the deadly aduersarie This is the hope of health the purchase of mercie and way to felicitie I cannot yet cease but speake againe of this soueraigne treasure and medicine of the sinners sore beeing therein as full as the Moone and most willing to bee powred foorth in the excellencie thereof so full of consolation and rich blessings This is that which through the mercie of the liuing God in the promised seede remitteth sinnes openeth the gates of Paradize salueth the man that is broken in heart and gladeth them that bee sorowfull This is that which calleth a mans life from destruction restoreth his estate reneweth his decayed honour giueth him boldnesse reformeth his spirites and powreth in grace vpon grace This is that which looseth things bounde clarifieth things obscure and animateth things desperate The beautie of this vertue is as cleare as the Sunne as bright as the Moone as glistring as the Starres The sweetnes thereof is as honye the price as golde and the estimation beyonde all precious stones For this is that which neither sinne ouer-commeth nor defection destroyeth nor dispaire blotteth out Finally this abandoneth all vices imbraceth all vertues tormenteth sinne extolleth righteousnesse obtaineth mercies produceth vertues freeth sinners recouereth the lost recreateth the desperate He that can truely repent needeth not to doubt of saluation refresheth the harde labourer and bringeth to her possessors eternall happinesse For by this a man shall bee saued although hee hath lead all his life in sinne as there is no man which sinneth not full often and euery day Such an excellent thing is true Repentance But yee will saye Howe is this wrought in a man howe is this repentance wrought in man Howe shall a man truely repent Indeede this thing is not wrought in man of mans owne power nor wisedome For GOD stayeth not to expect it from mans wisedome or abilitie for so may both his expectation bee frustrated and man bee deceiued but it is the goodnesse of GOD to renewe them by repentance which are waxen olde in sinne Therefore the Sinner shoulde neuer despaire Despaire not of mercie nor fall from hope neither shoulde hee bee ashamed to repent but ashamed to sin and consider that as the one is a wound so the other is a medicine for the wound Sinne is the wound Repentance is the medicine the wounde hath shame the medicine hath boldnesse the wound is made by the malice of the deuill the medicine is wrought by the loue and goodnesse of GOD in the merite of the holy Messiah which beareth and washeth away all the sinnes of them that truely repent The princes * To this the Princes hauing yeelded attentiuenesse with great gladnesse consented esteeming the Oration as profitable as it was plausible and as fruitfull as gladsome vnto them And then among them stood foorth the Priest Abiather Abiather obiecteth and sayde Yee haue well spoken concerning the former proposition most reuerend Father It is likewise in request that yee prooue the Minor For it may bee called into question heereafter whether the King hath truely repented him yea or no For except this bee prooued what is any thing of that which yee haue spoken touching Repentance appertinent vnto him and if it concerneth not him what profite takes he thereof for hee is not remitted or how is our common question answered and the doubt resolued zadok proveth that king Solomon repented To the which answered Zadok neither is this question so hard to bee answered vnto nor the doubt intricate to bee dissolued for if there were none other Argument whereby to proue the kings true Repentance yet is this enough that he is a Saint a person dedicated to the Lorde therefore he is not fallen from hope therefore hee is truely repentant For as the strong foundation standeth still hauing this Seale The Lorde knoweth them that bee his The saints do not fall away for euer so wee may not thinke that the Saints of God for whom mercie is euer kept in store can fall vtterly away from hope or bee shut out from mercie in the time of their neede For as the wood whose nature is to swimme on the water may yet beeing ouer-laden with yron sinke but the yron beeing taken off the wood neuertheles ascendeth againe to the head of the water and swimmeth Neither may we say that it is no wood because it did sinke once to the bottome Though the faithfull fall yet they rise vp againe So though the righteous men whose nature is by Faith to stand and walke in Gods way being oppressed with the burthen of sinne through the deuils malice do vnhappily couch downe as with Isachar between two burdens yet may we not rightly saye that they are not of the Lords chosen for it is so that whensoeuer that burden is remoued as it is from them that repent they rise againe and bee renued as in their former estate and beeing of that generation and nature it is not possible that they shoulde fall vtterly away for the sonnes of God do not so apostate that they fall into eternall perdition howsoeuer they sinne and sinke vnder their sins For the iust man falleth but he riseth againe And therein they be likened to the herbe Adyanton which beeing steeped deep in the waters though a long time will neuertheles beeing taken vp appeare very dry For the righteous man which had fallen after his rising againe by Repentance is as beautifull as euer he was maugre the malice of the Serpent And touching this doctrine I haue heard the King himselfe to say according to the truth of the holy writings and words of our Prophets that the soules of the righteous are in the handes of God These be Solomons wordes which afterward were gathered by philo the Iew. Sap. 31. and there shall no torment touch them c. Again God proveth them and findeth them meete for himselfe as gold in the furnace doth he try them and receiveth them as a burnt offering and when the time commeth they shal be looked vpon Againe They that put their trust in the Lord shall vnderstand the truth and such as be faithfull shall persevere with him in love For his saincts have grace and mercy Sap. 4 15. and he hath care for them Againe The loving favour and mercy of God is vpon his saincts and he hath respect vnto his chosen Moreouer I haue heard the kinges Father to say The Lord will not permit the righteous to fall for ever though for their triall and bettering hee suffer them to slide for a time psal 55.22 And th'excellent prophets Nathan and Gad haue preached and others the Lords Prophets and holy men haue and do yet preach that God loueth his chosen with an eternall loue therefore he draweth them vnto himselfe by his mercy although they sinne seuen times in a day whereby they rise againe and are renewed Therefore it cannot bee that this person I meane King
and witnes Therfore I thinke it good if it shall please you my Lords that these our right trusty and faithfull frinds Helioreph and Ahiah doe adde this also as an Affire to the Kings Conclusion of the booke which is written vz. Vers 9. The preacher was yet more wise and he taught the people knowledge and caused them to heare and he searched foorth and prepared many Parables Vers 10. The preacher sought to find out pleasant words and an vpright writing the words of truth Vers 11. The words of the wise are like Goads like nailes fastened by the maisters of the assemblies which are given by one Pastour Vers 12. And of other thinges besides these my Sonne take thou heede for there is none end in making many bookes and much reading is a labour or wearinesse of the flesh The Affixe to to Solomons Booke of Ecclesiastes Ecc. 12 Vers 13. Let vs heare the end or scope of all the sermon Feare God and keep his commandements for this is that which belongeth to everyman Vers 14. For God will bring euery worke into iudgement with every secret thing whether it be good or evill CAP. XLIIII The common consent and subscription of the Princes to this collection and the conclusion THe former Wordes beeing so written and finished and the two Secretaries hauing read ouer the same in the audience of the Princes they asked whether they all well liked of those thinges with the manner and cariage thereof To whom they all answered with one voice and consent that they liked all thinges right well and were very glad that those matters were so happily rememembred to bee preserued for posteritie Moreouer they saide And wee nothing doubt but that the King himselfe when he shall either read or heare those Words of his with the manner of the report collection therof he will both like allow and ratify the same Neither wil we omit or deferre to solicite his most noble grace therein for as it concerneth the King himselfe and the truth and authoritie of his wordes so it doth and shall for euer expresse our hearty desier to exonerate our selues and to expresse that duty which wee owe and must yéeld both to his highnesse and the holy Church Finally wee most heartily thank you most reuerende Father for this your paineful diligence and willing readinesse in the plaine resolution of those things which were or might bee holden suspensiue concerning either the Kinges person or his wordes neither are wee vnthankefull vnto you the Kinges most trustie Secretaries and to you Maister Recorder for the writing and recording of all those matters so needfull to bee knowne profitable for posteritie Against them which sclander the King and his wordes * After this Zadok spake againe and saide But my Lords that all these thinges with our godly purpose may the better proceede and happily prosper for the glory of GOD the comfort of our most dread Soueraigne and the benefite of his Church Let vs endeuour as much as in vs liesh to banish from hence malignant and froward mouthes and let the lippes of all them that seeke to sclander the King and his wordes bee abandoned But let the eyes of them that feare Iehovah and loue his holy annointed looke hither and beholde onely that which is right Let their eye-liddes looke straight before them and let the right bee hearde and considered in wisedome Thanksgiving