promises before made doe pointe and belong properly to the most holy Messiah 2. Sam. 7.12 and not to any man besides him as they doe indeede yet to declare that David the Kinges Father did not wholy exclude Solomon his Sonne borne of Bethsabe but did so vnderstand the wordes spoken in this case as that literally the same Solomon was the persō especially chosē and appointed to build that materiall house therefore he said I had in mine heart to build an house of rest for the Arke of the covenant of the Lorde for the footestoole of our God 1. Chro. 28.2 had made ready for the building But god said to mee thou shalt not build an house for my name because thou hast beene a man of warre and hast shedde bloud Againe And he said vnto mee Solomon thy Sonne Verse 6. he shall build me an house courtes for I have chosen him to bee my Sonne I wil be his father Then turning himselfe to Solomon Verse 9. hee saide And thou Solomon my Sonne know thou the Lorde of thy fathers serve him with a pure heart with a willing minde Againe Take heede now for the Lord hath chosen thee to build him an house of a Sanctuary be strong therefore shew thy selfe a man Verse 10. And in this sense did K. Solomon also take the wordes of the Lord which Nathan the prophet brought him as himselfe testified when sending to Hyram the Tyrian king for further provision he said 1. King 5.2 Thou knowest that David my father could not build an house vnto the name of Iehovah his God for the warres which were about him on every side vntill the Lorde put them vnder the soales of his feete But not Iehovah my God hath given me rest on every side so that their is neither adversary nor evil to resist And behold I am determined to build an house vnto the name of Iehovah my God as Iehovah spake vnto David my father saying Thy sonne whome I will set vpon thy seate for thee he shall build an house vnto my name 2 Chro. 6.10 And that Solomon did this performe accordingly himselfe testified againe saying I am risen vp in the roome of David my father am set on the seat of Israel as Iehovah promised have built an house for the name of Iehovah the God of Israel For indeed 1. Kings 6.1 2. Chro. 3.1 in the fower hundreth and fower-score yeer after that our fathers came out of the land of Aegipt and in the fowrth yeere of the raigne of King Solomon vpon Israel Aprill 1. Kings 6 38. October in the moneth * Ziff which is the second in our accoūt he began to build this house and in the eleuenth yeere in the moneth * Bul which is the eight was the same house finished throughout all the partes thereof according to the fashion of it and so was hee seuen yeeres in the building of it that in the mount Moriah in the place where first Cain and Abel and afterward Noah offered their sacrifices yea and in the Alley of Arnon there wherein David when hee saw the Angell with his drawne Sworde was commaunded to reare his altar Neuerthelesse to signifie that both this person and his worke had a further and higher aime then either wee coulde see with the eye or comprehend in thought much lesse vtter with the tongue as the thinges of God are such as passe all mens vnderstanding wee hearde what the King himselfe saide when hee dedicated the house vnto God And will God in very deede said hee dwell with men on earth Beholde heaven 2 Chro. 6.18 and the heaven above all heavens may not containe him How much lesse the house which I have built For the King as hee had the wisedome of the holy Spirite knew right well that this shoulde prefigurate the Church of the holy Messiah and that not onely the same which is or shal bee militant on earth but that spirituall Temple of God in the soule and minde of man yea and also shoulde expresse as by a liuely Simbole the societie triumphant and glorious in heauen Gen. 6.15 Exod. 25 26 Therefore as hee alluded therein to Noah in the building of the Arke and to Moses in the framing of the Tabernacle 2. Sam. 5.8.9 1. Chro. 28.11.19 and to David in the institution and disposing of the Tower of Zion and followed the proportion which his Father David had plotted and prescribed so hee expressed not onely his earnest loue and heartie zeale that hee had to his God but his desire to display and set foorth the wonderful perfection and excellent glory of that Church Neither yet did hee shewe himselfe either too curious or too costly or ouer glorious or superstitious or superfluous in any one ornament or in the least title or thing whatsoeuer in and about the same house albeit both the worke was magnificent of great charge and labour and the ornamentes in and about the same rare pretious and many in number For truely as this materiall Temple signifieth that Temple of Messiah whether misticall in the Congregation or spirituall in the faithfull soule or glorious in heaven so the ornamentes and diuers and sundry functions and garnishings and glory of the same expresse and declare vnto vs the noble personages functions orders ministeries vertues of and in the same For there bee godly Kinges and Princes Prophets Priestes Ministers Iudges Magistrates and many wise and holy persons both men and women there is the wisedome the iudgement the iustifications the sanctifications the perfections and in a word all the graces of the Saincts and there are the angels heauenly spirites Abraham Isaak Iacob Moses Iosuah and other with the glory of the children of God But ye happily desire that some certaine particulars might be produced in this comparison To speake of all it wold both weary me cōfound your hearing they are so many wonderful yea beyond the knowledge of man as yet neither is it meete that wee should * inuestigate ouer curiously Deut 29 29. and sift out too precisely that which is laid vp in the diuine counsail vntil the happy time of the Messiah who then and not before shall tell vs al thinges yea things hidden from the beginning In the meane time it is enough that we belieue this that the law shall go foorth from Zion and the word of the Lord from Ierusalem The Church is like an house And first as ye haue heard and doe perceiue the Church of the Messiah is prefigured and expressed wholy by an house and that conueniently in regarde of the partes orders and vse thereof But this house hath two generall partes whereof the one is that in the which aswell the people as the priestes do enter wherein they pray they teach they heare they offer sacrifice they praise God they talke and declare their holy deuotion and obedience to God
to the tyranny of the Serpent which had deceiued them Adams sinne Gen. 3. Iudah Gen. 38.26 Lot Aaron Exo. 32.2 Gen. 34.25 Simeon and Levi. Ruben Gen 49 4. The Israelites Sampson Iudg 2.11.13 3.6 16.18 Laban Gen. 31.30 for the which they were iustly driuen out of Paradise and made subiect to misery and death notwithstanding it pleased the L. God as ye haue heard to forgiue them and to gather to himselfe an holy church euē from among them which had sinned We read that Iudah tooke his daughter in law Thamar lay with her contrary to the law and acknowledged that he had sinned therein Lot was made drunke and lay with both his daughters Aarō the Lords priest yeelded to the making of a molten calfe which the people worshipped VVe read that Simeon and Levi the sonnes of Iacob dealt deceitfully with Hemor Sichē his son and murthered them and their people against the will of their father who in his last words cursed their wrath which was shameles their rage which was cruel As for Rubē Iacobs eldest sonne he defiled his fathers bed distained his dignity Our fathers in the time of the Iudges were carried away to serue Baal Astaroth and they were cōioined with the Cananites against the law of the L. Sampsō the Nazarite combined