locks are curled blacke His eyes are like the Doues vpon the water streames Which are all waste with milke byde full vessels by His cheekes be like spice bedds as the sweetest flowers His lippes are Lillies like that drop the purest mirrhe His hands as ringes of gold with Chrisolite beset His belly yuory white with Saphires garnisht brave His legges as marble pillers on golden sockets set His looke as Libanon as Cedars excellent His mouth as sweetned thinges lovely all is hee Howsoeuer this was spoken as aiming mistically far beyond the Kings person It hath doubtles been applied to our Soueraign without adulation in whom their appeareth some especial grace yea the very image of the diuine nature beyond that hath been perceiued in any other man But were it that he had felt or vnderstood some defects in these external things yet see I not how he might be offended knowing well that he is but a mortall man that whatsoeuer is wanting in the body may bee supplied that to the vttermost by the graces of the minde the which the Lorde more respecteth then the beautie of the body as he said to Samuel when he sent him to annoint David for king moreouer he hath well tryed it and therof hath said it in iudgement that fauour is deceitfull and that beauty is a thing vaine therfore hath not béene of the mind to set his felicitie therein * To this also assented the Princes extolling and praising to the cloudes the most angelicall forme and beautie of the King Benaiah And forth with Benaiah beckning with his and proffered his speach and saide Neither indeed may the kinges education Solomon his eductaion or the manner thereof offend him as Ahishar hath saide for neuer any in this world hath beene better taught and brought vp as towching the feare of God and all princely and heroicall vertues For to this end king David had prouided him most wise and godlie teachers as namelie Nathan Gad Asaph and such other the Lordes prophets and wise men whom he had diuinelie inspired and sent forth yea king David himselfe being a man after Gods owne mind for his heauenlie songes and melody called the sweete Singer of Israel and the Lordes annointed and also his mother Quéene Beth-saba a most prudent and virtuous Ladie as it is before said and either of them haue very carefully taught and scholed him in the feare of the Lord and the right princelie virtues At whose knees he stood and was glad and ready to receaue both instruction and correction And thus himselfe acknowledgeth saying When I was my fathers deare sonne and tenderlie beloued of my mother he taught me also and saide vnto me pro. 4.3 let thine eare receiue my words kepe my commaundements and thou shalt liue Get thee wisdome and get thee vnderstanding forget not the wordes of my mouth and shrinke not from them c. Againe in his latter time ready to depart he left with him this direction 1 king 2.2 Be thou strong and shew thy selfe a man kepe thou the watch of the Lord thy God that thou walke in his waies kepe his statuts his precepts his iudgements and his testimonies as it is written in the law of Moses that thou maist prosper in all that thou doest and in every thing that thou medlest withall c. And this was his mothers lesson when shee taught and nourtured him pro. 31.1 What my sonne what the sonne af my body and what O my dearely beloued sonne Giue not over thy strength thy waies vnto womē which are the destructiō of kings O Laemuel it is not for kinges it is not I say for kinges to drinke wine nor princes strong drinke lest they by drinking forget the law and pervert the iudgement of all poore mens children Againe be thou an advocate for the dumbe to speake in the cause of all such as be succourlesse in this transitorie world open thy mouth defend the thing that is lawfull and right and the cause of the poore and helpelesse Lo such lessons hath his mother taught him so well beseeming I say not a child but a prince and excellent well fitting so beautifull a body from the which virtues are wont to shine as those pretious stoanes which are placed in goodlie Kinges of Gould But beyond all this the Lord his God which loued him and vouchsafed to call him his Sonne did extend vnto him the effect of a fathers office aboue that which earthly fathers are able to do or performe towards their children for he nurtured him by his spirit not onelie in the day time but by the nightes also And in this he acknowledged the great loue and mercie of God towards him as in his wise Prouerbs it is to be learned Lo thus was king Solomon educated and instructed in his tender yeares of the which he yet sauoureth euen in these his elder dayes to his double honour and the consolation of Israel * Therefore I see not that the king should be hereof offended except onely in this that he hath not in his owne cōceit answered in some pointes to this his education and instruction but let that alone to be considered of hereafter To this the Princes did also accord and then rose vp Adomiram and spake as followeth Adoniram Neither wanteth the king the excellencie of wisedome Solomon his wisedome by the which he goeth out and in before the people to iudge and gouerne this great multitude to teach all others the true wisdome This is that which being prized no man can tell the worthinesse thereof as Iob hath said thereof neither is it found in the land of the liuing it cannot be bought for gould nor may the price thereof be obtained with siluer No gold of Ophir no pretious Onyx stoans nor Saphyres may be valued with it for this is the highest Treasure of a king yea and the same without the which a king is vnfurnished of that he ought to haue and so méere vnfit for the place of gouernmēt but hauing this one iewell in possession he is sufficientlie armed not onely to do iustice and to defend them which are at home but also to withstand and subdue the enemies which Eccles 7.9 are abroad for Wisdome is much better then weapons of warre and giueth courage vnto thē that imbrace hir This the king by Gods good grace considered in his yong yeares 1 King 3.9 4.29 and therefore this was that only thing which he desired of the Lord whē he was willed to aske whatsoeuer hee would haue hee should haue it and therefore the Lord being well pleased with his desire gaue him wisdome and a large heart even as the sand that is by the sea shoare without number or measure By the which the king was most wise and therein is preferred before all those famouse men of the East Country which haue so farre excelled other men both in that 〈◊〉 〈◊〉
true Melchisedek and Melchisalem many yeeres ere hee came into this worlde Neither might this prerogative bee well transferred to any other in regarde of the subiect without some iniurie to your highnes disgrace to the thing and blame to my selfe Thirdly as I was very willing in this sort to manifest the acknowledgement of my deepest debt namely dutifull love and true alleageance to your high Soveraignety so was I no lesse encouraged when I considered that I should present my selfe these my labours not before an Egyptian Pharao as did Moses nor before a Lydian Craesus as did Solon but which I vtter with a most ioyfull heart before the Lords annointed a right Christian King who with King David a man after Gods own heart vouchsaveth sweet audience to the prophet Nathan though he speak without a parable for the preferment of yong Solomon and for Israels cōmon good who al so with K. Iehosophat is desirous to know the wil of God thogh by the simple ministery of poore Micheas finally which with K. Solomon is contented to heare in his own royall person the pleading of 2. women though of base cōdition But now because that godly modestie though in the habite of princely magnanimitie admits not in presence any speeches displaying such your apparant worthinesse I lay my hand on my mouth yeelding many thinges to vnwilling silence the which neverthelesse the most loving affections of all your true-hearted subiects cannot but acknowledge willingly proclaime For we are truly perswaded that as Iehovah graced Noah the righteous with many perfections wonderfully blessed David his annointed with an excellent spirite and adorned K. Solomon with manifold graces as wherby changed into other men the first was miraculously preserved in the great deluge which drowned the olde world that he might be made the happy originall of the new the second