to God Finally in the conclusion and vpshot of this our councell and conference let vs turne our selues to GOD in holy inuocation and prayer Wherein as it is meete let vs first blesse and praise Iehovah our GOD for all those excellent blessings the which he hath powred forth on vs vnder the happy gouernment and noble ministry of our Soveraigne Lorde King Solomon for the which beeing so abundant in his louing and large mercies wee are not able sufficiently to bee thankefull yet let vs prouoke our selues to that measure we haue psal 103. as the kings father did when hee saide Blesse the Lorde O my soule and all that is within mee praise his holy name Blesse the Lorde O my soule and forget not all his retributions Next let vs beseech his most high Grace that yet in his tender mercies and louing kindenes hee would preserue the life of our dread Soueraigne Prayer for the King and renew the same as the Eagle that hee woulde consolate his Soule and keepe him in well-fare and peace that we also may yet liue and prosper vnder him as wee haue done these fourty yeeres in the right God's seruice tranquillitie and peace Thirdly let vs pray to the Lorde of heauen for our selues that our sinnes may be pardoned and our true obedience both to his Grace and our noble Soueraigne renewed and confirmed that thereby the sooner for the sake of his holy anointed hee may spare vs and not remoue from vs in his wrath that thing which in his loue he hath vouchsafed vs that his louing fauour might bee yet continued and encreases towardes vs to the eternall ioy of our heartes Fourthly let vs heartily beseech him that this our Collection of the Kings words so rightly correspondent to those ancient Eccles. 1.1 and learned authors from whence hee has taken them to bee thus conueighed vnto vs may from hence proceede with happie successe among the Lordes people as whereby not onely the Pastor in the Church but the Magistrate in the Common-wealth may take instruction and comfort euen in the middest of all the crossing aduentures incident to either place Lastly let vs humble entreate the Lorde GOD to grant that wee and euery of vs may the rather by the King his Examples Lessons and Rules of pietie learne rightly to knowe and loue GOD to knowe and consider of our selues and the depth of this worldes Vanitie as whereby the sooner abandoning and forsaking the counsailes of the vngodly psal 1 i the wayes of the wicked and the seates of the scorners we may truely and timely conuert our selues to the diuine Maiestie and be wholy dedicated to his honour in his feare All these thinges beeing performed let vs againe repaire to his highnes presence who doubtlesse by this time museth very much of this our long absence To this all the Princes and Nobles assented conioyned in most holy and reuerende prayers to the Lord from whose spirite they received no small consolation and gladnesse and thence mutually bestowing thankes they brake vp and conueighed themselues in all dutifull manner to the royall presence of King Solomon their Soueraigne Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS
greater that way then all his Predecessors hauing a dominion ample and large with a princely prouision of all sorts of things both for the defence and maintenance of the same in all partes And for the better guard of his Royal person as the young Princesse noted when shee beheld and wisely considered in her Cant. 3.7 About the bed of Solomon there stand Ful threescore valiant men of sturdiest might Of Israel with glittering swords in hand Expert in warre him to defend by right Therein alluding to that which the kinges Father had modulated for the king in that swéete psalme 45. Gird now thy sword vpon thy thigh O prince of fame According to the worship and the glory of thy name And prosper in thy glee ride forth with glad successe Because of that thy word of truth meekenes and righteousnes Thy right hand forth shall tell the things of dreadful strength Thy sharpened shafts the people shall to thee subdue at length Yea though that they for safety should themselues bring Into the midst inuiron'd with th' enemies of the king To be briefe His blessings wonderfull are the blessinges wherewith the almighty hath graced our King for hee hath beene blessed beyound all other kinges on the earth aswell with thinges spirituall and heauenly as with those which are temporall and terrene according to that promise in the law made for such as be obedient Deut. 28. 2. Sam. 7. 1. King 3. according to that word of the Lord giuen to David concerning him and according to the that the Lord his God granted him when he had praied for wisedome to go out and in before his people In a word his blessinges are an astonishment to all the nations of the world vnto whom the fame of his Excellency hath gone forth This conioyned him in amitie with K. Hyram of Tyre His fame and glory and with Pharao king of Egypt this brought vnto him from the vttermost partes of the earth the famous Quéene of Arabia and many others and hee was in glory resplendent before all the kinges or Princes that euer raigned before him whereby many seeing and bearing of him thinke that they see or heare not a terrene or mortall Creature but a celestiall and diuine power And what should the king desire more Gen. 3. nothing at all except he would bee God as Adam thought to be But I am sure the king is not of that haughtie conceite of himselfe yea I haue obserued this that howsoeuer all these thinges haue beene excellent and aboundant in him as a Crowne of gold beset with pretious stones Solomon was not proude of his gifts and graces on the head of a most beautifull body yet did he neuer waxe proud or vaine glorious thereof as worldly men accustome when hauing a little beyond the ordinarie measure of some others of wisedome riches pleasures power policie or prosperitie do loue and like to sooth prayse and commend themselues resēbling the Pecocke which swelleth in the view of his painted plumes notwithstanding their humaine imperfections yet this is not al but thinking so highly of themselues they contemne others and endeuour in loath and disdaine to treade them vnder their feete Thus I say hath not the king at any time done but rather hee acknowledged his mortall humanity and his great ignorance and want of wisedome yea his base séely glory in respect of the supreme excellency eternity knowledge wisedome and glory of the almighty with the which when he had compared himselfe all his noble endewmentes hee found himselfe with the same iust nothing To this assented the Princes and found no cause in those thinges premised whereof the king should be offended CHAP. XII Of Solomons comming to the kingdom of Israel his proceeding against Adoniah and Abiather the priest is iustified AFter this Zadok the Priest who had thus farre listened to the wordes of the Princes stoode vppe and spake to this effect Indéede my Lords I sée not as yet that from any of those thinges whereof yee haue spoken to be in the king and his Estate any iust occasion is ministred him of his present affliction except it be in this that knowing the largenes of Gods bounties towardes him he either hath not satisfied the Lords expectatiō in the vse of those thinges or cannot as hee would shew himselfe gratefull enough And it may be that besides the premisses some question hath been or may be moued touching the kinges entrance into the kingdome of Israel wherein some especially they which stand to defend the cause of Adoniah Abiather and Ioab with others their confederates against the king imagine that he hath and doth rather vsurp and tyranize then that he hath lawfully attained and raigned and therin not answered to his name Solomon which is to say peaceable or a peacemaker But howsoeuer it be surmised or imagined by such kind of persons it is most certaine that the kings entrance with the meanes and manner thereof was both lawfull right and his gouernment therein may be neither condemned nor iustly reproued but rather iustified and commended of all wise and discreet persons King Solomon although he had a promise of the Soueraignty both of the Lord and also of his father he did not presume to vsurpe on the kingdome as Absolon wold haue done when aspiring he lifted vp his hand against his owne father the Lords Annointed Nor would hee do as Adoniah did Sol. was not an vsurper on the kingdome who was extolled and proclaimed king euer Israel in the life time of his father without the consent goodwill or knowledge of the king or of the Quéen The king our Soueraigne Lord knew better what was meet to be done bee remembred how his father dealt towards Saul the king namely that albeit hee knew Saul to bee reiected of the Lord and that himselfe was already annointed to succéede him in the kingdome of Israel he would dot preuent the time that God had appointed nor would he lay his hand on him beeing in his place the Lords annointed although he had many opportunities offered him therto for hee might easily haue slain him both in the Caue and in other places without his owne bodily danger But the king as hee was ordained for the kingdome by the diuine prouidence and the discretion of his father so also he entred by a lawfull and worthie meane and in the due time For King David knowing well the mind of the Lord who had promised him that there shoulde one of his seede sit on his Seate after him and his name should bee Solomon made a faithfull promise vnto Quéene Bethseba the Kinges mother 1. King 1.11.30 that according to the word of the Lord this his Son which was called Solomon should surely raigne after him and shoulde sit vpon his throne therfore as it is also recorded in the kings Annales when that king David being waxen olde and enféebled had heard by the report of the
