretolde of, and belieued to come into the worlde: Shadowes, tipes and fi­gures of Messiah. The tree of life in paradise Abel. Abraham. Noah. so hath hee beene shadowed, typed, and prefigured: As first, by the tree of life in Paradise, of the which if our first parentes had taken and eaten, they had neuer dyed, but should haue liued foreuer. Next by the Sacrifices of Abel, Abraham, & others, in the which, it pleased God to declare himselfe grati­ous. This Noah also prefigured, when the Lord made him the [Page] finisher of the old world, and the beginner of the new. To the same pointed Melchisedek and Melchisalem, Melchisedek. to shew that he was a King, and a Priest: A King of peace and righteousnes and a priest of the highest God for euer, as without beginning and without ending, for the number of his daies may not bee reckoned or knowne. The same was signified in the ladder our father Iacob saw, Iacobs lad­der. Moses. Iosuah. by the which the angels did ascend and descend to and from heauen. He was fore-shewed a deliuerer from thraldome in Moses, and a Sauiour in Iosuah: for Mo­ses brought our fathers out of the land of Egypt, and Iosuah conducted them, inherited them, and preserued them in the pro­mised land. Also Aaron the priest of the Lorde prefigured him with his Vrim and Thumim. Aaron. The pascall Lambe. &c, To the same also serued the vse of the Pascall Lambe and those other symboles and sacraments in the Wildernes, as the Manna from heauen, the Water from the rocke, Iudges. and such like. In the booke of * Shophtim, is menti­on made of many bodily Saviours, by the which was mistically shewed the person and office of Messiah. There was Samp­son, Gedeon, Othoniel, Ieptha & Samuel. And within our age, Sampson. Gedeon. Othoniel. Ieptha. Samuel. David. the calling, annointing, and manner of the raigne and con­dition of David foreshewed the same. For all these things (my Lordes) haue and do rightly aime to that most holy Messiah, whome the Lord God would that men should belieue and ex­pect, and hope to come, and at his comming loue and embrace as the onely person in and through whome the diuine Iustice is satisfied, the heauenly will fulfilled, the Serpent and all his fie­ry darts quenched, and mankind pardoned, healed, recouered, and blessed for euer. Now, this being said as an introduction to that which followeth, we will come to speak of our Soueraign Lord K. Solomon whom I trust to proue and declare a Saint of the Lord, and a right worthy member in his Church, and so consequently, no reprobate, nor prophane, nor damned person. for if the former be proued, wee shall by the same easily cleare him of the latter, as before I haue said. The Princes at this word seemed much comforted, and shewed their willingnes yet further to heare what Zadoke would say. For this saide they shall not onely please and satisfy vs, but all others, aswell they which now liue, as they which shall come after vs. Therefore [Page 104] proceede (most reuerend Father) to proue that which ye haue assumed for the king. And we will gladly giue both an attentiue eare vnto your words, and vnto you condigne thankes.

CHAP XXVI.
Zadoke preveth that K. Solomon is a Saint of the Lord.

THen Zadok proceeded & reasoned for the King saying

Whosoeuer is made and ordained, by the will, wisedome, and providence of God, a most lively and excellent figure of that holy Messiah the sonne of God: the same is not a damned, or reprobate, or prophane person, but he is a Sainct of the Lord,

But our Lord King Solomon is made and ordained by the will, wisedom and providence of God, a most lively and excellent figure of that holy Messiah, the sunne of God.

Therefore our Lord K. Solomon is not a damned reprobate, or prophane person, but he is a Saint of the Lord.

Now, although no man may iustly deny either the first, or the second proposition, in any thing whatsoeuer: yet (as I per­ceiue ye are willing to listen) ye shall heare mee to declare and proue either, and so concludet or the King. Surely (my Lords) it were not onely a great absurdity to hold it, but an horrible thing to imagine, that the most holy Messiah the sonne of the e­verlasting God, that bright morning Starre, that right holy Seede, that high diuine Priest, that excellent prophet, and king of Glory so well resembling the almighty in holines, beauty, and in all perfection, should be prefigured and declared by a pro­phane and vnholy person: and that the excellency of his high dignity and royall gouernment should be typed by any thing com­mon or vncleane. Neither haue we found such inequalities in [Page] the proportions of the law of the Prophets and holy writings, especially touching the promised and expected Messiah. But this we finde, that as the best things be best figured and decla­red in and by that which is most like or neere in nature, kinde and qualitie: so is the dignity, person and function of the most holy Messiah prefigured and foreshewed according to the wis­dome and prouidence of the Almighty, where the types agree well with the things typed. Therefore it was commanded in the lawe, that the Lambes which were taken for the sacrifices should be cleane 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 vp to the Lord, of the best of his flocks. Therefore Aaron the Lords Priest (who in his body prefigured the body of Mes­siah, and in his garments expressed the excellency and perfecti­on of his graces and vertues) was a person without defectes or blemishes of body, and glorious in his beautifull ornamentes, according to the commandement, the which also my selfe (being the present high Priest) am holden to retaine and vse, and the which, for that Abiather my predecessor vsed not, but abused, he was iustly depriued. Moses also (who brought our fathers out of the house of bondage and the same whome that prophet should resemble was a man welbeloued of God, wel learned sanctifyed and made like vnto him in the glory of his Angels: Likewise the Captaine Iosuah (whome the Lorde appointed & enabled to lead our fathers into this promised land) was a man full of the spirit of wisedome, & the Lord his God both strēgth­ned and encouraged him, whereby hee might be made a meete figure of the true Iehosuah, our leader and guide into the land of the liuing. To bee briefe, David, the Kings father (who in his time bare an excellent figure of that Messiah both in his annointing, nature, raigne, exaltation, and humiliation) was a man after Gods owne heart, and euery way furnished with di­vine graces, and right princely vertues meete for the same. The like may be said of our forefathers Adam, Enoch, Noah, Abraham, Isaack, Iacob, Ioseph, Sampson the Nazarite, & others, in and by whome the Lord our God wold tipe and fore­shew his deare sonne the Messiah, notwithstanding all their humane imperfections and fleshly infirmities. All these things [Page 105] saide the Princes) haue we hearde with great delight and that to our full satisfaction in that part. The princes. For (indeede) such is the na­ture of the diuine proportions in the lawe, in the Prophetes and in the psalmes: And therefore, he which by the wisedome, will and prouidence of God is made a liuely & excellent figure of that holy Messiah, must of necessitie be a Sainct, & not a dam­ned wretch, reprobate, or prophane. But now what will ye produce for the proofe of this, that our Lord King Solomon (a­mong those blessed Fathers) is by the same wisedome, Solomon is a figure of the holy Messiah. will and providence, or dained and made a right figure of that most holy Messi­ah? This proposition (saide Zadok) can neither bee denied nor abandoned: but confessed and receiued aswell of them now liuing as of al them that shall come after vs in all posterities, who in the due consideration thereof with the circumstances, shall grant and conclude with vs in the same. And this may easily be gathered and proued to put all men out of doubt. First in that according to the diuine prouidence and direction, he hath built and garnished that right glorious Temple in Ierusalem, Solomon in the building of the Temple, figu­red the Messi­ah. [...] an house dedicated to the name of the Lorde: the which doubt­lesse standeth for a perfect figure of y ^e holy Koheleh or Church of the Lorde our God, whether misticall in the Congregation of them that serue God after his will declared in his worde: or spirituall in the heart and minde of all the faithfull where it pleaseth the holy spirite of discipline to dwell: or glorious in hea­ven of all them that be deliuered from hence and translated into the societie of the celestiall angels. An house indeede, The Church figured. Gen. 3. which none either in heauen or in earth can or must builde or garnish but onely that most holy Messiah and promised Seede. And this was prefigured by the womans body, betweene whome & the Serpent the Lord set enmity: and signified in that Adam called her Havah the mother of all liuing. Herein are founde those kindreds of the earth, who in the promised Seed are bles­sed for euer. And this is that princely spowsesse, indeede, of the which the King in a propheticall Spirite spake in his Schir-hasschirim: moreouer, this is that same which was shadowed in the family of faithfull Abraham, Cant. 1. in the Arke of Noah the righteous, which was builte and prouided according to the patterne the Lorde gaue him [Page] and mankind preserued, in and by the house of King David, wherein God was honoured and serued in the true vse of the law, 2. Sam. 5. praier, and the holy sacrifices, and by the mount or castle of Zion, from the which both the halte and the blind were takē away: that the bright Vrim and right Thumim with all know­ledge and perfection might dwell there. And the same is doubt­lesse expressed in this great and holy house, which the king hath built for the name of his God, wherein, wee may not imagine that the King hath beene more curious then godly, more pre­cise then profitable, or more sumptuous then wise, considering that there is not the least iote or point therein, which hath not either his proper vse, or mistical entendemēt: as in place here­after ye may better heare and consider therof with iudgemēt. And thereof wee may gather & conclude, that as the holy Mes­siah was killed in Abel, deliuered his church figurately in Noah, was foreshewed the Father of all nations in Abraham, was offered vp on the Altarin Isaack, was blessed in Iacob, was a deliuerer of mankind out of the serpents tiranny in Moses, was a Sauiour of the Lordes people in Iehosuah, and borne, and annointed, and humbled, and exalted, and fauoured in David: so hath he built his Church figurately in our Lorde King Solomon. Furthermore, this is strongly ratified aswell by the report and testimony of those recordes which the prophet Nathan hath written and left vnto vs: as by the consent of our owne knowledge and conscience, which haue both seene and heard, and in wisedome considered one thing with another. By the which we are sure, that all those diuine promises which the Lord God made aswell to King Solomon as to David, his Father do aime and point further then either to David, or to Solomon, yea, they concerne that most excellent K. the Mes­siah which was so promised and typed, and beleeued, and expe­cted to come, and that in many thinges, the which the K. hath begunne or expressed mistically, shall bee accomplished made and performed indeede in the true Messiah, & that some things are common both in th'one and in th'other, as by comparing them and their actions shalbe easily perceiued in due time. But first concerning this figure (I meane King Solomon) When [Page 106] King David had determined to build an house for the name o [...] the Lord: 2. Sam. 7.13. and that the house shoulde bee made and proportio­ned according to the writing and charge which the Lorde had giuen him: Yet said the Lord; I will not that thou shalt build that house: but out of thy loines shall spring one that shall builde the same. For thou art a man of warre, and art much troubled as yet: The building of two houses by two sundry persons. but he shalbe a man of rest: and I will give him rest on every side, that hee may the better compasse and effect the same. By the which Ora­cle, David did not onely vnderstand, that his will and pleasure was, y ^t such an house should be builded, which shold prefigurate his holy congregation: but also he learned, by whome those two houses should be builded: Howbeit, not by King David, although he were a man after Gods owne heart, and in many thinges 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 sonne Solomon, whome hee begat on Bethsabe: the other by the holy Messiah, who albeit hee bee the sonne of the high­est, is after the flesh Davids sonne. For hee is to rise not onely in Iudahs-tribe: but also in the house and linage of David, ac­cording as the same David said thereof in the person of God: I have made a faithfull promise to David, and I will not alter it, of the seed of thy body will I raise vp to set vpon thy throne, whose daies shalbe as the daies of heaven. And therein, hee woulde that as fi­gures go before things figured, and voices before words: so the building of this materiall house shoulde go before the building of the Church (as touching the times and seasons wherein the Lord wold work & manifest his heauēly wil & pleasure therein as Baalam said, I shall see him but not now, Num. 24. and beholde him but not yet (for euery thing vnder the heauens hath his appointed time) And so, that this former house shoulde bee a figure of the latter in all due proportions, and the Builder of the one sholde prefigurate the Builder of the other. Therefore, as the for­mer is a true figure of the Church of Messiah, which hee shall in the due time gather and build to himselfe: so is King Solomō (the sonne of David, who hath built this Temple) a true figure of that Messiah. And truely albeit King David was not per­mitted to build either house in his dayes: yet, towardes the [Page] building and performance of all thinges in and concerning them both, hee gathered and prouided many thinges of the highest request. For towardes the materiall house hee gathered and made ready heiued stones, plentie of Iron, 1. Chro. 21. Doores, Brasse without waighte, Cedar trees without number, and hee made ordinances and lawes, and prepared thinges in great abundance, the which also are not without their signification of greater matters there­in shadowed.

Againe towardes both the Mysticall and spirituall house to bee builded in the due time, as he was the man whome the Lorde chose to raigne ouer his inheritance, and for his ex­cellent Songes was called the sweete singer of Israel: so hee exercised himselfe in the diuine seruices, hee ruled the Lordes people and prepared them to the Lordes house; yea, hee composed and modulated many spirituall and sweete Psalmes, Hymnes, and Songes to the prayse of God, and the edification of his Church: hee prouided also and left behinde him, for the heauenly Solomon, many prophesies, testimonies, and holy examples, from and by the which hee might vouchsafe at his comming into the worlde to take, gather and confirme, yea, and to conforme to purpose his doctrine and workes for the better edificati­on of his Church. For hee hath plainely spoken before in the Spirite of the nature, the dignitie, the function, the obedience, the diligence, the trauailes, the manner of life, the manner of death, the rising and the wonderfull glory of that King of Israel, and declared himselfe a liuely figure of the same.

Moreouer howsoeuer those promises before made doe pointe and belong properly to the most holy Mes­siah, 2. Sam. 7.12. and not to any man besides him: (as they doe indeede) yet to declare that David, the Kinges Father did not wholy exclude Solomon his Sonne borne of Beth­sabe, but did so vnderstand the wordes spoken in this case, as that literally the same Solomon was the persō especially chosē [Page 107] and appointed to build that materiall house therefore he said I had in mine heart to build an house of rest for the Arke of the covenant of the Lorde: & for the footestoole of our God: 1. Chro. 28.2. & had made ready for the building: But god said to mee, thou shalt not build an house for my name, because thou hast beene a man of warre, and hast shedde bloud. Againe. And he said vnto mee Solomon thy Sonne, Verse 6. he shall build me an house & courtes: for I have chosen him to bee my Sonne & I wilbe his father. Then turning himselfe to Solomon, Verse 9. hee saide And thou Solomon my Sonne, know thou the Lorde of thy fathers & serve him with a pure heart, & with a willing minde. A­gaine. Take heede now: for the Lord hath chosen thee to build him an house of a Sanctuary: be strong therefore, & shew thy selfe a man. Verse 10. And in this sense did K. Solomon also take the wordes of the Lord which Nathan the prophet brought him, as himselfe 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 vnto the name of Iehovah his God, for the warres which were about him on every side, vntill the Lorde put them vnder the soales of his feete. But not Iehovah 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 vnto the name of Ieho­vah my God, as Iehovah spake vnto David my father saying: Thy sonne whome I will set vpon thy seate for thee, he shall build an house vnto my name. 2 Chro. 6.10. And that Solomon did this performe accordingly, himselfe testified againe saying: I am risen vp in the roome of David my father, & am set on the seat of Israel, as Ie­hovah promised, & have built an house for the name of Iehovah the God of Israel. For indeed, 1. Kings 6.1. 2. Chro. 3.1. in the fower hundreth and fower-score yeer after that our fathers came out of the land of Aegipt and in the fowrth yeere of the raigne of King Solomon vpon Israel, Aprill. 1. Kings 6, 38. October. & in the moneth * Ziff (which is the second in our accoūt he began to build this house, and in the eleuenth yeere, in the moneth * Bul, (which is the eight) was the same house finish­ed throughout all the partes thereof, according to the fashion of it, and so was hee seuen yeeres 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 [Page] of Arnon, there wherein, David (when hee saw the Angell with his drawne Sworde) was commaunded to reare his altar. Neuerthelesse, to signifie, that both this person and his worke had a further and higher aime, then either wee coulde see with the eye, or comprehend in thought, much lesse vtter with the tongue (as the thinges of God are such as passe all mens vnderstanding) wee hearde what the King himselfe saide when hee dedicated the house vnto God: And will God in very deede (said hee) dwell with men on earth? Beholde heaven, 2, Chro. 6.18. and the heaven above all heavens may not containe him! How much lesse the house which I have built? For the King (as hee had the wisedome of the holy Spirite) knew right well, that this shoulde prefigurate the Church of the holy Messiah, and that not onely the same which is or shalbee militant on earth, but that spirituall Temple of God in the soule and minde of man, yea, and also shoulde expresse (as by a liuely Simbole) the societie triumphant and glorious in heauen. Gen. 6.15. Exod. 25 & 26 Therefore as hee alluded therein to Noah in the building of the Arke, 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 hee expres­sed not onely his earnest loue, and heartie zeale that hee had to his God, but his desire to display and set foorth the wonderful perfection and excellent glory of that Church. Neither yet did hee shewe himselfe either too curious, or too costly, or ouer glorious, or superstitious, or superflu­ous in any one ornament, or in the least title or thing whatsoeuer in and about the same house, albeit both the worke was magnificent, of great charge and labour, and the ornamentes in and about the same rare, pretious, and ma­ny in number. For truely as this materiall Temple signifi­eth that Temple of Messiah, whether misticall in the Con­gregation, or spirituall in the faithfull soule, or glorious in hea­ven: so the ornamentes and diuers and sundry functions and garnishings and glory of the same, expresse and declare vnto vs the noble personages, functions, orders, ministeries & vertues [Page 108] of and in the same. For there bee godly Kinges and Prin­ces, Prophets, Priestes, Ministers, Iudges. Magistrates and many wise and holy persons, both men and women: there is the wisedome, the iudgement, the iustifications, the sanctificati­ons, the perfections, and in a word all the graces of the Saincts and there are the angels, heauenly spirites, Abraham, Isaak, Iacob, Moses, Iosuah, and other with the glory of the chil­dren of God. But ye happily desire, that some certaine parti­culars might be produced in this comparison. To speake of all, it wold both weary me & cōfound your hearing, they are so many & wonderful, yea, beyond the knowledge of man as yet: neither is it meete that wee should * inuestigate ouer curiously, Deut 29 29. and sift out too precisely that which is laid vp in the diuine counsail vntil the happy time of the Messiah, who then (and not before) shall tell vs al thinges, yea things hidden from the beginning. In the meane time, it is enough, that we belieue this, that the law shall go foorth from Zion, and the word of the Lord from Ierusalem. The Church is like an house. And first (as ye haue heard and doe perceiue) the Church of the Messiah is prefigured and expressed wholy by an house: and that conueniently in regarde of the partes, orders, and vse thereof. But this house hath two generall partes, whereof the one is that, in the which as­well the people, as the priestes do enter, wherein they pray they teach, they heare, they offer sacrifice, they praise God, they talke and declare their holy deuotion and obedience to God and the law in their seuerall places and functions: th'other generall parte is that holiest place, into the which none but on­ly the high Priest and that once in the yeere enireth to sacri­fice aswell for himselfe, 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 vp of all sortes aswell of the common people, as of the priestes, and of the Gentiles, to­gether with the Iewes: By the latter is signified that part which containeth onely the Lordes holy elect and glorious company of heauenly Sainctes in the kingdome of holy Mes­siah. Betweene those two partes of the Temple there is made a certaine lofte or Chamber boorded or séeled. [Page] By the which is not vnaptly signified mans mortall body in this world: the which neuerthelesse, being once rent or dissol­ved, the gate or entrance is made open of the passage from the one part to the other. For by this, we passe out of the troubles and confusion of this place, into the place of glorie. This Tem­ple hath a foundation strong and permanent: by the which is signified the power and might of Messiah, who beeing best a­ble to support and beare the burden and building of his Church hath laid the same on himselfe, as that sure rocke of rest, vpon the which whatsoeuer is fast grounded shall stand and neuer fall. This is the same, by whome our fathers in the wildernesse were relieued and strengthned. This Temple hath also walles standing on that foundation, raised vp of framed stones, and set well in order: by the which we vnderstand the goodly compa­nies of holy men, rightly disposed and well ordered in the same. There bee also windowes to giue in the light: By the which are ment the order of the wise teachers & ministers in y ^e same: There be pretious stones, which note the most excellent Prin­ces, Prophets, Priestes, and Magistrates. There bee two Altars, wherof the one is of gold, standing in the holiest place th'other is of brasse standing in the other part. By the former, we consider the merite of Messiah, by the other the pure heart of the holy ones. On the one is offered the same vn­spotted Lambe, vnto which all the sacrificed Lambes of our law do point: on the other, is lifted vp that sacrifice of prai­er, faith, thanksgiuing and righteousnes, where of King David hath spoken. There bee also Cherubins in the holiest place: which note those Angels and ministring Spirits which stan­ding in the heauenly presence, are most obedient to his wil, and euen ready to helpe, succour and comfort the Saincts which are on the earth. There bee lights and Candles in number ten: By the lights are ment the doctrine of the right knowledge of God by the which the people are taught and instructed: and by the Candlestickes wee may consider that diuine law vnto the which hee woulde that all those doctrines and instructions shoulde drawe men, and to note the perfecti­on thereof (as alluding to the tenne commaundementes in [Page 109] the Law) which indeede conteineth the very summe of all o­ther commandements, they are in number ten: for this is a number of perfection. Moreouer, on the walles bee certaine pictures most gloriously beautified, which expresse the noble graces, and vertues of those liuely stones, I meane the saints: and withall diuers other things right beautifull and most ad­mirable, which also are to bee applyed to so many sundry fun­ctions, administrations, duties offices & vertues, in the Church of Messiah, of the which I may not presently delate, nor may as yet presume to vnfold that, which I know shall be shut vp and fast sealed from the perfect knowledge of man, Many things were sealed vp from mans knowledge before the comming of Messiah, vntill the comming of that most holy one. Moses himselfe could see but the very backe partes of him, whom he desired to behold, and things which shall be indeede, are as obscurely shadowed vnto vs, as yet. But when hee commeth, hee will both con­firme that which is declared, and shewe all things else most plainly, which yet are hidden from our eyes. Now, all these things (my Lords are not vnknowne vnto you, or at the least vnto some of you: and therefore I am sure, yee will not yéeld to this, that the King should bee either called or accounted a damned, or reprobated, or prophane person: but rather (as yee 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. Indeede, wee know it: but much the better by this your explanation. And therefore we see no reason to denie your conclusion: but rather (as we should doe) acknowledge and confesse the Kings Holines, and subscribe to that whatsoeuer ye haue said concerning the same. And now (my Lord Zadok) if ye haue any thing els, further to ratifie or establish that which yee haue assumed (although we doubt not of any thing) We pray you to bring it foorth also, that his Highnesse be not defrauded of that which in right hee ought to haue, nor others left without a resolution of that whereof they might peraduenture rest doubtfull. Neither are wee any thing weary to heare you to speake so iustly for the [Page] king, so delectably for vs, and so profitably for the people. Yee haue thus farre walked in a very pleasant way: Walke on as yet, (good father) proceed, and bee not faint, the ende of this course is both profitable and right praise worthy in the iudge­ment of all good men.

CAP. XXVII.
Zadok produceth many other arguments to proove that Solomon was a Saint appointed to salvation.

ZAdok listening to the godly desire of the Princes, touching the further probati­on of the kings holines, and acceptation with the Lord, notwithstāding his sins, opened his mouth againe and saide: God forbid (my Lords) that I should either conceile or keepe backe any thing, of that which may either satisfie you to be reuealed, or confirme my former proposition, in the which I assumed, that the king was a Saint of the Lorde. Therefore hearken, and I will speake. 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 fore-shew and expresse the same: for surely vnto this belongeth also the honor of his birth and acceptation, his diuers titles and names, his wisedom, his iudgements his wealth, his kingdom, his fame, with many his actions, his words, his qualities, his graces, his vertues, and rare enduments most admirable in the eyes of all men. Of some few of the which I will speake very briefely: for to tell of them al, I am not able, they are both so many and wonderfull, much lesse to apply them in euery point to him, whome with his vertues these things doe fore-shew, and teach vnto men.

Solomon a fi­gure of Messi­ah in his birth.And first touching the honor of the kings birth, and ac­ceptation with the Lord: It is true that Solomon is the sonne [Page 110] of David: as before it hath beene said, concerning whom the Lord made a faithfull promise, saying: Of the seede of thy bodie will I set vpon thy seate. Howbeit, 2. Sam. 7.13. the Lord also saide to David concerning him: I will bee his father, and hee shall bee my sonne. Surely, this properly fits the Messiah, who is to come of the séede of David: and yet hee is that naturall Sonne of God. Thereof spake the kings father. Iehovah sayd to my Lord sit thou on my right hand: Againe, Thou art my sonne, this day have I begot­ten thee. This is he (indeed) to whom the stabilitie of the king­dome of Israel is promised. Where the Lord said, I will establish the throne of his kingdome for euer. Solomon, as yet sitteth on the throne, & gouerneth his kingdom: but the time will come, that (as the tipes must cease, when the things typed come in place) our Lord K. Solomon shal yéeld and giue his place to the holy Messiah, that true Sonne of God when he shall begin to raigne in mount Zion. Therefore let vs 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 lesse expresse and set forth the same thing. We heard before, that the king had such Names as tended to th'exemplification of his honor: but yet, it was not then considered of euery one of vs, to what cer­taine person, or thing those names properly pointed: for it is ve­ry certain, y ^t euery of those names are more proper to the Mes­siah, then to the king, albeit they were on him iustly imposed, and of him at the first literally vnderstood. The Lord God him­self speaking vnto David of this person, yer euer he was borne or begotten, said: His Name is Schelomon: which is Peaceable, 1. Schelomon. 1. cho. 22.9. or a maker of peace. And the Lord shewed the reason thereof, saying: For I will giue him rest from his enemies round about him, & I will send peace & quietnes vpon Israel. By this he foreshew­eth the true Melchisalem, that king of peace, the right recon­ciler of his elect vnto himselfe, who without this noble. Prince are at wars with Lord, & opposed to the intollerable strokes of his Iustice. But heereof it is, that they haue quiet consci­ences, peace with God, and finally eternall rest and sa­fetie in the most glorious kingdome of the King of peace.

To this also aymeth the blessed peace and tranquilitie, [Page] that the Lord hath giuen the king, and through him vnto vs, from our bodily enemies on euery side in those the happy dayes of his gouernment.

Next when the Lorde would expresse his loue and affection towards him, and againe, the loue and affection that hee had and should haue to the Lorde his God, thereby the sooner to foreshew the mutuall loue and delight betweene God and that holy Messiah: he sent the Prophet Nathan (as some of you yet remember) who according to the diuine pleasure, 2 Iedid-iah. 2 Sam, 12.25. called him Iedid-iah, Beloued of God. For so it is written, that the Lord loued him, therefore he called his Name Iedid-iah, of the Lordes-behalfe. Indeede, it pleased the Lorde in this sort to declare his Ioue to the king: Howbeit, the Name properly fit­teth that person, Psal. 2. to whom the Lord said (as before) Thou art my beloved sonne this day haue I begotten thee: And the same which the Arabian Queene did mystically point vnto, when in the spirit of Prophesie, she said to the king. Blessed be the Lord thy God which loved thee. * After this, the kings mother, namely Queen Bethsabe (that not without the instinct of the heauenly spirit) perceiuing the maiestie & feare of God in him, 3 Laemuel. pro. 31.1. & withall knowing him to be made a liuely 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 vnto the people, as Moses was sometimes said to be. The which tittle therefore fitteth none so properly as it doth that bright Starre ( [...]) which Balaam descried and spake of in his pro­phesie, [...]. Num. 24 the which (as we haue obserued) containeth both the nū ­ber 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 [...] yeeldeth and the two latter letters make 22. in which number of letters, is written the whole lawe, the which onely in the time of the right Laemuel shall bee per­formed and throughly affected in him, by whom there shall be but one Lord, and one Law: one faith and one religion: one sheepheard, Gen. 49: [...]0. 4 Koheleth Eccles. 1. [...] and one sheepefold. Lastly he hath another Name, which no lesse (indeed) appertaineth to that right Shilon vnto whom the gathering of the people shall bee. That is Kohe­leth, which signifieth a Congregator, or a Preacher, or a buil­der [Page 111] of a Church. The King had this Name worthily impo­sed partly in regard of his wisedwne which was in him won­derfull beyond al others, as if in one and the same person should be heaped and layd vp together, all the wisedom and knowledge both diuine and humane, which not onely any other one man, but which all men together at the same time liuing, had or could containe or comprehend: partly in regarde of his Office and ministerie, by the which he did not onely builde the mate­riall house, which should prefigurate both the mysticall, spiri­tuall and eternall: but also did preach and indeuor to call into the same, and to instruct and conforme all others aswell Gen­tiles as Iewes in the true Religion of the most holy and euer­lasting God. But, the effecting of all this properly belongeth to that holy Messiah, who hath and shall haue in his time all wisedome, and all knowledge without measure, and thereof shall giue and dispose aboundantly to others and by his proper ministerie gather together the out-casts of Israel, bring home them that bee and shall be scattered abroad, by his wise­dome iustifie the multitude in bearing their misdeedes, and not onely builde of diuers stones and sundry things, a Church and holy Congregation to himselfe: but also defend, foster, su­steine and preserue the same foreuer. Nowe (my Lordes) in all these things hath our Lorde the King right worthily pre­figured the holy Messiah: to the which I hope yée will wil­ly subcribe, and thereof conclude with mée, that hee is neither a damned, nor a reprobate, The consent of the princes. or a prophane person: but a singu­ler Saint of the most high. To this answered the Princes yee haue well spoken (most reuerend father) and semblably apply­ed whatsoeuer yee haue produced for the king. Many things whereof wee knowe, and all other things wee beleeue to be true, as yee haue declared them: therefore wee will glad­ly both subscribe to the same, and conclude with you for the Kings holines. Morouer, as we haue been willing to heare you, and are glad of those your resolutions: so are wee not weary, but more willing as yet to heare you further and further in these things: neither shall ye bee more ready to speake, then wee shall be pleased to listen and learne to vnderstand the my­steries of the kings excellency and glorie.

[Page]Therefore, if ye haue any thing else to produce, say on wee beseech you.

