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, 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 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 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 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. 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 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 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 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 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 yt, 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, 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: When thou for ſinne a mortall man doeſt beate, He waues away, and waxeth woe, and wan:Pſal. 39.12. Much like the garment, which the moath doth freate: So vaine a thing (indeede) is mortall man.

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 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) 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 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 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 & 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 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 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 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 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 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 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 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 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 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 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 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 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 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: pſal. 50.23.He doth me glorifie indeed, that prayſes yeeldes to me, And he that leades a godly life, my ſaving health ſhall ſee. 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 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 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 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 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 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 ye 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 ye perueiors hauing 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 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 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 〈1 page missing〉 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: Three times in the day are they called to this ſeruice, 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: 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 & 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 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 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, 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, & ye 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 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 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, 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 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 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 yt wc 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 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 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 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 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 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 ye gates of the tower of Zion, but were by the kings father expelled & kept out, yt 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 ye 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 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 ye 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, yt no man either ſuſpected 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 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: 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, & ye greateſt cōfort in this life! for ye good 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 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 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 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.

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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, 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) 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 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 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 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 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 ye 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 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 ye 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 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 ye 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 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, He is both white & ruddy, the chiefeſt of thouſands ten: His head is as fine gold: his locks are curled blacke: His eyes are like the Doues, vpon the water ſtreames: Which are all waſte with milke, & byde full veſſels by: His cheekes be like ſpice bedds: & as the ſweeteſt flowers: His lippes are Lillies like that drop the pureſt mirrhe: His hands, as ringes of gold with Chriſolite beſet: His belly yuory white with Saphires garniſht brave: His legges as marble pillers, on golden ſockets ſet: His looke as Libanon, as Cedars excellent: His mouth as ſweetned thinges: & lovely all is hee. 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, & yt 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. * 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 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 (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 〈 in non-Latin alphabet 〉 or Aſtronomy, and alſo in that 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 * 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 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. And ſure am I the Lord will* iudge the poore, and eke maintaine, The cauſe of him that hath no friend, his ſafety to ſuſtaine. 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 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 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 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 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 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 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.)

About the bed of Solomon there ſtand Ful threeſcore valiant men of sturdieſt might Of Iſrael, with glittering ſwords in hand, Expert in warre, him to defend by right.

Therein alluding to that which the kinges Father had modulated for the king in that ſwéete pſalme. 45. Gird now thy ſword vpon thy thigh (O prince of fame) According to the worſhip and the glory of thy name. And prosper in thy glee, ride forth with glad ſucceſſe, Becauſe of that thy word, of truth, meekenes and righteouſnes: Thy right hand forth ſhall tell the things of dreadful ſtrength, Thy ſharpened ſhafts the people ſhall to thee ſubdue at length, Yea though that they for ſafety ſhould themſelues bring, Into the midſt inuiron'd with th'enemies of the king. 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 wt 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 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 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 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, yt not ſo much 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 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 yt by her means ye ſooner Solomon came to the royall Seat, the which he Adoniah had 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. 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 ye 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 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 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 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 ye 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, 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, 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, yt 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 (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, yt 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 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:

〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 .

Thus tranſlated:

Although in pitie, powerfull love, A long ſome time, refraines To ſmite the Sinner: yet at length, He plagues him to his paines.

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,

Oh now conſider this▪ ye that forget Gods grace, Leſt that I rent you for a pray, and none be found in place, To reſcue or to ſaue your ſoules.

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, 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 ye new conſpiracie of Adoniah, who aſpiring ye 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. 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 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, 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 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 ye 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 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 wicked haue I ſeene moſt ſtrong, and plac'd in high degree: In wealth and ſtoare faire floriſhing, much like the lawrell tree. But ſodainly he paſt him hence: and priſoned was in hell: Nor could I find within a whiles, the place where he did dwell: But as for iuſt and perfect men: the Lord them doth encreaſe Who have from him them to content, great ioy with reſt and peace. Againe, the Lord protects the iuſt, his wealth, his life, his lot: When wicked men are dawnted with the ſhaftes themſelves had ſhot. Oh bleſſed therefore Godly men, preſeru'd by God your King! But woe yee wicked, in your waies, your lot and euery thing.

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 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.

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That is

In truth all godleſſe deeds are nought eſtem'd with God above: But rightfull heaſtes and godlie workes of goodmen doth he love. And eke his foes and wicked wreatches which on earth here live By others ſpoile, at length a pray to iust men doth he give.

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, wc 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 ye king to whome ye Lord hath granted reſt for ye 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 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 ye 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 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.

O daughter now take heed, incline, and giue good eare: Thou must forſake thy kindred all and fathers houſe moſt deere, So ſhall the king affect thy beautie faire and trim: For why he is the Lord thy God, & thou muſt worſhip him. The Daughters then of Tyre, with gifts full rich to ſee, And all the wealthy of the land, ſhal make their ſuits to thee.