himselfe with a strange woman yea and in the end yeelded his power to the harlot Dalila Laban the father in law of Iacob was a worshipper of strāge Gods Terah the father of Abrahā was not free frō the like offence And are the sinnes of those our fathers especially the greatest of these sins inferior to the K. sins Notwithstāding it is testified that the L. pardoned thē restored thē to his fauor But ye say that the K. hath turned away his heart form the Lord. Indeede of all others his sins this is the greatest Howbeit I say not therefore that hee hath vtterly turned away his heart as that hee hath quite forsaken God and by wicked apostasy fallen away from him for euer for had it beene so we should not haue seene him in this his estate And as I well remember I heard the king himselfe to say and wee cannot denye it when we well consider thereof and of him in this his estate that in the depth of those his sinnes and vanities he perceiued that yet his wisedome remained with him psal 51.11 1. Sam. 16.14 2. Sam. 7.15 How Solomon is said to turne away his heart from God by the which he ment the graces of that diuine spirit which King David praied that the Lorde would not vtterly take from him being indeed an effect of that mercy which the Lord his God said he would not take from him as he toke it from Saul whom hee had cast off before him But I say the King hath turned away his heart in this sense first in that he hath sinned against the Lorde his God secondly in that he hath yeelded to his lusts and thirdly in that he fainted in his holy zeale For there is no sinne whatsoeuer which a man committeth wherein there is not a turning away of the sinner from the Lord for sinne is contrary to the law of God and argueth a contempt of his iustice neglect of his graces therefore the Lorde requireth in them whom he recoureth and pardoneth a faithful returne in humble contrition Next it is true that euery man is led away from God of his owne concupiscence or naturall lusts and thus the King doting ouermuch on his strange Woemen hath been enflamed ouercome in affection seduced and led away from the Lordes righteousnes Thirdly the king by those former occasions had forsaken his first loue was waxen more colde or luke-warme in that holy religion and godly zeale with the which his heart hath been wonderfully enflamed in his youth But yet I remember what the Lord said I will shew mercy to whome I will shew mercy The same said to Hagar Returne againe to thy mistris Exo. Gen. 16 9. though thine heart was turned from her Againe he saith to the sinner ' Remember from whence thou art fallen and repent and do those good workes which thou hast vsed to doe when I was well pleased with thee Againe Remember thy maker So I confesse though with sorrow of heart that the king in that his estate hath not so zeolously set foorth and maintained the glory and seruices of God as he was wont to doe for whosoeuer is addicted to the former is defectiue in the latter but he neglected a great part of his office and duty But yet the Lord bee thanked we know that the state of religion was neuer altered or changed The holy religion neuer altered but continued the same in Solomons time 2. Chro. 11.16.17 but that hath and yet doth remaine the same as in the time of David notwithstanding the idolatries superstitions and prouocations of his strange women which is a notable argument that yet thee helde the sure foundation of his saith vnshaken And therefore let vs not presume either to say or to thinke that King Solomon is fallen vtterly away from the Lord his God who hath so wonderfully loued beautified and blessed him It is one thing to offend God by euill thoughts euill wordes or wicked deedes another thing to deny God and to forsake him vtterly He that sinneth and offendeth God and yet beleeueth in God he is by his repentance reserved for saluation but who so doth deny God and vtterly apostate from him there remaineth vnto him not so much as one little shell wherewith he may drawe a very small measure of the water of life It is not one and the same thing to turne frō the Lorde and to turne vtterly awry from him without retyre or returne The former of these faults is often seene in Gods owne children when like prodigall and disobedient sonnes they bee tempted to depart from their most louing father and yet do returne home againe are renued by repentāce as were Aaron Moses David the latter is seene in the reprobates only which fall away and neuer returne and therefore are not renued by repentance for they cannot truely repent The reprobates cannot truely repent because the Lord giueth not repentance vnto them as it was apparant in Cain in Lots wise in Saul whom the Lord cast away frō before him But this falling away from God wee haue not found nor shall perceiue in K. Solomon the Lorde bee blessed therefore Neither may wee thinke that howsoeuer he is saide to followe after Astaroth Milcom Molock Camos such others the Gods of the heathen that therefore he was so grosse an Idolator as he did adore and worshippe those strange Gods no more then we may thinke Solomon did not worship Idols Exo. 32.2 that Aaron the Priest did adore and worship the golden Calfe which himselfe had made at the importunacie of our Fathers in the wildernes And I knowe
should marry and how he should be esteemed in his place According to the which though I say it for my selfe I was taken froÌ„ the middest of my people as one worthelie esteemed and honoured in my place for the tokens of my graces then I was straitly viewed and throughlie examined wherein I was found cleane and free from euery one of those blemishes with the which whosoeuer was touched was forbidden to prease forth to do the priests office Leuit. 21.17.18.19.20 I was wel tried to be neither blind nor lame nor brused or flat of nose nor mishapeÌ„ in my meÌ„bers nor brokeÌ„ in my féet nor brokeÌ„ in my haÌ„ds nor crooked in my back nor bleared in mine eyes nor eyes webbed or blemished nor skiruy nor scabbed nor broken in the stoanes The blemishes for the which a man was vnfit for the priesthood yea I was found frée of those imperfections or blemishes which our Elders haue gathered and noted out of that place of the law which disabled the priest for they noted in the head eight in the necke two in the ears twelue in the eye-browes and eye-lides fiftéene in the eyes ninetéene in the nose sixe in the lips and mouth nine in the belly thrée in the backe thrée in the priuities sixtéene in the handes and féete twelue in the leges fiftéene and in all the body foure the which being taken away the naturall body appeared sound faire and perfect in all partes that by the same not onely the puritie of the mind might be signified but also the person of the Messiah truely prefigured Then was I consecrated to the Lord according to the law The consecration and ornamentes of the priest then was I cloathed in the holy garments as namely the Breastplate the Ephod the Tunicle the broadered Coate the Mytre the Girdle which were according to the commaundement garnished and beautified with gould blew-silke purple scarlet white twyned silke and brodered worke also with Owches Chaynes pretious stoans other such things with Vrim and Thumim in the which are expressed not onely spiritually the seuerall graces of a godly minde but also mistically the heaueÌ„lie vertues of the holy Messiah the finall obiect of our loue To this I was annointed with the holy oyle and had mine handes filled for the sacrifices The duties of priesthood performed Thus haue I béene furnished and approued for the Priestes office Now to this haue I beene willing and ready to doe my duety in the execution of my function I haue offered