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 shal be 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 shal be 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 shal be 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
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 froÌ„ 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 mishapeÌ„ in my meÌ„bers nor brokeÌ„ in my féet nor brokeÌ„ in my haÌ„ds 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 heaueÌ„lie 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 Vâ—rgin to wife Moreouer I haue serued and honoured next vnto my God my Lord the King in all dutiful thankfulnesse without giuing him any iust offence to my knowledge And therfore as the King is most wise and will not take an offence being not offered him I am sure he is not afflicted or grieued for any cause of mine as I perswade neither for any thing he hath noted or conceited in any of you But I know well there be other causes things whereof he hath taken this sorrow the which also may bee knowne to some of you and yet are yee most vnwilling to reveile or make knowne but would rather if it might be conceale and couer them for it is the part of a friend to couer the fault of his friend much rather then ought a true Subiect for the loue and honour of his Prince rather modestly to forbeare then to aduenture the display of any his faultes or imperfections They that obserue not this rule resemble shamelesse Cham one of the sonnes of Noah Gen. 9.22 who most vnreuerently both discouered and derided the nakednesse of his father This being said Zadok sighed déepely and made as a proffer to further speeches Neuerthelesse hee refrained for this time for he well knew the causes of the Kings griefe although it pleased him not as yet to vtter it partly for the reuerence he yeelded the kings honour partly for his owne modesty as also for that he was verie vnwilling to be the vnfolder of that which hee was sure the Princes and all the Kinges friendes would be very sory and loath to heare albeit they were so redy to inuestigate that whereof being once certified they did much maruaile at greatly lament and could scarsely ease or mitigate much lesse salue and recure howbeit they endeuoured their best and thought it bootelesse for them to stand wondering and reasoning longer then they might set on and spéedily assay which way to bring ease or comfort to their Soueraigne Lord the which they wel knew could not be effected till time they had found out and considered of the true causes of the kings affliction Therefore though much against their wils yet vrged by the present necessitie they presume on the king in this examination CAP. IX The Lordes are resolved to examine and consider of the King and his actions but note by what occasion in what sort and to what end Of Solomons birth WHen euery one of the Lordes had perused himselfe cleared his owne conscience and approued his words and actions towards the king Azariah Azariah the chiefe Lord replied againe and said Now that wee haue in this sort submitted our selues to the iust triall in all modestie and no lesse faithfulnes to our Lord K. Solomon and so cleared our selues of any iust offeÌ„ce 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
〈◊〉 〈◊〉 〈◊〉 or Astronomy and also in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Science which by the voyce of birds prognosticateth the euents and thinges that ensue he also goeth beyond all the wise men not onely of the Egyptians but of our owne Nation as namely Ethan the Esrahite ond Heman Chalcol and Darda the sonnes of Mahol to be briefe the king is wiser then all men liuing for he hath that pure influence of the diuine Spirit the wisedome of the highest and that not so much by his owne studie and industrie albeit he hath béen wonderfully exercised in all laudable Artes and Sciences from his youth as by an especiall inspiration and diuine grace from the Lord his God who hath béene willing to enlarge and blesse him most aboundantlie By this he hath knowne to resolue and declare all hard riddles and questions By this he hath learned who hath laide the foundations of the earth who hath measured it and spread the line vpon it who hath shut vp the Sea with doores when it brake forth as out of the wombe who hath made the cloudes a couering for it and darkenes as his swadling bande who hath giuen the morning his charge and shewed the day-spring his place who hath bound the seauen-starres together and losed the bandes of Orion who hath brought forth the morning-star in his time and guided the euening-starre with his Sunne who hath ordayned the course of the heauens the Sea the windes the hailes the thunders the lightninges the showers of raine the deawes the light the darkenes and all that are both in heauen and earth yea he knoweth the purpose of the Creator therein And by this for the glory of God and the good of his people he hath spoken three thousand Proverbs he hath composed a thousand and fiue songes he hath told also of trees euen from the Cedar trée that groweth in Libanus vnto the Hysope that springeth out of the wall he hath spoken of Beastes of fowles of wormes of fishes and of all the creatures of God for their is nothing hidden from him his wisedom and knowledge is so admirable * By this his singular and swéet eloquence also is powred forth as the dropping of an hony combe Solomons Eloquence psal 45. vnto them that stand before him to heare his wisedome his lipes are full of grace as the Kinges father saide and dilectable to the hearers of his words euery where for his diligence was to find out and vtter pleasing wordes right scripture and the recordes of truth Cant. 5.14 This the noble Princes considering well semblably commended in him saying His lipes are like the Lillies that droppe sweete smelling mirhhe Doubtlesie as I saide of the former so may I say of this that the king herein farre passed all men on the earth without comparison which hath caused that many noble Kinges renowned Princes and wise and learned men of diuers strange far Countries were not only astonied when they heard thereof but the more to satisfie their eagre minds vndertooke great perilous and painefull iornies to come neare him to visit him to behold to heare to consider to take experience of that whreof they had heard reported concerning him and his wisedome Solomons iudgementes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * With this also my Lordes we may both remember and admire the excellencie of his Mischpatiim or iudgements in the which the very wisedom of the diuine power wonderfully appeared as in him whom the Lord his God had brought to this kingdome of Israel to do therein iudgement and equitie as the noble Quéene of Sheba perceiued and saide vnto him 1. King 10. For into how many partes soeuer Iudgement is deuided or any way considered the King expressed in euerie of them a right singular dexteritie For first according to the certaine and prescript rules of the law he wiselie discerned iudged and tried all matters of controuersie before him brought and therein as the parties were deuided one against an other after the manner of contenders in the Law their causes being eitheir 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
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 shal be 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 conscieÌ„ce 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 mâ—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 takeÌ„ ought of any maÌ„s hand Lo my lords here is ioy gladnes the greatest coÌ„fort in this life for the 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 maÌ„ner 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 whoÌ„ 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