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 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 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, 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 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 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 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 ye 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 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. 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 yt haue gone before thee, & them yt come after thee. This is the iudgement of 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. 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. 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 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 for his children. Fourthly, this is not onely Gods decrée but alſo his good pleaſure by this to glorifie himſelfe, and to 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 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 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 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 ye 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 yt hee ſhall neither effect nor 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: 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. The firſt whereof riſeth of the deepe conſideration of his owne Supremacie, and the preſent high glory of the kingdome of Iſrael. The ſecond ſpringeth of Hyram the king of Tyrus vpon the view & diſlike of thoſe citties which the king hath granted him. The third groweth of certaine letters of intelligence which the Arabian Queene ſent him, after that ſhe departed from the court. The fourth is from his Mother & the Prophet Nathan, which are now both departed this life. The fifth is of Rhehoboā the kings ſonne & heire apparant, not ſo well pleaſing his fathers heart. The ſixth commeth from the kings adverſaries as namely Hadad, Rheſō and Ieroboā, which haue lift vp their hands againſt him 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 ye 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 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 abuſe the honour & grace of the ſame to his own deſtruction, verifying that ſaying of the kings father.

pſal. 49.12.20Man being in honour plac'd, declares his want of wit, And in that honour cannot stay, as one for it vnfit. Wherefore vnto the beaſts that in their death decay, Compared he is: for in this life this is his common way.

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 ye 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 ye 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 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 ye 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 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 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 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 ye 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 yt 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 ye many great loſſes 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 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 ye 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: * 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.

My handes and feete peirced wondrous wide,pſal 22.17. pſal. 109.25. a man might tell my bones on every ſide. They made me, as their vile reproach to bee. and looking too, did ſhake their heads at me.

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 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 ye offēces come yet wo to them by whom they come. Therefore as the king is right ſory, yt 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 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 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 ye 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 (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 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 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.

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 away their godly and vertuous Prince: then they as people without good gouernment depart from him, and liue in all abhomination▪ then his wrath is kindled againſt them: then he hideth away his face and fauour from them: then hee grieuouſly afflicteth them, and in concluſion conſumeth them.

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 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 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 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 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 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 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 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 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. pſal. 91.11.For why; vnto his Angels bright, a ſpeciall charge gives hee, In all thy waies for to protect, preſerve and proſper thee: And that they beare thee in their handes, and waite ſtill thee vpon, That not vnwares thou fall, nor bruſe thy foote against a ſtone. 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 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 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 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!

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, 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: Secondly, Hee hath combyned himſelfe with ſtraunge women. Thirdly, Hee hath turned away his heart from the Lorde.

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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 ye fraile nature of mā in this life. 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 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.

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: 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 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. *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 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.

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 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 ye 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 ye ſame. Therof it is (before al other things) that Iehovah his 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, & 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 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 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 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 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 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 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, 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 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 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 ye 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 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 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 ye 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 (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 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 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 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.

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 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 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 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.

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 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 〈 in non-Latin alphabet 〉 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 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 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, 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, 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 〈 in non-Latin alphabet 〉 a prophane or damned perſon: Chadeſch. Chadoſch. but 〈 in non-Latin alphabet 〉 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, 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 ye moſt noble Prince, ye 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 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 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.

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 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 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 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 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 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. 〈 in non-Latin alphabet 〉 an houſe dedicated to the name of the Lorde: the which doubtleſſe ſtandeth for a perfect figure of ye 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 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 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, yt 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 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 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 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 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. 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 ye 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 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 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 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, yt 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, 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 ( 〈 in non-Latin alphabet 〉 ) which Balaam deſcried and ſpake of in his propheſie, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 make in number 26. the which alſo the name 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 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 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.

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 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 ye 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 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 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.

The prayer of vngodly men is turned into ſinne.Pſal. 100.6

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

The Lord I know wil not vouchſafe my praier or words to heare If vnto ſinne mine heart I ſhould encline, and him not feare: But if I come into his Courts with offerings worthie praies, And pay the vowes I promiſed in mine afflicted daies: If on him with my mouth I call, and with my tongue him bleſſe, And offer him the ſacrifice of thankes and righteouſnes: Then will he heare my praiers and conſider of my caſe: And my requeſt will graunt in time, of his aboundant grace.

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. 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 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 〈 in non-Latin alphabet 〉 prophane, but 〈 in non-Latin alphabet 〉 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 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, 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 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 〈 in non-Latin alphabet 〉 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.

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, 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, 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 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 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) yt the ſins of our L.K. Solomō are of ye 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 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 yt 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 ye 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 yt 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, 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 heart in this ſenſe: firſt in that he hath ſinned againſt the Lorde his God: ſecondly in that he hath yeelded to his luſts: and thirdly in that he fainted in his holy zeale. For, there is no ſinne whatſoeuer which a man committeth, wherein there is not a 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 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 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 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: ye 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 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.

Their Idols both, of ſilver golde and mens hand worke they be: They mouthes have, but do not ſpeake, and eies but cannot ſee: They have eke eares but do not heare, & ſenſeles noſes, ſo They have handes, but they handle not, & feete but cannot go.