the sacrifices to the Lord for my selfe and the people and haue prayed for them in the which I haue beene mercifully heard and regarded of the Lord as Aaron was I haue taught the people and instructed them in the feare and lawes of the Lord I haue iudged and discerned according to equitie and as placed ouer the priests and ministers in the Lords house I haue regarded therein not only the conuersation and behauiour but also the order of the ministeries and seruices of the persons in the same for the better seruice of God the preseruation and maintainance of the ornaments of the Lords house and the benefit of the Lords people And this the better to performe I haue ruled my selfe and liued according to the law in my place and for my comfort I haue taken to me a cleane Vâ—rgin to wife Moreouer I haue serued and honoured next vnto my God my Lord the King in all dutiful thankfulnesse without giuing him any iust offence to my knowledge And therfore as the King is most wise and will not take an offence being not offered him I am sure he is not afflicted or grieued for any cause of mine as I perswade neither for any thing he hath noted or conceited in any of you But I know well there be other causes things whereof he hath taken this sorrow the which also may bee knowne to some of you and yet are yee most vnwilling to reveile or make knowne but would rather if it might be conceale and couer them for it is the part of a friend to couer the fault of his friend much rather then ought a true Subiect for the loue and honour of his Prince rather modestly to forbeare then to aduenture the display of any his faultes or imperfections They that obserue not this rule resemble shamelesse Cham one of the sonnes of Noah Gen. 9.22 who most vnreuerently both discouered and derided the nakednesse of his father This being said Zadok sighed déepely and made as a proffer to further speeches Neuerthelesse hee refrained for this time for he well knew the causes of the Kings griefe although it pleased him not as yet to vtter it partly for the reuerence he yeelded the kings honour partly for his owne modesty as also for that he was verie vnwilling to be the vnfolder of that which hee was sure the Princes and all the Kinges friendes would be very sory and loath to heare albeit they were so redy to inuestigate that whereof being once certified they did much maruaile at greatly lament and could scarsely ease or mitigate much lesse salue and recure howbeit they endeuoured their best and thought it bootelesse for them to stand wondering and reasoning longer then they might set on and spéedily assay which way to bring ease or comfort to their Soueraigne Lord the which they wel knew could not be effected till time they had found out and considered of the true causes of the kings affliction Therefore though much against their wils yet vrged by the present necessitie they presume on the king in this examination CAP. IX The Lordes are resolved to examine and consider of the King and his actions but note by what occasion in what sort and to what end Of Solomons birth WHen euery one of the Lordes had perused himselfe cleared his owne conscience and approued his words and actions towards the king Azariah Azariah the chiefe Lord replied againe and said Now that wee haue in this sort submitted our selues to the iust triall in all modestie and no lesse faithfulnes to our Lord K. Solomon and so cleared our selues of any iust offeÌ„ce offered him which bringeth no small comfort to our heartes in the time of this our trouble and trial Let vs aduenture to behold the king himselfe in whome it may be that the cause of his owne sorrow may be found Therfore let vs consider of his person actions and his manner both of entrance and life Indéede I confesse as Zadok hath before intimated that it may be thought a thing too malepert in Subiectes to censure the Prince or to pry too narrowlie into his actions and dealings or to discouer any his faults or imperfections especially to this end to diffame or deride him for this was Chams offence against his father for the which he was reproued and his posteritie cursed Neuerthelesse I thinke it not vnlawful nor amisse that the kings Princes and Priuie Counsellors seeing the kings
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
was annointed King in the place of David his Father did sit on his throne by his fathers goodwill The charge that David gave to his sonne Solomō 1. King 2. aduise consent and direction David seeing the day to draw neare that he shold rest with his fathers he called Solomon and charged him saying I go the way of all the earth be thou strong therefore shew thy selfe a man keepe thou the watch of Iehovah thy God that thou walke in his wayes keepe his statutes and precepts his iudgements his testimonies as it is written in the law of Moses that thou maist prosper in all that thou doest in every thing that thou medlest withall That the Lord also may make good his word which he spake vnto me saying If thy children take heed to their waies that they walk before mee in truth withall their hearts withall their soules thou shalt not be without a man on the seate of Israel And all this the kings Father tooke from that holy Oracle which Nathan had before that time brought him Wherein the Lorde had certified David 2. Sam. 7. that Solomon his sonne should build an house for his name and hee saide he shall build an house for my name I will establish the throne of his kingdome for ever I wil be his father he shal be my sonne And if hee sinne I will chasten him with the rod of men with the plagues of the children of men but my mercy shall not depart away from him as I tooke it from Saul whome I have put away before thee And thine house shal be established thy kingdome for ever before thee even thy throne shal be established for ever * After this I find it recorded againe that the Lord appeared in Gibeon to King Solomon in a dreame by night Whiles he yet walked in the ordinances and waies of David his Father And the Lord said Aske what I shall give thee the King said Thou hast shewed vnto thy servant David my father great mercy when he walked before thee in truth 1. King 3.5 How David walked with God in righteousnes in plainnes of heart with thee And thou hast kept for him this great mercy that thou hast givē him a son to sit on his seat as it is come to passe this day And now O Lord my God it is thou that hast made thy servant King in steed of David my Father And I am but yong wot not how to go out in And thy servāt is in the middest of thy people which thou hast chosen verily the people are so many that they cannot be tolde nor numbered for multitude Solomons request Give therfore thy servant an vnderstanding heart to iudge thy people that I may discerne betweene good evill For who it able to iudge this so mighty a people And this pleased the Lord well that Solomō had desired this thing Therefore God said vnto him because thou hast asked this thing hast not asked for thy selfe long life neither hast asked riches for thy selfe nor hast asked the life of thine enemies but hast asked for thy selfe vnderstāding discretion in iudgement beheld I have done according to thy wordes Lo I have given thee a wise vnderstāding heart The Lorde granted him his request moreover of his louing mercies so that there hath beene none like thee before thee neither after thee shull any arise like vnto thee And I have givē thee that which thou hast not asked evē riches honour so that there shal be no King like vnto thee in al thy daies * And if thou wilt walke in my waies to keep mine ordinances my commandements as thy father David did walke I wil prolōg thy dayes c. Againe I find it recorded