powerfully rescued from the Lyon the Beare the hurtfull sworde that he might feede the Lords people and Iacob his inheritance the 3. beautified blessed with an admirable peace that he might build the L. house keep the Lords watch do equitie righteousnes in the midst of his people so hath your high excellēcie found enioyed the like frō the L. that being protected preserved by his holy Angels and established on the Throne of your kingdome ye are with that provident Ianus who behelde all thinges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made worthy the original of a new prosperous peace with the sweet Psalmist ordained a feeder of the L. inheritance after the discretion of your hands with that lovely Laemuel appointed a builder of that holy house a keeper of the watch and the Executioner of righteousnesse and iudgement in the middest of your people And as this is the end of your advancement the Glory of your Throne the peace of your kingdome and the ioy of your people so in the same shall yee truely confirme the love of GOD to your selfe declare your thankefulnesse to his Almightines perform the duty of a most Christian Governour assure your good Subiects of your vnfained amitie embrace their love retaine their loialty and publikely expresse your right Princely Pietie for the honour of God the comfort of his Church the ioy of your people the peace of your heart the safetie of your place the praise of your vertue and the salvation of your soule for this is that which as saith the Apostle hath all the promises both of this life and of the life to come All the which therefore we dayly desire of God in our heartie praiers to be confirmed encreased established and continued in your sacred Maiestie with the abundance of blessings so long as the Sunne and the Moone endureth Thus farre therfore have I adventured on your high person and presence Moreover seeing your Maiestie is not wont to blame your obsequious servant for profering the stay of your stirrop although ye are well able and willing to mount your faire Palfray without any his help I hope that yee will not much blame mee if in this happie accesse to your royal presence after th' example of wise Zorobabel speaking before King Darius and the three Princes of Persia according to my bounden dutie I onely remember you of that promise and vow made to the King of heaven in the day of your Coronation concerning the building of Ierusalem and the reparation of the Temple It is well knowne that our late deceased Noursemother so well learned and approved in all princely pietie did not only repaire and garnish the Lordes house which before her time lay ruinous and defaced as King Hezekiah and other ancient benefactors had don in their daies but having a right good opinion of the faithfull Pastours and painefull Ministers of the worde as sometimes the noble Sunemitish Ladie had of Elisha the man of God shee was wonderfull careful that they shoulde be enhabled to live of the Gospell which they preached in their due honour and therefore shee builte or at the least repaired and appointed not onely one little Chamber but many large houses for them to turne into compassed with strong walles to bee secured in and furnished with beddes to rest on Tables to eate on stooles to sit on and Candlestickes to put light on with all other meete provision and furniture for their studies functions and fare the which also had happily continued without great breaches vntill the day of her death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. lib. 1. Aristoph apud Suid. had not some more expert in Simonides Songes then in Davids Psalmes deceived her trust But as devouring time decayeth houses most strongly built and both estates in all ages by occasions wax blunt so the Lordes house which shoulde first be respected and those Chambers in the next place which should not bee neglected were so empaired that as the former needed the regard of the right owner to support it so the latter the wisdom of the cunning Artificer to edge it Now for that the highest Power hath not onely appointed your royall Maiestie next himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principall overseer and chiefe Artificer of this great worke But also hath already moved your sanctified minde to consider so religiously of the same wee cannot but acknowledge this divine and gracious benefit with thankefulnes to his high Maiestie and a faithfull hope in holy invocation that your Maiestie may not onely continue zealous and regardfull of that howse but also vouchsafe that those chambers may from time to time bee truely survaighed kept and repaired with the preservation of their pristine and laudable rightes according to the purporte of your mind of pietie therein well declared not for Gehezi the Seller nor for Simon the Buyer nor for the vnworthie hireling But for Elisha that holy man of GOD that so the glorie of the LORDE may fill this house 2. Chro. 7.1.3 and that the people may bow downe their faces and praise the God of Israel
and threescore yeeres before the birth of the most holy Messiah gathered of his words doctrines and praiers and comprised them in a Booke the which he entituled Solomons wisedome therein confessing from whence he had taken them namely from Solomon Albeit there be which attribute this collection to one Philo who lived and wrote in the time of C. Caligula the romane Emperour about the 38. yeare after the nativity of our Lorde Christ yet which of either of them collected the learned Fathers have taken and esteemed for the very Author thereof Solomon the King of Israel who as they considered hath therein spoken and delivered not only many wise and godly precepts and doctrines for the institution of a godly man but also divers singular prophesies as of the comming and crosses of Messiah of the tyranny and Apostasie of the Iewes of the paines of the reprobates in hell and of the ioyes of the elect in heaven Lastly hee hath remembred for all posterities that most excellent prayer which Solomon made and vsed to the Lord to get wisedome the which is begunne at the beginning of the ninth chapter and continued even vnto the end of that booke And although this booke is not found written in the hebrew tongue yet shall not that withstand the opinion of the ancient fathers seeing it may bee the right hebrew Coppie perished among some other of Solomons bookes in the vnhappy captivitie of Israel and Iuda and that this notwithstanding might bee preserved and kept as before that time taken and copied out by those strangers which either came to him heard his wisdome and laid vp all things in their heart or the which having affinitie and amitie with him as had Pharao King of Aegypt and Hyram King of Tyrus procured that those his words and wise sentences shoulde be copied out interpreted and translated into their severall languages as wee see the like to bee wrought for vs in this time Aug. de civ dei lib. 17. cap. 20. Hier. lib de vir illustr Cypr. in suis epist. passim Therefore not onely the auncient Nicen Councell wherein were assembled no lesse in number then 318 Bishoppes in the raigne of blessed Constantine but also the semblable Fathers of the Church after that as they thought honourably of the person have not onely accepted SCHELOMONOCHAM OR KING SOLOMON His Solace CHAP I. Of King Solomon his glorious Estate his Transgression and his Affliction ABout the thrée thousand Annal. sac◠Script Codaman Fol. 21.21 one hundred and tenth yeare after the creation of the world that right noble and most famous King Solomon the best beloued sonne of King Dauid that man of Gods pleasure and sweet Psalmist of Israel liued and raigned ouer Israel the Lords chosen people in the most renowned cittie Hierusalē As this Solomō was both chosen nominated by the Lorde his God ere that hee was borne by his grace appointed to succéede his Father King Dauid in the throne of that happy Kingdome and by his singular wisedome to goe in and out before his people so also in processe of time it came to passe that by the direction of diuine prouidence the meanes of his right prudent Mother the willing consent and word of his kinglie father and the faithful ministry of Zadock the Priest and Nathan the prophet hee was annointed crowned and proclaimed king ouer Israel euen in the life-time of King Dauid who thereupon gaue him the charge