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
vnderstood by the drift and scope of the Kings owne words First therefore it may be known 1 the creatures are excluded that all the Creatures of God are excluded which in regard aswell of the Creatour beeing the best good as of the perfection of the things thēselues being in their natures good together with the conseruation of them by the diuine prouidence to and for good vses may not be vaine So the king many times teacheth the true vse of them and willeth men neither to contemne nor to abuse but to embrace enioy and vse them in the feare of God 2 Substances of things Neither are the Substances of things concluded in this particle All the which notwithstanding the diuersitie of accidents remaine the same as the Lorde hath ordained them from the beginning Nor may we bring vnder this particle All the workes and wayes of God 3 Gods works and wayes either spirituall within vs or externall without vs the which as Moses testifieth are perfite and good Eccles. 3.14 For whatsoeuer God doth as the King himselfe also considered it continueth for euer and nothing can be put vnto it nor taken from it 4 Solomons temple Nor doth this particle comprehend the Temple of God in Ierusalem which the King hath built and dedicated according to the will wisedome and purpose of God to be a type and Figure of that Church which the true Solomon namely Messiah shall build and dedicated to the eternall God although that when the thing figured is effected the figure ceaseth and vanisheth Nor is the Worde of God preached 5 Gods word preached and the words therin comended 6 The seuerall functions which are lawfull nor the godly workes and labours therein taught and commanded to bee done subiect to this partilce nor the seuerall functions of the Ministers in the Church or of the Magistrates in the Common-wealth or of husbands wiues maisters seruantes parents cihldrē c. Neither may these things be esteemed or called vaine without the abuse of the things and an offence to the Creator and institutor of the same who hath made them all perfite and good in their nature to be vsed enioyed with thanksgiuing and prayer in the feare of God On the other side these are the things which the king comprehendeth within this particle All as namely The counsels the studies the endevors These things are vaine the driftes the devices the purposes of man assaying to effect and bring to passe all things by and after his owne wit wisedom 1 Mans purposes and studies and by his owne power policies engines and abilitie without the word and counsaile of Gods Spirit Also all those works and buildings which the King hath wrought made for the lust of his eyes the lust of his flesh and for the pride of life 2 Idle workes and buildings as those which hee builded for the abhomination of his strange Women with all his labours expences and delights in and about the same Also man himselfe as nowe vnder transgression a stranger from the Lorde hauing vaine thoughtes 3 Man himselfe is vaine vaine wordes vaine deedes as of whom said the Kings father Man is altogether vanitie yea and lighter then vanitie it selfe is surely herein comprehended 4 The abuses which Solomon toucheth in this Booke Finally the King here noteth all those devises counsels studies workes matters and things the which are descried found to be within Vanities kingdome and particularly noted in his Catalogue thereof to the which this particle Col so abridged and restrained by He hath a speciall relation And surely this is a mayne and mightie stroke against the prudence and vertues of the naturall man to abate his pride to humble him to teach him to admitte correction to hearken to good counsaile to meditate of his owne condition to distrust his owne wayes to vse the Creatures and not to abuse them to turne himselfe from those things of vanities kingdome which are transitorie and vaine and to affect and follow after the things spirituall and heauenly which are permanent for euer and of the greatest price to all effects and purposes * Then replyed Abiather Abiather and sayde vnto Zadok In that ye haue denyed the consequence most reuerend Father yee haue right well satisfied vs neither indeede perceiue I how of the Kings Wordes as yee haue expounded them wee may conclude the contempt of the Creatures of God or the condemnation of those ordinarie functions in the Church and Common-wealth CAP. XXXIII The works and labours of men which Solomon condemneth in his Ecclesiastes AFter this Abiather procéeding in his reply said againe By those your answers most reuerende father wherin ye haue so well expounded and explayned the Kings wordes we may know the necessitie and end of good interpretations without the which The necessitie and ende of good expositions of the scriptures the ignorant and common people beeing not so wel learned in those sentences and phrases of holy scriptures may too soone as blindfolded