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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92778	Solomons choice: or, A president for kings and princes, and all that are in authority, presented in a sermon before the Honourable House of Commons at Margarets Westminster, at their publique fast, Septemb. 25. 1644. By Lazarus Seaman, pastor of the Church of Christ at Alhallowes-Breadstreet-London. One of the Assembly of Divines.	Seaman, Lazarus, d. 1675.	1644 (1644)	Wing S2177; Thomason E16_23; ESTC R189	37,337	55

little strengthened and hardned by our folly Differences might either be prevented or lessened or sooner remedied both the smaller and the greater differences if we had more wisdome Families Church and State our selves and posterity are all in a perishing condition If it be the property of a wise woman to build her house and of a foolish one to plucke it downe with their hands as it is indeed (c) Prov. 14. 1. We must needs beare our share in that reproach for hitherto we have done little else which way soever we apply the words Secondly let us consider the benefit of wisdome that The second branch of the generall exhortation we may prize it and hunger after it as well for the excellency of it as to supply our want A little wisdome may stand us in more stead then a great deale of strength witnesse that Parable or History I know not whether to call it of the little City and few men in it which was delivered by a poore wise man from a great King who came and besieged it and built bulwarks against it (d) Eccl. 9. 14 1● If there be any Plaister that can heale our wounds or any Physicke to cure that deadly disease whereof Church and State have long been sicke I 'me sure wisdome must be the principall ingredient Is there any thing impossible to this most Soveraigne ●race could each of us attaine a due proportion it would reconcile all discord and enmity That sweet promise would be accomplished The envy of Ephraim shall 〈◊〉 and the adversaries of Judah shall be cut off Ephraim shall not envy Judah and Judah shall not vex Ephraim * 〈…〉 There 's likely to be another Earth-quake to rent not onely the vaile of the Temple but also the foundations of it Nothing but wisdome can prevent this and I feare the 〈…〉 of wisdome must be brought forth before it will be effected A brother offended is harder to be wonne than a strong City and their contentions are like the barres of a Castle (a) 〈…〉 18. 19. 〈…〉 Thirdly let us pray earnestly for our selves and one for anothert that we may be richly supplied with this grace each of us according to our need in all respects For our King in the same words that Solomon useth for himselfe and likewise for the Parliament For our Armies for all inferiour Magistrates for the Ministers of Gods holy Word and Sacraments and for all the people of the Kingdome That God would teach us to know our duties towards him and one unto another in every kind It may be one reason why there is not sufficient wisdome found among us is because we doe not seeke it or if we desire it for our selves yet we care not how destitute others be The Lord hath enough in store for us all There is a speciall promise made to Christ in those words Behold my servant shall deale prudently he shall be exalted and extolled and be very high (b) 〈◊〉 52. 13. All that are heires of promise may plead their portion even in this Christ is made unto us wisdome not onely by imputation but effusion A spirituall and heavenly wisdome is wrought in Gods children whereby they are instructed how to please and glorifie God and how to worke out their owne salvation Yea and how to carry themselves among men wherein they sometimes so excell that they are exceeding beneficial unto others * Josep● Daniel c. and their adversaries are either convinced or astonished The Libertines and others were not able to resist the wisdome and the spirit by which Steven spake (a) Acts 6. 10. The promise which Christ made was generall to all the members of his Church I will give you a month and wisdom which all your adversaries shall not be able to gainsay or resist b For matters of government d Luke 21. 15 there is that in Isaiah I will also make thy Officers peace and thine exactors righteousnesse (c) Isaiah 60. 17 Which implies that when God blesses Church or State he will provide governours for them that shall be wise as well as just and so order things that all may lead a quiet and a peaceable life in all godlinesse and honesty (d) 1 Tim. 2. 2. But it is as hard a matter to obey well as to rule well the rather because the Powers which be are sometimes divided against God and among themselves In the case betweene God and man its clearely resolved in the Scripture That question puts it out of question Whether it be right in the sight of God to hearken unto you more than unto God judge ye (e) Acts 4. 19. When the powers on earth are divided among themselves there is a great deale of difficulty pretended and yet if men were to resolve this case blindfold I meane abstractively from by respects and partiality there is not one of a thousand who consulting with the light of nature or Scripture would not resolve for the lesse power in a just cause against the greater when there is nothing but greatnesse to support it The Lord teach us all to learne this lesson perfectly which hath cost us so deare Yet we shall doe well in these times to take in those words of David And see if there be any wicked way in me and lead me in the way everlasting (a) Psal 139. 