of the regal Scepter praised Iehouah his God with ioy and gladnes and prayed hartily vnto his supreme grace for the future peace and prosperity of his Sonne Solomon as wherein he might build an house to his most excellent Maiestie the God of Israel and prepare the Sanctuary for euer Whereupon Solomon sate on the seat of the Lord was king in the steede of Dauid and God prospered and encreased him in dignitie and gaue him so glorious a kingdome as the like no king euer had before him in Israel This was that Solomon to whome the Lord appeared in Gibeon and willed him to aske whatsoeuer hee would that it might be giuen vnto him and beeing yet but a child in yeeres he praied to God for an vnderstanding heart to iudge the Lords people with the which praier of his the Lord being right well pleased filled him with vnderstanding as with a floud that his mind couered the whole earth and replenished it with profound and graue sentences his name went abrode in the Iles and for his peace he was beloued the countries meruailed at him for his Songs Prouerbs similitudes Interpretations Moreouer by the name of the Lord God the God of Israel he gathered Gold as Tin and heaps of Siluer as Lead whereby he became famous before all the kings of the earth to the ioy of his people the wonder of the nations and the glorie of his God This was that Solomon who in the time of his peace and prosperitie and namelie about foure hundreth and fourescore yeeres after that the children of Israel by the conduct of Moses came forth of the land of Aegypt built vnto the name of Iehouah his God a magnificēt house an house of exceeding great glorie namelie that most beautifull Temple of God in Hierusalem according to the purpose of the Lord and that iust rule which Dauid his father receiuing from the Lord gaue vnto him before his death In the end this admirable worke perfectlie finished with all thinges both necessarie and conuenient king Solomon as he was of an heroicall spirite no lesse glorie so being thankefull he blessed and magnified Iehouah his God from whose grace he acknowledged this honour to be giuen him he adored his eternall maiestie with feruent zeale he praied vnto him in spirit and with vnderstanding and offered vp many great swéete and pleasing sacrifices vnto his supreme power who then againe right well pleased with him with his workes with his adorations with his sacrifices and prayers appeared to him the second time saying 1. King 4. that hee had both heard his prayer and intercession which hee had made before him and had halowed the house which hee had built to put his name there foreuer and that his heart should bee there perpetuallie Furthermore this magnanimious King for the better maintenance and preseruation of his royal estate prouided himselfe twelue certain Officers according to the nūber as well of the twelue months in the yeere as of the twelue tribes of Israell appointed and authorised euerie of them in his turne to leuie collect receiue and prouide from those places and persons which were within their seuerall diuisions all such victuals and other necessaries as might bee requisite for the kings person and familie The which Officers were these viz. K. Solomons 12. Officers The sonne of Hur the sonne of Dekar the son of Chesed the sonne of Abinadab Baana the sonne of Ahilud the sonne of Gaber Ahinadab the sonne of Iddo Ahimaaz Baana the sonne of
rebell against the Lord as Samuel told him in the height of his wealth Yea thus Dauid the father of K. Solomon being a whiles permitted to try himselfe and his might transgressed and confessed his folly Lo such is mans nature prave inclinatiō semblant to the ponderous lead or Iron which declineth to the bottom of the water whereon it is cast when as it is not by some arte or meanes staid from sinking or as the vine which groweth proud and out of course without timely pruning yea they be not vnlike touching their misfortunes those little Chickens which runne forth to the Vultures and the sily Lambes which offer themselues a pray to the Foxes without regard of their proper dās to kéepe or draw them away Men therefore yea the best and most strong men should feare and not desire to bee left vnto their owne wils wisedome power and habilitie but pray and desier to be continually protected governed and directed by the diuine counsayles and providence knowing that God beeing their Father doth euermore care and prouide for them which being humbled in his feare depend on his will direction Next that we sée that the Lord neither blesseth nor graceth thē which leaue him and his service how mighty wise rich or glorious soeuer they be but in this he estéemeth the king as a Caytiffe the Emperour as a wretch the rich as a beggar the wise as a foole nor will he vouchsafe them honour who dishonour him Nor indeede hath he freed his own from the touch of miserie in measure when they transgressed Adam and Hevah were exiled Paradise Noah was wade ashamed David mas floysed with many afflictions So neyther will the Lord that any person of whatsoeuer estate or condition should assure himselfe of peace and prosperity longer then whiles hee liueth in peace with his maker King Solomon began now to know his transgression and to returne dependeth on him by faith in Messiah and serueth him in singlenesse of heart All this the King at length wisely considering by the blessed motion of the diuine Spirite which now began to reclaime and call him home againe sodainely altred the constitution of minde and changed his behauiour as Dauid did after that the Lord created a new heart and renewed the right spirite within him And thereupon he became euen as another man For now knowing both his heynous transgression and the danger of his own poore soule foreséeing the imminent alteration of his high estate and the great perill of his people and féeling the heauy singer of that iust God and his dreadfull wrath already burning as a consuming fier in his conscience he was as a man stricken with a deadly arrow he waxed both pale and wan in the fearefull agonies of his most sorry soule that face which shined sometimes as a bright Angel was deformed with the aboundance of his watry teares and whereas he vsed to sit royally on his stately Throne he did now choose to lye all alone on the cold earth he wayled all the day and watched euery night rent his kingly cloathes cast ashes on his head mingled his drinke with his teares and watred hid cowch with the same sighed sorily and lamented wofully abandoned as donge all his former pleasures and contemned as vanitie the delights of men Moreouer all his words which were before so pleasant and hony sweete to the hearing now sauoured of mortification and sorrow expressing the vnmeasurable torment of his wofull soule Alas The fraile cōdition of mans nature who would haue thought that such a noble person could haue beene so sodainely turned about and altred Who could beleeue that such passing great pleasures should be determined in paines such comfortatiues conuerted into corasiues such gladnesse into griefes such prosperitie into aduersitie such felicitie into misery in so short a time in so noble a personage But yet we may marvaile the lesse if we duely consider not onely that the King though so Wise Rich and Glorious is yet but a Man to whom are incident both sinnes slydings falles but also that such are the miseries infirmities afflictions and conditions of this life And that whensoeuer the Lord God in his iust iudgements either openly or secretly beateth and punisheth a man for his faults that man is all vnable either to withstand those scourges or to abide in his honour or prosperous estate to retaine his health or welfare either of body or minde being worthyly constrained to cowch and giue place to him which is much stronger then he and to yeelde to him with whom no man can pleade nor answere one for a thousand as Iob said in the like consideration With this I call to minde that which the Kings Father was wont to modulate singing vnto the Lord his God When thou for sinne a mortall man doest beate He waues away and waxeth woe and wan Psal 39.12 Much like the garment which the moath doth freate So vaine a thing indeede is mortall man Lo here may we see the fickle condition of man the nature of his prosperitie in this life Well may he be compared therein to the flower of the fielde as both