that when the King had builded the Temple and had prayed to the Lord that it would please him to sanctify the same for his name c. 1. King 9.2 The Lorde appeared vnto him the second time and said I have heard thy praier thine intercession that thou hast made before mee For I have hallowed this house which thou hast built to put my name there for ever And if thou wilt walke before mee as David thy father walked in purenes of heart in righteousnes to do all that I have commanded thee wilt keepe my statutes my lawes then will I stablish the seate of thy kingdome vpon Israel for ever as I have promised to David thy father saying Thou shalt not be without a man vpon the seate of Israel zadoke sheweth how gratious the Lord hath beene to Solomon and his people 1. King 10. To what end God giveth good princes * Lo said Zadok ye see how gratious the Lord our God hath shewed himselfe to the King and by him vnto the people of Israel whom the Lord hath chosen and to whome therefore it was his pleasure to giue vs such a King as the Queen of Saba in the due consideration thereof said for godly kings are adorned and giuen of the Lorde for the prosperity and peace of them whome his grace loueth And as by him they raigne so is hee carefull to defend them from euil and to leade them foorth in all goodnes by his wisedome and prouidence Moreouer this is an especiall grace of God bestowed on such Princes For without this the wisest man liuing can neither follow the good nor eschew the euill in this flattering and guilefull world * But read on gentle Iehosophat Is there not somwhat els Yes quod Iehosophat and thus the Lorde added on the contrary part But if ye your children turne away from me will not keepe my commandements my statutes A commination on the Apostates and disobedient 1. King 9.6 which I have set before you but go serve other Gods worship them then will I weed Israel out of the land which I have given them this house which I have hallowed for my name will I cast out of my sight Israel shal be a proverb fable among all nations this house shall be takē away so that every one that passeth by it shal be astonished shal hisse they shal say why hath the Lord don thus vnto this land to this house they shal answere because they forsooke the Lord their God which brought their fathers out of the land of Egypt have taken hold vpon other Gods have worshipped them and served them therefore hath the Lorde brought vpon them all this evill * Then aunswered Zadoke ye haue reade enough of this Argument Loe my Lordes as in the former member the Lorde hath declared his diuine loue and great mercies both to the King and his people and generally to all them that belieue in him and walk in his waies so in this latter he sheweth how much he hateth and abhorreth them that apostate from him follow after other
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
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
the M. of the Pallace and his office AS soone as Azariah had ended his Apologie and so cleared himselfe of all iust offence offered the king Ahishar the master of the kings Pallace stoode foorth and saide The Kinges Maiestie hath of his gratious fauour ordained me the Master of his Royall Pallace and therein what he hath conceyued of me in any thing disliking his minde pro. 19.12 I know not nor woulde I wish to incurre his displeasure which is as fearefull as the roaring of a Lyon when as his fauour is like the pleasant dew vpon the grasse and as the rayne in the time of drieth But this I knowe that to the vttermost of my power wisedome and discretion I haue done my duetye aswell touching the preseruation of the good orders of the kings house as in my behauiour towards his highnes and this I protest for my selfe not vaine gloriously to boast of mine integrity and demerites for therein I confesse I haue done but as I shoulde and am bound to do but to expresse my loyall heart and to excuse my selfe of all such suspected crime as might iustly moue the kings mind to this high sorrowe the which I would not for all that I am worth in worldly wealth should bee occasioned through me And therefore as touching mine office I haue been right careful and diligent that the kings pallace might be clensed and cleared of all such vayne persons as hauing neither the feare of God nor any honor of the king do cōmonly disturbe break all good orders in houses in citties in Cōmonwealths What kind of persons are vnfit for the Kings Court. I haue not only abandoned but also caused the Court gates to bee shut and barred against all Caynes Hagars Ismaels Esaus Chams Dalilaes Achitophels Doegs Shimeis Nabals Zibaes Adoniahs Ioabs Ieroboams as such as are knowne to be proud headdy high minded ambitious trecherous couetous enuious malitious together with all fornicators murtherers swearers lyers whisperers backbyters boasters fighters brawlers Al profane idle ireful slothful and vncourteous persons haters of God vnnaturall vnmercifull such as say in their hearts that God is not and such as knowing God honor him not as God but giue themselues ouer vnto al vngodlines These are they which disturbe the tranquillitie of brotherly felowship and all good order and therefore are worthily expelled and kept out * On th' other side I haue gladly admitted entertained retained and embraced righteous and godly Abel Abraham Isaack Iacob Sarah Anna Ruth Shem Lot What persons should be welcome to the Court. Ioseph Sampson Gedeon Iosuah Aaron Nathan Gad Samuel Abigail as such both men and women as are holy iust wise faithfull obedient gentle louing docile affable diligent couragious industrious gratefull beneficial religious godly chaste and vertuous These I say I haue gladly welcommed and admitted whether they were poore or rich knowing well it is the Kinges will good pleasure I should so do that so his pallace should not only be an house of Noble-men but a receptable to receiue and intertaine the holy and iust such as might become not only the kings Court but the mount Zion and that holie house which he hath built for the name of the Lord. Now to this is added a speciall care The exercises and the orders of the pallace first that the Lord of heauen be serued and then the house ordered and disposed in other thinges conuenient Three times in the day are they called to this seruice namely at morning at noone and in the euening notwithstanding the ordinarie repaire to the Temple with his Maiestie They which are merry are exercised in singing of Psalms hymnes and spirituall songs they that be afflicted are occupied in prayer and both th' one and th' other do ordinarilie vse to read with vnderstanding the Lawe the Iudges and the bookes of the godlie and wise whereby wisdome and the knowledge of God is learned and followed and therein are they excited as well by word as by examples to meditate day and night and to order themselues according to the same in all thinges * And as touching the ordinarie seruices within the kinges house as the king hath likewise deuised and giuen in charge I haue béene carefull for the order thereof the facilitie of performance and the conditions of the kings seruantes There is among them an obserued order which hath a cheife respect vnto one cheife Officer for the better performance Monarchicall gouerment for where there is not in gouerment one principall person by whom the others are to be directed there confusion marreth al nothing can wel'procéede Then that facilitie may bee added to the executiō of those seruices it is prouided that one man be not ouercharged either with many offices or in one such office as passeth one mans abilitie to performe but that the same be particularlie disposed to particular