To this said Zadok: Yea (my Lords) there be as yet, ma­ny more Arguments to this purpose, and more then I minde 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 trueth fewe or none néede to doubt, it may be bootlesse for mee to heape together ouer-much, lest I may not onely séeme to affirme and confirme that which no man denieth: but also to confound your memories with ambages and tedious circumstances. But hearken againe. As it hath well pleased the Almightie to elect king Solomon, to appoint him the builder of his house, Solomon in his dignitie prefigureth Christ. to honor his birth, and to entitle him with those most soueraigne Names: so hath hee made him king ouer his people Israel, to doe vnto them equitie and righteousnesse. And this the Lorde did in his loue to his peo­ple, 1. king. 10. as the noble Queene 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, wee see how he typeth the holy Messiah, for inso­much as the Lord loued his Church (I meane all those faith­full ones, whom he had before elected and purposed to glorifie in the end) he made his Messiah their Prince and Captaine. He gaue vnto them in his good pleasure, such a king, as might sit vpon mount Sion, from whence he had expelled all the halt and the blinde, that this king of the right Ʋrim and Thumim might be placed, and raigne therein, doing righteousnesse and equitie vnto his Saints. If therefore the Lorde loued Israel, and in his pleasure placed ouer them a king, whom he also loued, and by the same would prefigurate both his Messiah & his Church, what should let vs in this to conclude for the kings holinesse? Moreouer, the end of this gouernment shooteth to the same scope: which is to doe equitie and righteousnes. This our king endeuoured to his power, and so much performed, as a mortall man could: but the full perfection thereof indeede is reserued to the most holy seede, which is appointed to combine the Lords Iustice with his Mercie, & therof conclude Equitie: when lay­ing mans guilt on himselfe, hee shall beare the strokes of the [Page 112] diuine iustice: and imputing his perfection vnto man, hee shall procure him pardon. Thus shall iustice be administred, & yet mercy shall not be abandoned: but one thing so considered with another, that both righteousnesse and equitie shall bee ex­tended. This worke (I say) is proper to the Messiah, where­in therefore our Lord king Solomon standeth a true figure. Furthermore to be briefe: Solomons magnanimitie. the K. great magnanimitie expresseth the same: he spared & forbare to punish thē which had offended his Maiestie: as Adoniah, Ioab, and others, whom hee would neuer haue struken, had they not after their second of­fence against him worthily deserued the reward of their wic­kednes: and how mercifully he dealt with Abiather it is ap­parent, to signifie how ready the Messiah shall bee to forgiue them that offend him vpon their submission, after the diuine 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 sée in the example of y ^e same David. To this, His wisedome. may be added, the excellencie of Solomons wisdō: I mean that pure influence flowing from the glorie of the most high, the bright­nesse of that euerlasting light, that vndefiled mirrour of the di­vine Maiestie, and the image of his goodnesse, that with­out measure: The which shall perfectly and fully farre beyond all that the King hath or can haue, be found really and actually resident in the person of holy Messiah, the fountaine of all wisedome and heauenly graces, the depth whereof the wit of man is not, nor shall euer bee able to sound, His iudge­ments and o­ther things. The 2. harlots The priest­hood transla­ted. as long as the worldendureth. Moreouer, his discretion in Iudgement con­cerning the cause of the 2. women and their children signifieth the maner of dealing of the Messiah in iudgemēt between his Church and the malignant in time to come: his translating of the Priest-hoode from the house of Eli, foretelleth that the Priest-hood in time shall bee translated when the true Mel­chizedek shall come to offer vp his sacrifice for the people of God. His iudgement on Adoniah and Ioab, Adoniahs iudgement. fore-sheweth that the King of glorie in his dayes shall powerfully throwe downe and confound all such as bee enemies to the Lords An­nointed, and which seeke to disturbe the common-wealth of his Church. Hyram his contribution. The sending to Hyram the Sidonian for tim­ber [Page] and other things for the building of his Temple: signifieth that the Messiah, as hee 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 Iaphet might be persua­ded to dwell in the tents of Shem. To this also belongeth the comming of the famous Queene of Arabia, The Queene of Sheba. to heare the kings wisedome, with her royall presents, and her entertainement: for the time shall come, that in the like manner, the kings of the Gentiles, and the people which dwell in the remote and vtter­most parts of the earth, shall be congregated to heare the wis­dom of the holy one, Solomons glo­rie and riches. and shalbe most gratefull to him for his lo­ving mercies. Also, the great glory and riches of the king set­teth foorth the high glory and noble vertues of that heauenly king from whose kingly stocke many princely branches of di­vine issue haue and shall spring out, and of whom the kings fa­ther diuinely inspired prophesied, when he spake (in the Psalme) of his beautie, psal. 4.5. grace, blessing, courage, might, worship, renowne, pro­speritie, honor, truth, meekenes, righteousnes, noble actions, strength in warre: of his throne, his scepter, his iudgements, his righteousnes, his annointing: his apparell, his marriage, his royaltie, his Godhead, his praise, his eternitie and everlasting glory. For all these things are found and shall for euer be well approued, and highly prai­sed in that holy Messiah, Solomons prayers and sa­crifices which the Lord ac­cepted. 1. king. 8.22. to whom onely the king by the letter pointeth, as the figure to the thing figured. Nowe, with this wee may not forgette, that the king hauing 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 heauen, and blessed the Lord, and praised him and his truth: yea, he knéeled also on his knées, and prayed vnto him, that the word might be verified which hee spake vnto David his father, and that it would please him to haue respect vnto his prayer and supplication, as well for himselfe as for the peo­ple, praying in that house. Also he stood and blessed all the con­gregation of Israel, verse 56. with a loude voyce saying: Blessed bee the Lorde that hath given rest vnto his people Israel: accor­ding to all that hee promised &c. The Lord our God bee with vs, as he was with our Fathers, and forsake vs not, nor leave vs: but that hee may bowe our hearts vnto him, that wee may walke in all [Page 113] his wayes, and keepe his Commandements, his statutes and his Lawes, which hee commanded our Fathers. And those my words that I haue prayed before the Lorde, bee nigh vnto Iehovah our GOD day and night, that hee 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 knowe, that Iehovah is God, and none but hee. Moreuer, the King offered Offrings before the Lord, yea, peace-offrings in great aboundance, and therewithall dedicated the house which he builded to the Lord with great ioy and gladnesse. In all the which things Ieho­vah his God was well pleased with him, yea, and with the people through him, heard his prayers, receiued his requests, graunted his petitions: and apeared vnto him in Gibeon, with this comfortable saying: I have heard thy Prayer and thine intercession, that thou hast made before mee. For I haue 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 Lorde: will the Lord heare and accept the reprobate, and prophane persons? or will he honour and esteeme their works although they séeme glorious to the conceits of worldly men? No surely. What saith the Kings, father touching their prayers.

And thus I haue heard him to modulate concerning himselfe, and his estimation with the highest,

In al these things therfore, the king is declared to be not only holy and approued of God: but also a perfect figure of that most holy Seede, who in his time shall pray, shall offer, shall please God, shalbe heard, shalbe accepted, and all his desires perfor­med to the satisfying of his soule, & to the health of his people. [Page] Finally, The plurali­tie of Solo­mons wiues. the very pluralitie of the kings Wiues & his Concu­bines, on whom he was enamored and dishonoured, howsoe­uer vnlawfull, offensiue to God, and a disgrace to himselfe, shall not be reckoned as a thing vnnecessarie in this compari­son, seeing that the most holy Messiah, in his ardent zeale for mans recouery, will be contented that the serpent shall trippe on his heele, Gen. 3. whereby he will be dishonored and abased, whiles he taketh on himselfe mans ougly deformities and sinnes, being so willing through his owne humiliation and ignominie, to ease man so burthened, and to bring him home againe vnto him, from whom hee had farre wandered, and to reconcile him with him, against whom hee had monstrously transgressed. And therefore as his Proverbes, the which for the most part, hee vttered in his florishing and perfect estate, are applicable as chiefly appertaining to the gouernment of a godly family: & as these his * Wordes, That is his Ecclesiastes. 1. now daily and ordinarily vttered, and rumi­nated, are applicable, as especially belonging to the ordering of a godly Common-wealth: So also those his Loue-songs, and Ballads entituled * Schir-hasschirim, The Canticles of Solomon. The Song of songs: & com­posed in his yonger dayes (yea, before the twentieth year of his age) shall not be reiected or abandoned, but esteemed and pro­perly applied both to that mysticall and spirituall woowing, es­powsing, combination, and familiar societie & communication of the holy Messiah, with his elect and faithfull Saints, of the which hee gathereth and garnisheth a Church as a chaste Wife to himselfe. Loe, my Lordes: 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 Annointed: and therefore he may not bee esteemed a naughty or prophane person: but to bee taken (as hee is indeede) a Saint of the Lorde. Neither doe I any thing doubt, but that the best learned and godly that either now liue, or shall come after vs, will so iudge and esteeme of him, when they shall heare and well weigh not onely of that which hath beene said heretofore concerning him, his words, actions, and estate: but also shall plainely beholde the verification thereof in the very person and perfect beautie of that promised Schilo, the King of righteousnesse and highest peace, at his happy com­ming [Page 114] in the world into the appointed time. This being sayd, all the Princes were much comforted (although in this their kings affliction) and gaue thankes to Zadok, who yet seemed further to resolue and satisfie them in any thing whereof, ei­ther any question might bee mooued, or any doubt iustly a­rise concerning the kings holines.

CAP. XXVIII.
Zadok argueth for the King, concerning his repen­tance and remission after his Transgressions.

ZAdok hauing thus farre pleaded for K. Solomon, and with many substantiall Arguments proued him a Saint of the Lorde, and therefore that hee could not bee either a damned soule, or a repro­bated wretch, or a prophane person as some haue or might ouer harldy & rashly censure him: the Princes shewed them­selues both ioyfull and thankefull. But after a whiles Prince Azariah in the behalfe of the rest stood foorth, opened his mouth and sayde. Most reuerende Father, wee all con­fesse with thankefulnes, that yee haue framed a worthie A­pologie for the king, and with Arguments sufficient yee haue prooued him to bee not [...] prophane, but [...] a Saint. Neither doe wee doubt of any of those things, but partly know them, and partly beleeue them to be so indeede, as yee haue sayde. And God forbidde that any of vs, by rea­son of our suspensiue opinions and doubtfull conceites, should [Page] tender occasion to any of them that come after vs, to bee doubtfull of the King, whom (wee well knowe) the Lorde hath elected, and will preserue, and whome wee esteeme (notwithstanding his sinnes) a Saint of the Lorde. And in truth, as those persons which haue bruised frankin­sence, and beene ensenced therewith doe smell of the same, neither will they by and by lose the sauour and sent there­of, though they bee purged: so the King, hauing beene en­dued with the diuine Spirite, and long exercised in the vse of the right Princely and sacred vertues, doeth yet, and shall enioy the sweete sauor and acceptable memorie of the same, neither may so short a time (as this life is) blotte it out. Whereby being enboldened, hee may therein con­temne them that shall either disdayne him, or vniustly iudge of either him, his wordes, or actions.

But nowe, because the Kings Remission and Par­done, Solomons sinnes are par­doned and he remaineth a Saint of the Lord for euer. after his trespasse, was called into question, it may not displease your Reuerence, that wee enquire, whe­ther his sinnes bee remitted: that is, whether the Lorde hath forgiuen and pardoned his trespasses, forgotten his iniquitie, absolued him of his guiltinesse, and loosed him from the bandes of eternall death, yea, or no. For they will reply, and thus obiect: It may bee, that hee was a Saint, and seruant of Iehovah his GOD, so long as hee kept his minde chaste, his body cleane, his actions with­out reproofe, and the trueth of his doctrine pure and vn­spotted: Or so long as hee well pleased GOD, who iustifieth the beleeuing sinner: or so long as hee was ordained to stand the figure of the holy Messiah, where­in hee sheened in perfite beautie: but afterwarde in his transgressions and sinnes he turned his beautie into ougly deformitie. Nor indeede, according to your former words, coulde hee possibly bee and remayne the figure of the holy Messiah longer, then whiles his beautie remayned per­fite in him. Therefore, except hee were forgiuen, and by this his remission clensed and restored to his former ex­cellencie, or at the leasted admitted into the fauour of GOD, [Page 115] and iustified, the former doubt will be still retained, and vrged against both him and his words. Therefore let it please you to resolue this doubt and satisfie vs therein, as we know yee are well able (most reuerend Father). To this answered Zadok. I am most willing both to resolue this doubt, and to satis­fie you (my Lords all) in this case: therefore, to proue that the King hath obtained mercie and pardon of the Lord God for all those his transgressions, and so consequently standeth and re­mayneth a Saint and person dedicated to the Lorde, notwith­standing all those his transgressions, I thus reason for my Lord the king. * Whosoeuer hath truely repented him of his sinnes, Solomon ob­teined mercie, for he repen­ted him of his sinnes. hee hath obtained mercie and forgivenesse: But our Lord King Solo­mon, hath truely repented him of his sins, therfore he hath obtained mercy and forgevenesse. The first proposition is prooued by many sounde Arguments and positions of holy Scriptures. And first by the due consideration of the Nature of GOD, who as hee hath created man to his owne image and like­nesse and hath a will to preserue him, so desireth hee nothing more then his conuersion and amendement after his fal­ling, as whereby hee may not bee hindered, but furthered and bolpen in his walking towardes the highest Glorie: yea, in this hee resembleth a true father that both pitieth and pardoneth his owne sonne which hath offended him, vpon his true repentance, as both Moses, Iob, and David, of famous memorie haue tolde vs, with other our holy Pro­phets, who teache and assure vs, from the Lordes owne mouth, that if an vngodly man will turne away from all his sinnes that hee, hath done, and keepe all his Statutes; and doe the thing that is iudgement and right, hee shall doubtlesse liue and not die: neither shall his sinnes bee ei­ther retained or mentioned vnto him: for God hath no plea­sure in the death of a sinner: but gladly will bee mercifull vnto him, and pardon him vpon his repentance. For God is most readie to forgiue. Therefore hee comforteth vs with this saying: Circumcise the fore-skinnes of your heartes: Deut. cast away your transgressions, and turne againe vnto Ie­hovah, your God, and yee shall not dye but liue. And this is that which wee beleeue, and persuade of our Lorde the [Page] king. Surely, Cain himselfe (though too presumpsuous and proude in his sinnes) could inregard hereof say: and is my sinne greater, Gen. 4. then that it can bee pardoned? Knowing, that the promise which GOD had made to Adam in Pa­radize, both imported and included remission, saying, that [...] that is, the Seede of the Woman shoulde breake the Serpents heade, whereof man, though an execrable sinner shoulde finde both remission and life, with Iehovah his GOD. Next to this wee haue a great many comfortable examples, in the Bookes of Moses, Iob, Iosuah, the Iudges, and Samuel, as of the pardon offered vnto Iu­dah, Lot, the Israelites, and to bee briefe, to David the Kings father, to whome the Lorde sayde by Nathan the Prophet: God hath put away thy sinnes, thou shalt not die, the which hee often remembred in the Booke of the Psalmes, psal. 103.3 whereof hee also prouoketh his soule to the praise of GOD, who had forgiuen him all his iniquitie and couered all his sinne. Nowe, as none can forgiue sinnes, but God onely: so those our ancestors, when they sinned, perswading that all their sinnes were done against God, either immediately or by meanes, they would in the hope of remission and health repaire vnto him, seeking first to bee reconciled with his grace, before they would goe vnto men, remembering what olde Eli the Priest, 1. Sam. 2. saide some-times to his children. If a man sinne against man (sayde hee) the Iudge may decide it: but if a man sinne against GOD, who shall bee his Vmpire, or Dayes-man? Moreouer, knowing that par­don required precedent Repentance, without the which, who will forgiue him that offendeth him among men: they neither presumed to approach the diuine throne with proud, insolent and presumptuous Spirites but with contrite and humble heartes, desiring mercie for sinnes committed and confessed with great submission. For albeit, that Repentance be very sharpe and bitter to the sinner and many men had lea­ner sinne openly, then repent secretly: yet is this the Medi­cine of trespasses, the consumption of iniquities, a weapon against Satan, and a sharpe sworde prepared and able to daunt the deadly aduersarie.

[Page 116]This is the hope of health, the purchase of mercie and way to felicitie: I cannot yet cease, but speake againe of this so­ueraigne treasure, and medicine of the sinners sore, beeing therein as full as the Moone, and most willing to bee pow­red foorth in the excellencie thereof, so full of consolation, and rich blessings. This is that, which (through the mer­cie of the liuing God in the promised seede) remitteth sinnes, openeth the gates of Paradize, salueth the man that is bro­ken in heart, and gladeth them that bee sorowfull. This is that, which calleth a mans life from destruction, resto­reth his estate, reneweth his decayed honour, giueth him boldnesse, reformeth his spirites, and powreth in grace vp­on grace.

This is that, which looseth things bounde, clarifi­eth things obscure and animateth things desperate. The beautie of this vertue is as cleare, as the Sunne: as bright as the Moone, as glistring as the Starres. The sweetnes thereof is as honye, the price as golde, and the estimation beyonde all precious stones: For this is that, which neither sinne ouer-commeth, nor defection destroy­eth, nor dispaire blotteth out. Finally, this abandoneth all vices, imbraceth all vertues, tormenteth sinne, extol­leth righteousnesse, obtaineth mercies, produceth vertues, freeth sinners, recouereth the lost, recreateth the desperate, He that can truely repent▪ needeth not to doubt of sal­uation. refresheth the harde labourer, and bringeth to her posses­sors eternall happinesse. For by this a man shall bee sa­ued, although hee hath lead all his life in sinne (as there is no man which sinneth not, full often and euery day.) Such an excellent thing is true Repentance! But yee will saye? Howe is this wrought in a man? howe is this repentance wrought in man? Howe shall a man truely repent? Indeede, this thing is not wrought in man of mans owne power nor wisedome, For GOD stayeth not to expect it from mans wisedome or abilitie, (for so may both his expectation bee frustrated, and man bee deceiued) but it is the goodnesse of GOD to re­newe them by repentance, which are waxen olde in sinne.

Therefore the Sinner shoulde neuer despaire, Despaire not of mercie. nor fall from hope: neither shoulde hee bee ashamed to repent, [Page] but ashamed to sin: and consider that as the one is a wound, so the other is a medicine for the wound: Sinne is the wound: Repentance is the medicine: the wounde hath shame, the medicine hath boldnesse: the wound is made by the malice of the deuill: the medicine is wrought by the loue and goodnesse of GOD, in the merite of the holy Messiah, which bea­reth and washeth away all the sinnes of them that truely repent. The princes. * To this the Princes hauing yeelded attentiue­nesse, with great gladnesse consented, esteeming the Ora­tion as profitable as it was plausible, and as fruitfull, as gladsome vnto them. And then among them stood foorth the Priest Abiather, Abiather ob­iecteth. and sayde. Yee haue well spoken con­cerning the former proposition (most reuerend Father,) It is likewise in request, that yee prooue the Minor. For it may bee called into question heereafter, whether the King hath truely repented him, yea, or no? For except this bee proo­ued, what is any thing of that which yee haue spoken touch­ing Repentance, appertinent vnto him? and if it concerneth not him, what profite takes he thereof, for hee is not remitted? or how is our common question answered, and the doubt re­solued? zadok proveth that king Solo­mon repented. To the which answered Zadok, neither is this question so hard to bee answered vnto, nor the doubt intricate to bee dis­solued: for if there were none other Argument whereby to proue the kings true Repentance: yet is this enough, that he is a Saint, a person dedicated to the Lorde: therefore he is not fallen from hope, therefore hee is truely repentant: For as the strong foundation standeth still, hauing this Seale, The Lorde knoweth them that bee his: The saints do not fall away for euer. so wee may not thinke, that the Saints of God, for whom mercie is euer kept in store, can fall vtterly away from hope, or bee shut out from mer­cie in the time of their neede. For as the wood whose nature is to swimme on the water, may yet beeing ouer-laden with yron sinke, but the yron beeing taken off, the wood ne­uertheles ascendeth againe to the head of the water and swim­meth: Neither may we say, that it is no wood, because it did sinke once to the bottome: Though the faithfull fall, yet they rise vp againe, So though the righteous men whose nature is by Faith to stand and walke in Gods way, being oppressed with the burthen of sinne through the deuils malice, [Page 117] do vnhappily couch downe (as with Isachar between two bur­dens) yet may we not rightly saye, that they are not of the Lords chosen: for it is so, that whensoeuer that burden is re­moued (as it is from them that repent) they rise againe and bee renued, as in their former estate, and beeing of that generation and nature, it is not possible that they shoulde fall vtterly away: for the sonnes of God do not so apostate that they fall into eter­nall perdition, howsoeuer they sinne and sinke vnder their sins. For the iust man falleth, but he riseth againe. And therein they be likened to the herbe Adyanton, which beeing steeped deep in the waters (though a long time) will neuertheles (beeing ta­ken vp) appeare very dry. For the righteous man, which had fallen, after his rising againe by Repentance, is as beautifull as euer he was, maugre the malice of the Serpent. And touching this doctrine I haue heard the King himselfe to say (according to the truth of the holy writings and words of our Prophets) that the soules of the righteous are in the handes of God, These be Solomons wordes which after­ward were ga­thered by phi­lo the Iew. Sap. 31. and there shall no torment touch them. &c. Again. God proveth them and findeth them meete for himselfe: as gold in the furnace doth he try them and receiveth them as a burnt offering, and when the time commeth they shalbe looked vpon. Againe. They that put their trust in the Lord shall vnderstand the truth: and such as be faithfull shall perse­vere with him in love. For his saincts have grace and mercy, Sap. 4 15. and he hath care for them. Againe. The loving favour and mercy of God is vpon his saincts, and he hath respect vnto his chosen. Moreouer I haue heard the kinges Father to say. The Lord will not permit the righteous to fall for ever; though for their triall and bettering hee suffer them to slide for a time. psal. 55.22. And th'excellent prophets Nathan and Gad, haue preached, and others the Lords Prophets and holy men haue, and do yet preach: that God loueth his chosen with an eternall loue, therefore he draweth them vnto himselfe by his mercy (although they sinne seuen times in a day) where­by they rise againe, and are renewed. Therefore it cannot bee that this person (I meane King Solomon, so holy, elected and beloued of God) shold find no place of true Repentance after his sinnes committed. Neither may we in equitie and charitie (be­ing indeede witnesses of such his Repentance) but testify and auouch the same, before the whole world. But be it, that his [Page] Repentance were neither apparant, nor here protested by vs, should the king therfore, If this were not so plainely testified▪ yet might not So­lomon be iust­ly condemned as a reprobate. which is so holy a man, and the Lords chosen be condemned? God forbid. And it were too sharpe a censure either to say so, or to think that euery person whose sins haue beene laid open in the holy Scriptures, hath not been tru­ly repentant, except that also such his repentance hath beene ex­presly and plainely depainted and set foorth in the same. Adam his re­pentance. What plaine or expresse mention (I beseech you) is there made in the holy Scriptures of Adams repentance after his fall in whome wee bee all cast away by nature, howsoeuer the same is presumed or gathered by circumstances? or of the repentance of Noah after his drunkennes? Noah. Lot. Sampson. Simeon. Levi. Iudah. or of Lot, after his incest, or of Sampson after his daliances with Dalila? or of Iacobs sonnes Simeon and Levi, which against the mind of their Fa­ther, dealt deceitfully and cruelly with Hemor the sonne of Sichem and his citizens? or of Iudah th'eldest sonne of Iacob after his sinne with Thamar his daughter in lawe? hee confes­sed (indeede) that shee was more iust then hee, so did Pharao also confesse, that the Lord was righteous, and that hee and his people were Sinners. Surely, albeit that these and ma­ny other the Lordes chosen, haue beene both noted in the holy Scriptures which are extant before vs, and also punished in some measure for their sinnes and offences: yet did it not alwayes follow, that the repentance of euery of them hath beene so largely declared to the world, or so plainely set foorth in wordes as was the repentance of David the Kinges Fa­ther, Davids repen­tance. and of some of others: And yet, who should either in wisedome, reason, equity, or good conscience, call their re­pentance, conuersion or turning againe to the Lord, into questi­on, to whome the Lorde hath expressed the full assurance of his loue and mercy in their liues? What said the King in this case Though the righteous be overtaken by death, yet shal he bee at rest. Againe. The soules of the righteous are in the hand of God & their shall none evill touch them. Worthily haue these golden sayings beene taken from his mouth, Sap. 4.7. and copied out and conserued for the posteritie, to giue comfort vnto the Lordes cho­sen, and to satisfy them that might otherwise condemne them­selues and their cause in the consideratiō of their punishments [Page 118] and miseries in this life. Therefore it is true, that as the man which hath beene long nooseled vp in vices, will not onely with much adoe leaue them, and leauing them will yet re­taine some sauour thereof in his person: as such which hauing beene long clogged with iron fetters, will yet halte after they bee loosed; so on the contrary parte, hee that hath beene brought vp and exercised in holy vertues, will not soone loose the habite, much lesse the sauor of them: as those vessels will long retaine and yeeld the smack of that liquor which was in them first steeped, although they bee wash­ed and assayed to bee purged from the same. Neither may wee thinke, but that if (after the opinion of the very heathen Philosophers) one vice ouerthroweth not a ver­tue in habite, much rather shoulde wee of Israel, not so much as imagine, that one or a few faultes of the chil­dren of God occasioned either of ignoraunce, or of feare, or of infirmitye, or of naturall concupiscence, or of the malice of the olde Serpent, shoulde rent asunder an ha­bite of holinesse, and so infringe or weaken the power of Gods free election and loue, the which by his spirite euer wor­keth a godly repentance, vnto them which are elected and by the same in mercy appointed to glory. For those whome in his loue hee hath elected before all worldes, hee wil in his mer­cy pardon and glorifie: and for that purpose hee giueth them a godly repentance, as that which is ordained for the calling home againe, and recouery of those the Lords chosen whom the Serpent had beguiled and seduced. For the Lorde our God will not loose any one of them which appertaine vnto him: nor will hee suffer his truth to faile.

CAP. XXIX.
Of the nature of Solomons sinnes and argumentes of his true Repentance.

ZAdoke had no soonr deliuered the former speeches: but by and by A­biather rose vp againe, and obiected saying: Whether are Solomons sins greater then the sinnes of some other that did repent and were par­doned? 1. King. 11. 5. It is (said most reuerend fa­ther) y ^t the sins of our L.K. Solomō are of y ^e nature, as they haue far ex­ceeded the sinnes of those holy ones of whose repentāce we be either cer­tified, or perswaded in the holy scrip­tures, as more hainous and dangerous: for behold his strange wiues and fleshly Concubines haue turned away his heart from the Lord his God: in so much that hee hath followed after Astaroth the God of the Sydonians, and Milcom the abho­mination of the Ammonites, he hath builded an high place for Chamos the abhomination of Moab, and for Moloch the ab­hominatiō of the childrē of Ammon, and hath wrought wick­ednesse in the sight of the Lord, and hath not followed the Lord perfectly as did David his father. Al these are your own words concerning the King and his trespasse (most reuerend father) neither haue I added any thing in the hearing whereof, who is there (almost) but that will condemne the king of a more hei­nous and dangerouse sinne, zadok. then that the Fathers of whome ye haue spoken did euer commit, in their daies? But yet I be­seech you (said Zadok) that those my wordes may neither bee wrested, nor amisse vnderstood in this case: God forbid that therein I shoulde so farre depresse the Kinges hope and estima­tion with the Lorde, as to iudge his sinnes either irremissible: or such haue exceeded the sinnes of those others, whom the Lorde hath pardoned vpon their true repentance. Indeede it [Page 119] cannot be denyed nor defended, but that the king hath sinned grieuously against the Lord his God, as I said before and ther­in hath offered an offence vnto the Lords people: Howbeit that either the nature of those his sinnes is such as can neither haue pardon (as was the sinne of Cain) or that it was more hainous and horrible, either in quantitie or qualitie, then the sinnes of some others, whom it pleased the Lorde in mercy to remit and renew vpon repentance, wee neither finde nor dare to auouch. Our first parents in Paradise committed an horrible trans­gression. They hearkened to Satan, they brake the comman­dement, they forsooke the Lord their God, & were made thralls to the tyranny of the Serpent which had deceiued them: Adams sinne: Gen. 3. Iudah. Gen. 38.26. Lot. Aaron. Exo. 32.2. Gen. 34.25. Simeon and Levi. Ruben. Gen 49 4. The Israelites. Sampson. Iudg 2.11.13. & 3.6. & 16.18. Laban. Gen. 31.30. for the which they were iustly driuen out of Paradise and made sub­iect to misery and death: notwithstanding, it pleased the L. God (as ye haue heard) to forgiue them, and to gather to himselfe an holy church euē from among them which had sinned. We read that Iudah tooke his daughter in law Thamar & lay with her contrary to the law, and acknowledged y ^t he had sinned therein. Lot was made drunke and lay with both his daughters. Aarō the Lords priest yeelded to the making of a molten calfe, which the people worshipped. VVe read that Simeon and Levi the sonnes of Iacob dealt deceitfully with Hemor & Sichē his son and murthered them, and their people, against the will of their father, who in his last words, cursed their wrath which was shameles, & their rage which was cruel. As for Rubē (Iacobs eldest sonne) he defiled his fathers bed, & distained his dignity. Our fathers (in the time of the Iudges) were carried away to serue Baal & Astaroth, and they were cōioined with the Cana­nites against y ^e law of the L. Sampsō the Nazarite combined himselfe with a strange woman, yea, and in the end yeelded his power to the harlot Dalila. Laban the father in law of Iacob, was a worshipper of strāge Gods & Terah the father of Abra­hā was not free frō the like offence. And are the sinnes of those our fathers, especially the greatest of these sins, inferior to the K. sins? Notwithstāding it is testified y ^t the L. pardoned thē & re­stored thē to his fauor. But ye say, that the K. hath turned away his heart form the Lord. Indeede of all others his sins this is the greatest. Howbeit, I say not therefore, that hee hath vtterly turned away his heart, as that hee hath quite forsaken God, [Page] and by wicked apostasy fallen away from him for euer: for had it beene so, we should not haue seene him in this his estate. And as I well remember, I heard the king himselfe to say (and wee cannot denye it, when we well consider thereof and of him in this his estate) that in the depth of those his sinnes and vanities he perceiued that yet his wisedome remained with him: psal. 51.11. 1. Sam. 16.14. 2. Sam. 7.15. How Solomon is said to turne away his heart from God. by the which he ment the graces of that diuine spirit, which King Da­vid praied that the Lorde would not vtterly take from him, be­ing indeed an effect of that mercy which the Lord his God said he would not take from him, as he toke it from Saul, whom hee had cast off before him. But I say the King hath turned away his 1 heart in this sense: first in that he hath sinned against the Lorde 2 his God: secondly in that he hath yeelded to his lusts: and thirdly 3 in that he fainted in his holy zeale. For, there is no sinne whatsoeuer which a man committeth, wherein there is not a 1 turning away of the sinner from the Lord, for sinne is contra­ry to the law of God, and argueth a contempt of his iustice, & neglect of his graces; therefore the Lorde requireth in them, whom he recoureth and pardoneth a faithful returne in hum­ble 2 contrition. Next it is true, that euery man is led away from God of his owne concupiscence or naturall lusts, and thus the King doting ouermuch on his strange Woemen hath been en­flamed, ouercome in affection, seduced and led away from the Lordes righteousnes. Thirdly the king by those former occa­sions 3 had forsaken his first loue, was waxen more colde, or luke-warme, in that holy religion, and godly zeale with the which his heart hath been wonderfully enflamed in his youth. But yet I remember what the Lord said: I will shew mercy, to whome I will shew mercy. The same said to Hagar: Returne a­gaine to thy mistris, Exo. Gen. 16 9. though thine heart was turned from her. A­gaine he saith to the sinner 'Remember from whence thou art fal­len and repent, and do those good workes which thou hast vsed to doe when I was well pleased with thee. Againe, Remember thy maker: So I confesse (though with sorrow of heart) that the king in that his estate hath not so zeolously set foorth and maintained the glory and seruices of God, as he was wont to doe: for who­soeuer is addicted to the former, is defectiue in the latter, but he neglected a great part of his office and duty. But yet (the Lord [Page 119] bee thanked) we know that the state of religion was neuer altered or changed: The holy reli­gion neuer altered but conti­nued the same in Solomons time 2. Chro. 11.16.17. but that hath and yet doth remaine the same as in the time of David, notwithstanding the idolatries, superstitions and prouocations of his strange women: which is a notable argument, that yet thee helde the sure foundation of his saith vnshaken. And therefore let vs not presume either to say or to thinke, that King Solomon is fallen vtterly away from the Lord his God, who hath so wonderfully loued, beau­tified and blessed him. It is one thing to offend God by euill thoughts, euill wordes or wicked deedes: another thing to deny God and to forsake him vtterly. He that sinneth and offendeth God, and yet beleeueth in God, he is by his repentance reser­ved for saluation: but who so doth deny God and vtterly apo­state from him, there remaineth vnto him not so much as one little shell wherewith he may drawe a very small measure of the water of life. It is not one and the same thing to turne frō the Lorde and to turne vtterly awry from him without retyre or returne: The former of these faults is often seene in Gods owne children, when (like prodigall and disobedient sonnes) they bee tempted to depart from their most louing father, and yet do returne home againe, & are renued by repentāce, as were Aaron, Moses, David: y ^e latter is seene in the reprobates on­ly, which fall away and neuer returne, and therefore are not re­nued by repentance: for they cannot truely repent, The repro­bates cannot truely repent. because the Lord giueth not repentance vnto them: as it was apparant in Cain, in Lots wise, & in Saul, whom the Lord cast away frō before him. But this falling away from God, wee haue not found, nor shall perceiue in K. Solomon, the Lorde bee blessed therefore. Neither may wee thinke, that howsoeuer he is saide to followe after Astaroth, Milcom, Molock, Camos & such others the Gods of the heathen, that therefore he was so grosse an Idolator, as he did adore and worshippe those strange Gods, no more then we may thinke, Solomon did not worship Idols. Exo. 32.2. that Aaron the Priest did adore and worship the golden Calfe, which himselfe had made at the importunacie of our Fathers in the wildernes. And I knowe (my Lordes) that ye haue not seene any such thing in the king nor do ye imagine (as I suppose) that the king at any time [Page] was so foolish as to adore or worship such kind of Gods, of the which his father David, deciding the grosse Idolatrie of the heathen thus sang.