persons fall into the pit of errors and preuarication They therfore which endeuor to with-draw or hold backe this good helpe from the holy Church do what in thē lyeth to hinder the people of the true vnderstāding of Gods will of walking in that light of righteousnes and consequently from the happy apprehension of the true felicitie by Faith in the holy Messiah But it may please you to heare me further Another obiection that he shold dissuade men from their lawfull labors Gen. 3. Exod. 20. Deut. 28. I haue heard the K. to vtter another sentence wherof at the first shew appeareth to spring a very dangerous doctrine and such indéede as might easily discourage all men that shall it heare from those laudable labours and trauailes which are to them enioyned in this world commanded thē in the law of God and haue the promises of blessing prosperity in this life For the K. speaking of vanitie expostulated and said by and by as I well remember his words What els hath a man of all his labors Eccles. 1.3 wherin he laboureth vnder the Sun as who should say a man getteth nothing by all his labors in this world and if it be so to what end thē should he labor sweat worke nay rather let him fold together his hands with the foole estéeming one morsell with quietnes better then both the hands full with labor vexation of the spirit let him be idle and take his ease not striue to get his liuing in the sweat of his face and toyle of body and minde nor to doe his necessarie workes in those sixe dayes wherein the Lorde hath commanded him to labour in his vocation zadoks answer To this zadok answering said As yee commend as well worthy good Interpretations so neither would yee dislike this sentence of the King if ye either vnderstood it aright or at the least noted well what I
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
if it were possible the very causes of the kinges sorrowe And seeing withall that euery one of them had in their turnes spoken and now againe expected his graue sentence hee stood vp and after a long pause he spake vnto them in these wordes My Lordes all I haue heard you one by one and considered well of all your sayings howbeit I haue not yet heard that any man hath founde out much lesse declared the causes of the kings affliction For I am well assured that there be diuers other reasons and occasions which might iustly moue him as being a mortall man Subiects may not bee quicke censorers of their princes though so wise a man to be sory in his heart But I know well as it hath been said that it becommeth not subiects but in dutifull modesty to sifte or examine much lesse to censure the actions dealings of their princes the which is also a matter no lesse dangerous then presumptious Neuertheles in regard of your present opportunitie so willing and earnest to vrge on mine answere to satisfie your desires but chiefly that thereby the sooner as we be here assembled in councell we may consider consult thereof determine and endeuour not onely to ease the kings grace of his trouble if it may be but to satisfy all others work to preserue the common-wealth which through the kings displeasure may vnhappily be annoyed and brought into danger Therefore I will no longer holde you in suspence There be 7. causes of Solomons trouble but reueile the whole matter to your content I haue found seauen causes of the kings troubled mind The first whereof riseth of the deepe consideration of his owne Supremacie and the present high glory of the kingdome of Israel The second springeth of Hyram the king of Tyrus vpon the view dislike of those citties which the king hath granted him The third groweth of certaine letters of intelligence which the Arabian Queene sent him after that she departed from the court The fourth is from his Mother the Prophet Nathan which are now both departed this life The fifth is of Rhehoboā the kings sonne heire apparant not so well pleasing his fathers heart The sixth commeth from the kings adversaries as namely Hadad Rhesō and Ieroboā which haue lift vp their hands against him The seventh and the greatest of all is the sense of Gods high displeasure and fearful iudgements conceived bent against him and the people for some hamous sinnes and transgressions At this worde The princes the Princes and Lordes were fully astonished all abashed and not able to speake for anguish of mind stoode looking one on another Notwithstanding after a whiles they desired reuerend Zadok to explane that which he had as yet but briefly and obscurely touched and first how it could be that the kings sorrow might rise from the consideration of his most excellent Supremacie and the high glory of the kingdome of Israel wherof both the king and they all with his people had so good an occasion to be glad and to reioice with praises to the Lord God zadoke The great glory of Solomon and his kingdome was a pronostication of a future declination To this replied Zadoke Although that