persons as it is thought both easy and conuenient for the one and the other in time place And as there was an especiall care taken and had who should be admitted and who should be expelled the Court so is there no lesse consideration of the election and reteining of the kings houshold seruantes The kings houshold seruants It is therefore required that they be faithfull that they deceiue not the King and that they be wise and prudent not to be decieued by others Moreouer that they be docile industrious courteous gentle and virtuous These and many such be the orders and seruantes of the kings house instituted by his most wise disposition the which also I haue withall diligence endeuoured to maintaine to my power according to his will This the noble Quéene of Saba at her being here obserued and commended with high prayses to the honor of the king the ioy of his people and the glory of the euerlasting God These words among others spake Ahishar the which being ended Iehosophat speaketh to excuse himselfe Iehosophat the Recorder put forth also his Apologie And whether in the Records or gestes said he which are written remembred or confirmed by me the king hath espied or béene certified of any error or faulte displeasing his conceit I also rest doubtfull Indeede all things cannot be so carried or writen by any Scribe or Recorder whatsoeuer but that imperfections or faultes may be made found therein as there is no man so perfect but he may haue a fault and no man so wise but he may by an occasion slide and by want of héede passe ouer a fault in his time a thing sone done especially in them that write or record much or haue many and sundrie matters occurring molesting The Recorder his office and distracting the mind Notwithstanding I hold it not onely for a fault but a fault intolerable that a Recorder either for fauour loue or affection to one or for malice enuie hatred or dislike of another should falsefie a Record or willingly write or consent to the writing
conscience which aggrauated by his owne sting or pricke doeth euer accuse condemne and wring mans heart If publique fame neither condemne nor accuse nor suspect yet the guiltie conscience within a mans selfe forceth the same to the vttermost neither can it be that he which liueth faultie shall escape the torment and terror thereof nor therfore can hee be happy in his life be he neuer so rich The comfort of a good conscience so honourable so strong so mightye so glorious in the worlde but blessed is the man that feareth God and walketh in his waies as David the Kinges Father hath modulated For this is that which in the lawe is required of him as the King hath saide This man concludeth to himselfe Ioy and gladnes Iob. 23.3.4.5.6.7 when that which hee hath done shal be well approued by the lawe This cheared Iob in the middest of his afflictions notwithstanding that his wife and his thrée friendes hardly charged him with folly So was Ioseph holde in Aegypt when his integritie cleared him So Moses and Aaron were not discouraged Gen. 40.41 Exod. 10. notwithstanding the threates and hard dealinges of Pharao and thus the Kinges father with a cleare conscieÌ„ce protested before King Saul Behold this daye thine eyes have seene 1 Sam. 24.10 how that the Lord hath delivered thee this daye into mâ—ne hand in the caue and some bad mee to kill thee but I had compassion on thee and saide I will not lay mine handes on my Maister for he is the Lords annoynted c. And this to expresse the innocencie of his heart hee feared not to protest before the Lord in his prayer O Lord my God If I haue done any such thing Psal 7.3.4 or if there bee any wickednes in mine handes If I haue rewarded euill vnto him that dealte srowardly with mee yea I haue deliuered him that without any cause is mine enemy then let mine enemy persecute my soule and take mee Yea let him treade my life downe vpon the earth and lay mine honour in the dust Lastly I cannot but remember that worthie example of Samuel the Lords Prophet who was occasioned through the disobedience of the people before King Saul and them to pleade for himselfe to defende his integritie 1. Sam. 12.3 And thus hee saide with a good conscience and boldnes of Spirit Beholde here I am Beare record of mee before the Lorde and before his Annointed Whose Oxe haue I taken Or whose Asse haue I taken Whome haue I done wrong to Whome haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you They said their own conscience prouoking them thou hast done vs no wrong nor hurte neither hast thou takeÌ„ ought of any maÌ„s hand Lo my lords here is ioy gladnes the greatest coÌ„fort in this life for the good Conscience hath with it a thousand witnesses and as many pleaders to testifie for his owners integritie and to defend the same before the throne of Iustice This therefore is the swéetest and most wholsome rest of mans soule the title of Religion the spirituall Temple the blessed field the pleasant gardin the golden peace the Angelicall ioy the holy Arke the Kings treasure the house of the spirit and the glasse wherein a man both séeth ordereth and confirmeth himselfe to the liuely image of his maker Though the flesh oppresse vs the world allure vs the Diuel terrifie vs yet is this treasure safe and sure within vs from all daunger of euill Therefore I hold that in this life there is nothing more pleasant more swéet more profitable and more to be desired and reteyned then a good conscience both towards God and man Wherefore my Lords as ye haue very well done in that ye haue submitted your selues to this present examination and tryal so are ye happy in this that ye are iustified in conscience for hereof ye haue and shall find the highest comfort and gladnesse And now I beséech you to permit me to do as ye haue done The high priest is willing to ease himselfe in shewing forth his integritie with the rest that thereby I may not onely expresse mine owne integritie so cleare my selfe of all offence and suspicion of the same but also reioyce together with you though in the middest of mine affliction for the kinges trouble And that the sooner because whiles I stand an hearer and a iudge of other men in their examination and triall I might not séeme to disdaine mine owne 1. Kings 2.35 Abiather was before this time high priest howbeit his cause and dealing concerning both God and the king came into question before the king and his princes and being found guilty against either in his triall he was worthelie deposed and the priestshood translated Then why should I imagin my selfe frée from censures the rather in respect of my place and why should I not abide the hammering of that which should be obiected against me and my maÌ„ner of procéeding towards God the king and his people And if I shall be found guiltie as Abiather was why should not I be remoued as he was another man put in my place more worthy And now my Lords although I may not say whether in my person or in my ministerie and behauiour wherin I am to prefigure the holy Messiah in his priesthood or whether in that Abiather the priest attended sometimes for me in the kings presence any contempt or abuse hath béene taken or suspected to his highnesse offence yet I know well that for mine owne part I here safelie protest from my conscience before the Lord of heauen and earth and before you all that according to that trust which the kinges father reposed in me when I was to annoint and proclame my Lord King ouer Israel and after that good opinion which the king himselfe conceiued of me in the day when he tooke me to him to be the Lords high priest in the place of Abiather whom he put away I haue performed the first and expressed the second whithout any deceit in the one or iust offence in the other and that after my state and dignitie so farre forth as a mortall man could possibly extend himselfe therein And of this as of my calling I hope ye doubt not Neuerthelesse let me be heard I beséech you a few words concerning both this and that seing that the Priesthood was ordayned to foreshew and signifie the office and dignitie of that highest Priest which is to come as vnto whoÌ„ all the types and shadowes of the law do point it hath beene both prouided and commaunded by the Lord himselfe that the Priest might haue his lawfull calling and therewith not onely in bodie but in habites and ornamentes should be pure holy and glorious in all pointes To the which it was aduised how he should be consecrated what he should doe how he he should liue what wife he