Iob A similitude which setteth forth mans condition Iob. 14.1 and Dauid faith for like as the flower is not onely sed and refreshed with the pleasant showers of raine the comfortable beames of the Sunne and groweth and shineth in the beauty of diuers colours but also within a very short time is annoyed altred and deformed now with the pearching heate of the Canicular Starre then with the pinching frosts of Boreas windes Euen so is man for he commeth vp he florisheth he shineth he is glorious in his place so long as it pleaseth God to giue him the sweete beames of prosperitie and honor in this world but this is not permanent for as man will not abide in honor so neither is it meete he should be still fostred and lulled here in the cradle of felicitie for by this he forgets himselfe and his estate yea he forgetteth God that made him and forsaketh the same which redeemed him Therefore the Lord is best pleased that he should be exercised with those afflictions which commonly follow after worldly pleasure and prosperitie being indeede as a common pronostication of sorrow and aduersitie Neither is there any thing to be looked for in this life as both the sayings of the wise the ancient histories the proper similitudes of things and the present examples of such euents doe plainely teach and instruct vs. In the sense and experience therefore of these things what is there found of any constancie or of any stability or of any continuance in mans life As man himselfe is fraile so are all those accidents appertenant to his humane nature transitory Therefore not onely the poore man but also the rich man yea not onely the beggers but the most Royall Princes are subiect to this alterations and vanities In the due consideration
haue framed a worthie Apologie for the king and with Arguments sufficient yee haue prooued him to bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophane but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saint Neither doe wee doubt of any of those things but partly know them and partly beleeue them to be so indeede as yee haue sayde And God forbidde that any of vs by reason of our suspensiue opinions and doubtfull conceites should tender occasion to any of them that come after vs to bee doubtfull of the King whom wee well knowe the Lorde hath elected and will preserue and whome wee esteeme notwithstanding his sinnes a Saint of the Lorde And in truth as those persons which haue bruised frankinsence and beene ensenced therewith doe smell of the same neither will they by and by lose the sauour and sent thereof though they bee purged so the King hauing beene endued with the diuine Spirite and long exercised in the vse of the right Princely and sacred vertues doeth yet and shall enioy the sweete sauor and acceptable memorie of the same neither may so short a time as this life is blotte it out Whereby being enboldened hee may therein contemne them that shall either disdayne him or vniustly iudge of either him his wordes or actions But nowe because the Kings Remission and Pardone Solomons sinnes are pardoned and he remaineth a Saint of the Lord for euer after his trespasse was called into question it may not displease your Reuerence that wee enquire whether his sinnes bee remitted that is whether the Lorde hath forgiuen and pardoned his trespasses forgotten his iniquitie absolued him of his guiltinesse and loosed him from the bandes of eternall death yea or no. For they will reply and thus obiect It may bee that hee was a Saint and seruant of Iehovah his GOD so long as hee kept his minde chaste his body cleane his actions without reproofe and the trueth of his doctrine pure and vnspotted Or so long as hee well pleased GOD who iustifieth the beleeuing sinner or so long as hee was ordained to stand the figure of the holy Messiah wherein hee sheened in perfite beautie but afterwarde in his transgressions and sinnes he turned his beautie into ougly deformitie Nor indeede according to your former words coulde hee possibly bee and remayne the figure of the holy Messiah longer then whiles his beautie remayned perfite in him Therefore except hee were forgiuen and by this his remission clensed and restored to his former excellencie or at the leasted admitted into the fauour of GOD and iustified the former doubt will be still retained and vrged against both him and his words Therefore let it please you to resolue this doubt and satisfie vs therein as we know yee are well able most reuerend Father To this answered Zadok I am most willing both to resolue this doubt and to satisfie you my Lords all in this case therefore to proue that the King hath obtained mercie and pardon of the Lord God for all those his transgressions and so consequently standeth and remayneth a Saint and person dedicated to the Lorde notwithstanding all those his transgressions I thus reason for my Lord the king * Whosoeuer hath truely repented him of his sinnes Solomon obteined mercie for he repented him of his sinnes hee hath obtained mercie and forgivenesse But our Lord King Solomon hath truely repented him of his sins therfore he hath obtained mercy and forgevenesse The first proposition is prooued by many sounde Arguments and positions of holy Scriptures And first by the due consideration of the Nature of GOD who as hee hath created man to his owne image and likenesse and hath a will to preserue him so desireth hee nothing more then his conuersion and amendement after his falling as whereby hee may not bee hindered but furthered and bolpen in his walking towardes the highest Glorie yea in this hee resembleth a true father that both pitieth and pardoneth his owne sonne which hath offended him vpon his true repentance as both Moses Iob and David of famous memorie haue tolde vs with other our holy Prophets who teache and assure vs from the Lordes owne mouth that if an vngodly man will turne away from all his sinnes that hee hath done and keepe all his Statutes and doe the thing that is iudgement and right hee shall doubtlesse liue and not die neither shall his sinnes bee either retained or mentioned vnto him for God hath no pleasure in the death of a sinner but gladly will bee mercifull vnto him and pardon him vpon his repentance For God is most readie to forgiue Therefore hee comforteth vs with this saying Circumcise the fore-skinnes of your heartes Deut. cast away your transgressions and turne againe vnto Iehovah your God and yee shall not dye but liue And this is that which wee beleeue and persuade of our Lorde the king Surely Cain himselfe though too presumpsuous and proude in his sinnes could inregard hereof say and is my sinne greater Gen. 4. then that it can bee pardoned Knowing that the promise which GOD had made to Adam in Paradize both imported and included remission saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Seede of the Woman shoulde breake the Serpents heade whereof man though an execrable sinner shoulde finde both remission and life with Iehovah his GOD. Next to this wee haue a great many comfortable examples in the Bookes of Moses Iob Iosuah the Iudges and Samuel as of the pardon offered vnto Iudah Lot the Israelites and to bee briefe to David the Kings father to whome the Lorde sayde by Nathan the Prophet God hath put away thy sinnes thou shalt not die the which hee often remembred in the Booke of the Psalmes psal 103.3 whereof hee also prouoketh his soule to the praise of GOD who had forgiuen him all his iniquitie and couered all his sinne Nowe as none can forgiue sinnes but God onely so those our ancestors when they sinned perswading that all their sinnes were done against God either immediately or by meanes they would in the hope of remission and health repaire vnto him seeking first to bee reconciled with his grace before they would goe vnto men remembering what olde Eli the Priest 1. Sam. 2. saide some-times to his children If a man sinne against man sayde hee the Iudge may decide it but if a man sinne against GOD who shall bee his Vmpire or Dayes-man Moreouer knowing that pardon required precedent Repentance without the which who will forgiue him that offendeth him among men they neither presumed to approach the diuine throne with proud insolent and presumptuous Spirites but with contrite and humble heartes desiring mercie for sinnes committed and confessed with great submission For albeit that Repentance be very sharpe and bitter to the sinner and many men had leaner sinne openly then repent secretly yet is this the Medicine of trespasses the consumption of iniquities a weapon against Satan and a sharpe sworde prepared and able to daunt