Doubtles (answered the Princes) we perswade, as yee haue said: yea, said Azariah, and wee haue often heard the K. himselfe to blame and reproue such kind of Idolatry, and thus hath he said (whose wordes for wisedome and grauity are copi­ed out and divulged euen 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 workes of mens hands. Againe deriding the folly of those Idoll-worshippers, he saith he is not ashamed to speake to that which hath no soule: for health hee makes his petition to that which is sicke: for life he humbly praieth to him that is dead. A­gaine, cursed be the Idoll that is made with handes, 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 fraile thing: for the vngodly and his vngodlines are both like abhominable vnto God: euen so the worke and he that made it, shalbe punished together. A­gaine: To know the Lord God is perfect righteousnesse: yea, to know his power is the root of immortality. As for the thing that men haue found out through their euill science, it hath not deceiued vs, nor y ^e painters vnprofitable labor, namly an image spotted with diuers colors, whose sight inticeth the ignorāt 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, loue euill thinges and merite to haue such thinges to trust vpon. Againe the enemies of Israel that worship those Idols are most vnwise & more miserable thē very fooles. For they iudge of them to bee Gods, which neither haue eyes to see, nor noses to smell, nor ears to heare, nor hands nor fingers to grope, and as for their feete they are too slow to goe. Lo those and such like wordes hath the king his wisedome [Page 121] vttered touching those heathen Gods and the worshippers of thē, euen publikely, and in presence of all them to come to him to heare his wisdome: that thereby the sooner he might with­draw them from that grosse error and impious abhomination, and bring them to the right worship of Iehovah the God of I­srael. Ye haue truly spoken in this matter (said Zadok) for in truth, I haue not knowen any one man of life, y ^t hath more dis­liked and derided this kind of Idolatry, & that hath more sharp­ly reprehended them that haue followed after strange Gods, then the K. himselfe. Neither did he thinke y ^t any man which ei­ther knew Iehovah our God, or had any wisedome, or reason, or iudgement, or humaine wit wold acknowledge such a sense­les image for a God, and worship it, much lesse himselfe woulde either aduenture or attempt a thing so heinous, shamefull and dangerous against the law of God, reason and good conscience being a man so wise, holy and zealous for the L. his God. Ther­fore, let vs not imagine y ^t the K. was so perswaded to prostrate himselfe before those vaine images of the heathen, to adore or worship them as Gods, or y ^t he did inuocate or pray to them: or trust in thē for any aid or comfort: seeing that both he knew the abhomination of such vain things, In what sense it is said that Solomon followed after strange Gods. & felt the goodnes of the li­ving God at al times so gratious towards him? but (indeede) this is true, that the K. hath in his fond loue and carnall affecti­on to his wiues being Idolators and Apostats from the true religiō, so doted & besotted himselfe, that he hath winked at such 1 their abhominations, yea, hee hath permitted them to vse their 2 strāge religiōs: more yet, he hath caused to be built for thē hou­ses, 3 & high places in the face of all Israel, & in the sight of Ierusalē, 4 & hath allowed thē great sums of money & maintenance out of his treasurs to & for the same, wherof it is well said (indéede) y ^t he followed after their abhominatiōs: for being both the K. of Israel, & the husband of those his wiues, he should rather (as he might wel do) haue restrained & punished such horrible abuses of the name & honor of God. But howsoeuer it was seing we haue not séen such palpable idolatry in the K. as y ^t he did worship their idols, nor cā we see into y ^e K. heart (as God séeth him) & Gods secret waies are such as no vultures eie did euer see (as Iob said) & the bottōles profunditie therof we may not attempt to sownd: [Page] let vs here content our selues with so much thereof, as it hath well pleased him to reueale vnto vs, iudge iustly and soberly of God and his waies, constre the best of his Saintes, & thinke honourably of this chosen person and his actions and words, not rashly censuring the one, nor indiscreetely condēning the other. And out of all question, if in this resolution and minde wee duly search and wisely examine and consider of all thinges, we shall find and confesse, that howsoeuer it bee, K. Solomon did not onely turne away from God and endangered himselfe, (as all other sinners do) but that also he is returned againe and assured of safetie, King Solomon did turne again to the Lord. as those which truly repent them of their sinnes; that he had not onely his heart seduced and corrupted: (as his Father David had when he cōmitted murther & adultery:) but hath al­so a new heart created and a right spirit renewed in him, as the same David had after that hee repented, psal. 51. praied and founde grace with the Lord: that he did not only deny the Lord, wher­by God was exasperated against him, as our forefathers both in the wildernes and in the time of the Iudges haue don: but al­so hath acknowledged his power, Num. 21.8. and confessed him, and there­in eschewed his owne destruction, as many of our fathers did which beheld that brasen serpēt in the wildernes, and wept be­fore the Lord, and were preserued and comforted: he did not on­ly sin to prouoke 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 onely as Pharao did, but with his heart as K. David did: he dispai­red not as did Cain and Saul: but he sorrowed and repented in hope, as did Adam, and Iudah, and Moses and Aaron. And this he did also truely and speedily, as soone as he saw the An­gell of Gods wrath had drawen forth his sworde against him & his people, as David did, when he saw the angell of God plaguing the people: in this point he well resembled, that wary bird which seeing the fowlers bow bent and himselfe in danger, makes haste to flye away before that the arrow bee sent foorth against him, remembring what his father had modulated:

[Page 122] But alas there be in y ^e world too many cōparable to that foolish bird which maketh no hast to escape frō the snare before he be taken therin. Therfore I now remēber not only what he coūsailed Be not slow to turne to the Lord, for sodainly shall his wrath burne like fier: but what his father aduised. psal. 95.8.

It is meet that men attend him whē he calleth. If men offer gold, which is yet but transitory, there bee which come with speede: and the tree being shaken, they will gather vp the fruit without long tarrying: But when the Lorde proffereth peace to mans soule, they come slackly & regarde it little, which is the cause they often misse the kings thousand. But as for our Soueraign 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 wee haue heard from him, and yet daily heare him to vtter, That is his Ecclesiastes and the which being taken and collected into a register, may bee called the booke of his repen­tance, shall for euer witnesse and manifest the same thing. For therein it doth and may appeare, that our L. King Solomon, not onely after his full and perfect experience of all the delights of the sonnes of men, and the affaires of this life: but also after all those his transgressions, wherein he had so much vexed and disquietted both his minde and body, angred the L. offended the holy ones, distained his honor and endangered his soule, is ne­verthelesse by the admirable operation of the diuine spirite, brought to the true sense and knowledge of his sinnes and so of the danger of himselfe and his people, the which is alwaies the first grade to true repentance, from whence hee hath orderly proceeded to the full perfection thereof, as hereafter yee shall vnderstand. In the meane time (my good L) let vs think right honourably of the K. and beleeue that Iehovah his God hath not barred him out from the contrition and repentance of the blessed and so neither from the diuine mercy. Ye haue well spo­ken (most reuerēd father) said the Princes which we haue gladly heard, and will both concurre and conclude with you for the [Page] King to the honour of our God. And truely in this, that hee hath acknowledged and confessed his offences, hee may not bee either condemned or disliked, albeit hee bee the King of Israel, no more then 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, wherby 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 ensewing it. Thirdly for the better pacifying of the diuine wrath which is vehemēt against obstinat sinners: and fouthly for y ^e good of his people, who vpon his repentance and remission might hope for peace: there be some who when they haue sinned, will not easily acknowledge themselues faultie either to God or to man: and therfore are hardly perswaded to amend. Wherin they bee like those which holden of desperate diseases not feeling themselues sick, are hardly recouered: for this is a great hinderāce to amēd­ment of life, when men which are offenders will not acknow­ledge their offences. But there bee some (though not many of them) which offending, do by times feele and know their offen­ces, and seek to escape the diuine wrath by a faithful recōciliatiō and so are recouered in good time. And these be like not only to those wise birds, which (as ye said) eschew the arrowes com­ming towards them: but also to those which being distempered in their bodies soone espy it, and seek to preuent inconueniences by the aduise and help of the cunning phisician. For as the sense of the sicknes is the commencement of the cure: so the acknow­ledging of a fault is the first step to pardon, and so to the amēd­ment of him that hath faulted. But proceed (most reuerend fa­ther) we pray you, and desist not, vntill ye haue fully declared the order and manner of the K. true repentance for: truly how­soeuer it hath beene a griefe and sorow vnto our hearts to hear of those his great transgressions and sins, it is and shalbe now a ioy and comfort vnto vs to heare of his happy Repentance, by the which, (it may be) the L. will also repent him of that euill which he had purposed to doe vnto him and vs, and will turne iustice into mercy, that we perrish not in this his high displea­sure, which is as a fearfull fyer to consume thē that wil neither repent them of their sinnes, nor seeke him whiles hee may bee found in the singlenesse of heart.

CAP. XXX.
Zadok declareth the order and manner of Solomons Re­pentance.

THe Princes, hauing heard Zadok thus farre, acknowledged the equitie of his dealing and withall, hauing pray­sed and commended the King in this point, that although he were a King: yet he disdained not both is acknow­ledge himselfe an offendor (after the example of his father David): they re­quested Zadoke to proceede, who continuing the former argu­ment, spake againe to this effect. Surely (my Lordes) as the K. is most wise, and his wisedome euer remained with him: so per­ceiuing that he had sinned against God, who thereby was pro­uoked to anger: hee did not onely acknowledge the same in his heart, but also considered that the iudgements diuine were now ready to be executed against him and his people. Yea, Solomons Contrition, as in Eccl. ca. 1. & 2. hee felt the arrowes of God to stick fast in him, whereby he was mo­ved to such great contrition of heart and sorrw of minde for his sins, that there was no health in his flesh, nor rest in his bones, he was brought into such an extreame trouble and heauines that hee 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 sinnes and sense of Gods wrath.

Secondly, Solomons con­fession of his sinnes. the king hath not omitted to vtter foorth the fearefull thoughts of his troubled heart, and to confesse the greatnes of his vanities, that not onely before the Lord, the seer and searcher of all mens hearts: but also before the face of all mē yea, in the Catalogue of vanities he bringeth in himselfe to be no­ted. For when he might haue pointed at the folly of Adam, of Cain, of Nimrod, of Pharao, of Abimelech, of Saul, of Na­bal, and such others (as commonly men are wont to do when [Page] they note others, and the whiles conceale their own sinnes and imperfections) yet the king leauing all others and their faults, pointed directly at himselfe, as a principall foole, among all the fooles of vanities kingdome worthily to be derided and reproued, yea as we our selues cannot deny it, the K. in the low conceit of his owne integritie and great humblenes of mind (notwith­standing hee bee a most glorious K.) woulde (if he might by our consent) that his faults and the greatnes of his folly shoulde bee openly proclaimed and published by his own person throghout the long streets of Ierusalem. For the K. wel knoweth, that it is a more grieuous thing to transgresse the law, then to bee pu­nished according to the law, and a more shame for a man to cō ­mit a sinne, then to repent for a sinne: 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. Moreouer, as for his glory and royall apparrell with all externall beautie, he esteemeth it, but as the painting on a wall of clay, Favour and beauty. which beeing scowred off the clay appeareth. Therefore he said favour is deceitfull, and beauty is but vanitye: yea, he esteemeth this for no beauty nor glory at all, y ^t one birde shoulde be decked in an other birds feathers, nor this for any ho­nor at all, y ^t a noble mā shold beg his beauty of the worms, the birds, y ^e 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 thée? but he were beautiful indéede, if he could beautify thē. For when a man seeketh to deck himselfe with other things, he shold acknowledge his own vilenes & wāt That beauty which with the garmēt is put on, is with y ^e same put off againe. Therfore this is of the garmēt, & not of y ^e persō, but aboue al it is a shame for any mā to shine in the beauty of royall garments, and to be deformed in his māners. Therfore this is not forgotten in the K. catalogue of vanities. And to bee plaine, the K. now estéemeth al y ^e honors, pleasures, riches, dig­nities, pollicies, studies, counsailes,, thoughts, actions, & ende­vors of man in y ^e world (which are without the word wisdome, 4 and feare of God) to be méere vanity, worthily to be abandoned as that which will neither profit a man in this life, nor abide with him, Solomons humble con­ceit of him­selfe, nor helpe him, nor cōfort him, after death. *Fourthly the K. presumeth not hēceforth to be called or named the K. of Israel, notwithstāding his wisdom, wealth, fame, y ^e great glo­ry [Page 124] in that place wherin his father David by the diuine proui­dēce had placed him. There be some, which vpon many meaner occasions, resemble the Chamelion (a beast which is fed with the aire, and therefore is euer gaping) for they desier the foode of popular praise, and the highest titles, whereof they take a pride and vaineglory: but the K. being wise, and so hauing learned to know both the deceitfull world, and the vanitie of this glory, neither admireth the one, nor fawneth on the other, but he seeketh and vseth al the waies and meanes hēceforth to purge himselfe of this dāgerous humor: Eccles 1.12. Solomon saide he was King but not that he is King. therfore to thē which call him my L. the K. of Israel, he is wont to say indeed, I have sometimes been K. ouer Israel in Ierusalē, but now, I am not that King. Not­withstanding we know wel, that he yet raigneth ouer vs, and so wee esteeme him, and honor him for our K. (as duty bin­deth 1 vs). But thus he said, first to eschew that vaine glory and praise of men, which the men of this life so much affect and de­light in, both the which now seeme loathsome vnto him and a griefe vnto his soule. Next he hath thus spokē, in the considera­tiō 2 of his trāsgressiōs against the L. and his law for the which now perceiuing and féeling a touch of the diuine anger, hee is worthily humbled, & accōpteth himselfe nothing fit for the dig­nity of that most roiall place, although hee may yet bee far pre­ferred before all the K. & princes of the world, at this day: Thus David his father abased himselfe before the L. and thought (in­deede) whē he fel into the reckoning of his cōdition, that hee was too vile to be a dore-kéeper in the house of God. Thirdly the K. 3 hath spokē it, in regard of that message which he lately receiued from the L. wherin he is certified, that his kingdom shalbe diuided, and only 2. parts of the 12. shall remaine to his son & poste­rity: the other 10. parts shalbe giuē to his servāt Ieroboā, who is therfore gon away from him & waiteth but for the time and occasion of th'effecting therof, & that those parts shalbe Israel, y ^t the K. therof shalbe called King. of Israel, as if therefore the K. shold haue said, howsoeuer the men of this life, admiring them­selues & doting on their lewd affectiōs, are ignorāt of their pro­per infirmities, imperfections, & deformities (without y ^e sense and knowledge whereof they are most wretched, seeing that neither feeling nor perceiuing them & the dāgers therō ensew­ing, they are neither hūbled, nor desirous to haue them cured, [...] [Page] of themselues defended): for mine owne part, I both acknow­ledge and confesse mine infirmities and imperfections, yea the corruption of my nature (as being a sinfull man): in the conside­ration whereof, as I am cast downe and humbled: so am I not willing to seeke the glory of that vanity, but rather to cry and craue for aid and deliuerāce. Nor do I imagine, y ^t there can be in my selfe any thing meritorious of y ^e euerlasting goodnes which quickneth the dead, for what haue I (putting my sinnes & infir­mities aparte which I had not receiued frō the almighty? The office of a King.) nor know I what there is in mans nature whereof hee may ware proud. And although ye call me K. and I haue been to that end both exalted and graced: yet what cause haue ye now to esteeme me so? is honor méet for a fool? a K. is honorable: but I haue di­stained that honor by my lewdnes. A King ruleth and subdueth his owne lusts: but I haue giuen place to my lusts and beene o­vercome thereof. A king doeth equitie and righteousnes, the end of his preferment: but I haue done iniury to my God and giuē offence to his people by mine horrible ingratitude. A K. banish­eth from his Court Idolators and wantons, and whoremon­gers &c. but I haue fawned on those which in my presence haue dedicated themselues to those abhominations. A king should be a patterne of beauty vnto his people in all godly vertues: but I haue giuen them an example of lewdnesse in mine inordinate excesse. A King is the stay and glory of his place: but I haue both weakned and deformed mine house with transgressions. A K. both respecteth and expecteth the honor of the most holy, but I haue blemished the same with the damps of sinne. Ther­fore vnworthy I am the title of a King. And if I may not bee named a King, then much lesse 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 offēces against him hath iustly de­priued me of the honor of that high dignity: But rather hence­forth (as I haue rightly merited) I may be numbred amōg the fooles of Israel. Messiah the true king of Israel. Yea, and albeit that my seruant Ieroboham hath lifted vppe his handes against mee, and shall vsurpe that Name and dignitye: yet shall both this Name and dignitye bee reserued (as rightly imposed) for the most righteous Seede and Prince of Israel which was pro­mised [Page 125] to David my Father, and which in his due time shalbe raysed vp to sit on his seate, and to raigne ouer the house of Is­rael, that is, ouer the Saints and holy people of God, in do­ing them equitie and true iudgement for euer. In the meane time I must in all humblenesse of minde bewaile my sinnes, and the miserie of mine house and posteritie, occassioned by the same: the which I cannot but euery houre remember, consider, lament, and finally repent, and abandon those manifolde vani­ties of the sonnes of men, Solomon is a preacher to teach and per­swade the peo­ple. pro. 31. wherein I haue beene polluted and wearyed in my life. Lo thus the King ruminateth in afflicti­on, heereof is his continuall meditation in the sorowe of his minde, and thus hee expresseth his faithfull repentance euery 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 gaue him: yet being in the ende preuented by the grace and mercie of God, hee doeth agine often call to minde and recount her wife instructions, and ruminateth of that which himselfe hath thought good to write and speake (in his wise Prouerbs) as a confession of his sinnes: and a wor­thy argument of his Repentance: yea, hee hath not onely con­verted, and dedicated himself again vnto the Lord, in wonder­full great feare and reuerence: Solomon inciteth all o­thers to ver­tues. Eccles. 12. but also (as a learned and ex­perienced Preacher of Repentance and Righteousnes) he hallow­eth and calleth all men from the vices and vanities of the de­ceitfull world, teaching and exhorting them to feare the Lorde, and to keepe his commandements. And in this, the king is not like them which thinke that a benefite languisheth and peri­sheth as the flood which powreth foorth her streames into di­uers channels and small veynes: but he is, as the liberall man, right willing to benefite many, thereby to cause his beneuo­lence to abound, therefore he studieth, he preacheth, hee spea­keth, he exhorteth, he admonisheth, he comforteth, he refuteth, he confirmeth, and whatsoeuer els necessarie and conuenient in a Preacher to drawe men from worldy vanities, and to lead them towardes the best good, and true felicitie, the high­est obiect of mans hope. All this, his nobles and his seruants, All these things are testified by Solomons servants. which stand before him, heare his wisedome and obserue his wordes and workes, finde and well vnderstande, neither can [Page] wee but testifie the same for him, before all men. Yea, wee see and can witnesse, that there is in him both the wise­dome of GOD, and the knowledge of the holy Spirite, in such abundance, as wee are not able to expresse it: and in this, wee finde him, yet more wise, that now all the last hee hath changed his minde, and withdrawen his affection from the worlde, so farre that as he did sometimes swerue from the Lorde GOD, and by his euill example, did giue an occasion to many others to blaspheme and offend, or at the least to bee offended: so hee nowe endeuours him­selfe, tenne times more to eschewe euill, and to seeke the Lorde in singlenesse of heart, and to exhort and persuade o­thers to doe the like: to, and for the which, hee hath labou­red day and night, Eccles. 12, to searche and finde out delightsome wordes, right Scripture, and the wordes of trueth. Where­in he followed not the common woont of sinners, which beeing polluted and defiled with filthinesse, haue a desire not onely to wallowe therein, but also that others should bee defiled with them in the same, resembling those Wrestlers or Fighters, which care not to brush off the dust from their owne garmentes, but rather endeuour to defile one another, and fall together euen with the same. Thus hath not the King done, and to bee plaine: The King hauing been nourtered and well trained vp in his youth, sheweth foorth at this time the ripe fruites thereof, notwithstanding those blemishes of humane imperfections. *Finally, although it bee a thing too common with men, that though they for-beare to sinne for a time, (fearing the punishment there­of) they neuerthelesse afterwarde forget themselues, and returne againe, 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 beeing otherwise minded, hath shunned and abandoned all his worldly delights, vices, and vanities, and dedicated himselfe againe vnto the desire of heauenly things, and the ioyes eternall, in regard whereof, for the loue of GOD, and his owne health, he abstaineth not onely from things vnlaw­full, but also from things lawfull and tollerable, pleasing the minde and affection of man, and now continueth stedfastly the [Page 126] same, hauing made a sure Couenant with himselfe neuer to apostate or turne backewarde againe: and therefore, as the Trauailer which goeth towardes a most famous Ci­tie, is euer talking of his iourney and of the place, to learne the customes and guise thereof, and to expresse his desire to hasten and come thither, Solomons common and daily medita­tion and talke. as rauished with the loue of the same: So we perceiue, that the King is neuer plea­sed nor eased, but when hee talketh and telleth of those high treasures of that most happy place: thereof hee rumina­teth, thereof hee delighteth to talke: thereof hee is glad to heare: all other things bee they neuer so pleasant seeme loathsome and vaine in his conceit. For of this nature are the words of his common talke: and such are many of his Pro­uerbs, the which seeme to be powred foorth from the good trea­sure of a good mans heart, as the good fruits sprung of a good tree. The definiti­ons of repen­tance. And truely those are notable Arguments of the Kings true Conversion and Repentance: For whether Repentance, bee defined * that affection and passion of the minde, by 1 the which any person being touched with the sense of Gods anger conceiued for his sinne committed, is most hearti­ly sory, with an humble and earnest desire of mercie and amendement of life. *Or, the loathing of sinne and thir­sting 2 after mercie and righteousnesse: * Or, the beway­ling 3 of trespasses, with a full purpose thence-foorth to a­mend, & leade a godly life: * Or, the turning againe of man vn­to 4 his Maker, with hope of mercie by faith in the holy Mes­siah: * Or, a changing or a renewing of the minde or opi­nion, 5 with a due consideration and better aduise. * Or, 6 [...] the turning about, or changing of both the mind and bo­dy and so of the whole-man: *Or, (after the common receiued 7 opinion touching the parts therof) the Contrition of the heart, the Confession of the mouth, the tempering of the flesh, the amendement of the worke, and the continuance in vertues: *Or, howsoeuer els it be defined, described, or declared (accor­ding to the analogie or proportion of our religion) we may ga­ther out of those premised testimonies and examples, both a true Repentance, and the ripe fruites and notes of the same, A conclusion for Solomons Repentance. and so conclude, that Solomon our King is truely repentant. [Page] For were hee not a true repentant person, wee should neuer haue found such wholsome fruites on this tree, Signes and to­kens of true Repentance. nor such soue­raigne treasures to be drawne foorth from his humble heart. Neither may we thinke, those fruites and treasures are of that nature, as they can bee found in that person, (especially to­wards the ende of his life) of whose true conuersion and faith­full repentance it may iustly be doubted; no more, then sweete waters are expected from a bitter fountaine, or Figs to grow of Thistles. Iob. 27.10. For why, the Hypocrite hath never such a delight in the Almightie! Nor can it possibly come to passe, that the persons in whome these and such vertues are found resident, dwelling, or springing (so proper to the Lordes chosen) shoulde be vtterly shut out from a godly repentance, and so debarred of the mercie of that most mercifull God, who vouchsafeth both to call sinners vnto him, and promiseth them mercie that tru­ly repēt. Note this. For as the Lord, being ielous of such his graces, hath not bin willing that the damned Reprobates should be seised of the same, or so much as handle them with their prophane and sinfull hands: so hath he been, and is most glad and right well pleased, that those graces be powred out as proper to them, whom it pleaseth him to renewe by repentance, and to bring with great honour to his eternall glorie. *Therefore as wee know that the King is Repentant: so wee also beleeue he hath eschewed the danger of Gods wrath, obtained mercie and par­don of his sins, Solomons par­don and salua­tion. This cure is wrought of Gods mercie. and reteineth hope of his eternall health. But this wee acknowledge to bee wrought, not by the trust wee haue in that his repentance: but in that sweete mercie of God which draweth men to Repentance, in comparison whereof, all his sinnes and all the sinnes of men in this life are not so much as one droppe to the Sea. The Sea is great: so is his sinne: but the sea receiueth yet a measure: so doth his sinne, but the mercie of GOD is beyond all measure.

Therefore, although men should bee ashamed to sinne, yet should they not be ashamed to repent them of their sinnes (as I sayde before) and to hope for mercie. Neither let any man say: Obiect. I haue sinned much, how should I finde mercie for my sinnes? for though a man cannot vnderstande the reason thereof, yet the Lord God well knoweth it, he worketh it, and [Page 127] he pardoneth sinners in such sort, as neither their sin, no, nor any scarre and shew of their sins remaineth. This is strange to vs, The nature of this cure. and not séen in the curing of the wounds of a mans bodie, wher­in though wee haue a thousand cunning Physicians or Chi­rurgians, the scarres of the soares remaine to be seene an ar­gument of the wound: for why, the infirmitie of a mans na­ture, and the imbercillitie of Art and medicine are repugnant to it self: but when God pardoneth he blotteth sins out, in such sort, as not so much as any scarre or signe of the wound remaineth to be séen, but together w ^t the healing, there is giuē perfit beau­tie, after the pardoning of the paine, he powreth out righteous­nesse, and he maketh the sinner equall with him that neuer sin­ned. This the Kings father testified in himselfe when he said to his soule: The Lord hath forgiven all thine iniquitie and healed all thine infirmitie: he saveth thy life from destruction, psal. 103.3. Arguments for Solomons Pardon. & crowneth thee with mercy and loving kindnesse. * But howsoeuer it bee, there is no reason, why we should doubt of the assurance of the loue of God to him whom he vouchsaueth to entitle his Son. Neither should we suspect the happy continuance of Gods lo­ving mercie on him, which of his owne worde was both pro­mised and warranted him, when we finde neither testimonie, nor sufficient presumption of his finall apostasie and reprobati­on? Nay, we shall both decipher our want of loue in iudging so rashly and vnreuerently of the king, and of the generation of the righteous, whom the Lord wil not suffer to fall for euer (as K. David saide): and our want of wisedome against our God, whom therein to our power wee should make a lyar and vn­faithfull in not performing that his word & promise made con­cerning him in the figure as it concerneth the Messiah, indeed: Who said: He shalbe my son, & I will bee 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 mercie shal not depart from him, as I tooke it from Saul. Which words are to be vnderstood not only, nor wholy of the Messiah, but also, & partly of Solomō: the childe of God by adoption & grace to whom the L. would continue mercifull, and not vtterly cast him off: els, why should Saul with his apostasie & reprobatiō (as by way of a cōparison) be here brought in? And this not only the K. himself hath often both said & declared y ^t yet [Page] His wisedome did remaine with him, that is, that Spirit of God, and the mercy of God, Eccles. 2. which was taken away from Saul in the Lords anger for his rebellion: but also all we are able to te­stifie for him, in whom wee haue discerned and doe yet ap­proue the excellency of the Spirit and mercie of the Almightie, * Moreouer, Another Ar­gument for Solomons Pardon. although the Lorde by his Prophet Ahiah the Silonite hath (for the Kings offence) threatned punishment to the Seede of David, (as wee haue heard to our greife and sorow): yet being mindefull of his promise and mercy made and shewed to David concerning Solomon, to our great comfort, hee hath in his grace stayed himselfe there, and added this re­straint: 1. king. 11.39. But, not, for ever: or In all his dayes. Whererin, wee see, that mercie is reserued, and the punishment is determined in time, which may not be vnderstoode of the paine of the re­probates and damned in hel, the which is neither a punishment, but a torment or plague, and that, not determinable, but with­out and beyond all time. Therfore we conclude, that Solomon is not fallen for euer, 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 al pleasant trees to over shadow them that be his, from this time foorth for ever more * And perswaded thereof, Solomons salvation. Object. we may neither cast into doubt the hope of his eternal Saluatiō with the Lord: for though I haue heard one to obiect, Can a sinner be saved? It is yet certaine (as I saide) that as such obtaine mercy, which repent, so shall they bee surely saued which obtaine mercie. This the kings father testified when he modulated thus, Bles­sed are they whose vnrighteousnes is forgiven, Who are blessed? and whose sinnes are covered. Blessed is that man, to whom the Lorde will not im­pute sinne. And who are indeed blessed? euen they to whome the kingdome of God belongeth, and which are appointed to eternall happinesse. Thus the first man Adam, thus Abel the second man that feared God: thus Abraham, the father of true beleeuers: thus Moses the Lords seruant, and thus Da­vid, the kings father, and other the Lordes Saints were par­doned of their sinnes, and blessed of the Lord. And therefore the King being the Lordes chosen, and by his wisedome know­ing the excellent effects of repentance, and the sweetnesse of [Page 128] Gods louing mercies is doubtlesse happy and expecteth his rest and glorie with those Saints, which hauing been wise and tur­ned many vnto righteousnes, doe and shall shine and glister as the brightnes of the firmament, and as the starres for euer and euer.

Therefore, howsoeuer it hath beene obiected against the King: as neither the Egyptians for the heate, Solomons defence. nor the Scythi­ans for the colde doe feele the terrible clappes of thunder. So shall our Lord King Solomon, partly by his excellent holines and glorie: and partly by his true Repentance and forgiuenes of sinnes, besides this our testimonie touching him, be protected and defended against all reproches and obloquies of slanderous and enuious 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 rocke or other sound thing, doeth some­times hurt himself by the sodaine rebound of the same: so who­soeuer shall hencefoorth ayme so contumeliously to the Kings person, being a man so holy and glorious, may paraduenture be perced himselfe by the inexpected rebounde of his owne dart: and so they which haue beene glad of his sorrow and reioyce at his fall, shall mourne in their owne destruction, as a iust reward of their malitious censures, and vngodly glory: when on the other side, they which loue the Lord and his Saintes, shall be glad and reioyce in the sense of his louing mercies.

CAP. XXXI.
Why God permitted Solomon to fall? Why Solomon now vseth not the Name Tetragrammaton? The preservation of Solomons Sermons.