rather then we would yeeld to the mischief we should choose to die as Moses Iosuah Gedeon Samson David haue well resolued for the glory of God the wel-fare of the people Neuerthelesse the kings father to confirme the former hath plainely prophisied that the heathen shall furiously rage psal 2.1 and the people shall imagine a vaine thing the kings of the earth shall stand vp the Rulers shall take counsaile together against the Lord and against his Annointed Abiather And not doubt saide Abiather king David hath pointed therein to some great trouble intended to the holy Messiah at his comming of whom we haue gathered the kings father hath beene before ordained a figure whose troubles therefore as wee all know haue not béene small but wonderfull great inforced against him by them whom he neuer iniured nor iustly offended yea and that not by meane persons but by kings Princes Rulers and Potentates of the earth Against the which notwithstanding the Almightie hath defended and deliuered him to the shame and confusion of all his enemies which haue now no cause left them to triumph against him And so I doubt not but howsoeuer the rage and fury of the aduersaries shall be against the Lords holy Messiah he shall for all that bée mightily protected he shall tread downe the head of his enemies and prosper in his deuises But God grant that neither our Princes nor Priests nor Prophets nor people be appointed the actors or executioners of this heynous Tragedie against the holy Messiah then might not the King be sory nor the people bée destroyed in time to come for the committing of so heynous an action CAP. XVII Zadoke speaketh of the fourth cause of King Solomons trouble viz. of Bethsabe and Nathan KIng Solomons Princes being willing to heare what Zadok could yet further say in the causes of the kings trouble vrged on and sayde Wee haue heard what yée haue said touching the Queene of Shaba Now let it please you most reuerend Father to proceede to declare vnto vs the fourth Cause the which as ye sayd did rise of the Kings most noble mother and of Nathan the Prophet Indeed said Zadok there hath no meane sorrow inuaded the kings mind of late occasioned by those two noble persons howbeit not that either of thē hath in thought word or déed hurt or offended him but that by their death bee is depriued of them For as they were such as he wonderfully loued affected and fauoured Naturall affection sorroweth for the departure of friends so they were no lesse profitable and comfortable to his state and honor in their liues Wee see that very nature prouoketh men yea the very wisest and holiest men to bee sadde and to lament the departure of other men especially of their fathers mothers brethren sisters kinsfolkes and friends for in them they see not onely the horrour of death the dissolution of soule and body that the same which was lately liuing is now dead and that which was a man is become a senselesse carkesse and very earth to the terror and horror of all mortall men which are taught therein to know their owne condition and nature but also that they must now depart one from another the father from his sonne the mother from her daughter the brother from his brother the friend from his friend and both man and woman from all his and her acquaintance and familiars of this life Therefore when the king speaketh of death by the which a man is resolued into dust from whence he was taken he saith also Eccles. 12 that The Mourners goe about the streetes Againe that men mourne for the dead seuen dayes Wherefore our father Abraham although he knew right wel that Sarah his wife being dead Gen. 23.1.2 was freed from all the miseries of this life whereto all persons that heere liue are subiect and was assured by his faith that she being a true beleeuer should rise againe to eternall life yet he sorowed he wept mourned for that her departure many daies Gen. 50.1 Also that godly Ioseph the sonne of Israel when he sawe his father to bee dead hee mourned and wept for him 2. Sam. 4.31 13.36 18.33 expressing thereby both his pietie and naturall affection Thus David the kings father wept wofully and bewayled the death of his friend Abner the like he did for Absalon and for Amnon his sonnes And therefore the king though a wise and godly Prince worthely soroweth for his deare mother and for the Prophet Nathan whom the Lorde hath taken away from this world Neuerthelesse Eccles. 4 2◠I haue heard him to say and that according to the truth that the deade are happier than they which live and then must that follow that he which is dead and fréed from this world and the troubles thereof is in better case than the highest Emperour king prince or potentate in his life and being so we should séeme to enuie that their happy estate How farre to be sory if we that be yet liuing should celebrate their funerals with excessiue sorow Sorow then we may for that is naturall and sorow for our friends and acquaintances for that is godly but to be sory without measure is neither naturall nor godly but heatheanish and brutish For therein we shall not onely hurt the naturall constitution of our bodily health but declare our selues to want that constancie of faith which our godly fathers haue reteyned the word of the Lord hath taught touching the eternall happinesse of man after this life yea we should be as enemies to them that bee deliuered from the miseries of this world as they which are sory that men being in prison and torments should be deliuered eased and we should be as the envious that is wonderfully greeued to behold and consider the good health and prosperitie of another man Therefore albeit I say the king is for this right wofull and sad as nature and pietie requireth yet I say not that he is ouercome therewith knowing well as he is a wise man how to bridle affections and therein best to behaue himselfe yet as a mortall man * But my Lords besides this naturall sympathie and pietie such was the wisedom the iudgement the grace vertues of his Mother Bethsabe a wise woman right profitable to the king in her life and such a helpe and comfort she was vnto him euery way that as he thought in her life he could not honour her enough so he may not forget her and her vertues after her death As this noble gentle woman instructed and taught the king when he was a child so she neuer desisted to aduise and counsaile him in all godlines being a man and she thought it appertained to her dutie not only to teach and cathecise him with wisedom but also both to admonish him gently and to reprooue him sharpely knowing well that sometimes gentle admonitions and
righteousnes his annointing his apparell his marriage his royaltie his Godhead his praise his eternitie and everlasting glory For all these things are found and shall for euer be well approued and highly praised in that holy Messiah Solomons prayers and sacrifices which the Lord accepted 1. king 8.22 to whom onely the king by the letter pointeth as the figure to the thing figured Nowe with this wee may not forgette that the king hauing finished the Lords house stood before the Altar of the Lord in the sight of all the Congregation of Israel and stretched out his hands towards heauen and blessed the Lord and praised him and his truth yea he knéeled also on his knées and prayed vnto him that the word might be verified which hee spake vnto David his father and that it would please him to haue respect vnto his prayer and supplication as well for himselfe as for the people praying in that house Also he stood and blessed all the congregation of Israel verse 56. with a loude voyce saying Blessed bee the Lorde that hath given rest vnto his people Israel according to all that hee promised c. The Lord our God bee with vs as he was with our Fathers and forsake vs not nor leave vs but that hee may bowe our hearts vnto him that wee may walke in all his wayes and keepe his Commandements his statutes and his Lawes which hee commanded our Fathers And those my words that I haue prayed before the Lorde bee nigh vnto Iehovah our GOD day and night that hee defend the cause of his servant the cause of his people Israel at all times as the matter shall require that all nations of the earth may knowe that Iehovah is God and none but hee Moreuer the King offered Offrings before the Lord yea peace-offrings in great aboundance and therewithall dedicated the house which he builded to the Lord with great ioy and gladnesse In all the which things Iehovah his God was well pleased with him yea and with the people through him heard his prayers receiued his requests graunted his petitions and apeared vnto him in Gibeon with this comfortable saying I have heard thy Prayer and thine intercession that thou hast made before mee For I haue hallowed this house which thou hast built to put my name there for ever and mine eyes and mine heart shall be there perpetually Now consider I pray you what K. Solomon is with the Lorde will the Lord heare and accept the reprobate and prophane persons or will he honour and esteeme their works although they séeme glorious to the conceits of worldly men No surely What saith the Kings father touching their prayers The prayer of vngodly men is turned into sinne Psal 100.6 And thus I haue heard him to modulate concerning himselfe and his estimation with the highest The Lord I know wil not vouchsafe my praier or words to heare If vnto sinne mine heart I should encline and him not feare But if I come into his Courts with offerings worthie praies And pay the vowes I promised in mine afflicted daies If on him with my mouth I call and with my tongue him blesse And offer him the sacrifice of thankes and righteousnes Then will he heare my praiers and consider of my case And my request will graunt in time of his aboundant grace In al these things therfore the king is declared to be not only holy and approued of God but also a perfect figure of that most holy Seede who in his time shall pray shall offer shall please God shal be heard shal be accepted and all his desires performed to the satisfying of his soule to the health of his people Finally The pluralitie of Solomons wiues the very pluralitie of the kings Wiues his Concubines on whom he was enamored and dishonoured howsoeuer vnlawfull