men for the most part neither foresee nor foreshew their owne dangers imminent like as the Sun the Moone the starres the seas the trees the hearbes the beastes the birdes the wormes the Fishes the elementes naturally pretend and foreshew the times the tides the tempests the alteratiō of terrene bodies yet who doubteth of this that the king being wise and prudent foreknoweth things yet to come not onely as such as haue a propheticall spirit but as those which are able and accustomed to gather the effects and euents by the causes and occasions in naturall things which is not the meanest king of Philosophy but a science right excellent no lesse profitable for many purposes in mans life and that which appertaineth to a reasonable creature By this he seeth that those thinges which florish most beautifully often wither most speedily when yet others endure This is first found in the life and constitution of mans body wherein that which is most florishing and glorious is soonest and that lightly altered and turned al about as health into sickenes strength into weakenes beautie into deformitie prosperity into misery life into death And hereof the cunning phisiciās pronosticate the future sickenes and danger of that person whom they see to stand in the highest grade of prosperity and health as when the Sea is at the very highest then it beginneth sodainly to fall againe by the Ebbe when the Moone is at the fullest by and by she waneth Therefore the wise ship-maister knowing how stormes and tempests succéede calmes and tranquillities hee fearing thereof prepareth himselfe to eschew the danger Now the king knowing all this and seeing himselfe placed in the highest grade of his honour and that the kingdome of Israel is no lesse aduanced to the highest grade of worldly felicitie therein farre preferred before all the kings and kingdomes of the earth he also knoweth that now of necessity must ensew and follow an alteration yea a declination of that resplendent glory and that the sooner by the meanes of mans inconstancy wherein he is like a bird in a Cage which will not bee quiet though by his excessiue flittering and striuing he kill himselfe Of this inconuenience feared Iob Iob. 1. in his prosperitie as hee testifieth therefore seeing his children wonderfull merry and in their mirth giuen to al kind of ryot pleasures to delight thēselues he vsed to pray for them euery day howbeit their fulnes was sodenly emptied himselfe though so good a man cast into great aduersitie Moreouer as it is the nature of worldly thinges to be subiect to alterations so man can neither conteyne himselfe in any cōdition be it neuer so excellēt without some desire of change yea in how better place and estate he is set furnished with all thinges so much the sooner will hee abuse the honour grace of the same to his own destruction verifying that saying of the kings father psal 49.12.20 Man being in honour plac'd declares his want of wit And in that honour cannot stay as one for it vnfit Wherefore vnto the beasts that in their death decay Compared he is for in this life this is his common way Therfore the king feareth greatly that these pleasāt things shal not continue and abide long in this sort and that shortly after these pleasures wil ensew paines after peace trouble after ioies sorrowes and after prosperity infelicity at the least then whē it shal please the high God to take him away from raigning over vs. In the time of prosperity thinke on the dayes of aduersitie in this life This shold teach all men liuing in this world not to trust in the great glory of this time nor in the wealth nor in the
volume of the booke it is written of mee that I should fulfill thy will O my God I am content to doe it Thus was the most holy sonne and worde of God brought in talking with his father touching mans redemption and shewing both his willingnes and obedience to relieue the state of mankind Hereof it was that the Lord God decreed and said that the womans seed should tread on the serpents head Gen. 3. which signified that one should be borne of the womans body the which the Serpent had corrupt that should not onely purifie her and all mankind but also confound the Serpent and all his power From the which time our fathers haue expected we as yet expect and waite for the comming of that holy Seede Now here by the way wee may consider that albeit the Lord God be wonderfull mercifull vnto mankind he doth not ouerthrow therin his Iustice How the Lord was both iust and mercifull but obseruing either he expresseth great Equitie in a wonderfull for t For beholde hee laid that on his sonne which was due vnto man and againe hee gaue that vnto man which was onely proper to his sonne hee laid mans sinne and faults on his sonne hee imputed the righteousnes of his sonne vnto man In th' one appeared his iustice in th' other his mercy And in them both conioyned equitye That which was due vnto man the holy seed taketh