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 ye 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 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, yt 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 yt 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 yt the K. was ſo perſwaded to proſtrate himſelfe before thoſe vaine images of the heathen, to adore or worſhip them as Gods, or yt 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 their abhominations, yea, hee hath permitted them to vſe their ſtrāge religiōs: more yet, he hath cauſed to be built for thē houſes, & high places in the face of all Iſrael, & in the ſight of Ieruſalē, & hath allowed thē great ſums of money & maintenance out of his treaſurs to & for the ſame, wherof it is well ſaid (indéede) yt 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 yt he did worſhip their idols, nor cā we ſee into ye 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: 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: If when that men offend the Lord, they will not turn againe: He furbiſheth his percing ſword, in iuſtice them to paine, He bends his bow, & it prepares with dreadfull darts of death: And lethall inſtrumentes, to take from them their vitall breath. But alas there be in ye 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.

To day if ye his voice will heare, Then harden not your faithles heart: As ye with grudging many a yeare, Provokte me in the wild deſert.

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 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 ye 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 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, yt one birde ſhoulde be decked in an other birds feathers, nor this for any honor at all, yt a noble mā ſhold beg his beauty of the worms, the birds, ye 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 ye ſame put off againe. Therfore this is of the garmēt, & not of ye 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 ye honors, pleaſures, riches, dignities, pollicies, ſtudies, counſailes,, thoughts, actions, & endevors of man in ye world (which are without the word wiſdome, 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, ye great glory 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 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 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. 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, yt 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 ye 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, 〈2 pages missing〉 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, yt there can be in my ſelfe any thing meritorious of ye 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 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 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 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 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 after mercie and righteouſneſſe: * Or, the bewayling of treſpaſſes, with a full purpoſe thence-foorth to amend, & leade a godly life: * Or, the turning againe of man vnto his Maker, with hope of mercie by faith in the holy Meſſiah: * Or, a changing or a renewing of the minde or opinion, with a due conſideration and better aduiſe. * Or, 〈 in non-Latin alphabet 〉 the turning about, or changing of both the mind and body and ſo of the whole-man: *Or, (after the common receiued 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. 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 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 wt 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 yt yet 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 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 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, 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? 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 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 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 thereof: Beſides that, in this declination of the Kings honor, is noted the renting and finall diſſipation of our Nation and 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, 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: 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.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 But God vnto the ſinner ſaid: And why,pſal. 50.16. preſumeſt thou to preach mine holy heasts: and in thy mouth to take my Teſtament?

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 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, 〈 in non-Latin alphabet 〉 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 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 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. 〈 in non-Latin alphabet 〉 The labour of man vnder the ſunne. And this the king hath ſometime noted by the 〈 in non-Latin alphabet 〉 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 things are, which he comprehendeth vnder the ſame. For why ſhould men contende about that, whereof they knowe neither the meaning, nor the reaſon? Therefore yee ſhall vnderſtand, that this worde 〈 in non-Latin alphabet 〉 Ʋanitie, 〈 in non-Latin alphabet 〉 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 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!

what things he comprehendeth vnder vanitie.Secondly, What things are comprehended by him within this vanitie, the next worde plainely ſheweth vs: for in 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 Col, put abſolutely without He, 〈 in non-Latin alphabet 〉 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: 〈 in non-Latin alphabet 〉 That ſinguler, or ſpeciciall Prophet. 〈 in non-Latin alphabet 〉 That worde, or that ſinguler, or notable worde, Ille ſermo That word. or matter. So ſaide the Gréekes 〈 in non-Latin alphabet 〉 . 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, 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: 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 ye 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!

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: 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 Thou ſhalt labour: and thou ſhalt doe all thy worke. The firſt worde 〈 in non-Latin alphabet 〉 ſignifieth, any kinde of ſeruice, 〈 in non-Latin alphabet 〉 or ſeruile labours, ſuch as are not to be done 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, 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 which ſignifieth to doe or to make any thing, and herence is that worde 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 Neither hath the King that worde 〈 in non-Latin alphabet 〉 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.

Our eares haue heard our Fathers tell,pſal. 44.1. and reverently record: The wonderous workes that thou haſt done, in elder times (O Lorde).

But the worde which the King here vſeth and applyeth to this his purpoſe is (as yee know) 〈 in non-Latin alphabet 〉 which ſignifieth a labour with wearineſſe, and not with pleaſure or delight. 〈 in non-Latin alphabet 〉 (as are thoſe other labours, wherein a man expecteth the ende of his workes with ſacietie.) For it hath tediouſneſſe and no relevation, 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.

Behold, he labours in the throwes of miſchiefes: He hath conceived ſorrow, and brought forth impieties.

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 〈 in non-Latin alphabet 〉 which hath the ſame letters, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 Aven, that euill concupiſcence of our firſt parents, 〈 in non-Latin alphabet 〉 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.

Pſal. 119.133.Direct a right my ſteps, to walke within thy way: Then ſhall not vile Concupiſcence within me beare the ſway.

And this word, is oftentimes applyed to Idolatrie, as Samuel ſayde to Saul, 1. Sam. 15.23. who rebelled againſt the Lorde: Rebellion 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, 〈 in non-Latin alphabet 〉 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, for that they bee impoſed on him for a iuſt puniſhment of his rebellion and ſinne in this life. Thirdly, becauſe they 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? 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.