24 Fourthly let us inlarge and bound our desires about A fou●th branch of the gene●all ex●●r●a●ion wisdome as we ought to doe If we need a manifold wisdome let us not feare to aske it for God gives liberally ●ut we must have respect unto our ranke and station Secret things high things other mens matters needlesse things and curiosities must be let alone The onely wisdome is for every one to be wise for himself (b) Prov. 9● 2. To know his owne duty and to doe it How to prevent offences and jealousies to reconcile differences to deny our selves and to promote a publique good To seeke God in due order (c) 1 Chr. 15. 13 and first the Kingdom of God and the righteousnes therof (d) Ma●th 6. 33. To save our souls though we lose the world (e) Ch. 16. 26. To seare him who hath power to cast soule and body into hell (f) Ch. 10. 28. not the oppressor (g) Isaiah 51. 13 To build Gods house and not our owne (h) Hag. 1. 4. In a word to kisse the sonne lest he be angry (i) Psal 2. 12. and to make this our onely designe that whether we live or die we may be the Lords (k) Rom. 14. 8. and when Christ Jesus shal come the second time we may be found in the number of those on the right hand whom he will welcome to himselfe saying Come ye blessed of my father inherit the Kingdome prepared for you from the foundation of the world (l) Mat. 25. 34. Yet the times and our condition in

to his sonne which he expected should be given him But consider what the Scripture says further Righteous lips are the delight of Kings and they love him that speaketh right Prov. 16. 13. He that loveth purenesse of heart for the grace of his lips the King shall be his friend Prov. 22. 11. I shall not need to speake of these by way of applicacation By this time there is sufficient light given as I hope even to the inside of the Text. But a maine part of the worke is yet behind which is to raise some Doctrines and give in the Vses of them I shall but name the points and open them a little and though they be severall apply them all as one 1. The office and duty of Governours Kings or others is The Doctrines to judge the people committed to their charge and to discerne between good and bad That 's the first 2. The second All that beare such Office have speciall need of wisdome 3. A third Wisdome is to be desired rather then any outward blessing but especially wisdome for government in Governours The fourth and last is this One speciall meanes to attaine unto wisdome is prayer I shall not need to prosecute any of these points at large it will suffice to speake something of every one of them mixtly rather to worke them into the heart by some quickning explication then by reasons and demonstrations to perswade the understanding The first Doctrine presents the duty of Governours in 1. Doctr. The duty of Governours 1. part to judge their people two summary expressions or a twofold duty The first is to judge The second To discerne betweene good and bad If the question be what it is that such as are in authority have to doe here is the answer Not to exercise an arbitrary power over mens goods and persons estates and lives Nor to gather up abundance of treasure for themselves and their posterity and much lesse to oppresse and tyrannize It was an expresse Law of God concerning the Kings of Israel That they should not greatly multiply to themselves Silver and Gold Which was not intended Deut. 17. 17. onely as a reason why they might not choose a stranger tobe King as Philo the Jew supposed but rather as a caution to teach Princes humility and moderation That their Phile. de creatione Principi● vers 20. hearts might not be lifted up above their brethren Daniel speaking of Nebuchadnezzar says of him Whom he would Dan. 5. 19. he slew and whom he would he kept alive c. But therein he relates not jus regis but factum Not what was done as of Rolloc in loc right but what used to be done by usurpation He which ruleth over men must be just Moses in the Law speaking to Judges 2 Sam. 23. 3. says That which is altogether just shalt thou follow Altogether Deut. 16. 20. just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice justice The doubling of the Ainsworth on the place word is for more vehemency The meaning is all manner of justice and nothing but justice exactly carefully and continually The speciall things which belong to Rulers in way of judging are these and such like 1. To provide good and wholsome Lawes for themselves and their people to walke by God doth not judge men but by and according unto a Law We have a Law John 19. 7. Ch. 7. 51. and by our Law he ought to die Doth our Law judge any man before it heare him and know what he doth Sittest thou heare to judge me after the Law and commandest me to be smitten contrary to the Law Acts 23. 3. We see good men plead the Law and wicked men pretend to it Both suppose it as a necessary rule 2. To appoint inferior Officers and Judges in all places and for all kinds of businesse Judges and Officers shalt Deut. 16. 