on himselfe namely mans punishment which mans nature could not beare that which the holy seede merited namely eternall life the Lorde gaue vnto man for the sinne of man which deserued death was imputed vnto this seede and the Iustice of the holy seed which deserued Heauen was imputed vnto man I meane vnto them onely that by faith depend on that promise and those be the same whom the Lord God had before loued elected and predestinated to eternall glory and whome hee would not by any meanes permit to perrish and dye for euer This is the onely recouery of mankind and hope of his health This is that eternall verity and obiect of our faith This is the same whereunto all the law and the Prophets and all the tipes and figures both of them before vs and of them now in daily vse do aime point Promises of the Messiah Gen. 6. Gen. 22. Gen. 22.18 and direct vs for all succour helpe comfort and reliefe The decree and promise of this seede was after this confirmed to Noah to whome the Lorde said With thee wil I make my covenant thou shalt come into the Arkè But more plainly to our father Abraham to whome the Lorde declared this Sauiour and said of him In thy seede shall all the nations of the earth bee blessed The same which was called the seede of the Woman is now called the seede of Abraham for the Lorde woulde that hee shoulde come of Abrahams Seede after the flesh Prophesies of Messiah Gen. 49. Exod. 4.13 This is that whome Iacob our Father called Shilo and prophesyed that he should come in the tribe of Iudah And to him should be the gathering of the people This is that same to whome Moses pointed in the booke Velleschemoth when he saide to the Lord. Send I pray thee by the hand of him whome thou wilt send Deut. 18.15.18 and in his booke Haddebarim the Lorde himselfe calleth him a Prophet saying thus vnto Moses I will raise them vp a Prophet from among their brethren like vnto thee This is the same the holy man Iob calleth his Redeemer whome hee knewe to liue Iob. 19. Num. 14.17 This is that bright Starre and Scepter of the which Baalam did prophesie in Moses Booke Vaiedabber saying there shall come a Starre of Iacob and rise a Scepter in Israel 2. Sam. 7.12.13 14. This is that true King of peace promised to David the Kinges Father in 2. Schemuel 7. that Seede of David and Davids Lorde whose throne shall bee established for euer To bee short this is that lively Image of God and King of glory without all spot or blemish most mightye wise and excellent which shall in his time new builde Heirusalem and prepare himselfe an holy Temple and house for his worshippe therein I meane a Church spiritually framed and gloriously garnished after that proportion and forme which David the Kinges Father gaue and prescribed him according to the writing thereof which hee had receiued from Iehovah his God and the which the King hath in his time of peace builded and perfected accordingly Therefore of this holy Seede sang the Princely Prophet in many Psalmes calling him sometimes Gods Sonne sometimes a King psal 2.45.110 sometimes the King of glory sometimes a Priest eternall after the order of Melchisedek sometimes his Lorde sometimes his God sometimes his Redeemer sometimes his Saviour sometimes the Messiah or Annointed of Iehovah And as this holy Seede hath beene thus promised and foretolde of and belieued to come into the worlde Shadowes tipes and figures of Messiah The tree of life in paradise Abel Abraham Noah so hath hee beene shadowed typed and prefigured As first by the tree of life in Paradise of the which if our first parentes had taken and eaten they had neuer dyed but should haue liued foreuer Next by the Sacrifices of Abel Abraham others in the which it pleased God to declare himselfe gratious This Noah also prefigured when the Lord made him the finisher of the old world and the beginner of the new To the same pointed Melchisedek and Melchisalem Melchisedek to shew that he was a King and a Priest A King of peace and righteousnes and a priest of the highest God for euer as without beginning and without ending for the number of his daies may not bee reckoned or knowne The same was signified in the ladder our father Iacob saw Iacobs ladder Moses Iosuah by the which the angels did ascend and descend to and from heauen He was fore-shewed a deliuerer from thraldome in Moses and a Sauiour in Iosuah for Moses brought our fathers out of the land of Egypt and Iosuah conducted them inherited them and preserued them in the promised land Also Aaron the priest of the Lorde prefigured him with his Vrim and Thumim Aaron The pascall Lambe c To the same also serued the vse of the Pascall Lambe and those other symboles and sacraments in the Wildernes as the Manna from heauen the Water from the rocke Iudges and such like In the booke of * Shophtim is mention made of many bodily Saviours by the which was mistically shewed the person and office of Messiah There was Sampson Gedeon Othoniel Ieptha Samuel And within our age Sampson Gedeon Othoniel Ieptha Samuel David the calling annointing and manner of the raigne and condition of David foreshewed the same For all these things my Lordes haue and do rightly aime to that most holy Messiah whome the Lord God would that men should belieue and expect and