trouble But that notwithstanding it is reported said Zadoke that sithence the time that noble Quéene departed from the Court shee addressed certaine letters vnto the king whereby he is certified that whiles shee was here with the king she espied and beheld in the kinges house called the house of the forrest or of the wood which the king hath builded for his pleasure a tree on the which as she hath learned by a diuine inspiration a certaine man shall be put to death For whose death the Iewish kingdome shal be vtterly destroyed wasted And this hath that noble Queene in those her letters by many tokens and arguments made knowen to our Lord K. Solomon as a thing requisite to be declared and if it be possible to be preuented in time the which neuerthelesse at her being here she durst not to reueale partly for feare of the kinges displeasure * for Kinges are soone exasperated towardes them which in any thing seeme to dislike them their works which is the cause that oftentimes they are praised and iustified when rather they deserue to be blamed whereby they flatter themselues in their owne sinnes and foresee not the vnhappy euent of their peruerse studies and endeuors Neither therefore do they sometimes heare know or see and so not enioy and vse that which might tend to their safetie and best profit albeit the thing be commonly knowen and talked of abrod partly she concealed it in that she was very loath in that time of her princely entertainment to offer vnto him any occasion of sorrow or heauines * for they that are inuited or wel entreated are or shold be vnwilling to vtter or shew forth that especially to their friendes when they be merry the which they thinke will trouble their mindes But now vpon these tidinges by certificate from the Quéene the king is stroken with a meruailous feare thinking that this prophecie of the Quéene should aime to the holy Messiah or some other excellent personage whome our nation shall vniustly oppresse and put to death on this Trée And it is that as I heare which Seth the sonne of Adam did sometimes plante on his fathers Sepulchre and hath euer florished as a tree of Paradise til time it pleased the King to take it into the house of the forrest * Surely the king had this tree in no mean estimation and price It is said that about the time of Christ this tree was growen againe whereof there was taken to make the Crosse whereon he was crucified els had it not been placed in this glorious house But now the king vpō these tidings and willing to prevent this inconuenience feared to ensew hath remoued it from thence and hid it full deepe vnder the earth that it might henceforth neither sproute againe nor be found of any man liuing And it may be that the king the rather by this occasion foreseeing the ruin of our Nation according to Gods euerlasting decree and purpose is very sorowfull and heauy but the more because this destruction shal be iustly procured and cast on them for their iniury cruelty and enuy against him whome they should in all duty loue honour and embrace He now calleth to minde what his father David prophecied of this tragedie My handes and feete peirced wondrous wide psal 22.17 psal 109.25 a man might tell my bones on every side They made me as their vile reproach to bee and looking too did shake their heads at me And now albeit the king knoweth that no man liuing can withstand the purpose of God in this matter yet he would not that any thing should either be placed in his house or preserued and kept within his realme which might minister the meanes of this vnhappy euent in time to come for albeit men are not to enter into the depth of Gods secret deuises yet looking on the law and word of God they must by the same learne to eschew that which might be the occasion of transgressions and sinnes as those men that bee weary and fearefull of murther theft Men must not commit sinnes of their owne malice and then thinke to be excused because it was Gods will they should so do but they must hearken to the law and word of God Exod. 20. and such other crimes because they be forbidden threatned to be punished for committing such thinges howsoeuer the secret will and prouidence of God is that they should bee accōplished Therefore the theefe or the murtherer may not say when such a fact is done It was Gods will it should be so done els it could not be done therefore I may be discharged or excused But the word and law of God must be hearkened vnto and obeyed which saith Thou shalt not kill thou shalt not steale thou shalt not cōmit Adultery c. And though it be necessary the offēces come yet wo to them by whom they come Therefore as the king is right sory that such a thing shold be effected by our nation so wold he that the meanes whereby this might be wrought or furthered should be remoued and the iniury preuented to the vttermost of his power that so he might be guiltlesse of the innocent bloud and free from the destruction of our nation thereon likely to be occasioned Adoniram without wise preuention Now truly saide Adoniram this being considered of is no small cause of a troubled heart For such a conceit therof being cast into a mans minde and especially into the kings minde cannot but occasion great conflicts and the rather for that in the very place which he had erected and so beautifully garnished for his pleasure and delight there should be found such a mischiefe as might either disgrace or shadow all But beholde such is the nature of this world Note the nature of worldly felicitie that in the same where men place their felicitie thinke to find occasions of their greatest ioy and solace there commonly is interposed one thing or other which hindereth or disturbeth altogether Howbeit the lord in his louing mercies forbid that such a Tragedie should be either wrought or occasioned by the king or by vs or by any his or our successors in the kingdome of Israel by the which the same with the gouernment thereof so well established should be dissipated and wasted Aboue all be it farre from vs and our nation that such an outragious euill and heinous iniury shoulde bee offered to the holy Messiah whome to honour and embrace is perfect wisedome and health and whome to reiect and abuse is very foolishnes and destruction Psal 2 1◠The which the kings father well considered when he said O kisse the Son left he be angry and so ye perish from the right way if his wrath be kindled yea but a little but blessed are all they that put their trust in him Surely if this heynous matter were but broched in our daies we would either preuent it or assay to withstand it but