tree The definitions of repentance And truely those are notable Arguments of the Kings true Conversion and Repentance For whether Repentance bee defined * that affection and passion of the minde by the which any person being touched with the sense of Gods anger conceiued for his sinne committed is most heartily sory with an humble and earnest desire of mercie and amendement of life * Or the loathing of sinne and thirsting after mercie and righteousnesse * Or the bewayling of trespasses with a full purpose thence-foorth to amend leade a godly life * Or the turning againe of man vnto his Maker with hope of mercie by faith in the holy Messiah * Or a changing or a renewing of the minde or opinion with a due consideration and better aduise * Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the turning about or changing of both the mind and body and so of the whole-man * Or after the common receiued opinion touching the parts therof the Contrition of the heart the Confession of the mouth the tempering of the flesh the amendement of the worke and the continuance in vertues * Or howsoeuer els it be defined described or declared according to the analogie or proportion of our religion we may gather out of those premised testimonies and examples both a true Repentance and the ripe fruites and notes of the same A conclusion for Solomons Repentance and so conclude that Solomon our King is truely repentant For were hee not a true repentant person wee should neuer haue found such wholsome fruites on this tree Signes and tokens of true Repentance nor such soueraigne treasures to be drawne foorth from his humble heart Neither may we thinke those fruites and treasures are of that nature as they can bee found in that person especially towards the ende of his life of whose true conuersion and faithfull repentance it may iustly be doubted no more then sweete waters are expected from a bitter fountaine or Figs to grow of Thistles Iob. 27.10 For why the Hypocrite hath never such a delight in the Almightie Nor can it possibly come to passe that the persons in whome these and such vertues are found resident dwelling or springing so proper to the Lordes chosen shoulde be vtterly shut out from a godly repentance and so debarred of the mercie of that most mercifull God who vouchsafeth both to call sinners vnto him and promiseth them mercie that truly repēt Note this For as the Lord being ielous of such his graces hath not bin willing that the damned Reprobates should be seised of the same or so much as handle them with their prophane and sinfull hands so hath he been and is most glad and right well pleased that those graces be powred out as proper to them whom it pleaseth him to renewe by repentance and to bring with great honour to his eternall glorie * Therefore as wee know that the King is Repentant so wee also beleeue he hath eschewed the danger of Gods wrath obtained mercie and pardon of his sins Solomons pardon and saluation This cure is wrought of Gods mercie and reteineth hope of his eternall health But this wee acknowledge to bee wrought not by the trust wee haue in that his repentance but in that sweete mercie of God which draweth men to Repentance in comparison whereof all his sinnes and all the sinnes of men in this life are not so much as one droppe to the Sea The Sea is great so is his sinne but the sea receiueth yet a measure so doth his sinne but the mercie of GOD is beyond all measure Therefore although men should bee ashamed to sinne yet should they not be ashamed to repent them of their sinnes as I sayde before and to hope for mercie Neither let any man say Obiect I haue sinned much how should I finde mercie for my sinnes for though a man cannot vnderstande the reason thereof yet the Lord God well knoweth it he worketh it and he pardoneth sinners in such sort as neither their sin no nor any scarre and shew of their sins remaineth This is strange to vs The nature of this cure and not séen in the curing of the wounds of a mans bodie wherin though wee haue a thousand cunning Physicians or Chirurgians the scarres of the soares remaine to be seene an argument of the wound for why the infirmitie of a mans nature and the imbercillitie of Art and medicine are repugnant to it self but when God pardoneth he blotteth sins out in such sort as not so much as any scarre or signe of the wound remaineth to be séen but together with the healing there is giuē perfit beautie after the pardoning of the paine he powreth out righteousnesse and he maketh the sinner equall with him that neuer sinned This the Kings father testified in himselfe when he said to his soule The Lord hath forgiven all thine iniquitie and healed all thine infirmitie he saveth thy life from destruction psal 103.3 Arguments for Solomons Pardon crowneth thee with mercy and loving kindnesse * But howsoeuer it bee there is no reason why we should doubt of the assurance of the loue of God to him whom he vouchsaueth to entitle his Son Neither should we suspect the happy continuance of Gods loving mercie on him which of his owne worde was both promised and warranted him when we finde neither testimonie nor sufficient presumption of his finall apostasie and reprobation Nay we shall both decipher our want of loue in iudging so rashly and vnreuerently of the king and of the generation of the righteous whom the Lord wil not suffer to fall for euer as K. David saide and our want of wisedome against our God whom therein to our power wee should make a lyar and vnfaithfull in not performing that his word promise made concerning him in the figure as it concerneth the Messiah indeed Who said He shal be my son I will bee his father If he sin 2. Sam. 7 I will chasten him with the rod of men and with the plagues of the children of men but my mercie shal not depart from him as I tooke it from Saul Which words are to be vnderstood not only nor wholy of the Messiah but also partly of Solomō the childe of God by adoption grace to whom the L. would continue mercifull and not vtterly cast him off els why should Saul with his apostasie reprobatiō as by way of a cōparison be here brought in And this not only the K. himself hath often both said declared that yet His wisedome did remaine with him that is that Spirit of God and the mercy of God Eccles. 2. which was taken away from Saul in the Lords anger for his rebellion but also all we are able to testifie for him in whom wee haue discerned and doe yet approue the excellency of the Spirit and mercie of the Almightie * Moreouer Another Argument for Solomons Pardon although the Lorde by his
before him in whose sight the very Angels be vncleane nor that he might thinke himselfe righteous in his owne power before the throne of that King in whose presence no flesh liuing can be iustified but that rather in the consideration of his imperfections and the bitter sense of the diuine displeasure he should acknowledge and confesse his infirmities and by a godly repentance striue to resurge vnto that from whence he was fallen as his father did * But here I call to minde Why Solomon vsed not the holy name Tetragrammaton in his Booke of Eccles that Abiather obiected further against the king and his wordes namely in this that hee had not of late vsed nor remembred in his common talke the glorious Name Iehovah whereof he would conclude as it appeareth a note of prophanitie in the King as one that either should denie or forget the liuing God who is to be remembred praised for euer Wherefore lest any aduantage might be either giuen or taken in passing such a thing ouer in silence which might indéed argue a consent to that which is obiected ye shal vnderstand that in any wise we may not gather of this omission of that sacred Name either a deniall or a forgetfulnes of the Lord God by the king nor may we thereby the sooner derogate authoritie from him and his words no more then wee may iustly condemne the poore sinner and his prayer which in the consideration of his owne vilenesse dareth not to lift vp his eyes to the heauens For as this Name is wonderfull and most dreadfull to the sinfull so who knoweth not but that we esteeme it Ineffable not