conclude with mée that hee is neither a damned nor a reprobate The consent of the princes or a prophane person but a singuler Saint of the most high To this answered the Princes yee haue well spoken most reuerend father and semblably applyed whatsoeuer yee haue produced for the king Many things whereof wee knowe and all other things wee beleeue to be true as yee haue declared them therefore wee will gladly both subscribe to the same and conclude with you for the Kings holines Morouer as we haue been willing to heare you and are glad of those your resolutions so are wee not weary but more willing as yet to heare you further and further in these things neither shall ye bee more ready to speake then wee shall be pleased to listen and learne to vnderstand the mysteries of the kings excellency and glorie Therefore if ye haue any thing else to produce say on wee beseech you To this said Zadok Yea my Lords there be as yet many more Arguments to this purpose and more then I minde at this time to produce It shall be sufficient that among many I take some few For the thing being already so well proved that of the trueth fewe or none néede to doubt it may be bootlesse for mee to heape together ouer-much lest I may not onely séeme to affirme and confirme that which no man denieth but also to confound your memories with ambages and tedious circumstances But hearken againe As it hath well pleased the Almightie to elect king Solomon to appoint him the builder of his house Solomon in his dignitie prefigureth Christ to honor his birth and to entitle him with those most soueraigne Names so hath hee made him king ouer his people Israel to doe vnto them equitie and righteousnesse And this the Lorde did in his loue to his people 1. king 10. as the noble Queene of Saba said at her being here and so said Hyram the king of Tyrus writing to the king Because the Lord loved Israel therefore hath he placed the king over them Wherein wee see how he typeth the holy Messiah for insomuch as the Lord loued his Church I meane all those faithfull ones whom he had before elected and purposed to glorifie in the end he made his Messiah their Prince and Captaine He gaue vnto them in his good pleasure such a king as might sit vpon mount Sion from whence he had expelled all the halt and the blinde that this king of the right Vrim and Thumim might be placed and raigne therein doing righteousnesse and equitie vnto his Saints If therefore the Lorde loued Israel and in his pleasure placed ouer them a king whom he also loued and by the same would prefigurate both his Messiah his Church what should let vs in this to conclude for the kings holinesse Moreouer the end of this gouernment shooteth to the same scope which is to doe equitie and righteousnes This our king endeuoured to his power and so much performed as a mortall man could but the full perfection thereof indeede is reserued to the most holy seede which is appointed to combine the Lords Iustice with his Mercie therof conclude Equitie when laying mans guilt on himselfe hee shall beare the strokes of the diuine iustice and imputing his perfection vnto man hee shall procure him pardon Thus shall iustice be administred yet mercy shall not be abandoned but one thing so considered with another that both righteousnesse and equitie shall bee extended This worke I say is proper to the Messiah wherein therefore our Lord king Solomon standeth a true figure Furthermore to be briefe Solomons magnanimitie the K. great magnanimitie expresseth the same he spared forbare to punish thē which had offended his Maiestie as Adoniah Ioab and others whom hee would neuer haue struken had they not after their second offence against him worthily deserued the reward of their wickednes and how mercifully he dealt with Abiather it is apparent to signifie how ready the Messiah shall bee to forgiue them that offend him vpon their submission after the diuine nature who as David the king did sing is more ready to pardon then to punish them that sin against him when they repent as we sée in the example of the same David To this His wisedome may be added the excellencie of Solomons wisdō I mean that pure influence flowing from the glorie of the most high the brightnesse of that euerlasting light that vndefiled mirrour of the divine Maiestie and the image of his goodnesse that without measure The which shall perfectly and fully farre beyond all that the King hath or can haue be found really and actually resident in the person of holy Messiah the fountaine of all wisedome and heauenly graces the depth whereof the wit of man is not nor shall euer bee able to sound His