in that time of his age Solomon offended God in his elder daies when he should rather haue abandoned fleshly lustes the delights of the sonnes of men and all the vanities of the worlde and haue offered vp himselfe both body and soule a sweete and holy Sacrifice acceptable to the Lorde his God in that holy Temple which hee both built and dedicated to his Name Alas what a blemish is this to his Grace and that his gray haires shoulde bee polluted with youthfull lustes This is one of the things which I haue heard him saye that his very soule abhorred But when vnto those lustes shall ioyne that transgression of the Lawes and abhominable sinnes against the true seruice and honor of God and that in olde men oh God howe great and daungerous is this kinde of abhomination A great deale more loathsome and daungerous is the fire in an olde house then in a newe and no lesse dangerous and loathsome is sinne in an old person beyond those which bée in the yonger sort Olde men should bee to the yonger examples of a chaste life holinesse godly behauiour Religion and vertues they should be profitable to the common-wealth by their wisedome reuerend before all men for their age and well prepared for the place of eternitie vnto whose gate they are or should be ready to enter with holy hearts and cleane bodies they in whom the contrary is found especially among the Princes Nobles Magistrates and persons of name and account are rightly likened vnto those olde Cockes that bring forth certaine blacke and blewish Egges Similitude which being couered by some venemous beast as a Toade or serpent in the canicular dayes there is hatched a Basiliscus or Cockatrice of that venom which infecteth and killeth men with his piercing sight By the Egge is vnderstood the euill worke or action of the faultie olde man by the venemous beast is meant the suggestor or flatterer of him in his faults by the Cockatrice is noted the wicked example and by the persons killed the seers and imitators thereof For those elder persons and namely Princes and Magistrates which haue beene estéemed and honoured in their places now sinning against God and the honor of their functions and their sinnes fostered and nourished by the pestiferous and wicked suggestion giueth a most pestilent example the which being seene of the Subiects yonger and inferiour persons infecteth and corrupteth them and as much as lyeth in him he killeth him And thus hath the king done Howbeit now at length he perceiueth that the iust iudgements of God threatned in this case and wont to ensue on them that breake and contemne his holy ordinance and Lawe is now prepared against him and this whole Nation yea more fiercer than it was in Davids time when seuenty thousand dyed in the pestilence Neither hath he found as yet by his wisedome how to excuse himselfe in this matter nor how to defend his innocencie for behold it is neither the king though so wise and royal nor things in heauen nor them on the earth nor any other power or might whatsoeuer that is able either to dispence with this diuine Lawe or to beare the effects of that celestiall wrath Woulde God that King Solomons example could be remembred of all thē that shall come after him An admonition for princes to remember Solomons example and learn to feare the diuine iudgements to be placed vpon his throne that in the middest of all their prosperity they wold thinke of aduersity as Iob did with that reuerence and feare that they presume not so farre to tempt the Lorde in the lust of their eyes the lust of their flesh and in the trust of their proper wisedome worldly policies and high places for howsoeuer they be preferred and aduanced and do stand yet shoulde they know themselues to be but men yea miserable and fraile men in this life subiect to whatsoeuer misery betideth other men Wherein the King is no freer then the beggar though preferred in his estate royall and the lustie yong man is no more respected then the olde man to whom crooked age is a continuall sickenesse such is mans condition for this cause men be well likened to the grasse in the field and all their glory honour wealth wisedome beauty and whatsoeuer els wherby a man is adorned in this world and in the which hee delighteth as that which is mans or incident to his pleasures in this life is rightly likened to the flowers of the grasse in the fielde the which are by diuers occasions either withered or altered in a very short time neither is any one herbe or flower in the fielde more free from those blastings burnings annoies and perrils then any other in the same notwithstanding that one beyonde the other is in higher estimation and price among men But as for the Lord our God he is most mighty euer the same without alteration or changes alwaies sufficiēt a reuenger of them that dishonour him and a very consuming fier to deuoure the ongodly as the stuble from the face of the earth hee is in his iudgements most iust in his workes most perfect in his wisedome infinite and in all thinges good for his saints and glorious in himselfe This is he that ouerthroweth man in offences and compasseth him about with a net wherein if sinfull man should complaine of violence done vnto him Iob. 19.7 he shall not be heard and if he cry for helpe there is no sentence to bee giuen for him he must abide his lot and beare the iustice of the Iudge without hope of change or alteration of the decree vntill it bee his pleasure vpon mans true repepentance to turne Iustice into mercy and paine into peace * All this answered the Lords being true can neither be denied nor dissembled but we wil witnes the same though to our sorrow because it toucheth our Lord the King Howbeit we haue not found that the holy religion hath beene altered but that the seruices of Iehovah our God and al his holy sacrifices are continued in that house which the king had dedicated to that vse howsoeuer those strāge women haue in their apostacie turned to their Idols againe affected the superstitions of their seuerall nations and obtained by the kings fauour permissiō to vse their own religions within these his territories and dominions I grant said Zadoke that our holy religion is yet preserued in vre howbeit not without a manifest contempt zadoke tels that religion is much blemished by those sins of Solomon 1. Sam. 5.2.3.4 Iudg. 6.31 when such as deride and disdaine the same shal be both permitted and maintained in the open face of the king and his people Could Dagon stand before the arke of God Would Gedeon permit in his daies that any man shold pleade Baals cause did our father Iacob suffer that his wife Rachel should retaine with her Labans Images or that any of his sonnes or family should be
hope to come and at his comming loue and embrace as the onely person in and through whome the diuine Iustice is satisfied the heauenly will fulfilled the Serpent and all his fiery darts quenched and mankind pardoned healed recouered and blessed for euer Now this being said as an introduction to that which followeth we will come to speak of our Soueraign Lord K. Solomon whom I trust to proue and declare a Saint of the Lord and a right worthy member in his Church and so consequently no reprobate nor prophane nor damned person for if the former be proued wee shall by the same easily cleare him of the latter as before I haue said The Princes at this word seemed much comforted and shewed their willingnes yet further to heare what Zadoke would say For this saide they shall not onely please and satisfy vs but all others aswell they which now liue as they which shall come after vs. Therefore proceede most reuerend Father to proue that which ye haue assumed for the king And we will gladly giue both an attentiue eare vnto your words and vnto you condigne thankes CHAP XXVI Zadoke preveth that K. Solomon is a Saint of the Lord. THen Zadok proceeded reasoned for the King saying Whosoeuer is made and ordained by the will wisedome and providence of God a most lively and excellent figure of that holy Messiah the