to bee pronounced or vsed except in waightie matters and in the causes of the highest importance But the omission of this Name by the king may be imputed partly to the great honor he yéelded the same partly to the singular humilitie of his contrite spirit who now déeply weighing the heauy burthen of his sinne and all those vanities wherein hee had béene long wearied with the terror of the diuine iudgements threatned on him and his posteritie by the Lords Prophet he thinketh himselfe most vnworthy to take in his mouth or to vse that dreadfull name being not forgetfull of that which he heard his Maister Asaph after the Prophesie that David had giuen him often times to sing and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But God vnto the sinner said And why psal 50.16 presumest thou to preach mine holy heasts and in thy mouth to take my Testament For the King is now so far humbled An argument of the kings repentance that notwithstanding his wisedome place and glory he estéemeth himselfe of no reputation and therein too vile not onely to name Iehovah but also to be as a doore-kéeper within that holy house which himselfe hath built and dedicated in the time of grace to that most glorious Name And this is so farre off from all iust suspicion of prophanitie or forgetfulnesse or deniall of God in the King that the omission of this Name doth rather mightily argue his faithfull feare and humbled heart in true Repentance and with the like spirite in the remebrance of his sinnes committed and the punishments thereon threatned and felt in part and in this regard hee also refused to be called the King of Israel as before it hath béene sayd Would to God the like consideration dread and reuerence of this most holy Name did in the same spirit hold and possesse the hearts of all others that not onely mean and priuate persons but also princes and great personages would rather either tremble with David to heare thereof or feare with Solomon to take the same rashly and commonly in their mouthes then should not that commandement bee so presumptuously and dayly broken Exod. 20. Thou shalt not take the Name of Iehovah thy God in vaine Neither should this vengeance bee so often iustly inflicted Iehovah will not holde him guiltlesse that taketh his Name in vaine Therefore hath the King worthily omitted the common vse of this Name in those his wordes and late writings Howbeit he hath neuerthelesse in all humilitie reuerence and grauitie vsed and yet doth daily vse those other Titles or Attributes of God whereby he is sufficiently knowne in the Law and in the Prophtes as namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God Creatour King Supreme or highest And hee thus resolueth with holy Iob Iob. 27.3 that now so long as his breath is in him and the spirit of God in his nostrels his lips shall speake no wickednes and his tongue shall vtter no deceit But howsoeuer it bee that men haue their imperfections and slidings as wée may not tie the authoritie of holy Scriptures diuine Sermons and the truth of the Almightie to the credite or estimation of any mortall man The way to try all writings words and works of men so neither shall those Wordes and Sermons of our Lorde King Solomon bee esteemed onely after the person and authoritie of Solomon though he so far excelled all other men liuing in wisedom knowledge many other right excellent and rare induments and vertues but also according to the consent it hath with the propheticall and legall veritie and doctrine indited by the finger of Gods Spirit by whose motion Noah Abraham Isaack Iacob Samuel Moses David and other holy men haue spoken And it is most certaine howsoeuer some would gather thereof as Spiders which gather poison of the sweetest flowers and as the purest streames may bee polluted by the trampling of soule feete and the best Scriptures may be abused as Satan himselfe and the deceiuers of all times haue therein presumed to credite and authorize their owne that yet these present words of King Solomon as also his Proverbs Solomons words are approoued collected and reserued by his princes and servants Parables and divine songs the which he hath in the fullnesse of the Spirite of wisedome vttred spoken and modulated are sound veritie good Scripture and words agreable to the words and writings of Moses and the Prophets in all things Therefore let vs proceed with diligent carefulnesse to call to minde those the kings wordes which in this time and vpon this occasion hee vseth to vtter and speake before vs with great grauitie and to collect them into a Booke in the Name of God not forgetting to expresse our gratefull minde towardes his Grace in this our care to preserue his Wordes to commend them to the holy Church for the better instruction of the same acknowledging and testifying withall the diligence wisedome godly desire and excellencie of him who studied to be yet more wise and to teach the people knowledge that thereby abandoning the deceiuable vanities of this wicked world they might with him walke the right and perfite way towardes the best Good and highest felicitie These words beeing said Zadok pauzed again wherat
against the Lorde Rebellion is as the sinne of witchcraft and concupiscence and Idolatrye breakes out By this then it appeareth that the king meaneth chiefly this kinde of affliction of man and that whereof himselfe was weary as hee saide I am weary of my labours Next hee calleth those labours his labours wherein hee confirmeth that which was saide before touching the abridging of Col. For in this hee speaketh onely of mans labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans labors so named for 3 causes and hee calleth them so for three causes first because they bee occasioned through mans owne malice and concupiscence Secondly for that they bee imposed on him for a iust punishment of his rebellion and sinne in this life Thirdly because they bee the same wherein a man is most exercised and busied in this worlde And by this difference hee excludeth from this vanity all the workes of God and all those labours which are wrought by man according to the will and worde of God Deut. 32. For as a man is cōtrary to God in his nature so is he also contrary to him in all his works labours thoughts waies and deuises Thirdly the King hath shewed the place of these labours which is as ye heard him to say vnderneath the Sunne that is within the limites of Vanities kingdome among worldly men The place of mans labors which in the world are of a lewd mind and without God For the things that are wrought in mans heart and disposed by the diuine spirit are not called either the works of man or the labours of man vnder the Sunne but they be called properly as they be indéed the Workes of God deuised decreede and wrought in heauen by him that spake the worde and all thinges were done To bee briefe the King hath here brought in two generall argumentes to proue his former generall proposition vanitye of vanities 2 Arguments against mans vanitie the first whereof is taken from the condition of man in this life in the which howsoeuer hee search hee findeth nought els of himselfe but labour and toyle The second argument is taken from the effects and fruites of his labours wherein when hee hath vexed him selfe hee findeth no contentation no sacietie and so no felicity but altogether vanitie and vexation of the spirite And that the king might more fully expresse the greatnesse of this Vanitye and confirme with the more emphasis that which he had saide he expostulateth with this interrogation what els hath a man In which manner of speach there is a greater force then if he had said A man gaineth nought els For this is so vehement an affirmation of the thing proposed as if it coulde not bee denied and is so much to say as yee cannot in any wise denie that a man getteth nothing but vanitie of all those labours wherein he afflicteth himselfe vnder the Sunne CAP. XXXIIII Zadok answereth to some other obiections and speaketh 1. of the generations and Elements THen spake the Princes and said vnto Zadok yee haue right well explaned the Kings words and wee verily beleeue that his meaning is The princes approbation of zadoks words as ye haue sayd therin Neither think we that he hath or doth cōdemne all the works of God which are done either by himselfe or by man after his commandements but