18. thou make thee in all thy gates which the Lord thy God giveth thee throughout thy Tribes and they shall judge the people with just judgement Of Jehosophat it is thus recorded And he 2 Chro. 19. 5 9. set Judges in the Land throughout all the fenced Cities of Judah City by City And as touching the right manner of judging He charged them saying Thus shall ye doe in the feare of the Lord and with a perfect heart 3. To see that right be done to every person even to the poorest and meanest the widdow fatherlesse and stranger in every cause without partiality and by-respects as in Gods presence and in Gods stead Oh house of David Thus saith the Lord Execute judgement in the morning Jerem. 21. 12. and deliver him that is spoyled out of the hand of the oppressor lest my fury goe out like fire and burne that none can quench it because of the evill of your doings 4. To encourage the good and terrifie the wicked For Rulers are not a terror to good workes i. e. ought not to Rom. 13. 3. be but to the evill This was Davids resolution as a King A froward heart shall depart from me I will not know a wicked Psal 101. 4 c. person Who so privily slandereth his neighbour him will I ●ut off him that hath an high looke and a proud heart will I not suffer c. 5. By all good and lawfull meanes to provide that all sorts of men and especially such as are in covenant with God may lead a quiet and a peaceable life in all godlinesse and honesty Subjects must pray for this * 1 Tim. ● 2. Rulers must improve their authority toward the furtherance of it This must be their end ayme desire and endeavour Gods example toward men His command laid upon Governours The end why Magistracy was ordained That happinesse which all men naturally desire and cannot otherwise be attained The light of nature and dictate of every mans conscience as also the Oaths which are usually tendered almost among all Nations to Princes at their solemne Coronation doe not onely sufficiently informe but abundantly convince of all this which in one word is to judge And that Governours may be the better able and more faithfull in judgeing it is exceeding necessary that ● Part. to disc●●ne between good and ●ad they discerne betweene good and bad which is the second thing wherein Solomon desires to be enabled by God and a second part of the duty of Governours The woman of Tekoah praises David in this respect and for that excellency which God had bestowed on him in this kind As an Angell of God so is my Lord the King to discerne betweene good and bad (a) 2 Sam. 14. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrases of the Originall Language are not altogether the same in the Text (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the place last cited c but the sense seemes to be one in both and plainely to imply that as all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

will blesse her and she shall be a mother of Nations Kings of people shall be of her (b) Gen 17. 6. 16. Christ rejoyces in it as part of his glory that by him Kings reign● and Princes decree justice (c) Prov. 8. 15. He himselfe was a King and hath thereby sanctified that calling and estate The benefit of this kind of government is as fully asserted in the Scripture as of any other A King that sitteth in the Throne of Jud●ement scattereth away all evill with his eyes (d) Prov. 20. 8. 26. And in the same Chapter A wise King scattereth the wicked and driveth the wheele over them What shall we say to those most considerable places in Jeremy wherein God seemes to set out all the dimensions of his love toward his people the Jewes And it shall come to passe if ye diligently hearken unto me saith the Lord to bring in no burden through the gates of this City on the Sabbath day but hallow the Sabbath day to doe no work therein Then shal there enter into the gates of this City Kings Princes sitting upon the Thron of David riding in Charets c. (e) Jer. 17. 24 25. It seemes therefore that profanation of the Sabbath is very prejudiciall unto Kings and the true sanctifiers Note of it are their best friends It follows in the same book Thus saith the Lord Execute you judgment and righteousnesse deliver the spoiled out of the hand of the oppressor and doe no wrong doe no violence unto the stranger the fatherlesse nor the widdow neither shed innocent blood in this place For if ye doe this thing indeed then shall there enter in by the gates of this house Kings sitting upon the Throne of David riding in Charets and on horses he and his servants and his people (a) Jer. 22. 4. By all which it's more then manifest that as it was never worse with that people then when there was no King in Israel (b) Judg. 21. 25. so it should never be better then when God bestowed a King on them as the fruit and recompence of their obedience Among the glorious things which are promised unto the Church of God to be enjoyed in the latter ages of the world this is one and a principall meanes which is ordained towards the compleating of her happinesse that Kings shall be her nursing fathers and Queens her nursing mothers (c) Isa 49. 23. That the sonnes of strangers shall build up her walls and their Kings shall minister unto her (e) Ch. 60. 