offensiue to God and a disgrace to himselfe shall not be reckoned as a thing vnnecessarie in this comparison seeing that the most holy Messiah in his ardent zeale for mans recouery will be contented that the serpent shall trippe on his heele Gen. 3. whereby he will be dishonored and abased whiles he taketh on himselfe mans ougly deformities and sinnes being so willing through his owne humiliation and ignominie to ease man so burthened and to bring him home againe vnto him from whom hee had farre wandered and to reconcile him with him against whom hee had monstrously transgressed And therefore as his Proverbes the which for the most part hee vttered in his florishing and perfect estate are applicable as chiefly appertaining to the gouernment of a godly family as these his * Wordes That is his Ecclesiastes 1. now daily and ordinarily vttered and ruminated are applicable as especially belonging to the ordering of a godly Common-wealth So also those his Loue-songs and Ballads entituled * Schir-hasschirim The Canticles of Solomon The Song of songs composed in his yonger dayes yea before the twentieth year of his age shall not be reiected or abandoned but esteemed and properly applied both to that mysticall and spirituall woowing espowsing combination and familiar societie communication of the holy Messiah with his elect and faithfull Saints of the which hee gathereth and garnisheth a Church as a chaste Wife to himselfe Loe my Lordes in these and many other such notable things is our Lord K. Solomon by the will wisdom and providence of God made an excellent figure of that holy Annointed and therefore he may not bee esteemed a naughty or prophane person but to bee taken as hee is indeede a Saint of the Lorde Neither doe I any thing doubt but that the best learned and godly that either now liue or shall come after vs will so iudge and esteeme of him when they shall heare and well weigh not onely of that which hath beene said heretofore concerning him his words actions and estate but also shall plainely beholde the verification thereof in the very person and perfect beautie of that promised Schilo the King of righteousnesse and highest peace at his happy comming in the world into the appointed time This being sayd all the Princes were much comforted although in this their kings affliction and gaue thankes to Zadok who yet seemed further to resolue and satisfie them in any thing whereof either any question might bee mooued or any doubt iustly arise concerning the kings holines CAP. XXVIII Zadok argueth for the King concerning his repentance and remission after his Transgressions ZAdok hauing thus farre pleaded for K. Solomon and with many substantiall Arguments proued him a Saint of the Lorde and therefore that hee could not bee either a damned soule or a reprobated wretch or a prophane person as some haue or might ouer harldy rashly censure him the Princes shewed themselues both ioyfull and thankefull But after a whiles Prince Azariah in the behalfe of the rest stood foorth opened his mouth and sayde Most reuerende Father wee all confesse with thankefulnes that yee
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
the princes with one accord expressed by signes both their gratefull minde and ready will to yeeld to the performance of this dutie knowing so well not only that the reasons alleaged were of sufficient probabilitie merited allowances but also that those the Kings Wordes were perfite veritie profitable for the Church in posteritie and therefore would that they should bee committed to writing and preserued accordingly CAP. XXXII Zadok answereth to certaine Obiections and expoundeth those wordes Vanitie of Vanities Abiather THen Abiather the Priest who had before obiected against the king and his wordes rose vp againe and saide But yet my Lords before we collect and record those the kings words that our labour therein may not be in vaine beseech you let vs further heare what my Lorde Zadok will answere to those particular Exceptions which are taken and may be vrged hereafter for some presumption against the Kings Words especially against this his ordinary talke towards the ratification of diuers erronious opinions that so all things being made plaine by vs by whom those the Kings Words must be gathered recorded commended to the church there may hereafter no iust aduantages bee taken nor any exceptions be admitted against any thing in the same The princes And we are well pleased said the Princes if it shall please my Lorde Zadok to vouchsafe vs his learned iudgement patience therein zadok And I also said Zadok shall not be vnwilling to answere Abiather in these things as the Lord shall enable me for the better setting foorth of his glorie and the truth of the Kings wisedome vttered in those his words What is the first Exception The first exception Eccles. 1.2 tell me Abiather The first Exception said Abiather is taken against those words of the king where hee saide and yet dayly saith Vanitie of vanities and all is most plaine vanitie There is not any of you all but haue heard him vtter these words aswell as myselfe wherein howsoeuer the king entendeth it there be which thinke that the king therein condemneth all the Creatures of God in the worlde with all those functions which in the law of God we are commanded to vse and to exercise our selues in to his high glorie the good of his Church and the benefite of the common-wealth And this he would prooue by many Arguments and in the ende so concludeth againe Vanitie of vanities Ye haue said quod zadok Eccles. 12.9 The answere but by your leaue Abiather and by your patience my Lordes all Séeing it is your good pleasure I shall answere I am the more willing as I said and ready to speake for my Lord the Kings Wordes It is true that the King hath saide and dayly ruminateth this proposition Vanitie of vanities Vanitie of vanities and all is but vanitie as the ground or conclusion of those his Words But doth that conclude a contempt of the Creatures and of the holy functions and gifts of God which in their natures are good Nothing lesse Nor indéed hath the king spoken therein of those Creatures or of the true vse of them in their kinde nor of those lawfull functions either in the Church or in the Common wealth But the wordes hauing a large scope doe neuerthelesse include in them all those things which are placed vnder the Sunne onely that is to say within the kingdome of vanitie Vanities kingdome Wherein is found to reigne much malice and little wisedome wherin all things be vicious all things be loathsome al things are full of obscuritie and snares wherein soules bee endangered bodyes be afflicted wherein all things be vanitie and affliction of the spirite and within the which are not comprehended any of those workes or wayes of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The labour of man vnder the sunne And this the king hath sometime noted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or labour of man vnder the Sun which word as ye well know noteth rather the affliction of the minde then a worke of the body or any other labor But to make this yet more plaine let vs consider first what the King meaneth by this word Vanitie and then what the things are which he comprehendeth vnder the same For why should men contende about that whereof they knowe neither the meaning nor the reason Therefore yee shall vnderstand that this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanitie which the king vseth singularly and absolutely signifieth a very light thing that which soone vanisheth away as the smoke or as a bubble of the water and as touching any profite is worth nothing psal 144 The vanitie of Adams sonnes as saide the Psalmist Thus Adam and Hevah reposing all their hope of the promised seede in Cain their first borne whom they called a man of the Lord they thought of the next Sonne but as of a meere trifle or transitorie thing in respect of him and therefore they named him Habel Gen. 4.1.2 vanitie But the King here speaketh of an exceeding great vanitie the which to declare hee duplicateth the worde and saith Vanitie of vanities that is beholde a notable and wonderfull great vanitie what things he comprehendeth vnder vanitie Secondly What things are comprehended by him within this vanitie the next worde plainely sheweth vs for in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haccol where it is to bee noted I will speake it rather to teach others then any of you to whom the Phrases of our tongue are so well knowne that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col put absolutely without He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a signe vniuersall whereby the totall summe of things is signified and is so much to say as All or Altogether Haccol but hauing He prefixed as Haccol the same is abridged and restrained to some speciall or particular summe of things as not All generally or vniuersally but All that that whole that all which is either spoken of before or comprehended within such a predicament place or time Neither may any man thinke but that the particle in this place is referred to some particular or speciall summe of things or to some notable person as when pointing to such persons or such matters wee vse to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That singuler or speciciall Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That worde or that singuler or notable worde Ille sermo That word or matter So saide the Gréekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So by this wee may not say that the King hath included all things vnder vanitie but onely a particular summe of things Séeing therfore that all things are not drawne vnder this vanity but some things what things are excluded from vanitie and what not we may consider first what the things are which are excluded and stand without the compasse of this All then what those things are which are comprehended within the same both the which are to be gathered and