iudgements and other things The 2. harlots The priesthood translated as long as the worldendureth Moreouer his discretion in Iudgement concerning the cause of the 2. women and their children signifieth the maner of dealing of the Messiah in iudgemēt between his Church and the malignant in time to come his translating of the Priest-hoode from the house of Eli foretelleth that the Priest-hood in time shall bee translated when the true Melchizedek shall come to offer vp his sacrifice for the people of God His iudgement on Adoniah and Ioab Adoniahs iudgement fore-sheweth that the King of glorie in his dayes shall powerfully throwe downe and confound all such as bee enemies to the Lords Annointed and which seeke to disturbe the common-wealth of his Church Hyram his contribution The sending to Hyram the Sidonian for timber and other things for the building of his Temple signifieth that the Messiah as hee is a light for the Gentiles so he shall from thence also take and gather into the Church according to the request of Noah Gen. 9. who prayed that Iaphet might be persuaded to dwell in the tents of Shem. To this also belongeth the comming of the famous Queene of Arabia The Queene of Sheba to heare the kings wisedome with her royall presents and her entertainement for the time shall come that in the like manner the kings of the Gentiles and the people which dwell in the remote and vttermost parts of the earth shall be congregated to heare the wisdom of the holy one Solomons glorie and riches and shal be most gratefull to him for his loving mercies Also the great glory and riches of the king setteth foorth the high glory and noble vertues of that heauenly king from whose kingly stocke many princely branches of divine issue haue and shall spring out and of whom the kings father diuinely inspired prophesied when he spake in the Psalme of his beautie psal 4.5 grace blessing courage might worship renowne prosperitie honor truth meekenes righteousnes noble actions strength in warre of his throne his scepter his iudgements his
my Lordes that ye haue not seene any such thing in the king nor do ye imagine as I suppose that the king at any time was so foolish as to adore or worship such kind of Gods of the which his father David deciding the grosse Idolatrie of the heathen thus sang Their Idols both of silver golde and mens hand worke they be They mouthes have but do not speake and eies but cannot see They have eke eares but do not heare senseles noses so They have handes but they handle not feete but cannot go Doubtles answered the Princes we perswade as yee haue said yea said Azariah and wee haue often heard the K. himselfe to blame and reproue such kind of Idolatry and thus hath he said whose wordes for wisedome and grauity are copied out and divulged euen among the Gentiles Sap. 13.10 14.8 15.3 Miserable are they and among the dead that call them Gods which are but the workes of mens hands Againe deriding the folly of those Idoll-worshippers he saith he is not ashamed to speake to that which hath no soule for health hee makes his petition to that which is sicke for life he humbly praieth to him that is dead Againe cursed be the Idoll that is made with handes yea both it and he that made it he because he made it and it because it was called a God whereas it is but a fraile thing for the vngodly and his vngodlines are both like abhominable vnto God euen so the worke and he that made it shal be punished together Againe To know the Lord God is perfect righteousnesse yea to know his power is the root of immortality As for the thing that men haue found out through their euill science it hath not deceiued vs nor the painters vnprofitable labor namly an image spotted with diuers colors whose sight inticeth the ignorāt to lust after it and he desireth the picture of a dead image that hath no breath Both they that make them they that desire them and they that worship them loue euill thinges and merite to haue such thinges to trust vpon Againe the enemies of Israel that worship those Idols are most vnwise more miserable thē very fooles For they iudge of them to bee Gods which neither haue eyes to see nor noses to smell nor ears to heare nor hands nor fingers to grope and as for their feete they are too slow to goe Lo those and such like wordes hath the king his wisedome vttered touching those heathen Gods and the worshippers of thē euen publikely and in presence of all them to come to him to heare his wisdome that thereby the sooner he might withdraw them from that grosse error and impious abhomination and bring them to the right worship of Iehovah the God of Israel Ye haue truly spoken in this matter said Zadok for in truth I haue not knowen any one man of life that hath more disliked and derided this kind of Idolatry that hath more sharply reprehended them that haue followed after strange Gods then the K. himselfe Neither did he thinke that any man which either knew Iehovah