10. When the New-Jerusalem shall come downe from God Kings shall be no hinderance but shall bring their honour and glory into it (f) Rev. 21. 24. And therefore the most exact reformation in the Church may well consist with this kind of government in the State and the folly of that Proverbe will in due time appeare to all the world No Bishop no King We have therefore the more cause to be humbled this Speciall matter of humiliation day for all the evill which befals us under such a government The cry of such as are rob'd and spoil'd or impoverished is loud the cry of the widdows and fatherlesse is farre greater There is abundance of innocent blood shed in the Land The green tree and the dry are both cast into the fire The circumcised and uncircumcised are visited in like manner We must needs take that in Ezekiel unto our selves Behold I am against thee and will draw forth my Sword out of his sheath and will cut off from thee the righteous and the wicked (g) Ezel ●1 ● That judgement which is threatned in Zachary lies heavy upon this Kingdome I will no more pitty the inhabitants of the Land saith the Lord but lo I will deliver the men every one into his neighbours hand and into the hand of his King and they shall smite the Land and out of their hand I will not deliver them (a) Z●ch 1● 6. God hath cut asunder his staffe Beauty by withdrawing his wonted Providence toward us and his staffe Bands by breaking the brotherhood betwixt one part of the people and another It shames me to speake of these things without teares of blood But what might be the cause of all this evill In the maine quarrell I am confident we may plead our innocency and say with David in the case betweene him and Saul Judge me O Lord according to my righteousnesse and according to mine integrity that is in me (b) Psal 7. 8. But surely the sins of the one party are not the adequate cause of the judgement on both What say's God Oh that my people had hearkned unto me and that Israel had walked in my waies I should soone have subdued their enemies Psal 8● 13 14 15. and turned my hand against their adversaries The haters of the Lord should have submitted themselves unto him And Solomon When a mans waies please the Lord he maketh his Prov. 16. 7. enemies to be at peace with him We must needs conclude therefore that our waies are sinfull crooked waies that are not good seeing so many who were our friends are become our enemies And we also may say We have no King because we feared not the Lord what then should a Hos 10. 3. King doe to us And if we shall still doe wickedly we shall be consumed both we and our King 1 Sam. 12. 25. Yet one Observation more to comfort us a little Solomon 7. Observation is very confident that his heart was in Gods hands Either to blind or inlighten to mollifie or to harden to make him a blessing to Israel or a judgement Let not us therefore despaire either in regard of our selves or Our King He that made Esau and Laban relent towards Genes 33. 4. 31. 29. Jacob That caused Saul to acknowledge unto David Thou art more righteous than I for thou hast rewarded me good where as I have rewarded thee evill And gave 1 Sam. 24. 17. Daniel so large a roome in the affections of Darius notwithstanding the conspiracy of evill-counsellors against him And he that gave his people favour in the eyes of those Dan. 6. 20. who carried them captives even that great heart-commander Psal 106. 46. is able to set us all right in the apprehensions and affections of Him who is now too many waies at distance from us We have a divine testimony to build our faith upon The Kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will And many instances Prov. 21. 1. to strengthen our faith by Almost all the Persian Kings Before them the Babilonian Monark that head of gold and heart of stone to say nothing of Pharaoh the Egyptian How wonderfull is that passage concerning Amphilochius of Iconium * Theodoretus hist Eccles lib. 5 cap. 16. who changed the Arrian Emperors heart by denying that reverence

them call for more than all this Pray we therefore that the Lord would teach us how to strengthen our friends to gaine our enemies if it be possible But above all how we may glorifie God by doing or suffering in the midst of all scandals and blasphemies whereby he is dishonoured How to use his ordinances aright To try the spirits and to know his true Ministers from the messengers of Satan who transforme themselves into Angels of light Who be the Foxes the little Foxes that spoile the Vines and their tender Grapes and what to doe with them Cant. ● 15. Yet one step further Let 's practise exercise and manifest A fifth branch of the generall exhortation our wisdome in all affaires and upon all occasions When our Saviour says Be wise ●s Serpents and innocent as Doves (a) Mat. 10. 