their right vses as in an excellent comparison he depaignteth and setteth foorth the inconstancie the miserie the vanitie of man in this world wherein as the Kings father hath said he walketh in a vaine shadow he is a lyer and lighter then vanitie it selfe vnder the Sunne Wee vnderstand well your wordes said the Princes and wish that all the Kings people yea and all others aswell they that come after vs as they which nowe liue and shall heare the same might so conceiue and consider thereof Surely this interpretation shall be both profitable and necessarie for the children of the holy Congregation for thereof they shall take wholesome instruction and no meane comfort of spirit in the true vse of the Creatures And nowe Abiather wée pray you if yée haue heard any thing else obicted against the kings Words that ye bring it forth for we know not when we shall finde the like opportunite to haue the same answered Wee are ouer bold with you and very troublesome to this most reuerend Father But his former affabilitie and willingnesse hath giuen vs the more boldnesse to request his reuerence in this behalfe At this word saide Zadok My Lordes indéed as ye say I am most willing to speake in those necessarie points so farre foorth as I may bring light to things obscure withstand erronious interpretations abandon euill constructions and satisfie your godly desires for as it belongeth to my dutie so to doe so my mine heartie desire is to execute and performe it with all diligence for the glorie of GOD the defence of the trueth the comfort of my Soueraigne and the benefite of the Saints CAP. XXXV Zadok answereth to some other obiections and reasoneth of the knowledge of things naturall and of mans insaciety ABiather beeing nothing scrupulous in the report of that he had heard obiected against the King and his wordes and the bolder because hee was willed with out feare to bring foorth before their most honourable presence whatsoeuer hee had or coulde oppose in the behalfe of the Kinges enemies or of any others which were or might bee suspensiue of either th' one or th' other Obiection hee spake againe It is further obiected against the King quod hee that heeh hath discouraged all men from the investigating and searching out of the true natures of thinges and so from that knowledge and study which is not onely pleasant but also profitable and necessary for all men that liue in this worlde and the same wherein the King himselfe hath much delighted and so farre excelled that hee coulde not onely speak of the natures of the Celestiall motions and of the Trees the hearbes the beastes the birdes the wormes the fishes the earth the water the fire the aire of the man and of the woman and of all the creatures but also knewe the right vses and end of them in their seasons and kindes To this answered Zadok that they in this did much mistake the King and miscontstre his wordes Indeede said hee hee saith thus All thinges are laborious Answere A man is not able in word to expresse them Eccls 1.8 And this is the other member of that his generall comparison wherein hee proceeded to proue his former proposition excluding from mans habilitie and the humaine affaires both the perfection and the felicitie of man The Kings own words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word Debarim as ye know doth not signifie simply voices Al those words or matters Debarim or wordes as men for the most parte vnderstand it but also whole sentences or the declarations of matters yea the matters or things or causes with al the circumstances thereof And here the worde may bee applied either to the person before spoken of which is man or to the devises studies endeuors works of men or to the matters and causes now in question and lately spoken of Iepayim Laborious For all these thinges are indeede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laborious hard irkesome and full of trouble It is no meane labour to search finde out and expresse the vanity of man or the causes of the common euents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam so called of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enosha man so called of his misery and mortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch a man of singulate honor estimation such as Adam was in his full perfection Gen. 2. The necessity of naturall philosophy Moreouer to teach that not onely anie person of the common sorte but also that the best among men commeth farre behinde in this pointe he saith not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man or the mortall man is not able to doe it but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not able to performe this worke Which worde being taken in his proper signification noteth not euery vulgar person but some singular and right excellent man comprehending his perfect age authority dignitie glory excellency estimation with all the noble faculties of mans witte and the dignity of his nature And this worde is made as yee knowne of existence fortitude efficacie and beeing Hereof speaketh the King and his meaning is no thing lesse then to condemne this excellent knowledge of the natures of thinges or to diswade men from it how painefull soeuer it bee for hee knoweth that whosoeuer shall take this knowledge away frō either the legall or prophoticall diuine doctrine and preceptes shall depriue the same of a great light for by certain similitudes taken from the natures of those things are many high profoūd matters taught perswaded therein Gen. 2.19 This knowledge had Adam therfore could name the creatures according to their natures the same had Enoch Noah Abrahā Moses Samuel Iob David our L.K. Solomon as it appeareth in their seueral histories it appertaineth to the reason wisdom of man to search find thē out Therfore as I said this sciēce is not by the K. condemned as vain nor doth he disswade men from it but onely hee condemneth mans great ignorance idlenesse imperfections and the abuse of this necessarye studie Yee haue saide quod Abiather and I reuerently admitte Abiather and of estéeme of your wordes Abiather Yee shall heare another obiection to the which it may please you to answere For there bée many things conceued and thwarted and what shall it availe the Phisician to heale ten maladies of his Patient if yet some one or more remaine vncured Another obiection whereof hee dyeth The King is said to bind all men vnder insacietie for the eye of a man saith hee is not satisfied with seeing nor the eare with hearing When notwithstanding we know that men often waxe weary of séeing and loathsome in hearing of many things especially of woofull Tragedies losses threatnings reprehensions zadok his answere scourges and the iudgements of the Lawe But what is this sayd Zadok to that which ye haue gathered The King in that saying displayeth
able to doe or effect that which good is Now if the iustest man is not only accused but condemned his best works blemished Alas what an heauy dome shal be cast on the vnrighteous and â—ugly shall his déeds bee in the sight of God howsoeuer hee glance in beautie before men Well therefore might the king accuse all men and condemne sin in theÌ„ yet not therein iustifie himselfe but with and among them both accuse and condemne himselfe as euery man in that respect should thereby the sooner to beware that he censure not vnaduisedly or too rashly condemne others lest therein he bring iudgement on his owne head that he consider of other men by himself pray to God with an humble mind that those imperfections sins both of nature and action may be either purged or pardoned for the sake of holy Messiah who indeed supplyeth all such wants of perfection giueth grace and beautie to all them that by faith depend on him according to that promise made to our father Aabraham saying In thy seed shal all the kindreds of the earth be blessed Further ye haue obiected against the K. that he hath ascribed all things to Time and Chance Obiect 13 of time and chance Eccles. 9.10.11 Which we iustly attribute to the diuine prouideÌ„ce I pray you what said the K. to occasion this conceit He hath said quod Abiather that he saw vnder the Sunne that the race is not to the swift nor the battel to the strong nor yet breade to the wise nor also riches to men of vnderstanding neither yet fauour to men of knowledge but Time and Chance commeth to them all for neither doth a man know his time but as the Fishes which are taken in an euill netie and as the birdes that are caught in a snare so are the children of men snared in the euill time which it falleth vppon him suddenly Indeede quod Zadok so hath the King saide Nowbeit he said not that the Goddes Fortune ruleth or bears sway in the affaires of men nor that all thinges in the worlde happen and are caryed by chance nor teacheth he men to embrace that cyclopicall securitie which some of the heathen fondly embrace Nor hath the king vnderstood this time and chance in that sort or sense wherein worldly minded men cal Occasion Fortune Goddesses and to them attribute the totall guide and carriage of all mens affayres contemning the whiles the most profitable doctrine of the prouidence of God and the true obseruation of all those ancient histories by the which the Lorde of heauen hath beene witnessed to worke his work according to such predictioÌ„s and purposes as he had before declared vnto holy men in the due time But the king being most wise of all men by this saying so pithie and patheticall teacheth that profoundly that howsoeuer God in his wisdome and prouidence decreeth worketh and compasseth all things in good methode measure All things come to men as by chance time and place yet in respect onely of mortall mans wisedome providence or forecast al things come to passe as by chance or Fortune as they call it for why men foresee not nor know before hand what shall succeede or come after them in their life therefore they are often snared and caught before they be aware neither wil they