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 â—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 theÌ„ 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 repeÌ„tance 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 excelleÌ„t 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 womaÌ„ she is much more worth theÌ„ pearls the heart of her husbaÌ„d 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 womaÌ„ that feareth the Lord shal be 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
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 the 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 ship-maister 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 49.12.20 Man 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 the
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 the 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 that 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 the 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
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 the 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
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
soule and never eateth with pleasure Neverthelesse they sleepe both a like in the earth and the wormes cover them Thus are they both confounded and worthily combined together Yea here Thersites the deformed Nircus the most beautifull as the very Gréeke Poets say are worthily compared as touching their bodies Next to this such are also the confusions and euents of this life and humaine affairs in this words that in the iudgement of the carnall man there is not discerned any difference at all between the good the euil the iust man and the sinner to either of the which the temporall good thinges of nature fortune and life are often alike Abraham our Father was rich so was Pharao Abimelech and the king of Sodom Againe Cain was an exile from his Fathers house so was Abraham and Iacob and Ioseph Moreouer Sarah was faire and beautifull so were the daughters of Cain Shem was preserued in the Arke with his Father Noah so was Cham also within the same But it may be so that the Lord would therin teach that his children should serue him not inregard of those temporall and worldly things and again that the vngodly which also haue and do abuse the same might be left without all excuse of their vnthankefulnes that the iustice of God might bee acknowledged and his word beleeued which commendeth and promiseth the future iudgement and full retribution of all mens wordes and workes and that the worthines of faith might bee encreased Moreouer it is so that the true vertues of the spirit diuine which are so well knowne of the king do not externally appeare to the carnall minded man Therefore the men of this world esteeme no more of the iust and godly then of the wicked and impious yea they persecute the godly and most vertuous and constraine them by their cruel tyrannies and oppressions to suffer and endure those bitter tormentes and paines which are only one as well deserued to malefactor and transgressours of the law This thing was noted in the death of Habel whom Cain slew in the persecution of our father Iacob by Esau by Laban others wherof he could say to Pharao that his dayes had beene few and euill in the accusation the selling away the imprisonment and afflictiōs of Ioseph in the afflictions of our fathers in Egypt in the contempt of Lot in Sodom in th'xtremity of poore Naomi and Ruth and in the sorrow of Hanna with others Such is the entertainement of the godly and their common estimation in the world and this is the nature of vanities kingdome Now what is that which ye disliked in these the kings words No man hath power over the spirit to keepe still the spirite nor hath any power in the time of death Is it not a true saying Obiection 16 mans power of life Cap. 8.8 For hath any man power either to liue as long as he listeth or to put away his soule from his body at his pleasure Surely it is true as Iob said to this purpose The dayes of man are determined and as the King said The dayes of a man are numbred that is sby the Lord who onely hath power either to giue or to take away mans life at his will and pleasure at all times and that neither this nor that lieth in the will or power of man therefore as he may not cast himselfe rashly into danger so neither should he promise himself long life Though Saul slew himselfe he had not therein power of his life for his dayes were determined and now expired he was shewed the day before 1. Sam. 28.19 that hee should die and in the manner of his death he was by the iustice of God made his owne executioner As he could retaine his life no longer so neither could he forbeare to performe that on himselfe which he was in this iudgement constrayned to performe If worldly men had this power either to retaine life or to put it off when they lifted they would then often renew themselues and old age would not be much dislike yea death which is so bitter to the wealthy men of this life would not be so much feared as it is But now it falleth out otherwise for why neither can the courage and strength of body preserue the strong warrier nor the industry of arte nor the deuises and counsailer of man withstand death when the Lord taketh away life nor can force death on them whom the Lord is willing so preserue in life Thus when Saul in his trouble was slaine of his owne handes for want of another executioner David on the other part was preserued Obiection 17 the yong mans lesson nor could he be slaine by them which were his mortall enemies because the Lord did keepe his life * Finally ye haue said that it is obiected against the King that hee shoulde in his wordes counsaile young men to take their delights of youth and to swmime in their lustes Let mee heare the Kings owne wordes as he spake them and vpon what occasion Hee said quod Abiather Though a man live many yeeres in them all reioice Cap. 11.8.9 yet he should remember the dayes of darkenes because they are many all that commeth is vanitie Then thereupon he said againe Reioyce O yong man in thy youth walke in the waies of thine heart in the sight of thine eyes Then he added indéed But know that for all these thinges God will bring thee to iudgement therefore take away griefe out of thine heart cause evill to depart from thy flesh for childhood youth are vanitie Then answered Zadok how haue they here considered one word with another Answere the beginning with the end the exordium with the conclusion Yong-men are counsailed to beware For they also haue their Iudgment appointed and how is the māner of the kings speech marked When the king had aduised men in the highest grade of their proserity to thinke vpon affliction trouble and aduersitie and to endeuor to eschew it he commeth to behold the guise and condition of yong men yea of such as did sway in wordly and fleshly lustes and wantonnes without regarde of the iudgementes of God which is wont to ouertake such persons in the time appointed and he derideth their folly speaking by the figure Ironia in the which the contrary is euer intended as who should say Go too go too thou yong man if thou wilt not bee aduised nor restrained nor reclaimed by these instructions and lessons take thine own mind follow thine own will walk in thine own waies if thou thinke it good But he leaueth him not without a commination or threatning And thinkest thou that there is none account to be made for these thinges and will not God bring thee into iudgement thou art deceiued thou foolish yong man for there is a iudgement which a waiteth but the time appointed wherein thou must enter not onely at the last when al men shal