17. he meanes it of a practicall wisdome There is a prudence which some Moralists call prudentia practice practica * which is of all other kinds the most Pavonius in Ethicis disput 1. q. 2. excellent An ability of the mind whereby we know what is fit to be done all circumstances considered and are inclined to doe accordingly If things were so and so as sometimes we fancy and desire we could tell what to doe but as they are we are at our wits end Our duty is to take the worst and make the best of it He 's a skilfull Pilot that knows how to order the ship in a storme so as to prevent shipwracke I 'le conclude this generall part of the exhortation with that of St. James Who is a wise man and endued with knowledge among you let him shew out of a good conversation his workes with meeknesse of wisdom (b) James 3. 13. And with St. Pauls charge See that ye walke circumspectly or accurately * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as fooles but as wise Redeeming the time because the daies are evill (c) Eph. 5. 15 16. As touching the second part of the exhortation to The speciall exhortation unto Governour● such as are in authority and entrusted with the publique weale out of the depth of affection which I beare them and the righteous cause wherein they are engaged I desire with all due reverence humility and subjection to spread before them the following considerations that their way may be like the path of the just which is ●s the shining light that shineth more and more unto the perfect day (d) Prov. 4. 18. The first consideration is this The feare of the Lord is The first speciall consideration the beginning of wisdome (e) Prov. 1. 7. This is so much the more to be regarded because it is so often repeated by the Holy Ghost in Scripture (f) Ch. 9. 10. Job 28 28. Psal 111. 10. If there were no more but a S●la● in the close there should be the more diligent attention to it but being so oft inculcated in the same book and by several men of God our hearts should be deeply affected with it Men that have no feare of God before their eyes are seldome of Gods counsell They plough not with his heifer I meane they consult not with his Spirit in the word no wonder if they read not his riddles All his counsels are to them like the writing on the wall to Belshazzar Yea they have rejected the word of the Lord and what wisdome is or can be in them (d) Ierem. 8 9. The secret of the Lord is with them that feare him and he will shew them his Covenant (e) P●●l 25. 14. As for the wicked 't is with them as with Jerusalem The things which made for her peace were hid from her eyes (f) Luke 19 42. Labour therefore to be really godly that you may be truely wise Have respect unto all Gods Commandements that ye may not be ashamed (g) Psal 119. 6. Let his testimonies be your delight and counsellors (h) Vers 24. Secondly There is a wisdom which God curses beware The second consideration of it He taketh the wise in their own craftinesse And againe The Lord knoweth the thoughts of the wise that they are vaine (i) 1 Cor. 3. 19 ●0 Those words of the Prophet Isaiah are very dreadfull Behold I will proceed to doe a marvellous worke among this people even a marvellous worke and a wonder for the wisdome of their wise men shall perish and the understanding of their prudent men shall be hid (k) Isa 29. 14. The causes assigned of this so fearefull a judgement which the Prophet though most eloquent wanted words to expresse were Hypocrisie and Superstition in Religion They that are not wise according to the Word for Religion shall not be wise for the good of the State at least their wisdome shal have no good successe Pharaohs wisdom was to keep Israel under (l) Exod. 1. 10. but thereby he multiplyed strange plagues upon himselfe and people and was utterly overthrowne in the red Sea he and all his Host Balaams wisdome was to cast a stumbling blocke before the children of Israel (a) Revel 2. 14. to make them eate things sacrificed unto Idols and to commit fornication by this meanes he thought to have brought them under a curse but it lighted on himselfe (b) Num. 31. 8. And on the Moabites and Ammonites Who were ever after to be looked upon as bastards and shut out of the Congregation of Israel unto the tenth generation for ever (c) Deu● 23. 2 3 Achitophels wisdome was to make the difference betweene David and Absolon irreconcileable but God turned it into foolishnesse (d) 2 Sam. 16. 21 Jeroboams wisdome was to make Religion serve the State but while he laboured to stablish himselfe by this meanes he rooted out both his family and the Kingdome it selfe (e) 1 King 12. 26 28. The Jewes were so wise as to reject Christ for feare lest the Romans should take away them and their Nation * John 11. 48. The evill which they feared came upon them the means which they used to prevent a judgment brought it upon them with expedition Therefore let there be no oppression neither of people nor of Ministers Religion must be pure and sincere They who consult other mens mischiefe shall procure their owne No perpetuall war but with the divell and sinne Let our Kingdomes be the Lords and his Christs in the first place entirely lest we be no more a people If he be not the Corner-stone of the whole building both in Church and State all wil prove but a Babel and end accordingly Thirdly consider this Wisdome and Authority are The third consideration not alwaies intail'd The Scribes and Pharisees fate in Moses his chaire and yet were blind leaders of the blind It 's one of Solomons observations too often verified Folly is set in great dignity (f) Ecel 10. 6. But Job speakes more fully of the