take heede although they be admonished because they haue neither faith nor the feare of God which men very seldom entertain within the limits of vanities kingdom Thus Cain though otherwise subtle and enuious not foreseeing his owne destruction nor taking admonition by the Lordes commination which tolde him that if he did euill his sinnes shoulde be laid at the doores to be seene he procéeded in the compassing of his mischieuous deuise and so was cursed from the earth and afterward slaine Thus the old worldlinges whiles they did eate drinke marie wiues build houses and sported deuoide of faith pietie and foresight of the generall deluge were sodainely and vnawares ouer whelmed in the dayes of Noah whereof notwithstanding the Lord God certified Noah some hundred and twenty yeeres before and he omitted not to admonish theÌ„ of the same in his ordinary preaching now this thing considered that plague might seeme to betide them which would neither foresee nor beleeue it by chance howsoeuer it was certainely decreed and appointed by the Lorde In semblable sort the Sodomites and Gomorheans had their destruction falling on them not expecting nor fearing thereof as by chance I say by chance in respect of their want of foreknowledge or feare So godles Pharao the Egyptian King and his hoast were ouerwhelmed sodainly in the red Sea Iudg 9.53 1. Sam. 17.49 1. King 2.34 Abimelech was vnawares killed by a Woman that cast downe a peece of a milstone on his head great Goliah was soone cast downe by the Kinges father Shimei and Ioab were by an occasion not thought on brought within the snare and caught as the Lorde appointed it for their sinnes Many such examples are dayly before our eyes to bee seene the which howsoeuer the vnwise and foolish little obserue and consider of are neuerthelesse well noted of the wise to profit and good vse By this therefore the King neither denieth the working nor infringeth the force of the diuine prouidence by the which he knoweth that all thinges in the world are both disposed carried and ordered in a most perfect methode howsoeuer they be hidden and conceiled from the knowledge reason of them that inhabite within the dominions of vanities kingdome And truly in this that the working of God and his waies are farre aboue and beyond the wit wisdome and reach of all men the power glorie and maiestie of the almightie is aduanced in al the world and his Saints haue and retaine no meane instruction in their liues and consolation in al their afflictions Obiect 14 of prodigalitie After this my L. Abiather I call to mind another obiection of yours as namely that the K. in some his late wordes should encourage men to a prodigall wasting and spending out of their wealth and substance without regarde what might thereof become But let it please you to tell me what those the kings words are wherof this doctrine might be gathered It is a strange thing to see how the simple truth is often inuerted and mistaken Men in publike places shoulde therefore be well aduised what wordes they vtter and explane obscure sentences by wise expositions Thus said Abiather spake the K. Eccles. 11.1 Cast foorth thy Bread vppon the face of the waters and after many dayes thou shalt finde it Give a portion to seven and also to eight for thou knowest not what evill will bee on the earth Alas said Zadoke how peruersly they wrest the kings good meaning in this singular metaphor Answere Because the king said cast foorth the bread on the face of the Waters wil ye conclude ergo he encourageth men to prodigalitie
and dissolute wasting away of their wealth God forbid foe he hath no such meaning But he exhorteth men to be liberall and charitable two excellent vertues he would that therein they should extend of their welth in either parte without respect of persons or of reward or hope of gaine or glory that men should help such as be in néed trouble misery that cannot recōpence or requite and to commit the successe and the regarde of all retribution to the Lord without all feare or distrust In the doing whereof is shall come to passe that men shall find againe that which they had laid out in one sort or other For such thinges are but as lent to him that will in due time repay The Lord himselfe will augment and blesse the basket and the store as Moses hath saide to them that keepe the Lordes commandementes Deut. 28. Therfore according to this saying men in the bestowing of benefits or in the giuing of their Almes should do like vnto those which cast foorth their things on the fleeting streame the things are throwne foorth and they bee carried away and there is no care taken thereof nor hope of recouery againe So men ought to giue and dispose of their riches in this life especially to the poore and needy without hope of recompence or reward knowing wel that the reward thereof is with the Lorde who forgetteth not them that haue thus bestowed of their wealth and thinges that the LORD hath giuen them and in the due time wil duely recompence them Psal 103.2 This the Kinges Father remembred whem hee saide Blesse the LORD O my soule forget not all his retributions Moreouer by the face of the waters wee may not vnaptly vnderstand the wet faces or weeping eyes and namely the poore the needy the miserable which in regarde of their harde lotts and afflictions are constrained to mourne And further to shew that the ende of our good worke or charitable action should be the beginning of another that shold succéed he willeth men to giue and bestow a part not onely the 7. day which is the end of one wéek but also the 8. day which is the beginning of another so forth Wherein also hee woulde that men which haue abundance shoulde resemble the full cloudes which poure downe the raine without any respect of places or hope of receiuing therof again and shoulde be also like the trées which in the autumne or harvest time let fall their fruite for such as will gather thereof and regard not the returne of the benefit Lo this is the meaning of the king in his wordes which are indeede right worthy the memory and praise Then replied Abiather In truth most reuerende Father ye haue also in this fully satisfied mee and I trust that ye haue no lesse contented al these the Kings Princes and seruantes And wee said the Princes are very wel pleased in these resolutions But if there be any thing els to be obiected we would that ye did now remember it that it may bee in like sort answered for our hearty request is and the same shal be continued that it woulde please this most reuerend Father in presence to answere and resolue the doubtes that aswel the posteritie and others as our selues hearing both th' one and th' other may bee the better instructed occasioned to thinke ruerently both of the King and of his words And truly we esteeme him a meete defender of the truth who when he thinketh well doth neither feare nor is ashamed to speake CAP. XLI Zadok answereth to the three last obiections 15. of the difference betweene good and evill 16. mans power of life 17. the young-mans lesson Moreover Solomons words are approved for veritie Obiection 15 of the holy and prophane ABiather proceeded to ratify his obiections and said But wherefore I pray you hath the king put no differēce between the righteous and the wicked betweene the holy and the prophane I might peraduenture answere you saide zadok if ye coulde certify me from the which of all his wordes they haue taken this to be obiected They haue taken it said Abiather from those his wordes where yee haue hearde him say without retractation or correction Eccles. 9.2 It happeneth to the one as to the other it goeth with the righteous as with the vngodly with the good and cleane as with the vncleane with him that offereth as with him that offereth not like as it goeth with the vertuous so goeth it also with the sinner as it happeneth vnto the periured so it happeneth also to him that feareth an oath Among all thinges that come to passe vnder the Sunne this is a misery that it happeneth to al alike Answere And this is a cause that the hearts of mē are ful of wickednes madnesse is in their mindes as long as they live vntill they die To this answered Zadok Truely wisedome would perswade that before they had conclude against the King they had wisely considered one thing with another Cap. 7.25 as the king hath also counsailed For he hath often said to ouerthrow the strength of their argument that he thinketh in his minde that God shall separate the righteous from the vngodly then shal be the iudgement time of al counsails works Again he saith Cap. 3.17 Cap. 8.12 I know that it shal be wel with thē that feare God do reverēce before him But it at shal not be well to the wicked neither shal he prolōg his daies but even as a shadowe shal he be because he feareth not God Wherin he speaketh much like his father who said the L. knoweth or approueth the way of the righteous he shal prosper but the way of the vngodly shal perrish now shal he be able to stād in iudgemēt nor in the cōgregatiō of the iust Now therfore Abiather let these things places be cōsidered together and ye shal find that the K. hath a double purpose therin as els where he hath said Answer not a foole after his foolishnes again answere a foole after his foolishnes wherein he wold that an answere be made méet for the questiō but not according to the fools expectatiō so the K. hath said the iust is as the vniust again the iust is not like the vniust for in somethings they be cōpared in this world but not in al things As touching either mans mortalitie or the sundry accidēts euēts of this life they are not much vnlike For as it was before said touching the cōparisō of man with the beast or the wise mā with the foole so may it be said in this that it happeneth to the iust as to the vniust Iob. 21.23 And in this hee séemeth to allude to that saying if Iob One man dieth in his full strength beeing in all ease and prosperitie his breastes are full of milke and his bones runne full of marrow Another dieth in the bitternes of his