THE most reuerende Zadok, hauing made the former Apologie for the K. and thervpon taken a pauze yet, as not willing to giue ouer, but as (after a lit­tle breathing) to proceed; the Princes tooke an occasion of applause, where­in they both approued and commended all those things which had beene sayde for the King, The Nature of good subiects, as right glad of that which might be iustly found and spoken in his defence: being such persons (indeed) as wi­shed him no euill, but all good in their hearts. But Zadok to preuent them who might of any his words take an occasion to presume in their sinnes, zadok by defē ­ding the king would not of­fer an occasion to any man to presume too farre vpon the divine mercies. said: I haue not produced the former arguments for the king, nor spoken any thing (my Lordes) whereby I would animate or encourage men to presume vpon the diuine mercies, and so to sinne, that mercy might be pow­red out: The Lorde forbid, that any man should of this take that occasion. Nay, rather euery man might beware and take heed that he fall not then, whiles he thinketh himselfe to stand most assured. For as the most righteous man is not without his sinne, and so prouokes the Lorde to anger, and deserues damnation: so shall not hee escape some measure of punishment: Sinnes shall be punished. aboue all, hainous sinnes shall be horribly puni­shed, euen here in this life, as it hath been apparant 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 sinne, I will beat him with the Rodde of men, and with the plagues of the children of men, thus did God beat euen him whom hee had made a man after his owne heart. And thus he threatned euen the same, whom hee [Page 129] named his Sonne! If hee hath thus done on those greene and flowrishing branches; what will he doe on the dry and withe­red stubbes? surely, whereas hee pruneth and correcteth the former, to amend them for their good, hee will cut off and de­stroy the other from among his people: for though as a father he pittieth his owne: yet as a iust Iudge hee will condemne, and as a tyrant will rent a sunder the sonnes of Beliall, Deut. 32. nei­ther desist or spare, vntill that in them hee hath filled vp the measure of his wrath, according to the measure of their trans­gressions. The which thing, if the vngodly (the féede dayly on mischiefe as on bread, and drawe sinnes vnto themselues as with strong ropes) duely considered and regarded, they would haue lesse courage to flatter themselues in their mani­fold impieties, and to promise peace to their soules in the depth of those their dangers. Azariah. * Then spake Azariah for the Princes, saing: Well sayd (most reuerend father): But wee beseech you, wherefore did the Lord God permitte and suffer our noble King, not onely to slide: but also to sinne, yea, and to transgresse so horribly before the Lorde and his peo­ple? zadok. Gods secret iudgemēts are beyond the reach of man. Shoulde godly sobrietie licence vs (answered Za­dok:) to sounde the profunditie of the divine thoughts? or to enter into the bowels of his secretes? or to searche out the causes of his hidden and vnknowen wayes? no surely: but rather then to search or endeuour to finde out, wee shoulde reuerently admire, and in all things iustifie them; for it is true that Moses sayde: Deut. 3 2.4. Perfect is the worke of the most mightie GOD: for all his wayes are Iudgement: Hee is a GOD of trueth, without wickednesse, righteous, and iust is hee. Deut. 29.29. Those secret things belong to GOD aboue, and they are not for a man to knowe or finde out, nor shall hee bee able in any other sorte, then hee is able to finde out the circle of a Ring. Iob. 28.7. This is that way whereof Iob spake, the which the birdes haue not knowne, the Vultures eye neuer sawe, wherin the Lyons whelps walke not, and into the which no Lyon euer came. It is farre easier to knowe the way of an Eagle in the Ayre, of a Serpent vpon a stoane, of a shippe in the Sea, [Page] and of a man with a yong-woman (which yet passed the kings vnderstanding) then to finde out the reasons and causes of the Lordes secret iudgements and hidden wayes: Therefore, when the wisest men in the worlde haue presumed this en­terprise, they haue beene compared to the hungry man, which dreameth that hee is eating, and beeing awaked out of his sléepe, findeth himselfe emptie: Thus are they fedde with winde in steede of woordes, they take the shadowe for the bodie, they finde wandering cloudes whiles they seeke for rayne, and for substances they take holde of ac­cidentes onely. The causes of Gods secret iudgements, are not to be found out. But the better to suppresse the curiositie of mans minde, let vs consider certaine examples of the workes and wayes of God, the causes and reasons where­of we could neuer as yet finde out. In the dayes of Iosu­ah the Captaine of the Lordes Hoaste, wee finde that one Achan sinned against the Lorde, Achan. Ios. 7.25. in that hee had contrary to the commandement taken among the spoyles a certaine Babilonish garment, and two hundred sickles of siluer, and a tongue of golde, and conveyed and hidde them away: for the which the whole Hoaste was troubled and fledde before the enemie: and afterwarde, not onely Achan, but also his Familie and all the hee had was destroyed. Nowe, if Achan onely sinned, why did the people flye and fall? Againe, why were his sonnes, and Familie punished? and what had his children and cattle deserued, that they all pe­rished with him? was it not commanded before (Deut. 24.16) The fathers shall not bee put to death for the children: nor the children for the fathers: Chorah. Num. 16.13. but euery man shall bee put to death for his owne sin. Also in the rebellion of Corah, Dathan and Abiram, why were the people plagued for these mens of­fences? and wherefore dyed their Wiues, and children, and seruantes, Abraham and Sarah. Gen. 18. and cattle together with them? * Also, we finde that Abraham being fore-folde that hee should haue a sonne of Sarah his wife, laughed aswel as did Sarah: and yet Sarah was reprooued and not Abraham. We may imagine that the one laughed for ioy, and the other in scorne: but wee haue no such cause deliuered vnto vs: for they both beleeued God. Moreo­ver: Adam. Gen. 3. why did God permit Adam to fall, and Hevah to be temp­ted? [Page 130] Why was Abraham our Father made a soiorner in a strange land? Abraham. Iacob. Pharao. Why was Iacob vexed and afflicted with so many euils in his dayes? why did God harden the hart of Pha­raoh? Why did the Lord plague thréescore and ten thousand of Davids people for his sin? In all these things, David. let vs (as I said) wonder, and iustifie the Lord, knowing, Iob. Gen. 18. that as no kinde of iniquitie dwelleth in the most high: so beeing the Iudge of all the world, he iudgeth according to right, as Abraham saith: and would that men should content their minds only with that which it pleaseth him to reueale & vtter vnto them. The generall cause of all. But thus wee may say, that in all those things, the Lord hath respected his owne glorie, and the benefite 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 shew his imperfections: and that as I can gather (besides the former) for these foure causes: Certain parti­cular causes of Solomons sin. First, that the people which beheld his wonderfull wisedome, wealth, prosperitie and glory (wherein hee hath as by way of 1 symbole expressed the spirituall and heauenly vertues and glo­ry of Messiah) might not estéeme or thinke of him more then it is conuenient. For (indéed) they haue for the most part taken him rather for God, then for man: and others haue taken him for the promised Messiah, and not for the Figure of the same: wherein they began to derogate from the Lorde and his An­noynted, by giuing of his glory to a mortall man. And surely for this cause hath the Lord often suffred 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 2 hath in this sort fallen, that as in his wisedome and diuine ver­tues he did prefigurate the holy Messiah: so by those his sli­dings, and the sinnes of his wiues, and strange women impu­ted also vnto him, (in that he both affected & maintained them, notwithstanding their blemishes in religion) hee might fore­shew the burthen of mans sinnes, layd and imputed to the ho­ly one, on whose héele therefore the Serpent was to treade, in the regard whereof, hee shall bee 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 [Page] thereof: Besides that, in this declination of the Kings honor, is noted the renting and finall dissipation of our Nation and 3 gouernment in time to come. Thirdly: the Lorde God will, that this example of the Kings fall, should bee a terrour and document to all others in posteritie, how prosperous or glo­rious soeuer they shall bee in this worlde full of Vanitie, that they beware how they presumne on any ornament either of body or minde, or any thing else of this present life: and that they promise not to themselues the assurance and continu­all vse of that which is but lent them, and not their owne to re­taine or dispose: for if God hath suffered the king, who enioyed all these things at his full pleasure, to fall, yea, and to worke wickednes against his owne honor, & for these his sinnes hath laden him with a measure of his iudgements; why should any other man assure himselfe the continuall possession of the like, 4 which yet come farre behinde the King in all things? Lastly, by this, the Lord would schole and teach the king (as wise as he is) that hee presume not to enter into iudgement with him, which is most iust, and will not acquite a sinner in his sinnes: nor to iustifie himselfe before him, in whose sight the very An­gels be vncleane: nor that he might thinke himselfe righteous in his owne power, before the throne of that King, in whose presence no flesh liuing can be iustified: but that rather (in the consideration of his imperfections and the bitter sense of the di­uine displeasure) he should acknowledge and confesse his infir­mities, and by a godly repentance striue to resurge vnto that from whence he was fallen, as his father did. *But here I call to minde, Why Solo­mon vsed not the holy name Tetragram­maton: in his Booke of Ec­cles? that Abiather obiected further against the king and his wordes, namely in this, that hee had not of late vsed, nor remembred in his common talke, the glorious Name Iehovah, whereof he would conclude (as it appeareth) a note of propha­nitie in the King, as one that either should denie or forget the liuing God, who is to be remembred & praised for euer. Where­fore, lest any aduantage might be either giuen or taken, in pas­sing such a thing ouer in silence, which might (indéed) argue a consent to that which is obiected, ye shal vnderstand that in any wise we may not gather of this omission of that sacred Name, either a deniall, or a forgetfulnes of the Lord God, by the king: [Page 131] nor may we, thereby the sooner, derogate authoritie from him and his words, no more then wee may iustly condemne the poore sinner and his prayer, which in the consideration of his owne vilenesse, dareth not to lift vp his eyes to the heauens. For as this Name is wonderfull and most dreadfull to the sin­full: so, who knoweth not but that we esteeme it Ineffable, not to bee pronounced or vsed, except in waightie 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 honor he yéelded the same: partly, to the singular humilitie of his con­trite spirit, who now déeply weighing the heauy burthen of his sinne, and all those vanities wherein hee had béene long weari­ed, with the terror of the diuine iudgements, threatned on him and his posteritie, by the Lords Prophet, he thinketh himselfe most vnworthy to take in his mouth, or to vse that dreadfull name, being not forgetfull of that which he heard his Maister Asaph (after the Prophesie that David had giuen him) often times to sing and say.

For the King is now so far humbled, An argument of the kings repentance. that notwithstanding his wisedome, place, and glory, he estéemeth himselfe of no re­putation, and therein too vile not onely to name Iehovah: but also to be as a doore-kéeper within that holy house which him­selfe hath built and dedicated (in the time of grace) to that most glorious Name. And this is so farre off from all iust suspicion of prophanitie, or forgetfulnesse, or deniall of God in the King, that the omission of this Name, doth rather mightily argue his faithfull feare and humbled heart in true Repentance, and with the like spirite, in the remebrance of his sinnes com­mitted, and the punishments thereon threatned, and felt in [Page] part, and in this regard hee also refused to be called the King of Israel (as before it hath béene sayd). Would to God, the like consideration, dread and reuerence of this most holy Name, did in the same spirit, hold and possesse the hearts of all others, that not onely mean and priuate persons, but also princes and great personages would rather either tremble with David, to heare thereof, or feare with Solomon, to take the same rashly and commonly in their mouthes! then should not that comman­dement bee so presumptuously and dayly broken: Exod. 20. Thou shalt not take the Name of Iehovah thy God in vaine. Neither should this vengeance bee so often iustly inflicted: Iehovah will not holde him guiltlesse that taketh his Name in vaine. There­fore hath the King worthily omitted the common vse of this Name, in those his wordes, and late writings. Howbeit, he hath neuerthelesse in all humilitie, reuerence, and grauitie vsed, and yet doth daily vse those other Titles or Attributes of God, whereby he is sufficiently knowne in the Law, and in the Prophtes, as namely, [...] that is, God, Creatour, King: Supreme or highest. And hee thus resolueth (with holy Iob, Iob. 27.3. that now so long as his breath is in him, and the spirit of God in his nostrels, his lips shall speake no wic­kednes, and his tongue shall vtter no deceit. But (howsoeuer it bee, that men haue their imperfections and slidings) as wée may not tie the authoritie of holy Scriptures, diuine Ser­mons, and the truth of the Almightie to the credite or estima­tion of any mortall man: The way to try all writings, words and works of men. so neither shall those Wordes and Ser­mons of our Lorde King Solomon, bee esteemed onely after the person, and authoritie of Solomon, though he so far excel­led all other men liuing in wisedom, knowledge & many other right excellent and rare induments and vertues: but also ac­cording to the consent it hath with the propheticall and legall veritie and doctrine, indited by the finger of Gods Spirit, by whose motion, Noah, Abraham, Isaack, Iacob, Samuel, Moses, David, and other holy men haue spoken. And it is most certaine (howsoeuer some would gather thereof, as Spi­ders which gather poison of the sweetest flowers, and as the purest streames may bee polluted by the trampling of soule feete: and the best Scriptures may be abused, as Satan him­selfe [Page 132] and the deceiuers of all times haue therein presumed to credite and authorize their owne) that yet these present words of King Solomon, as also his Proverbs, Solomons words are ap­prooued, col­lected and re­serued by his princes and servants. Parables and divine songs, the which he hath, in the fullnesse of the Spirite of wise­dome, vttred, spoken and modulated, are sound veritie, good Scripture, and words agreable to the words and writings of Moses, and the Prophets, in all things. Therefore let vs pro­ceed with diligent carefulnesse, to call to minde those the kings wordes, which in this time, and vpon this occasion, hee vseth to vtter and speake before vs, with great grauitie; and to col­lect them into a Booke (in the Name of God) not forgetting to expresse our gratefull minde towardes his Grace, in this our care to preserue his Wordes, & to commend them to the ho­ly Church, for the better instruction of the same, acknow­ledging and testifying withall, the diligence, wisedome, godly desire, and excellencie of him, who studied to be yet more wise, and to teach the people knowledge, that thereby abandoning the deceiuable vanities of this wicked world, they might with him walke the right and perfite way towardes the best Good and highest felicitie. These words beeing said, Zadok pauzed again: wherat the princes (with one accord) expressed by signes both their gratefull minde, and ready will to yeeld to the perfor­mance of this dutie, knowing so well, not only that the reasons alleaged were of sufficient probabilitie & merited allowances: but also that those the Kings Wordes were perfite veritie, profitable for the Church in poste­ritie, and therefore would that they should bee committed to wri­ting and preserued ac­cordingly.

CAP. XXXII.
Zadok answereth to certaine Obiections and expoundeth those wordes Vanitie of Vanities.

Abiather. THen Abiather the Priest, who had before obiected against the king and his wordes, rose vp againe and saide. But yet (my Lords) before we collect and record those the kings words, that our labour therein may not be in vaine, & beseech you, let vs further heare, what my Lorde Zadok will answere to those particular Exceptions, which are taken and may be vrged hereafter for some presumption against the Kings Words (especially against this his ordinary talke) to­wards the ratification of diuers erronious opinions: that so, all things being made plaine by vs (by whom those the Kings Words must be gathered, recorded & commended to the church) there may hereafter no iust aduantages bee 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 Lorde Zadok to vouchsafe vs his learned iudgement & patience there­in. zadok And I also (said Zadok) shall not be vnwilling to answere Abiather in these things as the Lord shall enable me, for the better setting foorth of his glorie, and the truth of the Kings wisedome vttered in those his words. What is the first Excep­tion, The first ex­ception. Eccles. 1.2. tell me Abiather? The first Exception, (said Abiather) is taken against those words of the king, where hee saide, and yet dayly saith, Vanitie of vanities, and all is most plaine vanitie. There is not any of you all, but haue heard him vtter these words, aswell as myselfe: wherein (howsoeuer the king en­tendeth it) there be, which thinke that the king therein con­demneth all the Creatures of God in the worlde, with all those functions which, in the law of God, we are commanded to vse and to exercise our selues in, to his high glorie, the good of his Church, and the benefite of the common-wealth. And this he [Page 133] would prooue by many Arguments, and in the ende so conclu­deth againe, Ʋanitie of vanities. Ye haue said (quod zadok), Eccles. 12.9. The answere. but by your leaue Abiather, and by your patience (my Lordes all) Séeing it is your good pleasure I shall answere, I am the more willing (as I said) and ready to speake for my Lord the Kings Wordes: It is true, that the King hath saide and dayly ruminateth this proposition, Vanitie of vanities, Vanitie of va­nities. and all is but vanitie: 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 lesse. Nor (indéed) hath the king spoken therein of those Creatures, or of the true vse of them in their kinde, nor of those lawfull functions either in the Church, or in the Com­mon wealth: But the wordes (hauing a large scope) doe ne­uerthelesse include in them all those things which are placed vnder the Sunne onely: that is to say, within the kingdome of vanitie: Vanities king­dome. Wherein is found to reigne much malice and little wisedome, wherin all things be vicious, all things be loathsome, al things are full of obscuritie and snares, wherein soules bee endange­red, bodyes be afflicted; wherein all things be vanitie, and af­fliction of the spirite: and within the which are not compre­hended any of those workes or wayes of God. [...] The labour of man vnder the sunne. And this the king hath sometime noted by the [...] or labour of man vnder the Sun: which word (as ye well know) noteth rather the af­fliction of the minde, then a worke of the body, or any other labor. But to make this yet more plaine, let vs consider first what the King meaneth by this word Vanitie, and then, what the 1 things are, which he comprehendeth vnder the same. For why 2 should men contende about that, whereof they knowe neither the meaning, nor the reason? Therefore yee shall vnderstand, 1 that this worde [...] Ʋanitie, [...] vanitie. (which the king vseth singu­larly and absolutely signifieth a very light thing, that which soone vanisheth away as the smoke, or as a bubble of the wa­ter, and as touching any profite, is worth nothing. psal 144 The vanitie of Adams sonnes, (as saide the Psalmist). Thus Adam and Hevah reposing all their hope of the promised seede in Cain their first borne, whom they called, a man of the Lord, they thought of the next Sonne, but as of a meere trifle, or transi­torie [Page] thing in respect of him, and therefore they named him Habel, Gen. 4.1.2. vanitie. But the King here speaketh of an exceeding great vanitie, the which to declare, hee duplicateth the worde, and saith Vanitie of vanities: that is, beholde a notable and wonderfull great vanitie!

2 what things he comprehen­deth vnder vanitie.Secondly, What things are comprehended by him within this vanitie, the next worde plainely sheweth vs: for in [...] Hac­col: where it is to bee noted (I will speake it rather to teach others, then any of you to whom the Phrases of our tongue are so well knowne) that this word [...] Col, put absolutely without He, [...] is a signe vniuersall, whereby the totall summe of things is signified, and is so much to say, as All, or Al­together: Haccol. but hauing He prefixed, as Haccol, the same is abridged and restrained to some speciall or particular summe of things: as not All generally or vniuersally, 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 thinke, but that the particle in this place, is referred to some particular or speciall summe of things, or to some notable person: as when pointing to such persons, or such matters, wee vse to say: [...] That singuler, or speci­ciall Prophet. [...] That worde, or that singuler, or notable worde, Ille sermo That word. or matter. So saide the Gréekes [...]. So, by this, wee may not say that the King hath included all things vnder vanitie: but onely a particular summe of things. Sée­ing therfore, that all things are not drawne vnder this vanity, but some things: what things are excluded from vanitie, and what not. we may consider, first what the things are which are excluded, and stand without the compasse of this All: & then, what those things are, which are comprehended with­in the same: both the which are to be gathered and vnderstood, by the drift and scope of the Kings owne 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 Creatour, beeing the best good; as of the perfection of the things thēselues, being in their natures good, together with the conseruation of them by the diuine prouidence, to and for good vses, may not be vaine. So the king many times teacheth the true vse of them, and willeth men neither to contemne, nor to abuse: but to embrace, enioy, [Page 134] and vse them in the feare of God. 2 Substances of things. Neither are the Substances of things concluded in this particle All, the which notwithstan­ding the diuersitie of accidents remaine the same, as the Lorde hath ordained them from the beginning. Nor may we bring vnder this particle All, the workes and wayes of God, 3 Gods works and wayes. either spi­rituall within vs, or externall without vs, the which (as Moses testifieth) are perfite and good. Eccles. 3.14 For whatsoeuer God doth (as the King himselfe also considered) it continueth for euer, and nothing can be put vnto it, nor taken from it. 4 Solomons temple. Nor doth this particle comprehend the Temple of God in Ierusa­lem, which the King hath built and dedicated according to the will, wisedome, 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 eternall God, although that when the thing figured is effected, the figure ceaseth and va­nisheth. Nor is the Worde of God preached, 5 Gods word preached, and the words ther­in comended. 6 The seuerall functions which are lawfull. nor the godly workes and labours therein taught and commanded to bee done, subiect to this partilce: nor the seuerall functions of the Mi­nisters in the Church, or of the Magistrates in the Common-wealth, or of husbands, wiues, maisters, seruantes, parents, cihldrē, &c. Neither may these things be esteemed or called vaine without the abuse of the things, and an offence to the Crea­tor, and institutor of the same, who hath made them all per­fite and good in their nature, to be vsed & enioyed with thanks­giuing, and prayer in the feare 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 endevors, These things are vaine. the driftes, the devices, the purposes of man, assaying to effect and bring to passe all things, by, and after his owne wit, wisedom, 1 Mans pur­poses and stu­dies. and by his owne power, policies, engines, and abilitie, with­out the word and counsaile of Gods 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 workes and buildings. as those which hee builded for the abhomination of his strange Women, with all his labours, expences and delights, in and about the same. Also man himselfe (as nowe vnder transgression a stranger from the Lorde) hauing vaine thoughtes, 3 Man himselfe is vaine. vaine wordes, vaine deedes, as of whom said the Kings father: [Page] Man is altogether vanitie, yea, and lighter then vanitie it selfe) is surely herein comprehended. 4 The abuses which Solo­mon toucheth in this Booke. Finally, the King here no­teth all those devises, counsels, studies, workes, matters and things, the which are descried & found to be within Vanities king­dome, and particularly noted in his Catalogue thereof, to the which this particle Col, so abridged and restrained by He, hath a speciall relation. And surely, this is a mayne and mightie stroke against the prudence and vertues of the na­turall man: to abate his pride, to humble him, to teach him to admitte correction, to hearken to good counsaile, to meditate of his owne condition, to distrust his owne wayes, to vse the Creatures, and not to abuse them, to turne himselfe from those things of vanities kingdome, which are transitorie and vaine, and to affect and follow after the things spirituall and heauenly, which are permanent for euer, and of the greatest price to all effects and purposes. * Then replyed Abiather, Abiather. and sayde vnto Zadok, In that ye haue denyed the consequence (most reuerend Father yee, haue right well satisfied vs; neither (indeede) perceiue I how of the Kings Wordes (as yee haue expounded them) wee may conclude the contempt of the Creatures of God: or the condemnation of those ordi­narie functions in the Church and Common-wealth.

CAP. XXXIII.
The works and labours of men, which Solomon condem­neth in his Ecclesiastes.

AFter this, Abiather procéeding in his reply, said againe. By those your an­swers (most reuerende father) wherin ye haue so well expounded and explay­ned the Kings wordes, we may know the necessitie and end of good interpre­tations, without the which, The necessitie and ende of good expo­sitions of the scriptures. the igno­rant and common people (beeing not so wel learned in those sentences and phrases of holy scriptures) may too soone (as blindfolded persons) fall into the pit of errors and preuarication. They therfore which endeuor to with-draw or hold backe this good helpe from the holy Church, do what in thē lyeth to hinder the people of the true vnderstāding of Gods will, of walking in that light of righteousnes, and consequent­ly from the happy apprehension of the true felicitie, by Faith in the holy Messiah. But it may please you to heare me further: Another obie­ction, that he shold dissuade men from their lawfull labors. Gen. 3. Exod. 20. Deut. 28. I haue heard the K. to vtter another sentence, wherof (at y ^e first shew) appeareth to spring a very dangerous doctrine, and such (indéede) as might easily discourage all men that shall it heare from those laudable labours, and trauailes which are to them enioyned in this world, commanded thē in the law of God, and haue the promises of blessing & prosperity in this life. For the K. speaking of vanitie, expostulated and said by and by, (as I well remember his words) What els hath a man of all his labors, Eccles. 1.3. wher­in he laboureth vnder the Sun? as who should say: a man getteth nothing by all his labors in this world: and if it be so: to what end thē should he labor sweat, & worke? nay rather let him fold together his hands with the foole, estéeming one morsell with quietnes, better then both the hands full with labor & vexation of the spirit: let him be idle, and take his ease, & not striue to get his liuing in the sweat of his face and toyle of body and minde, nor to doe his necessarie workes in those sixe dayes, wherein the Lorde hath commanded him to labour in his vocation!

[Page] zadoks answer.To this zadok answering, said: As yee commend (as well worthy) good Interpretations: so neither would yee dislike this sentence of the King, if ye either vnderstood it aright, or at the least, noted well what I had said before touching those things, The works of a mans vocatiō are not con­demned &c. which the King would comprehend within Vanities kingdome. It is not his meaning (by that his expostulation) to condemne the lawfull workes of any mans vocation in this life, which are to him either enioyned or commended with a promise of blessing: nor to discourage any person from his stu­die and labours in the same. I neede not to tell you againe, that as the king is most wise: so he best knoweth what a man is, what hee is to susteine in his life, and wherein hee may finde peace and rest for his soule: and that after his wisedome and experience, he knoweth well, what the Lawe, what the Prophets, what the Psalmes, and wise men before him, haue therein both taught and commanded: neither hath hee euer giuen that semblance, or shewe of prophanitie or impie­tie, to oppose himselfe in his Doctrine and wordes against those holy Oracles so receiued, and well approued of the chiefe Maisters of the Assemblyes. Eccles 12.11. Eccles. 4. 5. and 5.11. But in this, the King speaketh not of those laudable workes and actions of a man: nor of all kindes of labours and workes vnto him enioyned and inci­dent, the which (truely) I haue heard him many times to commend: yea, and to praise them which are diligent in doing and effecting them well: Againe, I haue heard him vehe­mently to reprooue such persons, as giue ouer themselues to idlenesse in the neglect of the works of their lawfull vocations. What things are condem­ned. But the K. (in this place) pointeth at the vaine and miserable studies counsayles, deuises & endeuors of man, after the which, in conclusion, ensueth the practize of that which hee neither can, nor may lawfully compasse and performe. And this is made plaine by the due consideration of the Kings wordes of the same expostulation: in the which wee consider this, that the King speaking of mans labours, Nota Exod. 20.9. taketh not any of those three wordes vsed by the Lorde, in the Law, where hee saith: [...] [...] Thou shalt labour: and thou shalt doe all thy worke. The first worde [...] signifieth, any kinde of seruice, [...] or seruile labours, such as are not to be done [Page 136] on the Sabboth or Festiuall dayes: but on other dayes they are to bee done without deniall, by this warrant: Levit. 23.2 Exo. 20.9. Sixe dayes thou shalt labour: But that kinde of labour the king meaneth not, in those his wordes: What getteth a man els of all his labours. The second worde of the Lawe, [...] is [...] which signifieth to doe or to make any thing, and herence is that worde [...] a deede, or worke done or wrought: or the effecting of any thing by any action or worke. This worde hath that place of Iob, whereas it is said to God concerning him: Iob. 1.10. Exod. 18.20. Thou hast blessed the worke or labour of his hands: & so said Iethro to Mo­ses, Shew them the way wherein they must walke, and the worke or labour that they must doe. But the King hath not vsed this word of the Law in his sentence. The third word is [...] which noteth euery thing, which serueth to to the vse and mini­sterie of man, whether Artes, or Workes, or Flockes, or whatsoeuer 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 worke necessarie to mans life, and is not forbidden to bee done, but on the Sa­both dayes, and holy convocations: else they are both lawfull and commendable: for in sixe dayes (saith the Lorde) thou shalt doe all thy worke, which is necessarie to bee done. [...] Nei­ther hath the King that worde [...] which signifieth that worke, which is done with an earnest affection and desire to be effected, and is both lawfull and laudable in them that stu­die and endeuour to doe, and performe the worke of the Lorde with diligence. This truely obserued the kings father, in the Lorde himselfe, to whom he thus sang.

But the worde which the King here vseth and applyeth to this his purpose is (as yee know) [...] which signifieth a labour with wearinesse, and not with pleasure or delight. [...] (as are those other labours, wherein a man expecteth the ende of his workes with sacietie.) For it hath tediousnesse and no re­levation, [Page] it hath sorrowfull despare, and no hope of comfort, in respect either of the horrible loathsomnes, or of the vnhappy euent thereof: for it is wonderfull tedious, and yet in the ende effecteth nothing to content or please the minde. This is that worke whereof spake Iob, Iob. 3.10. saying, He hid not sorrow from mine eyes: and the same which the Kings father hath concerning that vngodly sinner, singing thus.

Gen. 2.But this is not that or such a kinde of labour as Adam had in Paradize: or that which men should haue laboured in, if that Adam had not fallen from that his blessed estate: but ra­ther that, The effect of Adams fall. which all men are constrained to feele as an effect of Adams fall: hauing an affinitie with those 2. words which (beyond all other) expresse and set forth the vanitie of man: the first whereof is [...] which hath the same letters, [...] but being in­verted or other wise placed, it varieth onely the manner of sig­nification, and is interpreted (as ye know) transgression, pre­uarication, a voluntary transcension against the conscience: a contempt, contumacie or rashnes: and namely, the trespasse of a subiect against his Prince, of a wife against her husband, of a seruant against his maister, of a sonne against his father, according as we find it in Levit. 5.17. and in Iob. 21.34. and some other places of the holy Scriptures. *The other worde which is so neere allyed to this in signification, is [...] Aven, that euill concupiscence of our first parents, [...] by the which they (hauing listened to the Serpent) transgressed the commande­ment of God. Iob. 31.3. This is that, whereof the same Iob spake: Is not destruction (said he) vnto the wicked and some strange thing to the workers of concupiscence? against the same sang the Psalmist.

And this word, is oftentimes applyed to Idolatrie, as Sa­muel sayde to Saul, 1. Sam. 15. 23. who rebelled against the Lorde: Rebel­lion [Page 137] is as the sinne of witchcraft, and concupiscence and Idolatrye breakes out. By this then it appeareth, that the king meaneth chiefly this kinde of affliction of man, and that whereof himselfe was weary as hee saide I am weary of my labours.

Next, hee calleth those labours, his labours wherein hee confirmeth that which was saide before touching the abridging of Col. For in this hee speaketh onely of mans labours, [...] Mans labors so named for 3 causes. and hee calleth them so, for three causes: first because they bee oc­casioned through mans owne malice and concupiscence. Se­condly, 1 for that they bee imposed on him for a iust punishment 2 of his rebellion and sinne in this life. Thirdly, because they 3 bee the same, wherein a man is most exercised and busied in this worlde. And by this difference hee excludeth from this vanity all the workes of God, and all those labours which are wrought by man according to the will and worde of God. Deut. 32. For as a man is cōtrary to God in his nature: so is he also contrary to him in all his works, labours, thoughts, waies and deuises. Thirdly, the King hath shewed the place of these labours, which is (as ye heard him to say) vnderneath the Sunne: that is, with­in the limites of Vanities kingdome: among worldly men, The place of mans labors. which in the world are of a lewd mind, and without God. For the things that are wrought in mans heart and disposed by the diuine spirit: are not called either the works of man, or the la­bours of man vnder the Sunne: but they be called properly (as they be indéed) the Workes of God deuised, decreede and wrought in heauen, by him that spake the worde, and all thinges were done. To bee briefe, the King hath here brought in two generall argumentes to proue his former gene­rall proposition ( vanitye of vanities): 2 Arguments against mans vanitie. the first whereof is taken from the condition of man in this life, in the which, howsoeuer hee search hee findeth nought els of himselfe but labour and toyle. The second argument is taken from the effects and fruites of his labours, wherein when hee hath vexed him selfe, hee findeth no contentation, no sacietie, and so no felicity: but altogether vanitie and vexation of the spirite. And that the king might more fully expresse the greatnesse of this Ʋanitye and confirme with the more emphasis that which he had saide he expostulateth with this interrogation, what els hath a man? [Page] In which manner of speach, there is a greater force, then if he had said, A man gaineth nought els. For this is so vehement an affirmation of the thing proposed, as if it coulde not bee denied: and is so much to say; as, yee cannot in any wise denie, that a man getteth nothing but vanitie, of all those labours wherein he afflicteth himselfe vnder the Sunne.

CAP. XXXIIII.
Zadok answereth to some other obiections and speaketh 1. of the generations and Elements.