only all those labours whereof himselfe is now sorie and ashamed namely such as hee hath done and wrought vnder the Sunne as a carnall or naturall man without the wisedome of Gods spirite or the warrant of his Law Therefore wee may not either reiect or dislike the Kings words in this parte But hath Abiather the Priest any thing els to obiect against the Kings doctrine and words Another obiection ca. 1.4 yea that I haue answered Abiather for I haue heard the king to speake of the Generations as if he comprehended all generations within the same predicament as vaine and thus hee saide One Generation passeth away another commeth the Earth standeth for euer Yea hee combineth with them the foure principall Elementes as the Sunne which riseth and falleth the winde which bloweth and compasseth the earth zadok answereth to the obiection and expoundeth the place the waters riuers which come and go from and to the sea and the Earth which remaineth euer the same * Indeed saide zadok the King here speaketh of the Creatures and things themselues howbeit although they bee made subiect to mans vanitie in that they must stand for the vse of sinfull men according to the will of him that hath so subdued them vnder hope and expectation of a deliuery from this intollerable thraldom which wil be in the end of this world yet are they not in themselues vaine but good and profitable both to the glory of God and to the benefit of men Neither hath the King ment to place them in his catalogue of vanities But from the consideration of them beeing compared with the labours and affaires of men vnder the Sunne he taketh Arguments to proue the vanity not of the things but of sinfull man who is so inconstant and variable from his dutie and consequētly vnhappy But if it please you my L. for the better satisfying not only of Abiather but of al them that shal hence gather a conceit of the vanitie of these generations and elementes I will by the diuine grace speake first of these generations and what the Kings purpose is therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generation what it signifieth and afterwardes of those elements * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dor signifieth as ye know the constituted and ordinary order and course either of times or of persons or of actions or things A certaine succession or reuolution an order of degrées of the natural propagatiō of things as one thing is engendred or riseth vp of another thing An age A generation for one of the ages of the worlde a generatiō the which as a sphere or globe hath his reuolutions courses stéedes and turnes * Sometimes this word is set and vsed for one of the ages of the world which wee haue reckoned as from Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David the King c. * Somtimes an age is restrained to the time of a hundred yeares as where the Lord said to Abraham The time of an 100 yeeres gen 15.13.16 Thy seede shal be a stranger in a land which is not theirs foure hundred yeeres And afterward he expoundeth it saying In the fourth age they shall come hither againe the which fell out about the time that the Lord deliuered our fathers from the thraldome of Egypt by the hand of Moses * Somtimes it is taken for the time that a man liveth in this world whose life is called an age or a generation The time of a mans age in this worlde and so haue our fathers vnderstoode it * But it is certaine that
call madde persons or fooles For as they are prophane and foolish indeede so they bewray themselues especially to the wise and contrite in heart as madde and most vnwise For by this they vnfolde the leuitie of their carnall minds they hinder in themselues and others the studies of thinges profitable they shut out from their heartes the feare of God they forget their owne condition in this life they be made meere vnfit for true repentance and to bee short they commonly finish those kinde of sportes and laughters in payne sorrow and lamentation Pleasures are pronostications of future paines For it is often séene that such vnmeasurable sportes and pleasures are pronostications of imminent troubles and great afflictions the which besides dayly and ordinary experience is taught and signified by many examples and argumentes aswell of the bruite Creatures as of others so worthy consideration The Delphins in the Sea will sometimes play and leape so high as they will skippe ouer the hulls and bodies of Shippes sayling in the same But soone after that will follow a great tempest wherein their pleasure is recompenced with deadly payne Thus our Fathers the Israelites plaied and sported in the wildernes and leapt and danced before the Calfe which Aaron had made but within a whiles after followed on them a great slaughter Exo. 32.27 for every man slew his brother euery man his companion and euery man his neighbor Thus the young men played in the time of David in the presence of Abner and Ioab 2. Sam. 2.14 and thereof many men fell and perished Thus the Philistines laughed and played with Sampson Iudg. 15. and they were destroyed in their sporte Thus the children of Iob feasted and sported and the house fell on them and killed them all * Here should wee learne to settle our minds and laughters in things that be more profitable and not to excéed in pleasures of those vanities And truly if a man did duly consider remēber frō whence he came what he is in this world whether he is to go frō hence he wold rather lament his condition misery with abūdance of tears then to seek to satisfy himselfe in those vain delights according to that which is framed out of Moses song in that part Oh if thou waighest frō whence thou art how placed in dāgers deepe And finally whereto assignde Deut. 32.29 thou wouldst not laugh but weepe In the like meaning the king hath spoken of Wine For hee condemneth not the vse of the creature which in it nature is to be taken and vsed as other the creatures appointed for man The vse of wine and strong drinke But he reproueth and condemneth that immoderate drinking and quaffing whereby men be made drunken and insolent and that kind of life which they accustome to lead with delight in wine and pleasures of the flesh This was the same which the Kings mother disliked chiefly in a king when schooling him yet but a child she said pro. 31.4 It is not for kings O Lemuel it is not for kings to drinke wine nor for princes strong drinke and she addeth the reason lest he drinke and forget the decree and the iudgement of all the children of affliction Otherwise it is not vnlawfull for kings and for princes to drinke wine in the true vse thereof and strong drinke may be taken moderately as other the creatures Therfore she said againe to him Give the strong drinke vnto him that is ready to perrish and wine vnto them that haue griefe of heart Let him drinke that he may forget his povertie and remember his affliction no more It was lawfull for righteous Noah to drinke of wine to comfort his heart after his trauailes on the stood but it was not lawful for him to be drunken therwith the like may be resolued of Lot and of Solomon our K. Therefore in his godly confession he said not I wil drinke or vse wine but that he saide as vnto his heart I wil power thee out in wine that is I wil apply my selfe to the lust of wine Iudg. 9.13 swim or abounde excessiuely therein This is that which the K. condēneth in himselfe as vnlawful not the true vse of the creatures which cheareth God man as lotham said But this one thing I may remember with the former that the K. found by his experiēce as he cōfessed that impossible it was for him to lead that kind of life pietie and voluptuousnes may not concurre neuertheles retaine the diuine feare within his heart For as GOD would not permit that one and the same altar shoulde serue for himselfe and for the Idol Dagon too so wil he not that voluptuousnesse and sinne shoulde bee set to bee adored there where his Spirite inhabiteth for hee is a iealous God Therefore as there is placed a diuision betweene light and darkenesse so is there set a great difference and space betweene wisedome and wine in that abuse between godlines and carnal pleasures betweene pietie and impietie righteousnes and sinne Neither let any man imagine that together with the one hee may holde or retayne the other no more then our fathers could relish both Manna and Egypt fare in the desert yee haue then answered sufficiently to this obiection most reuerend Father Obiection It is further obiected that the King condemneth diuers other the delights and workes of Kinges yea all the pleasures of the children of men which in commō estimation are not only pleasant but profitable too as namely the effecting of mighty workes the building of great houses the planting of fruitfull vineyardes the making of pleasant Paradises and faire gardens the framing of Cesternes of water to water the woods that grow with the trées the multiplying of seruants and maides and of children to be borne in his house to procure great store of Beefes and sheepe to gather siluer and gold the chiefe treasures of Kings and prouinces to get men-singers and women-singers Eccles. 