our God or had any wisedome or reason or iudgement or humaine wit wold acknowledge such a senseles image for a God and worship it much lesse himselfe woulde either aduenture or attempt a thing so heinous shamefull and dangerous against the law of God reason and good conscience being a man so wise holy and zealous for the L. his God Therfore let vs not imagine that the K. was so perswaded to prostrate himselfe before those vaine images of the heathen to adore or worship them as Gods or that he did inuocate or pray to them or trust in thē for any aid or comfort seeing that both he knew the abhomination of such vain things In what sense it is said that Solomon followed after strange Gods felt the goodnes of the living God at al times so gratious towards him but indeede this is true that the K. hath in his fond loue and carnall affection to his wiues being Idolators and Apostats from the true religiō so doted besotted himselfe that he hath winked at such their abhominations yea hee hath permitted them to vse their strāge religiōs more yet he hath caused to be built for thē houses high places in the face of all Israel in the sight of Ierusalē hath allowed thē great sums of money maintenance out of his treasurs to for the same wherof it is well said indéede that he followed after their abhominatiōs for being both the K. of Israel the husband of those his wiues he should rather as he might wel do haue restrained punished such horrible abuses of the name honor of God But howsoeuer it was seing we haue not séen such palpable idolatry in the K. as that he did worship their idols nor cā we see into the K. heart as God séeth him Gods secret waies are such as no vultures eie did euer see as Iob said the bottōles profunditie therof we may not attempt to sownd let vs here content our selues with so much thereof as it hath well pleased him to reueale vnto vs iudge iustly and soberly of God and his waies constre the best of his Saintes thinke honourably of this chosen person and his actions and words not rashly censuring the one nor indiscreetely condēning the other And out of all question if in this resolution and minde wee duly search and wisely examine and consider of all thinges we shall find and confesse that howsoeuer it bee K. Solomon did not onely turne away from God and endangered himselfe as all other sinners do but that also he is returned againe and assured of safetie King Solomon did turne again to the Lord. as those which truly repent them of their sinnes that he had not onely his heart seduced and corrupted as his Father David had when he cōmitted murther adultery but hath also a new heart created and a right spirit renewed in him as the same David had after that hee repented psal 51. praied and founde grace with the Lord that he did not only deny the Lord wherby God was exasperated against him as our forefathers both in the wildernes and in the time of the Iudges haue don but also hath acknowledged his power Num. 21.8 and confessed him and therein eschewed his owne destruction as many of our fathers did which beheld that brasen serpēt in the wildernes and wept before the Lord and were preserued and comforted he did not only sin to prouoke the Lord but also he did repent and well pleased the Lord. Exo. 10.17 2. Sam. 12.13 Gen. 4.14 1. Sam. 13.4 Gen. 3.20 38 26. Exo. 32.22 And this he hath done not with his mouth onely as Pharao did but with his heart as K. David did he dispaired not as did Cain and Saul but he sorrowed and repented in hope as did Adam and Iudah
takes in hand without the wil wisedom power and prouidence of God because things are not placed in the will and abilitle of man but as most meete remaine for euer in the will and power of God who often giueth the same Lot to the foole as he doth to the wise-man of this worlde Next that there is one and the like ende as touching the body and the like conditiō in riches health pouerty sicknes and such aduentures of this life both of the wise and vnwise otherwise the K. hath said it and no man can denie it that there is more vtilitie in wisedom then in folly as the light is more desired then the darkenesse and that the wise-man is preferred before the foole for the wise-mans eyes are in his head but the foole walketh in darknes And yet heere we may note that the King speaketh not of the wisedome of Gods spirit but of that humane wisedome belonging to the reason of man which it in it selfe as now vnder sinne is comparable to the vanitie of a foole Obiect 2 Secondly ye obiected that the King hath compared a man with a beast in the semblable condition but I pray Sir from whence is that gathered It is taken sayd Abiather out of those words which the K. lately vtted viz. I considered in mine heart the state of the children of men Eccles. 