THen spake the Princes, and said vnto Za­dok: yee haue right well explaned the Kings words: and wee verily beleeue, that his meaning is, The princes approbation of zadoks words. as ye haue sayd ther­in. Neither think we y ^t he hath, or doth cō ­demne all the works of God, which are done either by himselfe, or by man, after his commandements: but only all those labours, whereof himselfe is now sorie and ashamed, namely, such as hee hath done and wrought vnder the Sunne, as a car­nall or naturall man without the wisedome of Gods spirite, or the warrant of his Law. Therefore, wee may not either re­iect or dislike the Kings words in this parte. But hath Abi­ather the Priest any thing els to obiect against the Kings do­ctrine and words? Another ob­iection ca. 1.4. yea, that I haue (answered Abiather) for I haue heard the king to speake of the Generations, as if he com­prehended all generations within the same predicament, as vaine: and thus hee saide: One Generation passeth away, another commeth: the Earth standeth for euer. Yea hee combineth with them the foure principall Elementes, as the Sunne which riseth and falleth: the winde which bloweth and compasseth the earth: zadok answe­reth to the ob­iection and expoundeth the place. the waters & riuers which come and go from and to the sea: and the Earth which remaineth euer the same. * Indeed (saide zadok) the King here speaketh of the Creatures and things themselues: howbeit, although they bee [Page 138] made subiect to mans vanitie, in that they must stand for the vse of sinfull men, according to the will of him that hath so subdued them vnder hope, and expectation of a deliuery from this intollerable thraldom, which wilbe in the end of this world yet are they not in themselues vaine, but good and profitable, both to the glory of God, and to the benefit of men: Neither hath the King ment to place them in his catalogue of vanities. But from the consideration of them, beeing compared with the labours and affaires of men vnder the Sunne, he taketh Argu­ments to proue the vanity, not of the things, but of sinfull man who is so inconstant and variable from his dutie, and conse­quētly vnhappy. But if it please you (my L.) for the better satisfying not only of Abiather, but of al them that shal hence ga­ther a conceit of the vanitie of these generations and elementes, I will (by the diuine grace) speake first of these generations, and what the Kings purpose is therein, [...] a generation what it signifi­eth. and afterwardes 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 certaine succession or reuolu­tion: an order of degrées of the natural propagatiō of things, as one thing is engendred or riseth vp of another thing. An age, A generation for one of the ages of the worlde. a generatiō, the which as a sphere or globe hath his reuolutions, courses, stéedes and turnes. * Sometimes this word is set and vsed for one of the ages of the world, which wee haue reckoned as from Adam to Noah, from Noah to Abraham: from Abra­ham to Moses: from Moses to David the King &c.

* Somtimes an age is restrained to the time of a hundred yeares, as where the Lord said to Abraham: The time of an 100 yeeres gen. 15.13.16. Thy seede shalbe a stranger in a land which is not theirs foure hundred yeeres. And afterward he expoundeth it, saying: In the fourth age they shall come hither againe: the which fell out about the time y ^t the Lord deliuered our fathers from the thraldome of Egypt by the hand of Moses. * Somtimes 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 mans age in this worlde. and so haue our fathers vnderstoode it.* But it is certaine that the King in this his manner of speaking, vnderstandeth not on­ly the time and age of a mans life, or of yeeres: but the very a­ges of the world, with the ordinary and common succession and [Page] generation of the persons and thinges in the same. Wherein it is euident, how one thing is corrupted, and another thing is en­gendred: how one man dyeth, 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, wherof the Lorde saide to Noah, yet shall not sowing time and harvest, colde and heate, Gen. 8.22. The condition of worldly things. sommer and winter, day and night cease all the daies of the earth. * By this, wee may sée and consider the course of this worlde, the shortnes of a mans life, and the alteration and succes­sion of things in the same. A man may not expect to liue here still, nor thinke to haue the face of thinges alwayes 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 againe, to giue place to another. This world is but his place of peregrination and trauaile, wherein his voyage ended, hee must yeeld to him that commeth after him. Therefore let vs not builde high houses as to dwell in them for euer, nor lay vp treasures in this life, from the which we shall soone bee shaken: but rather let vs play our parts well while wee stand on the stage of our time in the feare and seruice of God, therein to prepare our selues for the time we must departhence, and for the life to come, and then yéelding our selues vp vnto the Lorde, wee may willingly re­signe ouer our places vnto them that shal succéede and come af­ter vs according to the will and purpose of God. Loe this is the lot of this life wherein one generation passeth and another [...] commeth. And this cannot but condemn mans inconstan­cie and vanity, Mans incon­stancie. which contrarie to the due course of the Crea­tures and the constant succession of the ages, times and persons of the worlde breaketh order and is wearied in many intricate and wicked imaginations, counsels, devises and actions, as therein striuing with him that is mightier, and seeking to withstand the will, power and prouidence of the most high. Howbeit, The continu­ance of mans vanitie. in this, man accordeth to the course and sucessi­on of those determinat ages: that as man (since his fall through our first Parentes) is sinfull and vaine: so is he sinfull and vaine as yet, and so hee will bee vnto the ende: for as Adam begate Seth in his owne likenesse: So one sinfull and vaine man begetteth another in his likenesse, [Page 139] one vayne deuise bringeth foorth another, one vaine acti­on another, one vayne thing another, in and among the children of men: that, looke as were the Fathers precée­ding, the like are the children succeeding, in whome the Prouerbe hits true: That Nature, though spee bee sup­prest, doth rise again: which is a continuall argument not of mans constancy and perseuerance in vertues (as the creatures which retaine their kinde) but of his a­postasye, and wicked pertinacy in vices, as degenera­ting from kinde, and continuing a monster without cure or recouerie, as long as hee liueth. Loe, yee haue seene both what is ment by these Dorim or generations and also what is the Kinges purpose therein.

The like may not vnhapily bee saide and gathered of those other fower thinges following, The course & order of the 4. Elementes. which it pleased Abiather to call the fower principall Elementes: as name­ly the Earth, the Sunne, the Winde, and the Water. For as it was the Nature of the ages and generations to come and go, and to succeede one another in their due courses and turnes, The Earth. as so by the Lorde appointed not to bee alte­red: so is it the Nature of those Elementes: For first the Earth, although it hath the circumference of all the other Elementes in their turnes rounde about it, and thereof is called [...] Eretz of the word [...] Rotz (which signifieth to runne or to haue recourse vnto anything, and importeth inclination, promptnesse, or proanesse) yet it standeth, abideth, and remaineth the same, and in the same estate wherein, and to the vses wherevnto it was ordained and appointed from the beginning. According to that testimony of the sweete Psalmist. Thou Lorde, Psal. 119.90. haste laid the foundation of the Earth, and it abideth. This is the low­est of all the fower Elements, to the which all ponderous thinges fall and encline, as to their certaine centre. This is the Mother of all earthly creatures, the receptacle of all inferior bodies, the Sepulchre of all corruptions, the graue of all deade carkasses, and the Element which is mightily oppressed: howbeit shee susteineth it, shee endureth it and standeth in her place vnmoueable, because the Lord God [Page] hath so appointed it, and therein she serued the Lorde, and is profitable to men. *The other three Elements also, haue their due courses and vses wherein they abide and serue God, ac­cording to that testimonie of the same Psalmist. They doe con­tinue to this day by thy divine decree. (In that estate wherin they were created). The Sunne ariseth, and knoweth his going downe: The Winde bloweth, breatheth, and knoweth her circuites and turnes: The Sea ebbeth and floweth in her tydes, 119 91. The Sunne. The winde or ayre. The Sea. psal. 147. The creatures condemne mans incon­stancie. powreth foorth in venes to fill the springs and recei­ueth it againe from the Riuers; And therein, as they fol­low and keepe their proper vses, they praise the Lorde: as sayd the Psalmist, all this the king opposeth to man, thereby to condemne him of inconstancie and rebellion against his maker. Besides this who seeth not, how excellently this de­paignteth and setteth foorth mans mortalitie and vanitie? for howsoeuer one age passeth, and another commeth, yet both the one and the other come to the Earth, and there it abideth: and howsoeuer a man hath béene glorious in his dayes, in conclusion he returneth thither from whence hee came accor­ding to that decree: Thou art taken from the earth, and to the earth thou shalt returne. Mans mortali­tie and transi­torines. Gen. 3. For this is the ende of his course, wherein hee is compared not onely to the Flower of the field (as Iob sayd) that commeth vp from the ground, and after a little time withereth, and falleth into the ground againe: but also to the Milstone, which hauing runne about all the day with great wearinesse and heate, resteth at night there where hée began in the morning, without profite or ioy of his labours. Behold therefore the great vanitie of the men of this life! By this time (I hope) ye well vnderstand those the Kings Wordes. For surely, he condemneth not the Creatures in their kinde: but by the due consideration of the same, with their right vses, as in an excellent comparison, he depaignteth and setteth foorth the inconstancie, the miserie & the vanitie of man in this world, wherein (as the Kings father hath said) he walketh in a vaine shadow, he is a lyer, and lighter then vanitie it selfe, vnder the Sunne.

Wee vnderstand well your wordes (said the Princes) and [Page 140] wish that all the Kings people, yea, and all others, aswell they that come after vs, as they which nowe liue and shall heare the same, might so conceiue and consider thereof. Sure­ly, this interpretation shall be both profitable and necessarie for the children of the holy Congregation: for thereof they shall take wholesome instruction, and no meane comfort of spirit, in the true vse of the Creatures. And nowe (Abiather) wée pray you, if yée haue heard any thing else obicted against the kings Words, that ye bring it forth, for we know not when we shall finde the like opportunite to haue the same answered, Wee are ouer bold with you; and very troublesome to this most reuerend Father. But his former affabilitie and willing­nesse hath giuen vs the more boldnesse, to request his reuerence in this behalfe. At this word, saide Zadok; (My Lordes) in­déed, as ye say, I am most willing to speake in those necessa­rie points, so farre foorth, as I may bring light to things ob­scure, withstand erronious interpretations, abandon euill con­structions, and satisfie your godly desires: for as it belongeth to my dutie so to doe: so my mine heartie desire is to execute and performe it with all diligence, for the glorie of GOD, the defence of the trueth, the comfort of my Soueraigne, and the benefite of the Saints.

CAP. XXXV.
Zadok answereth to some other obiections and reasoneth of the knowledge of things naturall and of mans insaciety.

ABiather, beeing nothing scrupulous in the report of that he had heard obiected against the King and his wordes, and the bolder because hee was willed with out feare to bring foorth before their most honourable presence, whatsoeuer hee had, or coulde oppose in the behalfe of the Kinges enemies, or of any o­thers which were or might bee suspensiue of either th' one, or th'other: Obiection hee spake againe: It is further obiected against the King (quod hee) that heeh hath discouraged all men from the in­vestigating and searching out of the true natures of thinges, and so from that knowledge and study which is not onely pleasant, but also profitable and necessary for all men that liue in this worlde: and the same, wherein the King himselfe hath much delighted and so farre excelled, that hee coulde not onely speak of the natures of the Celestiall motions, and of the Trees, the hearbes, the beastes, the birdes, the wormes, the fishes, the earth, the water, the fire, the aire, of the man, and of the woman, and of all the creatures: but also knewe the right vses and end of them in their seasons and kindes. To this an­swered Zadok, that they in this, did much mistake the King and miscontstre his wordes. Indeede (said hee) hee saith thus All thinges are laborious. Answere. A man is not able in word to expresse them. Eccls. 1.8. And this is the other member of that his generall comparison, wherein hee proceeded to proue his former proposition excluding from mans habilitie, and the humaine affaires, both the perfection and the felicitie of man. The Kings own words [Page 141] are [...] And the word Debarim (as ye know) doth not signifie simply voices, Al those words or matters Debarim or wordes (as men for the most parte vnderstand it) but also whole sentences, or the declarations of matters: yea, the matters, or things, or causes with al the cir­cumstances thereof. And here the worde may bee applied ei­ther to the person before spoken of, which is man: or to the de­vises, studies, endeuors, & works of men: or to the matters and causes now in question and lately spoken of. Iepayim Laborious For all these thinges are indeede [...] laborious, hard, irkesome and full of trouble. It is no meane labour to search, finde out, and ex­presse the vanity of man, or the causes of the common euents. [...] Adam so called of the earth. [...] Enosha man, so called of his misery and mortality. [...] Isch a man of sin­gulate honor & estimation, such as Adam was in his full perfection. Gen. 2. The necessity of naturall philosophy Moreouer to teach that not onely anie person of the common sorte, but also that the best among men commeth farre be­hinde in this pointe, he saith not that [...] the naturall man: or the mortall man is not able to doe it: but that [...] is not able to performe this worke. Which worde being taken in his proper signification, noteth not euery vulgar per­son, but some singular and right excellent man, comprehen­ding his perfect age, authority, dignitie, glory, excellency, estimation, with all the noble faculties of mans witte, and the dignity of his nature. And this worde is made (as yee knowne) of existence, fortitude, efficacie, and beeing. Here­of speaketh the King, and his meaning is no thing lesse then to condemne this excellent knowledge of the natures of thinges or to diswade men from it, how painefull soeuer it bee: for hee knoweth that whosoeuer shall take this knowledge away frō either the legall or prophoticall & diuine doctrine and preceptes shall depriue the same of a great light, for by certain similitudes taken from y ^e natures of those things, are many high & profoūd matters taught & perswaded therein. Gen. 2.19. This knowledge had A­dam, & therfore could name the creatures according to their natures: the same had Enoch, Noah, Abrahā, Moses, Samuel, Iob, David, & our L.K. Solomon as it appeareth in their se­ueral histories, & it appertaineth to the reason & wisdom of man to search & find thē out. Therfore (as I said this sciēce is not by the K. condemned as vain, nor doth he disswade men from it, but onely hee condemneth mans great ignorance, idlenesse, im­perfections, and the abuse of this necessarye studie. Yee haue saide (quod Abiather) and I reuerently admitte, Abiather. [Page] and of estéeme of your wordes. Abiather. Yee shall heare another obiecti­on, to the which, it may please you to answere. For there bée many things conceued and thwarted: and what shall it a­vaile the Phisician to heale ten maladies of his Patient, if yet some one or more remaine vncured, Another ob­iection. whereof hee dyeth? The King is said to bind all men vnder insacietie: for the eye of a man (saith hee) is not satisfied with seeing, nor the eare with hearing. When notwithstanding we know, that men often waxe wea­ry of séeing: and loathsome in hearing of many things, especi­ally of woofull Tragedies, losses, threatnings, reprehensi­ons, zadok his an­swere. scourges, and the iudgements of the Lawe. But what is this (sayd Zadok) to that which ye haue gathered? The King in that saying, displayeth both mans curiositie and im­perfection. Mans curiosi­tie and imper­fection. Man is willing to heare, sée, & finde out all things: to behold all strange matters, newes and wonders: hée would haue all knowledge: hee would be like the most high (as A­dam and Hevah thought to bée) he thinketh he can, or may do all things: Gen. 3.5.6. but hee is restreined: his abilitie affoordeth him not that perfection: nor hath the Lorde appointed him in this his estate, capable of those things so farre aboue him. In the mean time, hee continueth insaciate & without perfect conten­tation in this life.*Here let man learn to know his own igno­rance, weaknes, and imperfections in this world. Let him con­taine himselfe within the bounds of his vocation, place and abilitie, and let him neither lust after, or desire to comprehend those things, which are neither reuealed, nor incident to mans nature. But in all modestie and reuerence let him seeke the Lorde, who onely is the God sufficient, perfiect wisedom, omnipo­tent sacietie, Abiather. Another ob­iection. and life eternall vnto them that serve him in humilitie and holinesse of heart. Againe, (said Abiather) it is obiected a­gainst the kings words, that he hath denied that any thing is new. When in trueth and experience, it appeareth that things are dayly renewed, and many new things are done, and brought to passe in the worlde euery day: how therefore shoulde this be vnderstood, to sound acceptable to our knowledge? It is true (sayd Zadok) that the King hath said: zadok answe­reth. Eccles. 1.9. What is that which hath beene? that, that shall bee: and what is it, that hath beene done? that which shall be done: And there is no new thing vnder the [Page 142] Sunne. Or is there any thing, whereof one may say: Behold, this is new? It hath been already in the olde time that was before vs. Nothing is new. But in these wordes, the king speaketh not of the workes of the Creation, as if they should be made againe: so it is enough, that those things be onely conserued in their kinde: nor of the works of God, for God doth worke daily newe and strange things: nor of those generations of man, which are past: but of the occupations, deuises, counsailes, drifts, purposes, Man and his vanities are eber the same. and workes of worldly men, which are euer wrapped in mise­rie and vanitie, and are euer like, and the same, which haue beene of olde in the children of men. Gen. 6.12. & 8.21. As man was in the olde time euill from his youth and all the imaginations of the heart wicked and vile: so is hee now, and so shall be: as his deuises haue beene of yore, so are they in this time, as the vngodly thought and endeuored then, so doe they thinke and endeuor now. Gen. 4.6. gen. 6.2. gen. 10.9. gen. 19.26. Exod. 7 13. Iudg. 9. 5. I neede not gather vp particulars of this time to match Cain in his enuie: the daughters of men in their lustes: Nimrod in his pride, Lots wife in her apostasie, Pharao in his hardnesse of heart, Abimelech in his bloodie crueltie, and such like: they are easily noted and pointed at with the finger in euery place. And that the king meaneth those things, it is ap­parant by the place wherein he findeth nothing newe, namely vnder the Sunne, that is, in vanities kingdome, in and among worldly men, which herein remaine the same still, howsoeuer they bee scholed and instructed, and therefore as vaine, they are forgotten and passe away with the priuiledge of vanities do­minion. Howbeit, The remem­brance of the righteous. the righteous are had in an euerlasting re­membrance with their vertues, in and for whom the Lorde worketh new and strange things to their necessitie and conso­lation euery day. Abiather ob­iecteth againe, * I haue both heard you (most reuerende Father) and well vnderstood the meaning of those the Kings words. I haue heard another obiection that the King should dislike the searching and finding out of wisdome, which is so much commended in the holy writings, and among all good men, and he saith, that it is a sore trauell giuen to the sonnes of men, to humble them. zadok answe­reth. The King (saide Zadok) seemeth to correct himselfe and his owne studyes, when hee would aduenture or assay to doe and performe that of himselfe, which hee should [Page] haue obtained and waited for from the Lorde to whom be first praied for wisedome, and knew, that she came from him: yet doth he not condemne the ordinary labours and studies of them which (in the feare of God) assay to attaine to knowledge. For as he commendeth wisedome before all things: so hee condem­neth the idle fooles, which (because the study and search after wisedome is laborious to the body) sit still and continue igno­rant. But let vs consider the Kinges wordes, & obserue these thinges in order. He said not: Thus the Lord taught me or cō ­manded me, Eccles. 1. vers. 13. The meaning of the king, is to condemne mans wisdome of worldly thinges. or enabled mee to do, to performe, to bring to passe but thus I have given mine heart to search and find out wisedome: how? by the thinges that are done vnder the Sunne. The King speaketh not of his present endeuour, but of that forepast, when he was carried away from the Lorde in the lusts of his eye and lusts of his flesh. At what time respecting not what God had said, nor what the diuine spirit had taught him: but after his owne wit and humaine reason, he entangled himselfe in the stu­dies of the worlde, and thereby made search curiously to be pas­sing wise in the thinges of vanities kingdome, where, when hee thought to finde wisedome indeede, he found nought besides af­flictions and griefes of minde. For what should a man expect of thornes, but to be pricked? and what is their to be learned vnder the Sunne of vngodly and foolish men, & their deuises, but vn­godlines, foolishnes and sorrow? And surely therof only the K. acknowledgeth y ^t he made himselfe most worthy, and therin to be punished, as they do, which neglecting the meditation of the law of God, are distracted in the fables of vntruthes, and recei­ving not the feare of the L. are wholy busied and vexed in the affairs of this world, wherin they trauaile as in a most painful Labyrinth without any perfection or end, therby to be tryed and humbled vnder the mighty hand of the Almighty, whose wise­dome, words and direction, they haue both forgotten and neg­lected. The kings confession of his imper­fections. Moreouer in this, the king maketh a kind of confession of his imperfections, beeing a parte of his true conuersion and repentance. Thus the King hath not condemned the search af­ter the true wisedome: but that vaine wisedome, or at least the indirect manner of seeking after that which is commended in the word of God.

CAP. XXXVI.
The correction of thinges, the experience of wisedome know­ledge and high learning.

ABiather the Priest (beeing willed by the Princes of King Solomon to proceede and to produce any other argument which he had hearde to be obiected against the words of the precher) stoode foorth againe and saide. Cap. 1. Vers. 15. Then let it not be grieuous vnto you (my Lords) that I produce here be­fore you, those other things which I haue heard. It is obiected, that the King denieth that any thing which is faultie or amisse, can be corrected or amēded? The crooked cānot (saith he) be made straight, & y ^t which faileth cānot be brought into proportion. To what end then are all instructions, lessons, zadok an­swereth. what faults may be amen­ded, & what may not. artes, sciences, doctrins, admonitions, labours; counsails, laws? The King hath so said indeede (said Zadok) But yet he enten­deth it not of any particular faults or trespasses, or of any the thinges which are by nature cureable. But of that one gene­rall maladie of mankinde and mans affaires beeing busied and vexed within the kingdome of vanitie: for the errors, slidings, imperfections, faultes, offences and defects of man cannot bee amended: The end of circumcision. worthily therefore was circumcision commanded not only to the fathers but to the sons also: & yet y ^t cutteth not off the cōcupiscence of mans nature, but sheweth that it shold be cut off & suppressed by * him which hath no concupiscēce at all. That is Messi­ah. Obiection. Againe these imperfections be so many, as that they can neither be numbred nor proportioned in number, much les may they be recured by any witte or power of man, who of himselfe is not able to make the least haire of his head. And whereas another obiection may rise on the former: y ^t seeing those faults cannot be corrected, it seemeth a vain thing for a magistrate to endeuor to amēd a­ny thing y ^t is amisse: I say that this conclusiō is indirect: Answere. The office of a prince & magistrate. for it is one thing to endeuour to amned priuate faults & things curable: [Page] and it is another thing to assay to correct those generall griefes which are by nature vncureable. Ca. 1. vers. 17. J gave mine heart (said he) to know wisdome and knowledge, madnes and foolishnes: I knew al­so that this is a vexation of the spirite. Note this. It is doubtlesse a thing praise worthye in a Prince by his wisedome to endeuour to correct and amend thinges that are amisse in his common wealth: But it is a meere follie in a Prince, to think that by his proper wisdome and industrie he shall amend all thinges that are faulty. Princes are bound to do their best endeuour, but they may not imagine somuch as that they can performe 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 performe in this let him doe it in the feare of God, and that he cannot effect and compasse, let him commit to the will and power of God, to whome all thinges are possible. Abiather ob­iecteth. But yet (said Abiather) it is said, that the king con­demneth the experience of that wisdome and knowledge, whereby a man (especially a Magistrate) should discerne between truth and error good and euill, without the which a magistrate shall neuer bee able to iudge or doe well in his place, according to Iethroes rule for [...], Exo. 18.21.22. signifieth science, knowledge, cogitation, notice and experience of the thinges both good and euill. zadok answer­eth that Solo­mon condem­neth not the wisdome of a Magistrate. Indeede (said Zadok) Solomon asked for wisdome and science and the Lord gaue it him. But if Solomon had staid himselfe, and haue vsed this notable gift (as hee did some times when hee plased God) he had done well but exceeding his lymits he both ouercharged & confoūded that wisdom in himselfe, he sought out not iudgem̄et & mercy but things prophane common & polluted, (as I haue saide before) yea things onely delightsome and pleasant to the sense of the flesh, Gen. 3. and this he did not onely know, but proue indeede as Adam and Heua did the taste of the forbiddē tree. It is good to know both good and euill It is a good thing to knowe both the good and the euill and to discerne betweene th' one and thother: but to follow the euill, and to leaue the good, it is an euill thing. Adam knew both: but he chose the euill and left the good: so did Cain: so did King Solomon to his paine and dishonour. Well there­fore might he call this a vaine thing in himselfe and a vexation of his spirit and yet not condemne that diuine vertue. * But [Page 144] the King (said Abiather) is supposed to dislike and condemne high learning, and much knowledge: Abiather ob­iecteth. Verse 18. from the which he terrifieth and disswadeth men, saying that in much wisdome is much anger, and that he which multiplieth knowledge, multiplyeth sorrowes. But if ye conclude so of the words (said Zadok) I will deny your con­sequence: for here I finde a fallacie of equiuocation: for the King in truth doth not condemne the best and highest learning nor that knowledge, for in this place he spake either of the earthly and fleshly knowledge and wisdome: or of the diuine and natural wisdome of a man in respect of the thinges obiected to the same. As for the former which is taught men by the old subtle Serpent, the King well knoweth, that it is very vanitie, for this wisdome respecteth not the thinges that bee pure, peaceable and diuine: but the lust of the flesh, the lust of the eye, and the pride of this life, being terrene, sensuall, zadoke his answere. Gen. 3. and diabolicall, of this kind are all the lustes, guiles, subtleties, policies, deceits and craftie conueiances of men, whereby one man circumuenteth and beguileth another in this life. But where this promiseth most pleasure and contentation, it soon­est casteth a man into paine and miseries. The wisedom of the Serpent doth not direct men to para­dise. The King there­fore perceiue, yea, he proued it too true in himselfe, that there­in offending God, and abusing nature, he gained nothing be­sides affliction of his Spirits: for he could neuer thereby attaine that perfect ende of mans life, nay rather hee wandred and de­parted from the same further and further euery day, for it can­not bee, that the wisdome of the Serpent may conduct them to Paradize, who by the same are thence expelled: but ra­ther to the gate of perdition in the way of wickednesse. Gen. 3.24. The wise man feareth man dangers, when others sleepe in qui­et beddes: hee seeth himselfe to want manie thinges, at the least hee lusteth after all thinges the which he thinketh he can purchase and get into his handes and possessions by his owne power, policie or deuice: howbeit he is preuented and can­not obtaine the greatest part of his gredie desire, so he is ne­uer satisfied, his minde remaineth discontent, and himselfe is tormented with an hell of troubles, euen then, The divine & naturall wise­dome is neces­sarie. when he think­eth himselfe in the highest grade of this wisedome. But let it be, that the king spake of that other wisdome either deuine or [Page] natural. Yet, as neither of these can be obtained without study and paine of body and minde: so being had, it causeth a man to descrie, 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 sléepe, seeth not ei­ther that which is like to hurt his bodie, or offend his minde: and so may vnhappilie be annoyed before he knoweth thereof, howbeit the whiles, he resteth himselfe secure: But he that hath wisdome, is as the man which hath his eyes open, or is wakefull, and thereby both seeth and endeuoreth to eschew the danger. In the meane time, he is indéede sore troubled & vexed with feare. And of this kind are they which behold the greate vanities of men, and the more wisdome a man hath, the more he beholdeth it, considereth of it, wayeth it, and is much vexed therewith in his heart not that his wisdome is evill, but that by that his wisdome, he seeth and discerneth, and is greiued with those things that be evill in this miserable and vaine world. Therefore, well he said the more wisdome, the more greife. In all those thinges I haue not founde that the King hath sinned with his lippes. Therefore his wordes thus farre foorth may not in any iust censure be disliked nor in reason reiected. Then said the Princes: The Princes assent to za­doke, they ap­proue the kings words yee haue thus wel answered those obiections which Abiather hath produced (most reuerend father) Neither think we, that the K. in this his constitution, will exhibite vnto vs, or to any others before vs, any wordes, but such as be right graue, wise and sauering of the truth of Gods spirit, the which (we perswade) at this time possesseth his minde, whereby he is fully devoured with holy zeale. If yet Abiather hath any thing els to obiect, let him proceede, in the name of God, and we beséech you (my Lorde Zadoke) to giue him an answere.

CAP. XXXVII.
Of the gladnes and pleasurs of men, and of the works of Prin­ces. &c.