cureth euery patient seeing against the strength of death there is no phisicke auaileable the king coulde not as himselfe confessed cure all thinges for many thinges remaine imperfect defectiue and incureable in vanities kingdome All thinges cannot be cured in this world neither howsoeuer the medicines are compounded and applied may any man imagin that they can be salued and recured But this fault is not long of the phisician and his medicines but of the euill constitution and nature of the patient and his griefes * In the second generall parte the King proposeth the chiefe end of mans life in this worlde The chiefe good to be pursued which is The feare of God the keeping of his commandementes and is indeede the dutie of every man and that which by the law of Gods is required of all men as I saide before And as in the former hee shewed what things most encrease mans vanity and miscry so here he teacheth what they are which further him towardes his felicitie And they are certain vertues which he opposeth to those former vices Certain vertues commended which further men towards happines As namely the wisdome of God spirit prudence whereby a common wealth is gouerned Iustice obedience to laws and magistrates modesty temperance industry diligēce charity patience in troubles sobriety humilitie fidelitie truth praier liberalitie iudgement and to bee short pietie and the right seruice of God And because all those thinges are required of a man in the opportune time at the least within the compasse of his humane life The benefit of time therefore he is carefull to counsel and aduise him to take the benefit of the time and not to defer or put off from day to day to do perform that which is required of him lest he bee sodainely taken away and perish nor can at any time thencefoorth finde the like opportunitie to worke and effect that which hee shoulde haue done and now at length though all too late hee is most willing to doe if hee might haue a graunt of that libertie and time againe Therefore hee hath saide and saith it often to them that stand before him to heare his wisedome Whatsoever thou takest in hand Cap. 9 9. do it with all thy power For in the grave wherevnto thou goest there is neither worke counsell knowledge nor wisedome As if hee said there is no time allotted for men to worke and do the workes of their vocations after this life They therefore that bee willing to serue GOD in their seuerall functions as they ought must bee right diligent therein and obserue their times in this life at the least and not deferre it to the life to com Againe hee saith Remember now thy maker in the daies of thy youth whiles the evill daies come not nor the yeeres approach Cap. 2.1 wherein thou shalt say I have no pleasure in them And to the end he might not onely teach the great vanitie of mans life in this worlde but also take away from him all delaies which commonly followe the hope of long life hee setteth foorth mans Olde age and from thence defineth his death and lastly teacheth the immortality of mans Soule the consideration whereof beeing set before mans eies doth often containe him within the boundes of his duty as wise to God wary of the world and carefull for himselfe And this the King hauing said and strongly proued his former generall proposition he concludeth with the same thus The conclusion of the book Vanity of vanities all is meere vanity Lo thus hath the king spoken such is his purpose in those his words which some would so perversly constre against him and his good meaning crowne and dignity And of this sort is euen his ordinary talke and such are his sentences sayings and words which he dayly vttereth In the which as they are right consonant and agreable in all thinges to the sacred veritie and holy scriptures whosoeuer heareth and considereth aright shall find here and there applied such and so many excellent doctrins resolutions sentences The excellencie of Solomons wordes contayned in the Ecclesiastes proverbes parables examples counsels consolations exhortatiōs admonitions comminations reasons arguments and conclusions with such change and varietie of times though as yet on one instrument and on one ground to draw from vices and to perswade to vertues that they which read heare or vnderstand the same if they be not enchanted with some erronious spirite shall therein and thereof very easily finde out the heauenly wisdom with no small comfort of heart reape no little cōtentation of Soule when thereby the sooner the holy spirit assisting them they shal be enabled to contemne the deceiueable vanities and lusts of the world they shal be encouraged to vse the creatures of God thankfully to walke in their vocations wisely to liue in this world honestly to behaue themselues worthily to beare afflictions patiently and to passe in the same victoriously through the bottomlesse profundity of the horrible confusions of this wretched life towardes that Best Good and highest felicitie CAP. XLII The Princes having examined and approved Solomons wordes for veritie agree to collect the same into a booke to the which they prefixe a fit title and declare the reasons thereof ZAdoke hauing thus answered to all the former exceptions and obiections taken and opposed to the king and his wordes the Princes Lordes which were thus assembled in counsell and hitherto listned to the disputatiō and conference between Zadok Abiather answered said to Zadok Ye haue both learnedly and right godly answered and resolued all those doubts most reuerend Father whereby the sooner as both we al others are and shal be moved to esteeme worthily of the K. as of a Sainct of the L. no lesse of those his Sermons and wordes so consonant to Gods truth and profitable to instruct and teach all men so now let vs consent in one mind to collect those Sermons and wordes as wee may best call them into memory Ye haue wel said my L. saide Zadok it shal be good and profitable both for our selues and for many others that we do as ye haue saide But first it may please you that we agree on some fit Title to be prefixed and the Helioreph Ahiah the kings scribes or one of them woulde write the same With a very good-will saide the Scribes and what shall wee write Write thus said Zadok Eccl. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of that Koheleth or the preacher the son of David K. in Ierusalem The title of Solomons last wordes And thus haue we written said the scribes But my L. said zadok how like ye this title we like it very wel answered the Princes May it please you also it be examined that the reasons thereof being declared all others may likewise bee satisfied with vs Yea said zadok it pleaseth me right well howbeit with conuenient
of that right excellent Sermon * The third word of the Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sonne of David if it bee asked 3 The sonne of Dauid Solomons name is concealed Eccles. 1. why the Name of Shelomon is héere concealed It may be answered First because it pleased the King to entitle himselfe the Preacher when he acknowledged not himself for king of Israel but only said that he had bin king And albeit we hold our Lord the King yet honorable in his place as true Subiects ought to do and neither to discouer his faults imperfections as Cham did the nakednes of his father nor to conceale that with the envious which may giue a light to the glory of the worthy yet considering the Kings cause and the humors of men wee had need to walke warily in this matter And we know that howsoeuer the king shal be honored or suspected with thē that come after vs The estimation of the words the words being indéed the words of truth shall stand and be receiued of prize as those which procéeded not only from this person but from the true Solomon the sonne of David by whose spirit the king hath abounded in wisedom spoken those words For it is wel known and the king himself hath not concealed it that by his transgressions hee hath prouoked Iehovah his God to anger as it is before declared whereby hee is depriued of that excellent Peace and Dignitie which his Name Shelomoh importeth For the time was that the Lord fauouring him Eccles. 47.13 gaue him a glorious raigne when he had made all quiet round about him that he might build an house to his name and prepare the Sanctuarie for euer and for that his peace he was beloued But now there bee stirred vp against him diuers great enemies Solomon himself concealeth his name Solomon because he had transgressed Ruth 1.20 whereby in steed of peace hee is forced to embrace warres and troubles moreouer entring into the reckning of his own demerits and condition he acknowledgeth himself rather an occasioner of warres then a procurer of peace and to be called rather afflicted and vexed then delicate and tender according as once Naomi sayd to her citizens Call me not Naomi beautifull but call me Marah bitter For the Almighty hath given me much bitternesse Therefore it might bee that some though not any of vs hearing those wordes published vnder the title of Solomon whome they know to bee a transgressour and causer of warres may vnhappily suspect and doubt of the authoritie thereof for things are commonly estéemed according to the credit of their Authors as Abiather before said A Lesson for preachers Therfore it is méet that they which take on them to preach to others or to teach others be themselues first of all reformed and conformed in life and conuersation lest whiles they endeuor to saue others they remaine themselues cast-awayes occasion their words to be derided and their doctrine reiected And that these words might be vnderstood so esteemed as the very words of truth and of that excellent * Prophet and Pastor That is the Messiah which shall be raised vp in his time to preach and to feede the people of God with the heauenly Manna they are entituled Of the Sonne of David Howbeit to put difference betweene him and some others of that Name and there withall to retaine the right