2.4.11 and the delights of the sonnes of men c. For hee hath saide when he looked on all those thinges Beholde I haue found all vanitie and there is no profit vnder the sunne To this answered Zadoke As I haue said before of the true vse of Gods creatures so say I in this that lawfull it is not onely for kinges and princes but also for other men after their power and place to haue and vse all those thinges but the limited boundes being transgressed the vanity thereof appeareth and that indéed not seldome seeing there be very few who hauing them at full can measure their appetites and be contained within the limits of their vocation Hereof we know that it is not enough for men to haue riches wealth honours pleasures and such like except that they also measure themselues well and apply the thinges to their right ends For God hath giuen and disposed his giftes diuersly to diuers persons to this end
which hath wisedome that the King might speake so touching the wicked which nowe liue in the worlde and are appointed to eternall torment and miserie after death For in this respect the poorest wretch that euer lived in the worlde nowe by death translated into Celestiall happinesse is by thousands preferred before the highest Potentate or Lord that liueth on the earth and by his Tyranny oppression and heynous iniquities is by the iust iudgement of GOD ordained for the fyer of Tophet and perpetuall miserie Otherwise I knowe well that the King preferreth not death before life nor the dead before the liuing knowing that GOD hath made life for his glorie and men in this life to set foorth the same Neither is he ignorant of this as hee is most wise that as the righteous which bee departed from this worlde are happyer then they which yet liue and sustaine and féele the miseries of the same so is it much better for them to bee as they are notwithstanding oppressed in this worlde with all the miseries thereof in full hope and assurance of eternall felicitie then that they should not bee at all Finally if the wordes might bee taken without respect or relation to the miserable affayres of men in the kingdome of vanitie who will not beleeue that those holy Patriarches and Fathers which are layd vp in peace are more happy then any of vs which nowe liue and that the holy Messiah whom the King prefigureth not yet borne but to bee borne heereafter is farre to bee preferred and extolled for happinesse and honour before either of both Therefore the Kings wordes truely vnderstood neede not to offend any but rather to instruct and comfort all aswell them which are present as those in posteritie CAP. XXXIX Zadoke answereth to Sixe other obiections for the King 5. Of Iustice wisedome 6. Quietnes 7. Of women 8. Of Gods love 9. Of the Soules being 10. Of the sense of the soule after death ZAdoke procéeding saide againe to Abiather yee haue saide as I well remember that our Lord King Solomon in his words hath discouraged all men from the perfection of wisedom and from the exquisite Iustice. Obiection 5 of the discouraging of men from wisedom and Iustice Out of what wordes of his is this presumed can ye tell me yea said Abiather and of these his speeches lately vttered in your owne hearing Bee thou not iust overmuch neither make thy selfe over wise Eccles. 7.18 Answere wherefore shouldst thou bee desolate If yee gather from hence said Zadok then I may well denie your consequence For yee should haue distinguished of these words Iustice and Wisedome For there is the Iustice and wisedome of God and these is that Iustice and wisedome of men The King in those his words hath not disswaded any man liuing from the inuestigation and searching after the Iustice and Wisedom of God for the which a man should euer hunger and thirst and neuer bee weary or faint to seeke to obtaine the same as most diuine graces and vertues in this life Neither doeth the King desist from this desire and continuall exercise although hee bee passing wise knowing that no man in this world shall yet be able to attaine to the full perfection therof and therfore may yet striue and endeuor euery day to come neerer and so neere as he can with all kinde of studyes and exercises before his death perswading yet that the better hee shall be furnished in these vertues the more hee shall be able to set foorth the praise and glory of God among men and prepare himselfe for the company of the holy Angels But in this saying of the K. is ment the politicall or civile wisedome Not to be over wise nor too iust the like Iustice the which is vsed in the gouerning of a Cōmon-wealth or a familie or the externall life of man And herein he would that men should not séeme to be more wise then the wisedome of God requireth that is that they bee not wise in proper conceit not to bee subtle Sophisters nor craftie disputers nor deceiuers nor circumuentors of others nor wise to the worlde nor such as the Serpent was which tempted and beguiled Hevah but rather that they bee wise to sobrietie Againe hee would that men should not bee ouer iust that is that they be not too quick censors nor hastie accusers of others nor too severe exactor of the extremitie of laws against euery offender either in his own house among his seruants or in the Common-wealth among his citizen But rather Equitie is of request that Equitie should be respected for hee that will be either so euer wise to see all things or so ouer iust to correct punish or controll all things and neither to winke at some things nor to mitigate the rigor of the law in other things shal neuer be able either to rule happily or to liue quietly either in the commonwealth or within the gates of his owne house Nowe I hope yee well vnderstand the King in this point Obiect 6 of quietnes But yee haue obiected againe that the King condemned him that loveth quietnes and flieth from toyle and trouble wherein as yee say hee contraryeth himselfe commending else-where the quiet life Where haue yee found that I vnderstand well the Kings meaning by your wordes in the former saide Abiather and this latter obiection is taken from that where hee sayde The Foole foldeth his handes and eateth vp his owne flesh Eccles. 4.5 and saith that better is one morsell with quietnesse then both the handes full with labour and vexation of the spirit Héere hee calleth him a Foole that resteth him content and quiet and yet hee sayde before in his Prouerbes Pro. 15.16 Better is a little with the feare of GOD then great treasures and trouble there-with To this Zadoke answered The answere denying the consequence for that the King entended another thing in that his Prouerbe then hee doth in those his latter wories For there hee spake of the godly minde which is content with whatsoeuer it shall please God to giue it and esteemeth more of that little with quietnesse in the feare of God which indeed is great riches to the godly minde but here he speaketh of the idle and sluggish person or of him that is wearie or discouraged in the performance of his office or dutie by reason of the common emulations enuies crossings and thwartings of his aduersaries and the afflictions and troubles which are incident to his calling and place Such a one he calleth a foole and that worthily for whereas the Wise-man notwithstanding all these things giueth not ouer nor is faint-hearted but continueth his calling to the ende and is happy therein the other being daunted and yeeldeth which the foolish Maryner to euery contrary winde and so perisheth to his diffame and endles miserie In this saying therefore the King is not to be reproued But in the seuenth place ye said