ABiather being requested by the princes to bring foorth whatsoeuer hee had els heard obiected against the kings words answered againe and said: I haue heard yet many other thinges, whereby some would endeuor to deface the authoritie of his Sermons. But I am sure that your wisdome (most reuerend Father) will easily stoppe their mouthes, and satisfie vs and others, Cap. 6. which haue not a desire to wrest the kings meaning, and thus they obiect, that the king is not onely pensiue and sorrowfull, but also that he much speaketh against all kind of gladnesse of other men: yea, he condemneth all pleasant thinges and delights, all mirth and pastime with the vse of the creatures: for he hath said (indeede) Go to, let me prove thee in gladnes, Cap. 2. & take thou delight in pleasant things: but lo, this also was vanitie: Againe hee said I have esteemed laughter, for an accustomed foolishnes and of mirth, I said 1 what is that, which is don? I have deliberated in mine heart to powre 2 foorth my flesh to wine &c. And this was also vanity. Then an­swered 3 Zadok: As we haue heard the kings words: zadok answe­reth. so it is meete that wee consider how best to vnderstand them. Surely wee may not thereof gather that the king condemneth all kind of gladnes and all delights: Solomon condemneth not all kind of gladnes. etc. nor that he holdeth al the creatures prophane, which the L. hath made for the vse of man: wee may not think, that the king in so deuoid of reason and natural sense, But thus we may vnderstand him: that as before hee had pro­ved by many substantiall arguments, that mans felicitie, and so his contentation is not contained within the limits either of the labors, wisdom or deuises of the sons of men: so now in like sort, he proueth by those his words, y ^t the same is neither foūd nor in­deed consisteth in the pleasures & delights of those sons of men, the w ^c are such pleasures & delights as are throughly pondered [Page] with wickednes and many lewd lusts, that often ouerwhelme men in perdition. Therefore all men are to beware (the rather by the Kings example) how they follow after their owne lusts in the waies of their sinfull affections. And their are to respect this, that the thoughts of their hearts and desires consent with the spirit and worde of God, The true contempt of the world. the which wil neither deceiue them nor occasion them to repent the same. And this is the true con­tempt of the worlde when being guided by Gods spirit they ab­staine from prosecuting and effecting their owne lusts, plea­sures and delights. Solomons veyne in his lusts But to draw more neere to the obiection: The time was (and that lately) when the king would excéede beyond his boundes, and so he abused those good thinges, which he might haue vsed for his solace and recreation: for hee saide to his soule I will prove thee with ioy and gladnes: or (as it may be saide) J will swimme in those delights, I will dedicate my selfe to those pleasures, nor will I desist, or omit any occasion whatso­euer, vntill I haue fulfilled my desire: yea I will wholy regard how I may liue in y ^e world most pleasantly, & prouide, that no­thing may bee interposed to hinder those my lustfull delights. This was (indeede) his purpose in that fleshly conceit of his: but he saw, No conten­tation in worldly plea­sures. that this was also a vaine deuise: for in the prepa­ring of those pleasures, there was more cost then comlines, much more labor then profit, and (to be briefe) he found that in all those delights (when the iust reckoning was taken) there was more paine then p [...]easure, and no contentation at all: for one labour brought in another, one study and deuise another; one pleasure required another, and for the most part determi­ned in sorrow and griefe. Now this is that which the King here condēneth and not that honest and lawful ioy and recreati­on which is either incident to mans nature, whereof he is called a risible creature, or proper to the Saintes of GOD in this life, wherein they reioice in the LORD and praise him for his benefites (as David vsed with instrumentes of musique: Howbeit, as in the former, so neither in this is contained mans highest felicitie which is not founde in this life: But the worde which the King vseth, noteth (as yee well knowe) rather a lightnesse of the mind, and an immoderate and vnmea­surable laughter to expresse the same, then that pleasure or [Page 146] mirth which is proper to mans nature. And such persons as are light minded, and excessiue and vnmeasurable in their sportes and laughters, hee might worthily call madde persons or fooles: For as they are prophane and foolish in­deede, so they bewray themselues especially to the wise and contrite in heart, as madde and most vnwise. For by this, they vnfolde the leuitie of their carnall minds, they hinder in themselues and others the studies of thinges pro­fitable, they shut out from their heartes the feare of God they forget their owne condition in this life, they be made meere vnfit for true repentance: and to bee short, they commonly finish those kinde of sportes and laughters in payne, sorrow and lamentation. Pleasures are pronosticati­ons of future paines. For it is often séene that such vnmeasurable sportes and pleasures are pronosti­cations of imminent troubles and great afflictions, the which besides dayly and ordinary experience, is taught and sig­nified by many examples and argumentes aswell of the bruite Creatures, as of others so worthy consideration. The Delphins in the Sea will sometimes play and leape so high, as they will skippe ouer the hulls and bodies of Shippes sayling in the same: But soone after that will follow a great tempest, wherein their pleasure is recom­penced with deadly payne. Thus our Fathers the Israe­lites plaied and sported in the wildernes and leapt and dan­ced before the Calfe which Aaron had made: but within a whiles after followed on them a great slaughter: Exo. 32.27. for e­very man slew his brother, euery man his companion, and euery man his neighbor. Thus the young men played in the time of David, in the presence of Abner and Ioab, 2. Sam. 2.14. and thereof many men fell and perished: Thus the Phi­listines laughed and played with Sampson, Iudg. 15. and they were destroyed in their sporte. Thus the children of Iob fea­sted and sported and the house fell on them and killed them all.*Here should wee learne to settle our minds and laughters in things that be more profitable, and not to excéed in pleasures of those vanities. And truly if a man did duly consider & remēber frō whence he came, what he is in this world & whether he is to go frō hence, he wold rather lament his condition & misery with [Page] abūdance of tears then to seek to satisfy himselfe in those vain de­lights: according to y ^t w ^c is framed out of Moses song in y ^t part. Oh if thou waighest frō whence thou art, how placed in dāgers deepe, And finally whereto assignde: Deut. 32.29. thou wouldst not laugh but weepe In the like meaning the king hath spoken of Wine. For hee con­demneth not the vse of the creature, which in it nature is to be taken and vsed as other the creatures appointed for man. The vse of wine and strong drinke. But he reproueth and condemneth that immoderate drinking and quaffing, whereby men be made drunken and insolent, and that kind of life which they accustome to lead with delight, in wine and pleasures of the flesh. This was the same which the Kings mother disliked chiefly 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 drinke wine, nor for princes strong drinke: and she addeth the reason lest he drinke and forget the decree and the iudgement of all the children of affliction. Otherwise it is not vnlawfull for kings and for prin­ces to drinke wine in the true vse thereof, and strong drinke may be taken moderately, as other the creatures. Therfore she said againe to him: Give the strong drinke vnto him that is ready to perrish and wine vnto them that haue griefe of heart. Let him drinke that he may forget his povertie and remember his affliction no more: It was lawfull for righteous Noah to drinke of wine to comfort his heart after his trauailes on the stood: but it was not lawful for him to be drunken therwith: the like may be re­solued of Lot and of Solomon our K. Therefore in his godly confession he said not, I wil drinke, or vse wine: but that he saide as vnto his heart, I wil power thee out in wine, y ^t is, I wil apply my selfe to the lust of wine, Iudg. 9.13. & swim or abounde excessiuely therein. This is y ^t which the K. condēneth in himselfe as vnlawful & not the true vse of the creatures, which cheareth God & man, as lotham said. But this one thing I may remember w ^t the former, y ^t the K. found by his experiēce (as he cōfessed) that impossible it was for him to lead that kind of life, pietie and vo­luptuousnes may not con­curre. & neuertheles retaine the diuine feare within his heart. For as GOD would not permit, that one and the same altar shoulde serue for himselfe and for y ^e Idol Dagon too, so wil he not, that voluptuousnesse and sinne shoulde bee set to bee adored there where his Spirite inhabiteth, for hee is a iealous God. Therefore as there is placed a diuision betweene light and darkenesse: [Page 147] so is there set a great difference and space betweene wisedome and wine in that abuse, between godlines and carnal pleasures, betweene pietie and impietie, righteousnes and sinne. Neither let any man imagine, that together with the one hee may holde or retayne the other no more then our fathers could relish both Manna and Egypt fare in the desert, yee haue then answered sufficiently to this obiection, most reuerend Father. Obiection. It is fur­ther obiected that the King condemneth diuers other the de­lights and workes of Kinges, yea all the pleasures of the chil­dren of men, which in commō estimation are not only pleasant but profitable too: as namely the effecting of mighty workes, the building of great houses, the planting of fruitfull vineyardes, the making of pleasant Paradises and faire gardens, the framing of Cesternes of water to water the woods that grow, with the trées, the multiplying of seruants and maides, and of children to be borne in his house: to procure great store of Beefes and sheepe to gather siluer and gold, & the chiefe treasures of Kings and prouinces: to get men-singers, and women-singers, Eccles. 2.4.11 and the delights of the sonnes of men &c. For hee hath saide, when he looked on all those thinges: Beholde, I haue found all vani­tie, and there is no profit vnder the sunne. To this answered Zadoke: As I haue said before of the true vse of Gods crea­tures: so say I in this, that lawfull it is not onely for kinges and princes: but also for other men (after their power and place to haue and vse all those thinges: but the limited boundes be­ing transgressed, the vanity thereof appeareth, and that indéed not seldome, seeing there be very few, who hauing 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 haue riches, wealth, honours, pleasures and such like: except that they also measure themselues well, and apply the thinges to their right ends. For God hath giuen and disposed his giftes diuersly to diuers persons, to this end, that they glo­rifie him in the vse of them, doe good therewith one to ano­ther, and discharge their proper duties in their places. A cooling carde for worldly men, who seke feli­city of these things Lastly, the King hauing learned the lesson of true consideration, did in the end confesse, that in al those things he could find no contenta­tion, & so neither felicitie: but that indeed he found great vanitie [Page] and vexation of his spirite. Alas then what shoulde other men hope to finde? Might not this stoppe the mouths of them, who say, that then they shoulde bee happy had they the wealth, the riches, the power, the honors, and the pleasures of glorious king Solomon? as if, forsooth that in those terrene and transitorie thinges the true happines of man consisted. But truly as they bewray their corrupt iudgement and error in and about this chiefe 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 woulde transgresse and offend farre beyond the transgres­sions and offences of King Solomon: and wanting that wise­dome which he had to guide and direct them, they would quick­ly declare themselues the greatest fooles in the worlde. For man beeing in honor, without vnderstanding, is compared to the Beasts which perish, as King David said, when he beheld both the vprising, and downe falling of many such persons, as hauing the things of this worlde at will, could neither vse the same to their own good, nor with the same defend and preserue themselues from euill, albeit, (estéeming the same aboue God and all goodnesse) they placed therein their highest and chiefe felicitie. In regarde whereof, the pleasures, honors, glory and prosperity of this world are compared to a shining candle, which for the time it burneth giueth a glorious light, but the substance whereof it is maintained beeing consumed, the same commeth all to smoke and stinche: for the time will come when thou shalt grant and confesse with the King, that all these thinges are vanitie, and vexation of the soule, & that not so much in re­garde of the thinges themselues, as of thine owne abuse and er­ronious thoughts in and concerning the same.

CAP. XXXVIII.
Abiather produceth 17. obiections against other the words and doctrines of the preacher: to 4. of the which Za­doke answereth in this chapter.

THen Zabud the Kings friend, zabud. a man that very much tendered both his honor and prosperity, hauing thus farre listned to the former disputation and conference, stoode foorth and spake to this effect. Howsoeuer I am right sorrowfull for the Kinges fall and affliction, yet am I glad the rather for the Kinges sake (which hath euer beene and yet continueth so good a Lord vnto me) that my Lord zadok hath not only an­swered in this presēce, for his maiestie, but also hath cleared him and those his wordes of all the thinges so hardly conceited, and strongly obiected against either of them. And we may thereby the sooner perswade, What the ma­litious gaineth in the end. that whosoeuer hencefoorth shall cast forth his venemous darts against either the King or his words shall rather hurt and annoy himselfe by the rebound of the same (as those do which shoote against the hard rocks) then any way discredit the one, or disgrace the other. This is that they often purchase to themselues, which take pleasure to maligne and slander others chiefly their superiors & betters, according to y ^t which the Kinges father said: the vngodly be entrapped in their owne de­vises, and taken in those snares which they had laide for others. And this we see verified on the old serpent, not only in the case of A­dam: but in that of Iob, wherein his owne deuises to confound them was cast on himselfe. But hath Abiather heard any thing els obiected that he is willing to vnfold and lay foorth here be­before vs? Abiather. princes offen­ces are not rashly to bee spoken of. Yea (said Abiather) I haue heard many other things of the which to heare I haue bin very sorrowfull in minde, nei­ther knew I vntil this time how I might find a fit occasion to reueale it, or to whome: for as the causes of Princes are not to bee hearde or debated, as are the causes of other men: [Page] so neither may the subiects be so bolde as to talke or reason thereof without feare, especially in the court so neare the kings presence. And here yee shall vnderstand (my good Lordes) that they which obiect, do not so much respect and of those his gestures, words and sayings, which he either declared or expres­sed in his prosperous dayes and time of his dignity, then when he well pleased and blessed the Lorde (for those doe all men, yea, euen the kings enemies approue and commend, nor those dare they to maligne or disgrace) nor call they into present question any of those his wordes or gestures which hee either vttered or deliuered to and among his strange wiues in the time of his trespasse when nothing els besides vanitie (after his owne con­fession) might be expected to come from a person so vaine: (for neither those we esteeme, nor regard to collect) but they are the same which are, and haue beene in action and question after & euer since the time of his contrition and sorrowful affliction, ordinarily vttered and declared in his common and dayly ge­sture, talke, and conference esteemed among his wise sermons and which as holy oracles & diuine sayings, yee haue entēded w ^t ful purpose to collect, to cōmit & leaue vnto y ^e church in posteri­ty. I thinke not otherwise, but y ^t they are meere vniustly con­ceited & most hardly construed against his excellent maiesty, & his true meaning. For whiles (as a King) he speaketh in right courtly phrases the rude country people scarcely vnderstād him in any thing: Solomon in his words was Courte-like & briefe. & in y ^t (to eschew tediousnes, which is loathsome to the learned) he is very briefe, he séemeth in many thinges the more obscure, especially to the simple and ignorant which com­monly do not onely much mistake the thinges they vnderstand not, but also soone ouerthrow the right sense and true meaning therof vnaduisedly. But it were to bee wished, that not onely those, but all others, when they come to consider of the Wordes and affayres of Princes, but chiefly when they be­ginne to scanne the thinges which are holy and appertaine to GOD and his Church, woulde followe that counsell and aduise of the King, Eccles. 5.1. where he saith: When thou commest into the house of GOD, keepe thy foote and drawe nigh, that GOD which is at hande may heare, that thou give not the offering of fooles: for they knowe not when they doe evill. [Page 149] Bee not hastie with thy mouth, and let not thine heart speake any thing rashly before God: for God is in heaven, and thou on earth: therfore let thy words be few. For surely, in those things which are either doubtfull, or vnknowne vnto vs, wee should rather modestly stay & suspend our iudgement, then rashly giue censure or opinion without aduise. But that neither our selues, nor any others may happely mistake, or misconstre the kings words, it shalbe néedfull that those things be both wel reconciled & expoū ­ded: otherwise, there be, which thinke, that they hardly deserue to be gathered, cōserued, & placed in the holy Canon among the diuine writings, and so nether to be committed to the Church, for the instruction of Gods people. Many things? zadok. (saide Za­doke): Alas, I am right sorry to heare that Abiather shoulde say so. It grieueth me not a litle, that Words so wisely conceiued so princely vttered, so agreable to the veritie, & so well applyed, should be vnderstood so fondly, cōceited, so mailtiously, considered of so ignorantly, & wrested so iniuriously. Let vs heare (Abia­ther) what those matters are which are obiected. Note, that the things hereafter spo­ken of are but as briefely touched, in respect of what may bee said of them, But * I pray you to be briefe, & I wil promise the like in my resolutions & an­sweres, for we haue bin here a great whiles. I feare mee the K. hath (yer this) asked often for some of vs, & we are foūd wanting & faulty therin: for it is not méet we should forget our dutifull at­tendance, And for mine own part, as I haue beene euer willing and ready to attend and serue my Lord the K. and the rather, because his most noble grace hath been well pleased to accept of my poore seruice: so would I not willingly absent my selfe from his presence too long: for my whole desire and endeuor is (as in dutie I am bound) that which my best counsell and ready attendance I may (next to the Lord) gratifie and pleasure my Soueraigne, and comfort him in this his estate. Say on there­fore Abiather. But why stagger ye as though ye were fear­full? feare not at all: for there is not any of vs (I dare say) that doth so much as imagine, that any of those obiections or hard censures against the king and his words, hath or may procéed from your owne 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 mens opinions and speeches: then the Author of any such thing, which may either hurt the Kings person, or [Page] empeach the authoritie of his words. And surely, wee may in this rather commend then dislike you or your wordes, though all words of all persons (especially of kings and Princes, howe true soeuer they be) are not to bee vttered or spoken before all persons, in all places, at all times, without difference, wise con­sideration, or due regard. For by this wee shall not onely know what is conceited and spoken abroad of the king and his words: but also consider of thē, & consult how to withstand those inconueniences which may grow, follow and ensue thereof in posteritie. And this shall be the sooner performed, by the true vnderstanding of the Kings meaning, and the right exposition of his words. Abiather first clereth himself and then ob­iecteth. Then answered Abiather, (my Lords all) I hope yee iudge of mee, as of a true subiect to my Lord King Solomon, and I aduenture to stand for the perfect triall of my dutifull alleageāce & fidelity in this respect against al mē, wher­in I know, howsoeuer it be imagined, I may not be resembled to that Abiather the Priest, whom the King worthily deposed and put from his place for his infidelitie. But now hearken, my Lords: It is obiected (besides all the premised) First, that the King hath combined the wise-man together with thee foole without difference in the same condition and estimation.

2 Hée conioyneth man in the like condition with the beast.

3 Hée séemeth to define mans felicitie in eating, drinking, and fleshly pleasures.

4 Hée preferreth (as it appeareth) death before life, and the dead before the liuing: yea, and him who is yet vnborne before them both.

5 Hée is noted to discourage men from the perfection of wisedome and Iustice, which are two most excellent vertues in men.

6 Hee condemneth the man that loueth quietnes and peace better then trouble and vexation: and therein contrarieth his owne words else where deliuered.

7 Hee is supposed to condemne and abandon womans Sexe, the which the Lord hath framed and made meete and profitable for the man.

8 Hee hath taught Ambiguitie and despaire of the diuine [Page 150] loue and mercie, to the horrible anguish of conscience euen in the wisest and holy men.

9 Hee seemeth to cast into suspense the substance and be­ing of the soule of man.

10 He denieth plainely the life and sense of mans soule after death.

11 Hee iudgeth a man so deuoyde of reason and iudge­ment that hee knoweth not, what is good for himselfe in this life.

12 The King himselfe being a transgressour, deemeth the like of all men, condemning them of sinne and vnrighteous­nesse.

13 Hee ascribeth all that to Time and chance, the which we iustly attribute to the diuine Prouidence.

14 Hee encourageth men to a prodigall wasting out of their prouision, wealth and substance.

15 Hee hath set no difference betweene the righteous and the wicked, the holy and profane, as touching their conclusion, ends, and reward.

16 Hee holdeth, that a man hath no power of his owne life, when yet it is seene thay many men hauing power, mur­ther themselues, as Saul did.

17 Hee hath intised yong men to take their delights of youth, and to follow after their owne lustes.

Loe these and such like thinges are obiected.

And is it (indeed) so? saide Zadok: Howbeit, zadoke answ. to all the for­mer obiecti­ons. 1. Touching the combina­tion of the wise man with the foole. Eccles. 2.14. & 9.2. I nothing doubt howe to resolue those doubts and answere those obiecti­ons to your content, viz.

First, it is obiected (as yee saide) that the King hath com­bined the wiseman with the foole in the same condition & esti­mation. Of what wordes of the King should that be gathe­red, as yee suppose? Of these (saide Abiather) that speaking both of the wiseman and of the foole, said by and by, I know that the same condition falleth to them all: and thereupon he resolued: It befalleth vnto me, as it befalleth vnto the foole: wherefore then labour I to bee more wise? Is this (answered Zadok) the ground of that obiection, and will yee so conclude of the Kings graue words? Alas the grosse ignorance of vaine men! [Page] and yet how hastie are they to iudge of that they neither know nor are able to apprehend. Thus the blind-man is said to iudge of colours. Howbeit, ye shall consider with me, that the king hath not said it absolutely or simply that the wise-man is no bet­ter then the foole, but in this sense & meaning: First, as we vse to say, that Fooles haue fortune: meaning that a wise-man by his proper wisedom, studie, and power can effect nothing more, then doth a foole of any thing he takes in hand, without the wil, wisedom, power and prouidence of God: because things are not placed in the will and abilitle of man, but as most meete re­maine for euer in the will and power of God, who often giueth the same Lot to the foole, as he doth to the wise-man of this worlde. Next, that there is one and the like ende (as tou­ching the body) and the like conditiō in riches, health, pouerty, sicknes and such aduentures of this life, both of the wise and vn­wise: otherwise the K. hath said it, and no man can denie it, that there is more vtilitie in wisedom, then in folly: as the light is more desired, then the darkenesse, and that the wise-man is prefer­red before the foole: for the wise-mans eyes are in his head, but the foole walketh in darknes. And yet heere we may note, that the King speaketh not of the wisedome of Gods spirit, but of that humane wisedome belonging to the reason of man which it in it selfe (as now vnder sinne) is comparable to the vanitie of a foole.

Obiect. 2 Secondly ye obiected, 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 sayd Abiather out of those words which the K. lately vtted, viz. I considered in mine heart the state of the children of men, Eccles. 3.18.19. that God had purged thē: yet to see to, their are in thēselves beasts: for the condition of the sons of men & the condition of beasts are even one condition vnto thē: as the one dyeth, so dyeth the other: so they have all one breath, and there is no excellēcie of a mā above the beast, for they are al vanitie. Now, this vrgeth many mens consciences, that a man which hath a reaso­nable soule, should be made equall with the beast. Ye haue sayd (answered zadok) yet haue ye not told me, nor can tell me in­déed, Man differeth from a beast. when or where the King euer said, that a man differeth nothing from a beast. It is true that he so compared them as [Page 151] touching the body which is of the earth subiect to corruption, mutabilitie, misery and death (as before it is said) for a memo­rie whereof the Lord God made garments for Adam, of the skinnes of beasts. Also as touching any foresight or know­ledge either of the day of his death, or of that which commeth to passe after him, she which (as said holy Iob) who knoweth. among the children of men? Otherwise the King hath saide, that the Spirit of man goeth vpward, even to God that gave it: but the breath of a beast falleth downe into the earth. Againe, he hath spoken most profoundly of mans true felicitie, and directeth him the way to the same.

Thirdly, Obiect. 3 of mans feli­citie. Eccles 2.4. ye said that the King defined mans felicit in ea­ting, drinking, and carnall pleasures: where is that definition found? There (quod Aabiather) where the King hath saide: There is no profit to a man: but that he eate and drinke and delight his soule with the profit of his labour. And therefore (said Zadok) doth the king define the felicitie of man in eating drinking, spor­ting &c. That is no perfect consequence, & ye utterly mistake him. For contrary to that beastly behauior of carnall and vo­luptuous persons, he sheweth the true vse of the creatures, ac­cording to the diuine ordinatiō, the which yet no man liuing can enioy to profit without his especiall grace & blessing, beeing all that a mā may expect or look for in his life. For this is Gods gift (as the K hath often said) howsoeuer a mā by his own wisdom, wit, reason, power & agility séemeth able either to effect or com­prehend the same in time & place: & therefore should be vse and estéemed with thankfulnesse to God. 4. Ye said further, Obiection: 4 The liuing & the dead. Cap. 4.2.3. that the King seemeth to preferre death before life & the dead before the li­ving &c. Yea, said Abiather: for the K. hath plainly said: I have praised the dead which nowe are dead, above the living which are yet alive: and him better, then them both, which hath not yet beene. And this is very absurde, for all men know, & it cannot bee de­nied, y ^e life is better thē death. For God hath made life, Life & death. & death is the priuation therof, & gard of sin. Yea, himself hath said, at a another time, that a living dogge is better then a dead Lyon, in re­gard of the excellencie of life before death. Answere. But the king (said za­dok) hath said it not simply, or in that he absolutely cōmendeth death, or condemneth life, but by the way of a comparison, [Page] namely, The dead bee freed of the troubles of this life. Iob. 3 13. in respect of the great euils wherewith men are com­monly tormented in this life. For why they that bee dead, are now freed from those intollerable afflictions, & do rest as quiet, and at ease in their bodies: alluding to the words of Iob, who through the vehemencie of his afflictions, and infirmitie of his flesh, wished hee had beene dead: saying, For so should I now have lyen and beene quiet, I should have slept then and beene at rest, with the Kings and counsellors of the earth, which have buil­ded themselves desolate places &c. Againe, The wicked have there ceassed from their tyrannie, and there they that laboured valiantly are at rest. The prisoners rest together and heare not the voyce of the oppressour. There are small and great, and the ser­vant is free from his maister. Againe, wherefore is the light given to him that is in miserie? & life to thē 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 liue, nor the sinnes of them that dye, and that after the maner of men. Otherwise, we may not think but that the godly, The righte­ous that be dead are at rest. the faithfull and the righteous which bee dead, as Noah, Abrahā, Isaack, Iacob, Moses, Samuel, Ioseph and such, are in better case, then they which yet liue. For they bee blessed and no paine can oppresse or touch them. Therfore this is the desire of them that here liue in the Lord That they may be dissolved to die, and dwell with the Lord in eternall happines. In the like sort hath the king spoken touching him which is not yet borne. For he saith not absolutely, that he which was ne­uer, He that is not yet borne is happier. nor he which shall not be borne, nor he that is not and shall neuer be, is happier them he which liueth and is, but, that after the iudgement of men, in regard of those mightie troubles that ouertake men in the world, it seemeth to be better not to be at all, then to be made subiect and thrall to those troubles. And yet, who knoweth not (which hath wisedome) that the King might speake so touching the wicked which nowe liue in the worlde, and are appointed to eternall torment and miserie af­ter death. For in this respect, the poorest wretch that euer li­ved in the worlde, nowe by death translated into Celestiall happinesse, is by thousands preferred before the highest Poten­tate, or Lord that liueth on the earth, and (by his Tyranny, [Page 152] oppression, and heynous iniquities) is by the iust iudge­ment of GOD ordained for the fyer of Tophet and perpe­tuall miserie. Otherwise I knowe well, that the King preferreth not death before life, nor the dead before the li­uing, knowing that GOD hath made life for his glorie, and men in this life to set foorth the same. Neither is he ig­norant of this (as hee is most wise) that as the righteous which bee departed from this worlde are happyer then they which yet liue and sustaine and féele the miseries of the same: so is it much better for them to bee as they are, notwithstan­ding oppressed in this worlde, with all the miseries thereof, in full hope and assurance of eternall felicitie, then that they should not bee at all. Finally, if the wordes might bee ta­ken without respect or relation to the miserable affayres of men in the kingdome of vanitie, who will not beleeue, that those holy Patriarches and Fathers, which are layd vp in peace, are more happy then any of vs which nowe liue: and that the holy Messiah whom the King prefigureth, not yet borne, but to bee borne heereafter, is farre to bee preferred and extolled for happinesse and honour before ei­ther of both? Therefore the Kings wordes truely vnder­stood, neede not to offend any, but rather to in­struct and comfort all, aswell them which are present, as those in posteritie.

CAP. XXXIX.
Zadoke answereth to Sixe other obiections for the King. 5. Of Iustice, wisedome. 6. Quietnes. 7. Of women. 8. Of Gods love. 9. Of the Soules being. 10. Of the sense of the soule after death.

ZAdoke procéeding, saide againe to Abiather: yee haue saide (as I well remember) that our Lord King So­lomon in his words hath discouraged all men from the perfection of wisedom, and from the exquisite Iustice. Obiection 5 of the discou­raging of men from wisedom and Iustice. Out of what wordes of his, is this presu­med? can ye tell me? yea (said Abi­ather) and of these his speeches late­ly vttered in your owne hearing: Bee thou not iust overmuch: neither make thy selfe over wise: Eccles. 7.18. Answere. wherefore shouldst thou bee de­solate? If yee gather from hence (said Zadok) then I may well denie your consequence: For yee should haue distingui­shed of these words Iustice and Wisedome. For there is, the Iustice and wisedome of God: and these is, that Iustice and wisedome of men. The King in those his words hath not disswaded any man liuing from the inuestigation and sear­ching after the Iustice and Wisedom of God, for the which a man should euer hunger and thirst, and neuer bee weary or faint to seeke to obtaine the same, as most diuine graces and vertues in this life. Neither doeth the King desist from this desire and continuall exercise, although hee bee passing wise, knowing, that no man in this world shall yet be able to attaine to the full perfection therof, and therfore may yet striue and endeuor euery day to come neerer, and so neere, as he can with all kinde of studyes and exercises before his death, perswading yet, that the better hee shall be furnished in these vertues, the more hee shall [Page 153] be able to set foorth the praise and glory of God among men, and prepare himselfe for the company of the holy Angels. But in this saying of the K. is ment the politicall, or civile wisedome, Not to be over wise nor too iust. the like Iustice, the which is vsed in the gouerning of a Cōmon-wealth, or a familie, or the externall life of man. And herein, he would that men should not séeme to be more wise, then the wisedome of God requireth: that is, that they bee not wise in proper conceit, not to bee subtle Sophisters, nor craftie dispu­ters, nor deceiuers, nor circumuentors of others, nor wise to the worlde, nor such as the Serpent was, which tempted and beguiled Hevah: but rather, that they bee wise to sobrietie. Againe, hee would that men should not bee ouer iust, that is, that they be not too quick censors, nor hastie accusers of others nor too severe exactor of the extremitie of laws against euery offender, either in his own house among his seruants, or in the Common-wealth among his citizen. But rather, Equitie is of request. that Equi­tie should be respected: for hee that will be either so euer wise to see all things: or so ouer iust to correct, punish or controll all things, and neither to winke at some things, nor to mitigate the rigor of the law in other things, shal neuer be able either to rule happily, or to liue quietly, either in the commonwealth, or within the gates of his owne house. Nowe I hope yee well vnderstand the King in this point: Obiect. 6 of quietnes. But yee haue obiected a­gaine, that the King condemned him that loveth quietnes, and fli­eth from toyle and trouble: wherein (as yee say) hee contrary­eth himselfe, commending else-where the quiet life. Where haue yee found that? I vnderstand well the Kings mea­ning by your wordes in the former (saide Abiather) and this latter obiection is taken from that where hee sayde: The Foole foldeth his handes and eateth vp his owne flesh, Eccles. 4.5. and saith: that better is one morsell with quietnesse then both the handes full with labour and vexation of the spirit. Héere hee calleth him a Foole that resteth him content and quiet: and yet hee sayde before in his Prouerbes: Pro. 15.16. Better is a little with the feare of GOD, then great treasures and trou­ble there-with. To this Zadoke answered, The answere. denying the consequence for that the King entended another thing in that his Prouerbe, then hee doth in those his latter wories: [Page] For there hee spake of the godly minde which is content with whatsoeuer it shall please God to giue it, and esteemeth more of that little with quietnesse in the feare of God, which (indeed) is great riches to the godly minde: but here he speaketh of the idle and sluggish person: or of him that is wearie or discouraged in the performance of his office or dutie, by reason of the common emulations, enuies, crossings and thwartings of his aduersa­ries, and the afflictions and troubles which are incident to his calling and place. Such a one he calleth a foole, and that wor­thily: for whereas the Wise-man (notwithstanding all these things) giueth not ouer, nor is faint-hearted, but continueth his calling to the ende and is happy therein: the other being daun­ted and yeeldeth which the foolish Maryner to euery contrary winde, and so perisheth to his diffame and endles miserie. In this saying therefore, the King is not to be reproued. But in the seuenth place ye said, Obiection 7 of women. Ca. 7.29. that the King was thought to condemne wo­mens Sexe. May I also heare from whence this surmise is ta­ken? from that (said Abiather) where he said. This have I found seeking one by one, to finde the count: and yet my soule seeketh but I finde it not. I haue found one man of a thousand, but a woman a­mong them all have I not found. Answere. And will they heereof conclude (said Zadok) that a woman therefore is not found among the Saintes? He condem­neth not wo­mans sexe. or that womans Sexe is prophane, & an euill thing? I deny the consequence, for yee wander farre from the kings meaning therin. It is very plaine, that howsoeuer the K. know­eth that he hath bin deceiued and polluted with wicked women: and himselfe hath spoken against the vngodly and strange wo­men and their vices: yet did he neuer condemne the sexe or kinde of women, He speaketh by comparison nor the godly woman and her vertues. But he hath spoken by way of comparison, as thus: If of men there be found as fewe as one man of a thousand, which vnderstan­deth and considereth of the course of mans affayres, and of his vanities vnder the Sunne, and of the cariage of things in this world (according to the will and prouidence of God) surely of women there is not found one, within that number: for if men haue not that wisedō, how should those weaker vessels, I mean womē? Howbeit, we may not for all y ^t think that by this num­ber certain, which he taketh for a number vncertaine, & by this [Page 154] hyperbolicall speach, hee vtterly excludeth all women from the life of the saints & number of the wise. Thē might he bee found indeed to condemne Sarah, the wife of Abraham, and Rebec­ca the wife of Isaack, and Hanna, the mother of Samuel, and the wife of Manoah the mother of Sāpson, & Ruth the Moa­bitesse, and Rahab of Ierico, and Abigael, and Bethsabee the kings mother, & others of the generation of the iust, which are so much commended in the holy write. But the King in his wisedome knowing the excellencie of such women, hath wor­thily praysed them and their vertues: saying: Pro. 31. The woman that feareth the Lord shalbe cōmended: give her of the fruit of her hands and let her owne works praise her openly. And he said againe, that such a woman shall be given by the Lord for a good portion to such a man as feareth him. *8. Obiection 8 of the doubt­fulnes of Gods loue, & mercie. Chap. 9.1. Answere Ye haue said said that the King hath taught a doubtfulnes of the Love & mercy of God. But let me heare of what words ye haue taken that? The king hath oftē said (quod Abiather) that No man knoweth either love or hatred of all that is before them. And both this (sayde zadoke) teach vs a doubt­fulnes of the loue and mercy of God towardes his children in this life? No truely, for by this he speaketh of an other thing, as first, y ^t considering the manifold confusions of mans affayres in this world, no man in the view thereof, or of any other external thing, can take censure of matters diuine, nor truely discerne, No man can iudge of di­vine things by these externall things. what things he ought either to choose or refuse in this world. For the Lord sendeth both prosperitie and aduersitie aswell to the wicked as to the godly. Next the King knoweth, that albeit the soules of the righteous bee in the hand of GOD, so that none euill may touch them: yet such is the corrupt iudge­ment of flesh and blood, ignorant of GOD and of his wayes, Men consider not whō God either loueth or hateth. that he neuer somuch as considereth what kinde of men the yare which God loueth, and what kinde of men they are which God hateth: and therefore are they no more louing nor thankfull vnto the godly whom the Lorde loueth (howsoeuer they haue well deserued) then they are vnto the vngodly, 9. Oiection of the soule. Cha. 3.21 which neither feare God, nor endeuor to benefite his Church. *Yee further obiected that the King hath cast into doubt the being of the Soule. I pray, what hath he sayde to occasion this conceite of him? he hath sayd (quod Abiather) Who knoweth [Page] [...] [Page 154] [...] [Page] whether the soule of man ascendeth vpward, and the spirite of the beast descendeth downward to the earth? As who should vehemēt­ly affirme, that no man knoweth the life, or being of the soule? Ergo he doubteth thereof. Mans iudge­ment of the soule of a man. I deny that (said Zadoke) for albeit the naturall man neither knoweth, nor vnderstandeth this by his reason: yet the godly man by his faith beleeueth and com­prehendeth it. The purpose of the King therefore in these words is to set foorth the imagination of the children of men, which cannot conceiue by any wisedome or reason of man, that the soule of man is immortall, and ascendeth vp into heauen af­ter his dissolution: no more then doth the breath of a beast. Ye haue said also that the K. doubteth of the life & sense of the humane soule. 10. Obeiction of the sense of the soule▪ Chap. 9 5.9.10. Yea (said Abiather) for he saith: Whosoever is ioyned to the living, there is hope: for it is better to a living dog, thē to a dead Ly­on, for the living know that they shal die, but the dead know nothing at all. Neither have they any more a reward: for their remēbrance is forgottē. Also their love, & their hatred, and their envy is now peri­shed, & they have no more portiō for ever in al that is done vnder the sun. Answere To this answered Zadok, I meruaile what should moue any man to think by these words, that the king doubteth of the life and sense of the soule after his departure, as therein to giue aime to the opinion of them that thinke the soules doe either die, or sléepe vntill the iudgement which is to come, so contrary to the holy Scriptures and beliefe of our Fathers: for Solo­mon hath no such aime nor meaning. All men are admonished to vse the time of their life in the works of their vocation But hee speaketh of the dead and not of the soules which liue for euer: and wisheth all men to vse the time of their life and present opportunitie, for the exercising and performing of the woorkes of their vocation for the benefite of the Church, the good of the Common-wealth, the discharge of duties, and the glorie of GOD. For that by death (which dayly draweth on them) all men are depriued of all sense, worke and labour of this life, to doe thencefoorth therein either good or euill. For they haue finished their course, played their partes, and cannot returne, either to perfect their defectes or to sup­ply their wants in the performāce of that dutie wherunto they were both created and called: but must from hence-foorth let all alone for euer, that so the tree might lie, wheras it is fallen. [Page 155] Therefore the king would that men should respect the ende of their Creation and calling, Respecte the end. and not to neglect or passe ouer the fittest times of working and effecting their duties in the same. This is the kings purpose, and not, that hee either denyeth or doubteth of the immortalitie or sense of the soule of mā, wherof I haue heard him say, that departing hence it goeth to God, which gaue it: and that the soules of the righteous are in the hand of God, Eccles. 12. and there shall none evill touch them. For though in the sight of the vnwise they apeare to dye, their ende is taken for miserie, and their departing from vs to bee a very destruction: yet are they at rest, and their hope is full of immortalitie. The iust shall liue for euer. Moreouer the King as hee had well lear­ned and vnderstood: so he likewise remembred Iobs resolution, where he said: I am sure that my Redeemer liveth, Iob. 19.25. and that I shall rise out of the earth in the latter day: and shall bee covered againe with my skinne, and shall see God in my flesh: whom I my selfe shall see, and mine eyes shall behold, and none other for me, This my hope is layd vp in mine heart. Thus haue I answerd ten of your Ob­iections (Abiather) in which mine answeres, let mee know whether your minde be satisfied. To this answered Abiather; ye haue well satisfied me (most reuerend father) therefore I will not reply, and I doubt not, but that ye haue also plea­sed all the Lords assembled. And we (sayd the Lords) hold our mindes well resolued in those doubtfull poyntes, and are thankefull for the same.