3.18.19 that God had purged thē yet to see to their are in thēselves beasts for the condition of the sons of men the condition of beasts are even one condition vnto thē as the one dyeth so dyeth the other so they have all one breath and there is no excellēcie of a mā above the beast for they are al vanitie Now this vrgeth many mens consciences that a man which hath a reasonable soule should be made equall with the beast Ye haue sayd answered zadok yet haue ye not told me nor can tell me indéed Man differeth from a beast when or where the King euer said that a man differeth nothing from a beast It is true that he so compared them as touching the body which is of the earth subiect to corruption mutabilitie misery and death as before it is said for a memorie whereof the Lord God made garments for Adam of the skinnes of beasts Also as touching any foresight or knowledge either of the day of his death or of that which commeth to passe after him she which as said holy Iob who knoweth among the children of men Otherwise the King hath saide that the Spirit of man goeth vpward even to God that gave it but the breath of a beast falleth downe into the earth Againe he hath spoken most profoundly of mans true felicitie and directeth him the way to the same Thirdly Obiect 3 of mans felicitie Eccles 2.4 ye said that the King defined mans felicit in eating drinking and carnall pleasures where is that definition found There quod Aabiather where the King hath saide There is no profit to a man but that he eate and drinke and delight his soule with the profit of his labour And therefore said Zadok doth the king define the felicitie of man in eating drinking sporting c. That is no perfect consequence ye utterly mistake him For contrary to that beastly behauior of carnall and voluptuous persons he sheweth the true vse of the creatures according to the diuine ordinatiō the which yet no man liuing can enioy to profit without his especiall grace blessing beeing all that a mā may expect or look for in his life For this is Gods gift as the K hath often said howsoeuer a mā by his own wisdom wit reason power agility séemeth able either to effect or comprehend the same in time place therefore should be vse and estéemed with thankfulnesse to God 4. Ye said further Obiection 4 The liuing the dead Cap. 4.2.3 that the King seemeth to preferre death before life the dead before the living c. Yea said Abiather for the K. hath plainly said I have praised the dead which nowe are dead above the living which are yet alive and him better then them both which hath not yet beene And this is very absurde for all men know it cannot bee denied the life is better thē death For God hath made life Life death death is the priuation therof gard of sin Yea himself hath said at a another time that a living dogge is better then a dead Lyon in regard of the excellencie of life before death Answere But the king said zadok hath said it not simply or in that he absolutely cōmendeth death or condemneth life but by the way of a comparison namely The dead bee freed of the troubles of this life Iob. 3 13. in respect of the great euils wherewith men are commonly tormented in this life For why they that bee dead are now freed from those intollerable afflictions do rest as quiet and at ease in their bodies alluding to the words of Iob who through the vehemencie of his afflictions and infirmitie of his flesh wished hee had beene dead saying For so should I now have lyen and beene quiet I should have slept then and beene at rest with the Kings and counsellors of the earth which have builded themselves desolate places c. Againe The wicked have there ceassed from their tyrannie and there they that laboured valiantly are at rest The prisoners rest together and heare not the voyce of the oppressour There are small and great and the servant is free from his maister Againe wherefore is the light given to him that is in miserie life to thē that have heavy hearts In this respect speaketh also the king of life and death And he meaneth the life of this world and the death of the body and not the deserts of them that liue nor the sinnes of them that dye and that after the maner of men Otherwise we may not think but that the godly The righteous that be dead are at rest the faithfull and the righteous which bee dead as Noah Abrahā Isaack Iacob Moses Samuel Ioseph and such are in better case then they which yet liue For they bee blessed and no paine can oppresse or touch them Therfore this is the desire of them that here liue in the Lord That they may be dissolved to die and dwell with the Lord in eternall happines In the like sort hath the king spoken touching him which is not yet borne For he saith not absolutely that he which was neuer He that is not yet borne is happier nor he which shall not be borne nor he that is not and shall neuer be is happier them he which liueth and is but that after the iudgement of men in regard of those mightie troubles that ouertake men in the world it seemeth to be better not to be at all then to be made subiect and thrall to those troubles And yet who knoweth not