honor and dignitie of the persons whom it pleased the Lord in loue and mercy to aduance and set on the throne of Israel we haue added in the fourth place 4. King in Ierusalem King in Hierusalem which may be vnderstood of King Solomon and next of the holy Messiah And although the Name bee not put downe háere Solomon Pro. 1.1 1. King 1.35 yet the godly learned shall well perceiue the Author of these wordes to bee the same which in the title of the Kings wise Prouerbes is named Solomon For this person beyond all Davids sonnes was onely preferred to the throne of Israel on the which hee sitteth and ruleth all the twelue Tribes for the most part hath dwelt in Hierusalem which Citie his father David constituted the Metropolitane and chiefe seat of the Kingdome and therein ruling the people of God in equitie and righteousnesse he beareth a type and Figure of the holy Messiah the sonne of David that King of righteousnes and peace who raigneth and shall raigne ouer the house of Israel for euer as I haue said from whom The author and authoritie of holy scriptures as from the chief Pastor author the authoritie credit of those words is to bee deriued as is the authoritie of all the holy Scriptures by whomsoeuer the wordes and Doctrines thereof haue beene or shall bee written preached or taught Loe thus haue I spoken for the better vnderstanding of this Title which we thinke good to prefixe to those the Kings words by vs to be collected Now if it please you my good Lordes all let euery one of vs call to minde what wee haue heard the king to vtter in this time of his Repentāce the which I would should be simply plainly gathered and registred without any addition or diminution of any thing How the words are to be collected and written that so the Wordes as they be indited by the singer of the holy Ghost may remaine the same sound whole to be remēbred vnderstood expounded and learned by thē only to whom the same spirit shall giue both wisdom vtterance capacity the same to performe in posterity * Very well spoken sayde the Princes and turning themselues towards Helioreph and Ahiah The Kings Secretaries they requested them to write according to that euery one of them should call to minde and deliuer of those the Kings last words The Secretaries write the words to whom they answered We are heare ready and as ye shall remember and relate the Kings owne wordes so shall we receiue the same with all willingnesse and faithfully register them zadoke beginneth the Collection Say on my Lords in order one after another They giue good eare sayde zadok and I will beginne to report what I haue heard The matters are waightie and graue they require both attention trust and diligence Write and begin thus Eccles. 1.2 Vanity of vanities saith the Preacher vanity of vanities all is vanitie Verse 3. What remaineth vnto man in all his travell which he taketh vnder the Sunne c. Cap 2.1 I sayd in my heart Go too nowe I will proove thee with ioy therefore take thou pleasure in pleasant things beholde this also is vanity c. The Booke of the Ecclesiastes or the Preacher distinguished into 12. Chapters Cap. 3. To all things there is an appointed Time and a time to every purpose vnder heaven c Cap. 4.1 So I turned and considered all the oppressions that are wrought vnder the Sunne c. Cap. 5.1 Be not
he sawe that those good things by how much the more they were imparted and made common to others by so much they appeared the better in all iust estimation * Moreouer to the ende that his wisedom and knowledge so imparted might be heard with the more delight The best wayes and meanes to instruct teach and edifie others the better conceiued the deeper imprinted in the mindes and memorie of the hearers by thē the more exquisitely discussed he hath inuented and doth dayly inuent compose and set foorth many rare and excellent Riddles Prouerbs and similitudes taken from the very nature and truth of things yea he seeketh and frameth such words Sermons and Sentences which hee knoweth to be most profitable and fit for the purpose he layeth euer before him those Bookes and Monuments of the wise and godly men of yore as it is before said whom hee knewe were illuminated and taught of GOD and the things which they spake and left to the Church were indited by the finger of the holy spirit For hee knoweth and hath so taught and tolde vs often The vse of the Bookes of holy scriptures that the Bookes wordes and writings of those antient holy men are right profitable in the Church to stirre vp and prouoke men to pietie and to walke in the way that leadeth towards the highest good and chief felicitie and also to confirme any doctrine or opinion that shall be either taught or deliuered to the Church for Gods glorie and the profite of the same For therein is to be séene and gathered the same veritie which it hath pleased God by the inspiration of his spirite to exhibite vnto his Prophets and seruants whom he hath made in this respect the Maisters and Authors of those holy Bookes and godly collections worthily entituled the Word of God Psal 1. These be the things which the King wonderfully affecteth and is neuer wearied in the holy meditation thereof Heere is that doctrine and learning vnto the which he would that all men should listen and giue attentiue heed All men must take heed of strange doctrines and opinions and that in regard thereof they should eschew and abandon all other doctrines and opinions whatsoeuer which sound or any way sauor contrary or not like vnto this For it is certaine that as the eie is not satisfied with séeing nor the eare with hearing and mans curiositie being vnmeasurable the doctrines and opinions of men doe exceed in multitude and diuersitie so both the inuenting of those doctrines and opinions and in the making of those Bookes which are neither agreable nor any way comparable to this one doctrine so giuen and approoued by the chiefe Pastor and Teacher and also in the reading studying learning and exercises thereof are nothing els but a labour of the flesh and a vexing of the minde And so much the more for that therein among other things this is holden and plausibly accepted that the chiefe felicitie of man did consist either of honors or riches Men haue placed their chief felicitie in those things of the world or of pleasures and mens delights and such like the which therefore most men studyed to attaine in the reading hearing and obseruing the precepts and rules of the same Wherein neverthelesse whiles men are busied they resemble those foolish people which being diseased do seeke for remedies of the things which are brought from India Aethiopia and the furthest parts of the world happily not so well fitting the constitution of their natures when the whiles they contemne or neglect the good things which grow in their owne gardens * But as for that doctrine and those words which are indited and giuen by that chief pastor approued by those graue maisters of authoritie and collected taken and taught by the King aswell in this as in other his Bookes and so wee finde them to shoote harmonically to this chiefe scope or marke The ende of the holy scriptures Eccles. 12.13 1 Gods glory 2. Mans happinesse Psal 50.23 Exod. 20. namely that men might thereby learne and bee perswaded to Feare God and to keepe his Commandements In the which are respected those two things namely the glory of God and the highest happinesse To the former whereof is required the praise and thankefulnesse vnto GOD for his benefites a dutie enioyned to man in the first Table of the Lawe In the latter is required a godly life and holy conuersation or dutie enioyned vs in the second Table of the same Lawe For in the first thereof is prescribed our dutie to GOD In the second our dutie to man In the former wee learne Dutie to God Dutie to man what GOD requireth and what hee abandoneth as iouching his owne honour and seruice In the latter what hee requireth and what hee condemneth in our behauiour one towardes another For there is not any one singular Precept but respecteth both what is to bee done Note this in the ten Commandements Exod. 20. and what is not to bee done And this wee must obserue therein that where any vertue is commaunded in the same Precept that vice which is her contrary is forbidden and so there where any vice is forbidden that vertue which is his contrarie is commanded Eccles. 12. This is that feare of God and the obseruation of his commandements which is required of man and to this ought euery man by those holy doctrines to frame and apply himselfe Besides these all the studies God hath prepared a iudgement for these things Psal 50 1.3 labours deuises and endeuors of man are vaine and nothing els but labors and vexations of minde drawing men from good vnto euill from God to the diuell from heauen to hell Neither may wee thinke but that for either of these wayes a man shalll bee called into iudgement to make his reckoning and to cast his account howe hee hath either vsed or abused them Yea men shall haue not onely their particular iudgements heere in this worlde wherein happie is hee that shall finde mercie and forgiuenesse but also in the end they shall stande before the tribunall Seate of Messiah when hee shall come and sit to pronounce a iust sentence against all men whether they be good or euill Then all things shall bee reuealed yea euen those which haue beene concealed psal 2.5 and in a great part left vnpunished since the beginning of the Creatures Then for euery idle word there shall bee made a reckoning euery idle deed shall bee discerned and euery secret thought of the heart shall bee made manifest Then shall Gods chosen hee cleared and called into glory with the holy Messiah and his angels and then shall the prophane reprobates be thrust out into vtter darknes to toyle and moyle with the serpent and wicked Feendes for euermore All these things in effect and many more with singular wisedome and great grauitie hath our Lorde the King vttered and taught as we must acknowledge