CAP. XL.
Zadok answereth to fower other pointes obiected: viz. 11. Of the ignorance of man, 12. of his imperfecti­on: 13. of tyme and chance, 14. of liberality and prodigality.

ZAdok yet proceeded, and said to A­biather I yet remēber that further ye obiected, that our Lord king So­lomon, iudged a man so deuoide of reason as that hee knoweth not what thing it good for himselfe in his life, Obiection 11 of mans igno­rance. Eccles. 6.11. yea (saide Abiather) and thus I haue hard him to expostulate. Who know­eth what is good for man in the life, and in the number of the daies of the life of his vanity, seing he maketh them as a shadow? And well might the king thus say (saide Za­dok) in this respect, that no man knoweth in what estate to liue, The world hath so many confusions that the naturall man cannot find what to chuse or refuse in the same. wherein to find perfect peace, quietnes and contentation in this world, for as the world is set on mischiefe so is euery 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 sensuall man (after his naturall foolishnesse) preferreth those thinges that bee euill, before the thinges that be good: neither is he able to iudge with an vpright iudgement or to discerne betweene the one and the other, being blinded through his concupiscence as a beast of his owne knowledge, and in his whole life, made subiect to vanitie. And as diuerse diseases require diuerse 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 affaires of men are euer changed and carried to an vncertaine end, themselues being euer vncertaine of future euents. Attend the present things and be not vanquished of vanitie. Therefore they should learne to attend the thinges present with diligence, waigh them with wisdome, and commend to the Lord those thinges that are to ensew. And albeit they cannot eschew all vanity, they should not yet bee conquered of vanity but be wise in God [Page 156] strong in his power, and endeuour to lead a iust and an honest life without the excessiue care of that which shall or may betide them thereafter so far forth, as they neglect not to leaue a good report with the posteritie. Obiect. 12 Of mans im­perfection and sinne. Cap. 7.22. *Yee haue further obiected (Abia­ther) that the king being a transgressor himselfe, condemneth all other men of transgression? Indeede said (Abiather) the king hath said it openlie: that there is no man iust on the earth, that doth good and sinneth not. And yet we know by the testimonie of ho­ly Scripture, that Habel, Noah, Abraham, Iob, and others were iust men in their times. It is true (said Zadok) that the king hath so saide, as he might very well say. The occasion of his words was taken from the consideration of thē, No man is iust and sinneth not. which be­ing either wise in their proper conceits, or too quick censors and correctors of other men, see not into their owne sinnes, imperfections and infirmities, neither consider they of the imperfe­ctions and infirmities of other men: for he that is an offender himselfe, should not exact th'extremitie of the law against other men which be offenders: for it is a shame for the teacher or cor­rector of others faultes to bee found guilty in the same faultes. That men therefore should not be too seuere exactors against others, he saith: There is no man iust vpon the earth who when he doth well, doth not sinne, or offend also. Therefore, let no men forget themselues and their owne imperfections, whensoeuer they take in hand to reprooue, punish, or correct others, neither let them do to others which they would not that others should doe vnto them. At the least, let them not dissemble their owne faults, to their owne consciences (as thinking their owne sinnes to be no sinnes at all) whiles they censure, iudge, con­demne and punish others. Moreouer, if the sentence should bee taken or considered absolutely without any respect of that for­mer ocasion, we shal neuertheles find it true enough that euery man is a sinner, & that there is no mā liuing on the earth able to iustifie himself before the Lord, as both the K. father in his holy songs, & also the patient man Iob in his sayings haue testified.

[Page]Therefore we finde that Habel, and Noah, Abraham, and Iob, being but men (although they were iustified by their faith, and called righteous men both by that, and because they were more iust in comparison then many others: were neuerthelesse sinners: yea, and euen then whiles they did that which in nature was good, either by reason of originall concupiscence, or for the defect of some circumstāces in or about that good. For the saints and the best man liuing on the earth (put Messiah apart) can­not possibly be cleare, & without sin, so long as they carie about them their earthly tabernacle, nor are they able to doe or effect that which good is. Now if the iustest man is not only accused, but condemned, & his best works blemished: Alas, what an hea­uy dome shalbe cast on the vnrighteous? and [...]ugly shall his déeds bee in the sight of God, howsoeuer hee glance in beautie before men? Well therefore might the king accuse all men, and condemne sin in thē, & yet not therein iustifie himselfe, but with and among them both accuse and condemne himselfe, as euery man in that respect should, thereby the sooner to beware, that he censure not vnaduisedly, or too rashly condemne others, lest therein he bring iudgement on his owne 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) supplyeth all such wants of perfection & giueth grace and beautie to all them that by faith depend on him, according to that promise made to our father Aabraham saying: In thy seed shal all the kindreds of the earth be blessed: Further ye haue obiected against the K. that he hath ascribed all things to Time and Chance. Obiect. 13 of time and chance. Eccles. 9.10.11 Which we iustly attribute to the diuine prouidēce. I pray you, what said y ^e K. to occasion this conceit? He hath said (quod Abiather) that he saw vnder the Sunne, that the race is not to the swift, nor the battel to the strong, nor yet breade to the wise, nor also riches to men of vnderstanding: neither yet fauour to men of knowledge: but Time and Chance com­meth to them all: for neither doth a man know his time; but as the Fishes which are taken in an euill netie, and as the birdes that are caught in a snare: so are the children of men snared in the euill time which it falleth vppon him suddenly. [Page 157] Indeede (quod Zadok) so hath the King saide. Now­beit he said not that the Goddes Fortune ruleth or bears sway in the affaires of men: nor that all thinges in the worlde happen and are caryed by chance, nor teacheth he men to embrace that cyclopicall securitie which some of the heathen fondly embrace: Nor hath the king vnderstood this time and chance in that sort or sense wherein worldly minded men cal Occasion & Fortune Goddesses, and to them attribute the totall guide and carriage of all mens affayres, contemning the whiles the most profita­ble doctrine of the prouidence of God, and the true obseruation of all those ancient histories, by the which the Lorde of heauen hath beene witnessed to worke his work according to such pre­dictiōs and purposes as he had before declared vnto holy men in the due time: But the king being most wise of all men, by this saying so pithie and patheticall, teacheth & that profoundly, that howsoeuer God in his wisdome and prouidence decreeth, wor­keth and compasseth all things in good methode, measure, All things come to men, as by chance. time and place: yet in respect onely of mortall mans wisedome, pro­vidence, or forecast, al things come to passe, as by chance or Fortune (as they call it) for why, men foresee not, nor know before hand what shall succeede or come after them in their life: there­fore they are often snared and caught before they be aware, nei­ther wil they take heede, although they be admonished, because they haue neither faith, nor the feare of God, which men very seldom entertain within the limits of vanities kingdom. Thus Cain, though otherwise subtle and enuious not foreseeing his owne destruction, nor taking admonition by the Lordes com­mination, which tolde him, that if he did euill his sinnes shoulde be laid at the doores to be seene, he procéeded in the compassing of his mischieuous deuise, and so was cursed from the earth and afterward slaine. Thus, the old worldlinges, whiles they did eate, drinke, marie wiues, build houses and sported, deuoide of faith, pietie and foresight of the generall deluge, were sodainely and vnawares ouer whelmed in the dayes of Noah: whereof notwithstanding the Lord God certified Noah some hundred and twenty yeeres before, and he omitted not to admonish thē of the same in his ordinary preaching: now this thing conside­red, that plague might seeme to betide them (which would nei­ther [Page] foresee, nor beleeue it) by chance: howsoeuer it was cer­tainely decreed and appointed by the Lorde. 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 feare: So godles Pharao the Egyptian King, and his hoast were ouerwhelmed sodainly in the red Sea, Iudg 9.53. 1. Sam. 17.49. 1. King. 2.34. Abimelech was vna­wares killed by a Woman that cast downe a peece of a mil­stone on his head: great Goliah was soone cast downe by the Kinges father: Shimei and Ioab were, by an occasion not thought on, brought within the snare and caught (as the Lorde appointed it) for their sinnes. Many such examples are dayly before our eyes to bee seene, the which howsoeuer the vnwise and foolish little obserue and consider of, are neuerthelesse well noted of the wise to profit and good vse. By this therefore the King neither denieth the working, nor infringeth the force of the diuine prouidence, by the which he knoweth that all thinges in the world are both disposed, carried and ordered in a most per­fect methode, howsoeuer they be hidden and conceiled from the knowledge & reason of them that inhabite within the domini­ons of vanities kingdome. And truly, in this, that the working of God and his waies are farre aboue and beyond the wit, wis­dome and reach of all men, the power, glorie and maiestie of the almightie is aduanced in al the world, and his Saints haue and retaine no meane instruction in their liues, and consolation in al their afflictions. Obiect. 14 of prodigalitie. After this, (my L. Abiather) I call to mind another obiection of yours, as namely that the K. in some his late wordes, should encourage men to a prodigall wasting and spending out of their wealth and substance, without regarde what might thereof become. But let it please you to tell me what those the kings words are, wherof this doctrine might be gathered. It is a strange thing, to see, how the simple truth is often inuerted and mistaken. Men in publike places shoulde therefore be well aduised, what wordes they vtter, and explane obscure sentences by wise expositions. Thus (said Abiather) spake the K. Eccles. 11.1. Cast foorth thy Bread vppon the face of the waters and after many dayes thou shalt finde it. Give a portion to seven and also to eight: for thou knowest not what evill will bee on the earth. [Page 158] Alas (said Zadoke) how peruersly they wrest the kings good meaning in this singular metaphor? Answere. Because the king said cast foorth the bread on the face of the Waters wil ye conclude, ergo he encourageth men to prodigalitie: and dissolute wasting away of their wealth? God forbid, foe he hath no such meaning: But he exhorteth men to be liberall and charitable: two excellent vertues: & he would y ^t therein they should extend of their welth in either parte without respect of persons, or of reward, or hope of gaine, or glory: that men should help such as be in néed, trou­ble, misery, & that cannot recōpence or requite: and to commit the successe and the regarde of all retribution to the Lord with­out all feare or distrust: In the doing whereof, is shall come to passe, that men shall find againe that which they had laid out in one sort or other: For such thinges are but as lent to him that will in due time repay. The Lord himselfe will augment and blesse the basket and the store (as Moses hath saide) to them that keepe the Lordes commandementes. Deut. 28. Therfore according to this saying, men in the bestowing of benefits or in the giuing of their Almes, should do like vnto those which cast foorth their things on the fleeting streame: the things are throwne foorth, and they bee carried away, and there is no care taken thereof, nor hope of recouery againe: So men ought to giue and dis­pose of their riches in this life, especially to the poore and needy without hope of recompence or reward: knowing wel that the reward thereof is with the Lorde, who forgetteth not them that haue thus bestowed of their wealth and thinges that the LORD hath giuen them, and in the due time wil duely recompence them. Psal. 103.2. This the Kinges Father re­membred whem hee saide Blesse the LORD O my soule, & forget not all his retributions. Moreouer, by the face of the waters, wee may not vnaptly vnderstand the wet faces or weeping eyes: and namely the poore, the needy, the miserable, which in regarde of their harde lotts and af­flictions are constrained to mourne: And further to shew that the ende of our good worke or charitable action should be y ^e beginning of another y ^t shold succéed, he willeth men to giue and bestow a part not onely the 7. day (which is the end of one wéek) but also the 8. day (w ^c is y ^e beginning of another & so forth. [Page] Wherein also hee woulde that men which haue abundance shoulde resemble the full cloudes, which poure downe the raine without any respect of places, or hope of receiuing therof again and shoulde be also like the trées, which in the autumne or har­vest time let fall their fruite for such as will gather thereof, and regard not the returne of the benefit. Lo, this is the meaning of the king in his wordes, which are indeede right worthy the memory and praise. Then replied Abiather. In truth (most reuerende Father) ye haue also in this fully satisfied mee, and I trust that ye haue no lesse contented al these the Kings, Princes and seruantes. And wee (said the Princes) are very wel pleased in these resolutions. But if there be any thing els to be obiected, we would that ye did now remember it, that it may bee in like sort answered: for our hearty request is, and the same shalbe continued, that it woulde please this most reue­rend Father in presence to answere and resolue the doubtes: that aswel the posteritie and others, as our selues hearing both th'one and th'other, may bee the better instructed & occasioned to thinke ruerently both of the King and of his words. And truly, we esteeme him a meete defender of the truth, who when he thinketh well, doth neither feare nor is ashamed to speake.

CAP. XLI.
Zadok answereth to the three last obiections. 15. of the dif­ference betweene good and evill. 16. mans power of life: 17. the young-mans lesson. Moreover Solomons words are approved for veritie.

Obiection 15 of the holy and prophane. ABiather proceeded to ratify his obiections and said: But wherefore (I pray you) hath the king put no differēce between the righteous and the wicked, betweene the holy and the prophane? I might peraduenture answere you (saide zadok) if ye coulde certify me from the which of all his wordes they [Page 159] haue taken this to be obiected. They haue taken it (said Abi­ather) from those his wordes where yee haue hearde 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 vngodly: with the good and cleane, as with the vncleane: with him that offereth, as with him that offereth not: like as it goeth with the vertuous, so go­eth it also with the sinner: as it happeneth vnto the periured▪ so it happeneth also to him that feareth an oath. Among all thinges that come to passe vnder the Sunne, this is a misery that it happeneth to al alike. Answere. And this is a cause that the hearts of mē are ful of wickednes & madnesse is in their mindes as long as they live vntill they die. To this answered Zadok. Truely, wisedome would perswade, that before they had conclude against the King they had wisely considered one thing w ^t another, Cap. 7.25. as the king hath also counsai­led. For he hath often said to ouerthrow the strength of their argument, that he thinketh in his minde that God shall separate the righteous from the vngodly, & then shalbe the iudgement & time of al counsails & works. Again he saith: Cap. 3.17. Cap. 8.12 I know that it shalbe wel with thē that feare God & do reverēce before him. But it at shal not be well to the wicked, neither shal he prolōg his daies: but even as a shadowe shal he be, because he feareth not God. Wherin he speaketh much like his father, who said the L. knoweth or approueth y ^e way of the righteous, & he shal prosper: but the way of the vngodly shal perrish, now shal he be able to stād in iudgemēt, nor in the cōgregatiō of y ^e iust. Now therfore (Abiather) let these things & pla­ces be cōsidered together, and ye shal find y ^t the K. hath a double purpose therin as els where he hath said: Answer not a foole after his foolishnes: again: answere a foole after his foolishnes: wherein, he wold, y ^t an answere be made méet for the questiō, but not accor­ding to the fools expectatiō: so the K. hath said the iust is as the vniust: again, the iust is not like the vniust: for in somethings they be cōpared in this world, but not in al things. As touching either mans mortalitie, or the sundry accidēts & euēts of this life, they are not much vnlike. For as it was before said touching y ^e cōparisō of man w ^t the beast, or the wise mā w ^t the foole, so may it be said in this that it happeneth to the iust as to the vniust. Iob. 21.23. And in this hee séemeth to allude to that saying if Iob: One man dieth in his full strength beeing in all ease and prosperitie: his breastes are full of milke, and his bones runne full of marrow: [Page] Another dieth in the bitternes of his soule, and never eateth with pleasure. Neverthelesse, they sleepe both a like in the earth, and the wormes cover them. Thus are they both confounded, and wor­thily combined together. Yea, here Thersites the deformed, & Nircus the most beautifull (as the very Gréeke Poets say) are worthily compared, as touching their bodies. Next to this, such are also the confusions and euents of this life, and humaine af­fairs in this words, y ^t in the iudgement of the carnall man there is not discerned any difference at all between the good & the euil the iust man and the sinner, to either of the which the temporall good thinges of nature, fortune and life are often alike. Abra­ham our Father was rich: so was Pharao, Abimelech and the king of Sodom. Againe, Cain was an exile from his Fa­thers house, so was Abraham and Iacob, and Ioseph. More­ouer Sarah was faire and beautifull: so were the daughters of Cain. Shem was preserued in the Arke with his Father No­ah: so was Cham also within the same. But it may be so, that the Lord would therin teach, that his children should serue him not inregard of those temporall and worldly things: and again that the vngodly which also haue and do abuse the same, might be left without all excuse of their vnthankefulnes: that the iu­stice of God might bee acknowledged and his word beleeued, which commendeth and promiseth the future iudgement and full retribution of all mens wordes and workes, and that the worthines of faith might bee encreased. Moreouer it is so, that the true vertues of the spirit diuine (which are so well knowne of the king) do not externally appeare to the carnall minded man. Therefore the men of this world esteeme no more of the iust and godly, then of the wicked and impious: yea, they perse­cute the godly and most vertuous, and constraine them by their cruel tyrannies and oppressions to suffer and endure those bit­ter tormentes and paines which are only one, as well deserued to malefactor and transgressours of the law. This thing was noted in the death of Habel whom Cain slew: in the persecuti­on of our father Iacob by Esau by Laban, & others wherof he could say to Pharao, that his dayes had beene few and euill: in the accusation, the selling away, the imprisonment and afflictiōs of Ioseph: in the afflictions of our fathers in Egypt, in the [Page 160] contempt of Lot in Sodom, in th'xtremity of poore Naomi and Ruth, and in the sorrow of Hanna with others. Such is the entertainement of the godly and their common estimation in the world: and this is the nature of vanities kingdome! Now, what is that which ye disliked in these the kings words No man hath power over the spirit to keepe still the spirite nor hath any power in the time of death? Is it not a true saying? Obiection 16 mans power of life. Cap. 8.8. For hath any man power either to liue as long as he listeth: or to put a­way his soule from his body at his pleasure? Surely it is true (as Iob said to this purpose: The dayes of man are determined and as the King said: The dayes of a man are numbred: that is sby the Lord who onely hath power either to giue, or to take a­way mans 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 himselfe rashly into danger: so neither should he promise himself long life. Though Saul slew himselfe he had not therein power of his life: for his dayes were deter­mined and now expired, he was shewed the day before, 1. Sam. 28.19. that hee should die, and in the manner of his death, he was, by the iustice of God, made his owne executioner. As he could retaine his life no longer, so neither could he forbeare to performe that on him­selfe, which he was in this iudgement constrayned to performe. If worldly men had this power either to retaine life, or to put it off, when they lifted, they would then often renew themselues 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 preserue the strong warrier, nor the industry of arte, nor the deuises and counsailer of man withstand death, when the Lord taketh away life, nor can force death on them, whom the Lord is willing so preserue in life. Thus when Saul in his trouble was slaine of his owne handes for want of another executioner, David on the other part was preserued, Obiection 17 the yong mans lesson. nor could he be slaine by them which were his mortall enemies, because the Lord did keepe his life. * Fi­nally ye haue said, that it is obiected against the King, that hee shoulde in his wordes, counsaile young men to take their delights of youth and to swmime in their lustes. Let mee heare the Kings [Page] owne wordes, as he spake them, and vpon what occasion. Hee said (quod Abiather) Though a man live many yeeres & in them all reioice, Cap. 11.8.9 yet he should remember the dayes of darkenes, because they are many, all that commeth is vanitie. Then thereupon he said againe: Reioyce O yong man in thy youth, & walke in the waies of thine heart, & in the sight of thine eyes. Then he added indéed: But know, that for all these thinges God will bring thee to iudgement: therefore, take away griefe out of thine heart, & cause evill to de­part from thy flesh: for childhood & youth are vanitie. Then an­swered Zadok: how haue they here considered one word with another: Answere. the beginning with the end? the exordium with the conclusion? Yong-men are counsailed to beware. For they also haue their Iudgment appointed. and how is the māner of the kings speech marked? When the king had aduised men in the highest grade of their proserity to thinke vpon affliction, trouble and aduersitie, and to endeuor to eschew it: he commeth to behold the guise and con­dition of yong men, yea of such as did sway in wordly and fleshly lustes and wantonnes without regarde of the iudgementes of God, which is wont to ouertake such persons in the time appointed and he derideth their folly (speaking by the figure Iro­nia, in the which, the contrary is euer intended) as who should say: Go too, go too, thou yong man: if thou wilt not bee aduised nor restrained, nor reclaimed by these instructions and lessons take thine own mind, follow thine own will, walk in thine own waies, if thou thinke it good: But he leaueth him not without a commination or threatning: And thinkest thou, that there is none account to be made for these thinges: and will not God bring thee into iudgement? thou art deceiued (thou foolish yong man) for there is a iudgement which a waiteth but the time ap­pointed, wherein thou must enter, not onely at the last, when al men shal stand before the Lord to be tryed after their desertes: but also in this life (if death preuent it not, which yet may bee thy particular iudgement here) and then will the Lord recom­pence thy sinnes with scourges and thine iniquities with rods. Now thou art willing that the lust passe through euery pleasant fielde, Sap. 5. Eccles. 12. and that thou solace thy selfe with the delights of the chil­dren of men: But then shall God speake to thee in his wrath and thou shalt say: what good hath those pleasures & lusts brought me? Alas, these daies are evill, they do nothing delight me. Loe, [Page 161] doth not this explane the former words against the lusts of fond youth & men y ^t abuse the creatures in their prosperity? To vse things so as we forget not the recko­ning we must make for them in the end. yes doubt­les, and withall doth schoole and aduise men, that they neither contemne nor abuse the creatures which are appointed for mās vse in this life, but vse them so, as they neuer forget what ac­count they are to giue either for the vse or for the abuse of them in time to come. Thus ye haue heard, what I haue answered to all your obiections: haue yee any thing els wherewith to charge either the king, or his wordes? If ye haue let vs heare. Abiather. Alhough I am sory (said Abiather) that men should be so foo­lish and ignorant of the kings true meaning and purpose in the premisses: yet am I glad of this occasion: for thereby the soo­ner, not onely the King and his wordes are cleared of this suspition, but also both my Lordes that bee present, and my selfe with all others may bee fully satisfied in those points before so doubtfull. Therefore I will obiect no further, but put mine hand on my mouth and bee silent: yea, rather shall my tongue cleaue to the roofe of my mouth, then that I will with the same either blaspheme my Lord the King, or derogate from his Wordes the deserued authoritie and wor­thy estimation. The princes. Then saide the Princes with one mouth and consent: Surely whatsoruer haths beene saide and hearde wee conclude (with reuerende zadoke) for the defence of the king and his wordes against all maligne mouthes and sclanderous tongues. Neither (indeede) can wee but well commend that which wee well vnder­stand of those his Sermons and wordes, nor thinke wee but that the holy Ghost will both bring to our remembrance whatsoeuer thereof shall bee most profitable and conuenient for the Church of God, and will teach vs also the true vnderstanding and meaning thereof. zadok. Very well saide and resolued my Lords (saide zadok) therefore the sooner vp­on this occasion, I will tell you what I thinke general­ly of those wordes of the King which wee now minde to collect, and so conclude our present conference, Summa verbo­rum. Eccles. 2. pointes thinking the time too long, ere I be with his Grace. The whole drift of the Kinges wordes may bee digested into two generall points, the first whereof is, that the worlde is to bee contemned, 1 [Page] the other is that the chiefe Good is to be pursued. In which two pointes consisteth both wisedome and vnderstanding: as God said to man in Iob. Iob. 28.28. Behold the feare of the Lord is wisdome: & to depart from evill is vnderstanding. Iob. 1.1. This hee peformed when he feared God and eschewed evill. For in the world (which hee maeneth by the place vnder the Sunne, The world and whereas hee pla­ceth vanities kingdome) he descrieth vanities, of the which col­lecting many, The chiefe Good. he frameth a certaine catalogue, & therby shew­eth his perfect vnderstāding: In the chief good, he findeth mans highest felicitie exempted from all vanities and miseries, to the which he directeth men by diuers good prescriptions and rules whereby hee displayeth perfect wisedome. The two tables of the law. And in these two partes, hee singularly alludeth to those two tables of the law, wherein is commanded and set foorth what the thinges are which men ought to flye, and againe what they be which they ought to do and performe, aswell for their owne health as for the glory of God. What he fin­deth in vani­ties kingdome to be abando­ned. In vanities kingdome, he displaieth the va­nitie of man in his deuises, studies, counsailes, policies, delights labours, sinnes, imperfections and infirmities: next hee dis­plaieth 2 his misery in this world, wherein hee hath a condition toilsom and laborious, a troubled spirit, an aking heart, a grie­ved conscience, an hell of sorrowes, and an yeelding perforce to 3 death. Thirdly he telleth what the things are, which most com­monly encrease mans misery and so his vanity: as namely that wisedome which is earthly, sensuall and diuelish, the plea­sures, lusts and delights of the children of men, which are beast­ly and deuoide of reason. The honour of the worlde and vaine glory of man wherewith hee is puffed vp forgetful of himselfe, the greedy desire of riches, auarice & couetousnes which drowne men in sinne and perdition. The vice of curiositie, inconstancie, rebellion, disobedience to magistrates intemperancie, oppression of the poore and iniurious dealing of man against man: Iniu­stice of magistrates, vnreuerent talking of Princes & lawes, especially of God and of his actions, slothfulnesse and idlenesse, wrath and enuy: want onnesse of youth, vnprofitable pastimes that consume the time of mans life, hope of long life and such like. All which thinges beeing by him descryed and displayed to sway and swell within the kingdome of vanitie, he thought [Page 162] good to make thereof a Catalogue (as I said) and there withall hath in the same here and there prescribed and appointed soue­raigne salues and remedies against those noisome maladies, Remedies a­gainst those noysome maladies. that thereby the sooner, those great euills beeing auoided or a­bandoned, there might a ready way be made and prepared for al them that are willing to tend towardes the chiefe Good, and so to the highest felicitie. And these remedies are contained ge­nerally either in Corasives or Comfortatives. The former con­sisteth 1 of reprehensions, confutations, derisions, comminations. whereby be condemneth and contemneth those vanities, with their inconveniences: The other consisteth of doctrins, confir­mations, 2 counsels, exhortations commendations, Caueats, ad­uises, and admonitions: wherby be halleweth men away from those vanities and perswadeth and allureth them to vertues & the highest felicitie. And in these pointes, Solomon as a cunning phisi­cian. the king (as a good Phisician) hath not omitted any one thing, that the wise and cunning Phisicians haue accustomed to practise and vse in the cure of mans body, for here are prescriptions of Sweates, of vo­mits, of diets, of ointmentes, of minutions, of cauterizings, of clysters, of slepes, of exercises and of portions: whereof, if time would permit, I could speake more amply: but here, I onely point to the thinges which I might speake touching the wise­dome and cunning of our King in and about the cure of those great maladies. Howbeit as euery medicine helpes not euery nature, nor cureth euery patient (seeing against the strength of death there is no phisicke auaileable) the king coulde not (as himselfe confessed) cure all thinges: for many thinges remaine imperfect, defectiue and incureable in vanities kingdome, All thinges cannot be cu­red in this world. nei­ther (howsoeuer the medicines are compounded and applied) may any man imagin that they can be salued and recured. But this fault is not long of the phisician and his medicines, but of the euill constitution and nature of the patient and his griefes. * In the second generall parte the King proposeth the chiefe 2 end of mans life in this worlde, The chiefe good to be pursued. which is The feare of God & the keeping of his commandementes, and is indeede the dutie of every man, and that which by the law of Gods is required of all men. (as I saide before). And as in the former hee shewed what things most encrease mans vanity and miscry: so here he teach­eth [Page] what they are which further him towardes his felicitie: And they are certain vertues which he opposeth to those for­mer vices. Certain ver­tues commen­ded which further men towards hap­pines. As namely the wisdome of God spirit, prudence whereby a common wealth is gouerned, Iustice, obedience to laws and magistrates, modesty, temperance, industry, diligēce, charity, patience in troubles, sobriety, humilitie, fidelitie, truth, praier, liberalitie, iudgement, and to bee short, pietie and the right seruice of God. And because all those thinges are re­quired of a man in the opportune time, at the least within the compasse of his humane life: The benefit of time. therefore he is carefull to counsel and aduise 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 bee sodainely taken away and perish, nor can at any time thencefoorth finde the like opportunitie to worke, and effect that, which hee shoulde haue done, and now at length (though all too late) hee is most willing to doe, if hee might haue a graunt of that libertie and time againe. Therefore hee hath saide, and saith it often to them that stand before him to heare his wisedome: What­soever thou takest in hand, Cap. 9 9. do it with all thy power: For in the grave wherevnto thou goest, there is neither worke, coun­sell, knowledge nor wisedome. As if hee said, there is no time allotted for men to worke and do the workes of their vocations after this life. They therefore that bee willing to serue GOD in their seuerall functions as they ought, must bee right diligent therein and obserue their times in this life at the least, and not deferre it to the life to com. Againe hee saith: Remember now thy maker in the daies of thy youth: whiles the evill daies come not, nor the yeeres approach, Cap. 2.1. wherein thou shalt say I have no pleasure in them. And to the end he might not onely teach the great vanitie of mans life in this worlde, but also take away from him all delaies which commonly followe the hope of long life, hee setteth foorth mans Olde age, and from thence defi­neth his death, and lastly teacheth the immortality of mans Soule, the consideration whereof beeing set before mans eies doth often containe him within the boundes of his duty, as wise to God, wary of the world, and carefull for himselfe. [Page 163] And this the King hauing said and strongly proued his former generall proposition, he concludeth with the same thus. The conclusi­on of the book Ʋanity of vanities & all is meere vanity. Lo, thus hath the king spoken, & such is his purpose in those his words, which some would so per­versly constre against him and his good meaning, crowne and dignity. And of this sort is euen his ordinary talke, and such are his sentences, sayings and words which he dayly vttereth. In the which (as they are right consonant and agreable in all thinges to the sacred veritie and holy scriptures) whosoeuer heareth, and considereth, aright, shall find here and there applied such and so many excellent doctrins, resolutions, sentences, The excellen­cie of Solomons wordes contayned in the Eccle­siastes. pro­verbes, parables, examples, counsels, consolations, exhortatiōs, admonitions, comminations, reasons, arguments and conclusions, with such change and varietie of times (though as yet on one instrument and on one ground) to draw from vices and to perswade to vertues, that they which read, heare or vnderstand the same (if they be not enchanted with some erronious spirite) shall therein and thereof very easily finde out the heauenly wis­dom, with no small comfort of heart, & reape no little cōtentati­on of Soule, when thereby the sooner (the holy spirit assisting them (they shalbe enabled to contemne the deceiueable vanities and lusts of the world, they shalbe encouraged to vse the crea­tures of God thankfully, to walke in their vocations wisely, to liue in this world honestly, to behaue themselues worthily, to beare afflictions patiently, and to passe in the same victoriously through the bottomlesse profundity of the horrible confusions of this wretched life, towardes that Best Good, and highest feli­citie.

CAP. XLII.
The Princes having examined and approved Solomons wordes for veritie, agree to collect the same into a booke: to the which they prefixe a fit title, and declare the reasons thereof.

ZAdoke hauing thus answered to all the former exceptions and obiections taken and opposed to the king and his wordes: the Princes & Lordes which were thus assembled in counsell, and hitherto listned to the disputatiō and conference between Zadok & Abia­ther, answered & said to Zadok. Ye haue both learnedly and right godly answered and resolued all those doubts (most reuerend Father) whereby the sooner, as both we & al others are and shalbe mo­ved to esteeme worthily of the K. as of a Sainct of the L. & no lesse of those his Sermons and wordes so consonant to Gods truth, and profitable to instruct and teach all men; so now let vs consent in one mind, to collect those Sermons and wordes, as wee may best call them into memory. Ye haue wel said (my L. saide Zadok) & it shalbe good and profitable both for our selues, and for many others, that we do as ye haue saide. But first, it may please you, that we agree on some fit Title to be prefixed, and y ^e Helioreph & Ahiah the kings scribes, or one of them, woulde write the same. With a very good-will (saide the Scribes) and what shall wee write: Write thus (said Zadok Eccl. 1. [...] The words of that Koheleth (or the preacher) the son of Da­vid K. in Ierusalem. The title of Solomons last wordes.

And thus haue we written (said the scribes): But (my L. said zadok) how like ye this title? we like it very wel (answered the Princes) May it please you also it be examined, that the reasons thereof being declared, all others may likewise bee satisfi­ed with vs; Yea (said zadok) it pleaseth me right well? how­beit, with conuenient breuitie: for we haue beene here talking very long, and it is more then time we were with his maiestie [Page 164] to giue him comfort in his afflictions. Debarim. The first worde in this title is [...] Debarim, the which (as ye know) signifieth not onely bare words, speeches, sermons or orations: but also mat­ters, thinges and causes, yea and such as are not vulgar ordi­nary, or common, but rather, graue, profitable, memorable, and of price, as such where of the kings father sometimes modula­ted saying:

Such wordes vttered Moses the Lordes seruant before our fathers: when he said, hearken O ye heavens & I shal speake, Deut. 32. [...]. & let the earth heare the wordes of my mouth. And the like words the diuine preacher in his publike Sermons is wont to vtter & declare vnto the people with great wisedome and grauitie, for those indeede are the thinges, which the king hath lately vtte­red and spoken of, in the audience of vs 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 assē ­ble, and call people together, to make a Church, and is a parti­ciple rather feminine then masculine, howbeit in this place let it be vsed for both, that it may be referred aswell to the person as to the thinges or matters by him vttered. 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 royaltie and glory, disdaineth not this name appellatiue, yea, hee hath willingly admitted it by his owne choice. For albeit hee bee no publike preacher or teacher in the Church which is a thing rather ap­pertinent to the priests and Leuits, yet in either gender the 1 word rightly fitteth him. First, in regard of y ^e singular wisdom which hath beene aboundantly gathered and noted in him. For in him is gathered the wisedome and knowledge of all the Patriarks, Prophets, Maisters, Teachers & wise men: [Page] the Lord hauing granted him wisedome and vnderstanding ex­ceeding much and a large heart, euen as the sand that is on 2 the Sea shore. Secondly in regard of his soule so wisely instru­cted, or of the Church, which is to receiue the doctrine of his wordes to the edification of the saintes. Neither may it seeme strange vnto them which are acquainted with the wordes and phrases of holy write, [...] that this gendre is applyed to such a per­son who (though masculine) wee find to bee called Shelomoh (as a person feminine) tender, delicate and peaceable, or a faire and chast virgin, whom a man affecteth and woweth in honest loue. Howsoeuer it bee that some men, not acquainted with our tongue may esteeme this title to be imposed on him for his vn­measurable loue of women, by the which hee was effeminated 3 and changed in nature. Thirdly he may be called Choheleth, or Preacher in that hee spake not to one or to a few, but before many great personages and others of diuers nations. For as he hath spoken in the great assembly, so are his words fit to in­struct 4 and teach all. Fourthly, as he hath had a speciall 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 himselfe, teacheth and preserueth his holy church, he hath a speciall care (with that wisedome 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 lawe of GOD and performance of his right seruice, as to him (indéed) it apper­tained. The right office of a K. in 2 points. Besides that the office of a King (as ye well know) is not onely to defend and rule the people, but also as well by him­selfe, as by his prophets, priestes and ministers (by his commā ­dement) in their seuerall functions, to teach and excite his sub­iects 5 to feare the Lord, and to walke in his wayes. Fifthly hee may bee thus called. For that beeing sufficiently schooled in his afflictions, and repenting those his transgressions and sins before vs al, he can best admonish and warne al others to flye that misery and trouble, by contemning and abandoning the vanities of this guilefull worlde and to aspire (in the feare of God) to the highest felicitie: & they are called happy whō the harms & exāples of others either séen or heard of can cause to be [Page 165] warie. * In the second place the word [...] may not vnaptly be applyed to the matter or cause it selfe which is handled, The matter of the Booke or Words meete to be preached openly. and then it soundeth as thus: The words of the Sermon (or preaching) of the sonne of David. For (indeede) as those words were vt­tred before & appertaining to many, as a publike Sermon or O­ration, or matters or causes: so are they right excellent and worthy, not only to bee read & heard in the Churches, or Con­gregations, but also to bee 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 estéeme of the world: how to liue and order themselues in the world: how to contemne & eschew the vanities of the worlde: on the other side how to knowe the right Good, and how to walke in the world, and to attaine the highest felicitie. There­fore although the King bee no publike Preacher, yet shall those his wordes be preached, heard, and estéemed of the people of God in the Church with all reuerence for their better instructi­on, to the glory of God. Thus haue I sayde of the person, The difference betweene So­lomon & other preachers and their words with an em­phasis. and of his wordes. Howbeit, to make difference aswell be­twéene him & all other Preachers as betwéene those his words and the words of others, as also to adde the more emphasis to either part, haue wee prefixed this particle ( [...]) ha, the which (as ye know) besides the note of a prepositiue article, pointeth expositiuely to that speciall person and thing, whereof there was mention made before, as the King himselfe did, when pointing to those things which hee had descried within the li­mites of vanities kingdome sayde: And all that, or that whole, is vanitie. Againe, this particle being prefixed to a Nowne ap­pellatiue, addeth vnto it a singular emphasis or force, as it is to be seene in the first Psalme, where the Kings of father pointing to some excellent person sayd [...] Blessed is that man. So we say here: The wordes of That singular Preacher or Congre­gator: or of that right excellent Sermon. *The third word of the Title is [...] The Sonne of David. if it bee asked, 3 The sonne of Dauid. Solomons name is con­cealed. Eccles. 1. why the Name of Shelomon is héere concealed: It may be answe­red. First, because it pleased the King to entitle himselfe the Preacher when he acknowledged not himself for king of Israel, but only said, that he had bin king. And albeit we hold our Lord [Page] the King yet honorable in his place (as true Subiects ought to do, and neither to discouer his faults & imperfections as Cham did the nakednes of his father, nor to conceale that with the en­vious, which may giue a light to the glory of the worthy) yet, considering the Kings cause, and the humors of men, wee had need to walke warily in this matter. And we know that how­soeuer the king shalbe honored or suspected with thē that come after vs, The estimati­on of the words. the words (being indéed the words of truth) shall stand and be receiued of prize, as those which procéeded not only from this person: but from the true Solomon the sonne of David, by whose spirit the king hath abounded in wisedom & spoken those words. For it is wel known, and the king himself hath not con­cealed it, that by his transgressions hee hath prouoked Ieho­vah his God to anger (as it is before declared) whereby hee is depriued of that excellent Peace and Dignitie, which his Name Shelomoh importeth. For the time was that the Lord fauouring him, Eccles. 47.13. gaue him a glorious raigne, when he had made all quiet round about him, that he might build an house to his name, and prepare the Sanctuarie for euer, and for that his peace, he was beloued. But now, there bee stirred vp against him diuers great enemies, Solomon him­self concealeth his name Solo­mon, because he had trans­gressed. Ruth. 1.20. whereby in steed of peace, hee is forced to embrace warres and troubles: moreouer entring into the reckning of his own demerits and condition, he acknowled­geth himself rather an occasioner of warres, then a procurer of peace, and to be called rather afflicted and vexed, then delicate and tender, according as once Naomi sayd to her citizens: Call me not Naomi, beautifull, but call me Marah, bitter. For the Al­mighty hath given me much bitternesse. Therefore it might bee, that some (though not any of vs) hearing those wordes publi­shed vnder the title of Solomon, whome they know to bee a transgressour and causer of warres, may vnhappily suspect and doubt of the authoritie thereof: for things are commonly estée­med according to the credit of their Authors (as Abiather be­fore said. A Lesson for preachers.) Therfore it is méet, that they which take on them to preach to others, or to teach others, be themselues first of all re­formed and conformed in life and conuersation, lest whiles they endeuor to saue others, they remaine themselues cast-awayes, occasion their words to be derided, and their doctrine reiected. [Page 166] And that these words might be vnderstood, & so esteemed as the very words of truth, and of that excellent * Prophet, and Pastor, That is the Messiah. which shall be raised vp in his time to preach, and to feede the people of God with the heauenly Manna, they are entituled Of the Sonne of David. Howbeit, to put difference betweene him, and some others of that Name, and there withall to re­taine the right honor and dignitie of the persons, whom it plea­sed the Lord in loue and mercy to aduance and set on the throne of Israel, we haue added in the fourth place, 4. King in Ie­rusalem. King in Hieru­salem, which may be vnderstood of King Solomon, and 1 next of the holy Messiah: And although the Name bee not 2 put downe háere, Solomon Pro. 1.1 1. King. 1.35. yet the godly learned shall well perceiue the Author of these wordes to bee the same which in the title of the Kings wise Prouerbes is named Solomon. For this per­son (beyond all Davids sonnes) was onely preferred to the throne of Israel, on the which hee sitteth and ruleth all the twelue Tribes; for the most part hath dwelt in Hierusalem, which Citie his father David constituted the Metropolitane and chiefe seat of the Kingdome, and therein ruling the people of God in equitie and righteousnesse, he beareth a type and Fi­gure of the holy Messiah the sonne of David, that King of righteousnes and peace who raigneth and shall raigne ouer the house of Israel for euer (as I haue said) from whom, The author and authoritie of holy scrip­tures. as from the chief Pastor & author, the authoritie & credit of those words is to bee deriued, as is the authoritie of all the holy Scrip­tures, by whomsoeuer the wordes and Doctrines thereof haue beene, or shall bee written, preached, or taught. Loe, thus haue I spoken for the better vnderstanding of this Title, which we thinke good to prefixe to those the Kings words, by vs to be collected. Now if it please you (my good Lordes all) let euery one of vs call to minde. what wee haue heard the king to vtter in this time of his Repentāce: the which I would should be simply & plainly gathered and registred without any addition or diminution of any thing, How the words are to be collected and written, that so the Wordes as they be indited by the singer of the holy Ghost, may remaine the same sound & whole to be remēbred, vnderstood, expounded and learned by thē only to whom the same spirit shall giue both wisdom, vtterance & capacity the same to performe in posterity.

[Page]* Very well spoken, (sayde the Princes) and turning them­selues towards Helioreph and Ahiah The Kings Secreta­ries, they requested them to write according to that euery one of them should call to minde and deliuer of those the Kings last words: The Secreta­ries write the words. to whom they answered, We are heare ready, and as ye shall remember and relate the Kings owne wordes: so shall we receiue the same with all willingnesse and faithfully regi­ster them. zadoke begin­neth the Colle­ction. Say on (my Lords in order one after another. They giue good eare (sayde zadok) and I will beginne to report what I haue heard. The matters are waightie and graue, they require both attention, trust and diligence. Write, and begin thus:

Eccles. 1.2. Vanity of vanities (saith the Preacher) va­nity of vanities all is vanitie.

Verse. 3. What remaineth vnto man in all his travell which he taketh vnder the Sunne? &c.

Cap 2.1. I sayd in my heart Go too nowe, I will proove thee with ioy: therefore take thou pleasure in pleasant things: & beholde this also is vanity. &c.

The Booke 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 vnder heaven.&c.

Cap. 4.1. So I turned and considered all the oppressions that are wrought vnder the Sunne, &c.

Cap. 5.1. Be not rash with thy mouth: nor let thine heart be hasty to vtter a thing bofore God.&c.

Cap. 6.1. There is an euill which I saw vnder the Sunne, and it is much among men.&c.

Cap. 7.1. Surely there be many things that encrease vanitie: and what availeth it man.&c.

Cap. 8. Who is as the wise man? & who knoweth the interpre­tation of a thing?&c.

Cap. 9.1. I have surely given mine heart to all this, and to declare all this.&c.

Cap. 10.1. Dead flyes cause to stincke and putrifie the best oyntment of the Apothecary.&c.

Chap. 11.1. Cast thy bread vpon the waters, and after ma­ny dayes thou shalt find it.&c.

[Page 167] Cap. 12.1. Remember nowe thy Creator in the dayes of thy youth.&c.

Verse 8. Vanitie of vanities saith the Preacher: and all is Vanitie.

CAP. XLIII.
The Conclusion of the Booke, contayning the declaration of the Princes and Collectors, concerning their approba­tion of Solomon and his words, with their Affixe to the same.

THe Secretaries hauing written the Words of King Solomon according to the for­mer collection, they said vnto zadok and the Princes. Behold my Lords, all these words haue wee written with diligence: Is there any thing else, that ye would, we should also write? Solomon spake much more then is here remem­bred. Truely (saide 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 wee neither could beare a­way, nor can now report: and the Kings wisedome and dili­gence hath yet farre passed and exceeded. It is most true, in very truth) (said Zadoke) And although the Lord his God hath wonderfully blessed him with wisedom, knoweldge, vnderstan­ding and many rare graces farre beyonde that any other man now living doth enioy: yet he omitteth not, Solomon yet studieth and searcheth for more wise­dom. nor neglecteth his daily study, and diligence, to search for, and to obtaine and get more wisedom, more knowledge, more vnderstanding and more graces, and hee yet learneth and ruminateth that both night and day, which hee mindeth to produce and teach vnto the people. Neither doth hee aduenture to speake or vtter any thing, before that hee hath with wisedom conceiued it, [Page] and with a perfect iudgement digeasted it in his heart. For hée knoweth, that as in the ordinary course of nature, the concep­tion goeth before the birth: so learning ought to goe 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 himselfe a Teacher. And to that end, he hath béene a diligent searcher of all Antiquities, and the worthiest monuments of the ancient Fathers, hearke­ning therein to the counsaile of Moses, Deut. 32.7. where hee faith: Re­member the dayes of the world that is past: consider the yeeres of so many generations, Aske thy father & he will shew thee: thine Elders and they will tell thee. Genesis. Exodus. Levit. Num. Duet. And therefore he hath commonly in his hands the Bookes of Moses, as namely, Bereschith, Velle­schemoth, Vaichrah, Vaiedabber & Ellehaddebarim. Also the Booke of Iob, the Booke of Iosuah, the Bookes of Shemu­el, the writtings of Nathan, of Gad, of Asaph, and of his fa­ther David, with the volumes of other Prophets & wise men: neither abandoneth he the writtings of Homer, & other lear­ned monuments of the Gentiles. From, and out of the which, he hath gathered, and yet gathereth of learning, knowledge, and wisedome more and more euery day. Nor is the King ig­norant of this, that as the herbe Moly, which is so good and soueraigne for medicine beyonde many others, is very hardly digged or drawen vp from the earth: so those things which are excellent (indéed) and of speciall choice, come not to men with­out exquisite studie, wisedō is Gods guift, yet must men study & labour for it. and great and hard trauels: and that albeit the excellencie of wisedome, knowledge and iudgement is not atchiued or gotten by any the wit, wisedome, power, poli­cie or agilitie of man, but commeth from the Lordes goodnesse and mercy: yet doth not the Lord ordinarily giue or bestow a­ny of those things without the lawfull exercises of reason, stu­dies, and diligence: but he is right willing to helpe and further the true labourers, to instruct them which reade aduisedly, and to further them which haue a desire to procéede faithfully in the way of his commandments: to, and for the which, he maketh his word a Lanterne vnto their fecte, and a light vnto their pathes. To this purpose, he giueth them Séers, wisemen, Pro­phets, Priests and goodly Princes: and he powreth foorth of his [Page 168] diuine spirite, whereby they be made apt and capable of those singular graces: Whereof wee haue many worthy examples, as namely, in Noah, in Lot, in Abraham, in Iacob, in Io­seph, in Moses, in Samuel, in the Kings father, and lastly, in the King himselfe, who in his youth (as the Lorde by his spirit had disposed him) prayed vnto the Lord for wisedome, ex­ercised himselfe in the things which thereunto appertained: hearkened to David, to Bethsabe, to Nathan, to Gad, to Asaph, and to his noble Counsailors: and vsed the reason and wisedom which God gaue him, as a talent encreasing. So God yet more and more prospered him from day to day: hee taught him: he aduised him, he blessed him, and wisdome was found of him that sought for her. And thus vseth the Lorde in his mercie and loue, to admonish such as thinke of his good­nes, and to comfort them which early enquire for him: he tea­cheth them that desire to learne: hee heareth them that pray vnto him: he lighteneth them that dispute of knowledge, hée openeth to them that knocke, and he giueth to them that aske, that in things that be profitable, holy, and appertaining to the glory of his Name, to the good of his Church, to the benefite of his people. This the King (as hee is most wise) knoweth right well. And hauing thus gotten and attained the excellencie of wisedome, he burieth not those his Talents in the earth, The vse of ta­lents and gifts which God be­stoweth on men. but employeth and occupieth the same: not like vnto that niggard, who for feare of loosing his wealth would hide it, though with­out all vse: nor like the enuious, which would not that other men should be partakers of knowledge: but as the right libe­berall and charitable man, he laboureth & endeuoreth to make all other men partakers of his wisdome and diuine graces, and hideth her riches from no man. For he séeth, that as wisedome is an infinite measure vnto men, so shall his diligence and studie be acceptable not only to them, but to the Lorde, Sap. 13.14. who hath fil­led his soule with diuine treasures mooued him to speake what his minde hath conceiued, and to vse his graces to the edifica­tion of his pepole. Therefore hath hee spoken according to the fulnes of his spirit the sooner, because he sawe, 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 [Page] iust estimation. * Moreouer, to the ende that his wisedom and knowledge so imparted might be heard with the more delight, The best wayes and meanes to in­struct, teach and edifie o­thers. the better conceiued & the deeper imprinted in the mindes and memorie of the hearers, & by thē the more exquisitely discussed, he hath inuented, and doth dayly inuent, compose and set foorth many rare and excellent Riddles, Prouerbs, and similitudes, taken from the very nature and truth of things: yea, he seeketh and frameth such words, Sermons, and Sentences, which hee knoweth to be most profitable and fit for the purpose: he layeth euer before him those Bookes and Monuments of the wise and godly men of yore (as it is before said) whom hee knewe were illuminated and taught of GOD, and the things which they spake and left to the Church, were indited by the finger of the holy spirit. For hee knoweth and hath so taught and tolde vs often, The vse of the Bookes of ho­ly scriptures. that the Bookes, wordes and writings of those antient holy men are right profitable in the Church to stirre vp and prouoke men to pietie, and to walke in the way that leadeth towards the highest good, and chief felicitie: and also to confirme any doctrine or opinion, that shall be either taught or deliuered to the Church, for Gods glorie, and the profite of the same. For therein is to be séene and gathered the same veritie, which it hath pleased God by the inspiration of his spirite to exhibite vnto his Prophets, and seruants, whom he hath made in this respect the Maisters and Authors of those holy Bookes and godly collections, worthily entituled the Word of God. Psal. 1. These be the things which the King wonderfully affecteth, and is neuer wearied in the holy medita­tion thereof. Heere is that doctrine and learning, vnto the which, he would, that all men should listen and giue attentiue 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 whatsoeuer, which sound or any way sauor contrary, or not like vnto this. For it is certaine, that as the eie is not satisfied with séeing, nor the eare with hearing; and mans curiositie being vnmeasurable, the doctrines and opinions of men doe exceed in multitude and di­uersitie: so both the inuenting of those doctrines and opini­ons, and in the making of those Bookes, which are neither agreable, nor any way comparable to this one doctrine so giuen and approoued by the chiefe Pastor and Teacher, [Page 169] and also in the reading, studying, learning and exercises thereof, are nothing els, but a labour of the flesh, and a vexing of the minde: And so much the more, for that therein (among other things) this is holden and plausibly accepted, that the chiefe felicitie of man, did consist either of honors, or riches, Men haue pla­ced their chief felicitie in those things of the world. or of pleasures and mens delights and such like, the which there­fore most men studyed to attaine, in the reading, hearing and obseruing the precepts and rules of the same. Wherein, ne­verthelesse, whiles men are busied, they resemble those foolish people, which being diseased, do seeke 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 whiles, they contemne or neglect the good things which grow in their owne gardens. * But as for that doctrine and those words, which are indited and giuen by that chief pastor, approued by those graue maisters of autho­ritie, and collected, taken, and taught by the King, aswell in this, as in other his Bookes, and so wee finde them to shoote harmonically to this chiefe scope or marke, The ende of the holy scrip­tures. Eccles. 12.13. 1 Gods glory. 2. Mans hap­pinesse. Psal. 50.23. Exod. 20. namely that men might thereby learne and bee perswaded to Feare God, and to keepe his Commandements. In the which are respected those two things, namely the glory of God, and the highest hap­pinesse. To the former whereof is required, the praise and thankefulnesse vnto GOD for his benefites: a dutie en­ioyned to man in the first Table of the Lawe: In the latter is required a godly life and holy conuersation, or dutie enioyned vs in the second Table of the same Lawe. For in the first thereof is prescribed our dutie to GOD: In the second our dutie to man. In the former wee learne, Dutie to God. Dutie to man. what GOD requireth and what hee abandoneth as iou­ching his owne honour and seruice: In the latter, what hee requireth, and what hee condemneth in our behauiour one towardes another. For there is not any one sin­gular Precept, but respecteth both what is to bee done, Note this in the ten Com­mandements. Exod. 20. and what is not to bee done. And this wee must ob­serue therein, that where any vertue is commaunded, in the same Precept that vice which is her contrary, is for­bidden: [Page] and so there, where any vice is forbidden, that ver­tue which is his contrarie is commanded. Eccles. 12. This is that feare of God and the obseruation of his commandements, which is re­quired of man, and to this ought euery man (by those holy doctrines) to frame and apply himselfe. Besides these, all the studies, God hath pre­pared a iudge­ment for these things Psal. 50 1.3. labours, deuises, and endeuors of man are vaine, and nothing els, but labors and vexations of minde, drawing men from good vnto euill, from God to the diuell, from heauen to hell. Neither may wee thinke, but that for either of these wayes, a man shalll bee called into iudgement, to make his reckoning, and to cast his account howe hee hath either vsed or abused them. Yea, men shall haue not onely their particu­lar iudgements heere in this worlde (wherein happie is hee that shall finde mercie and forgiuenesse): but also in the end they shall stande before the tribunall Seate of Messiah, when hee shall come and sit, to pronounce a iust sentence a­gainst all men, whether they be good or euill. Then all things shall bee reuealed, yea euen those which haue beene concea­led, psal. 2.5. and in a great part left vnpunished, since the beginning of the Creatures. Then, for euery idle word there shall bee made a reckoning, euery idle deed shall bee discerned, and euery secret thought of the heart shall bee made manifest. Then shall Gods chosen hee cleared and called into glory with the holy Messiah and his angels: and then shall the prophane re­probates be thrust out into vtter darknes, to toyle and moyle with the serpent and wicked Feendes for euermore. All these things in effect, and many more, with singular wisedome and great grauitie, hath our Lorde the King vttered and taught (as we must acknowledge and witnes.) Therfore I thinke it good (if it shall please you my Lords) that these our right trusty and faithfull frinds Helioreph and Ahiah doe adde this also, as an Affire to the Kings Conclusion of y ^e booke, which is written: vz.

Vers. 9. The preacher was yet more wise, and he taught the people knowledge, and caused them to heare: and he searched foorth and prepared many Parables.

Vers. 10. The preacher sought to find out pleasant words, and an vpright writing, the words of truth.

Vers. 11. The words of the wise are like Goads & like nailes [Page 170] fastened by the maisters of the assemblies, which are given by one Pastour.

Vers. 12. And of other thinges, besides these (my Sonne) take thou heede: for there is none end in making many bookes: and much reading is a labour (or wearinesse) of the flesh. The Affixe to to Solomons Booke of Ecclesiastes Ecc. 12

Vers. 13. Let vs heare the end (or scope) of all (the sermon) Feare God and keep his commandements: for this is that (which belongeth) to everyman.

Vers. 14. For God will bring euery worke into iudgement, with every secret thing, whether it be good or evill.

CAP. XLIIII.
The common consent and subscription of the Princes to this collection, and the conclusion.

THe former Wordes beeing so written and finished, and the two Secreta­ries hauing read ouer the same in the audience of the Princes, they asked whether they all well liked of those thinges, with the manner and cariage thereof? To whom they all answered with one voice and consent, that they liked all thinges right well, and were very glad that those matters were so happily rememembred to bee preserued for posteritie. Moreouer they saide: And wee nothing doubt, but that the King himselfe when he shall either [Page] read or heare those Words of his with the manner of the report & collection therof, he will both like, allow, and ratify the same. Neither wil we omit or deferre to solicite his most noble grace therein: for as it concerneth the King himselfe, and the truth and authoritie of his wordes: so it doth and shall for euer ex­presse our hearty desier to exonerate our selues, and to expresse that duty which wee owe and must yéeld both to his highnesse and the holy Church. Finally wee most heartily thank you (most reuerende Father) for this your paineful diligence and willing readinesse in the plaine resolution of those things which were or might bee holden suspensiue concerning either the Kinges person or his wordes: neither are wee vnthankefull vnto you the Kinges most trustie Secretaries, and to you (Maister Recorder) for the writing and recording of all those matters so needfull to bee knowne & profitable for poste­ritie.

Against them which sclander the King and his wordes.* After this Zadok spake againe and saide. But my Lords, that all these thinges with our godly purpose may the better proceede and happily prosper, for the glory of GOD, the comfort of our most dread Soueraigne, and the benefite of his Church: Let vs endeuour (as much as in vs liesh) to banish from hence malignant and fro­ward mouthes, and let the lippes of all them that seeke to sclander the King and his wordes bee abandoned: But let the eyes of them that feare Iehovah and loue his holy annointed, looke hither, and beholde onely that which is right: Let their eye-liddes looke straight before them, and let the right bee hearde and considered in wisedome. Thanksgiving to God. Fi­nally in the conclusion and vpshot of this our councell and conference let vs turne our selues to GOD in holy inuo­cation 1 and prayer: Wherein, as it is meete, let vs first blesse and praise Iehovah our GOD, for all those excellent blessings the which he hath powred forth on vs vn­der the happy gouernment and noble ministry of our So­veraigne Lorde King Solomon, for the which (beeing so abundant in his louing and large mercies) wee are not able sufficiently to bee thankefull: yet let vs prouoke our [Page 171] selues to that measure we haue, psal. 103. as the kings father did when hee saide Blesse the Lorde O my soule, and all that is within mee praise his holy name. Blesse the Lorde O my soule, and forget not all his retributions. Next, let vs beseech his most 2 high Grace, that yet in his tender mercies and louing kinde­nes, hee would preserue the life of our dread Soueraigne, Prayer for the King. and renew the same, as the Eagle, that hee woulde consolate his Soule and keepe him in well-fare and peace: that we also may yet liue and prosper vnder him, as wee haue done these fourty yeeres, in the right God's seruice, tranquilli­tie and peace.

Thirdly let vs pray to the Lorde of heauen for our selues 3 that our sinnes may be pardoned, and our true obedience both to his Grace and our noble Soueraigne renewed and confir­med, that thereby the sooner (for the sake of his holy anoin­ted) hee may spare vs, and not remoue from vs (in his wrath) that thing which in his loue he hath vouchsafed vs, that his louing fauour might bee yet continued and encreases towardes vs to the eternall ioy of our heartes.

Fourthly let vs heartily beseech him, that this our Colle­ction 4 of the Kings words so rightly correspondent to those an­cient, Eccles. 1.1. and learned authors from whence hee has taken them, to bee thus conueighed vnto vs, may from hence pro­ceede with happie successe among the Lordes people, as whereby not onely the Pastor, in the Church, but the Magistrate in the Common-wealth, may take instructi­on and comfort euen in the middest of all the crossing ad­uentures incident to either place.

Lastly, let vs humble entreate the Lorde GOD 5 to grant, that wee and euery of vs may the rather by the King his Examples, Lessons, and Rules of pietie, learne rightly to knowe and loue GOD: to knowe and con­sider of our selues, and the depth of this worldes Vani­tie, as whereby the sooner abandoning and forsaking the coun­sailes of the vngodly, psal. 1.i. the wayes of the wicked and the seates of the scorners, we may truely and timely conuert our selues to the diuine Maiestie, and be wholy dedicated to his honour, [Page] in his feare. All these thinges beeing performed, let vs a­gaine repaire to his highnes presence, who doubtlesse by this time, museth very much of this our long absence. To this all the Princes and Nobles assented, conioyned in most holy and reuerende prayers to the Lord, from whose spirite they recei­ved no small consolation and gladnesse, and thence mutually bestowing thankes, they brake vp, and conueighed themselues (in all dutifull manner) to the roy­all presence of King Solomon, their Soueraigne Lord.