sonne of God the same is not a damned or reprobate or prophane person but he is a Sainct of the Lord But our Lord King Solomon is made and ordained by the will wisedom and providence of God a most lively and excellent figure of that holy Messiah the sunne of God Therefore our Lord K. Solomon is not a damned reprobate or prophane person but he is a Saint of the Lord. Now although no man may iustly deny either the first or the second proposition in any thing whatsoeuer yet as I perceiue ye are willing to listen ye shall heare mee to declare and proue either and so concludet or the King Surely my Lords it were not onely a great absurdity to hold it but an horrible thing to imagine that the most holy Messiah the sonne of the everlasting God that bright morning Starre that right holy Seede that high diuine Priest that excellent prophet and king of Glory so well resembling the almighty in holines beauty and in all perfection should be prefigured and declared by a prophane and vnholy person and that the excellency of his high dignity and royall gouernment should be typed by any thing common or vncleane Neither haue we found such inequalities in the proportions of the law of the Prophets and holy writings especially touching the promised and expected Messiah But this we finde that as the best things be best figured and declared in and by that which is most like or neere in nature kinde and qualitie so is the dignity person and function of the most holy Messiah prefigured and foreshewed according to the wisdome and prouidence of the Almighty where the types agree well with the things typed Therefore it was commanded in the lawe that the Lambes which were taken for the sacrifices should be cleane without all blemishes Exod. 12.5 Gen. 4.4 Aaron a figure of Messiah Exod. 28.30 Levit. 8. 21.6.18 as such as Habel offered vp to the Lord of the best of his flocks Therefore Aaron the Lords Priest who in his body prefigured the body of Messiah and in his garments expressed the excellency and perfection of his graces and vertues was a person without defectes or blemishes of body and glorious in his beautifull ornamentes according to the commandement the which also my selfe being the present high Priest am holden to retaine and vse and the which for that Abiather my predecessor vsed not but abused he was iustly depriued Moses also who brought our fathers out of the house of bondage and the same whome that prophet should resemble was a man welbeloued of God wel learned sanctifyed and made like vnto him in the glory of his Angels Likewise the Captaine Iosuah whome the Lorde appointed enabled to lead our fathers into this promised land was a man full of the spirit of wisedome the Lord his God both strēgthned and encouraged him whereby hee might be made a meete figure of the true Iehosuah our leader and guide into the land of the liuing To bee briefe David the Kings father who in his time bare an excellent figure of that Messiah both in his annointing nature raigne exaltation and humiliation was a man after Gods owne heart and euery way furnished with divine graces and right princely vertues meete for the same The like may be said of our forefathers Adam Enoch Noah Abraham Isaack Iacob Ioseph Sampson the Nazarite others in and by whome the Lord our God wold tipe and foreshew his deare sonne the Messiah notwithstanding all their humane imperfections and fleshly infirmities All these things saide the Princes haue we hearde with great delight and that to our full satisfaction in that part The princes For indeede such is the nature of the diuine proportions in the lawe in the Prophetes and in the psalmes And therefore he which by the wisedome will and prouidence of God is made a liuely excellent figure of that holy Messiah must of necessitie be a Sainct not a damned wretch reprobate or prophane But now what will ye produce for the proofe of this that our Lord King Solomon among those blessed Fathers is by the same wisedome Solomon is a figure of the holy Messiah will and providence or dained and made a right figure of that most holy Messiah This proposition saide Zadok can neither bee denied nor abandoned but confessed and receiued aswell of them now liuing as of al them that shall come after vs in all posterities who in the due consideration thereof with the circumstances shall grant and conclude with vs in the same And this may easily be gathered and proued to put all men out of doubt First in that according to the diuine prouidence and direction he hath built and garnished that right glorious Temple in Ierusalem Solomon in the building of the Temple figured the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house dedicated to the name of the Lorde the which doubtlesse standeth for a perfect figure of the holy Koheleh or Church of the Lorde our God whether misticall in the Congregation of them that serue God after his will declared in his worde or spirituall in the heart and minde of all the faithfull where it pleaseth the holy spirite of discipline to dwell or glorious in heaven of all them that be deliuered from hence and translated into the societie of the celestiall angels An house indeede The Church figured Gen. 3. which none either in heauen or in earth can or must builde or garnish but onely that most holy Messiah and promised Seede And this was prefigured by the womans body betweene whome
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
had said before touching those things The works of a mans vocatiō are not condemned c. which the King would comprehend within Vanities kingdome It is not his meaning by that his expostulation to condemne the lawfull workes of any mans vocation in this life which are to him either enioyned or commended with a promise of blessing nor to discourage any person from his studie and labours in the same I neede not to tell you againe that as the king is most wise so he best knoweth what a man is what hee is to susteine in his life and wherein hee may finde peace and rest for his soule and that after his wisedome and experience he knoweth well what the Lawe what the Prophets what the Psalmes and wise men before him haue therein both taught and commanded neither hath hee euer giuen that semblance or shewe of prophanitie or impietie to oppose himselfe in his Doctrine and wordes against those holy Oracles so receiued and well approued of the chiefe Maisters of the Assemblyes Eccles 12.11 Eccles. 4. 5. and 5.11 But in this the King speaketh not of those laudable workes and actions of a man nor of all kindes of labours and workes vnto him enioyned and incident the which truely I haue heard him many times to commend yea and to praise them which are diligent in doing and effecting them well Againe I haue heard him vehemently to reprooue such persons as giue ouer themselues to idlenesse in the neglect of the works of their lawfull vocations What things are condemned But the K. in this place pointeth at the vaine and miserable studies counsayles deuises endeuors of man after the which in conclusion ensueth the practize of that which hee neither can nor may lawfully compasse and performe And this is made plaine by the due consideration of the Kings wordes of the same expostulation in the which wee consider this that the King speaking of mans labours Nota Exod. 20.9 taketh not any of those three wordes vsed by the Lorde in the Law where hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt labour and thou shalt doe all thy worke The first worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any kinde of seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruile labours such as are not to be done on the Sabboth or Festiuall dayes but on other dayes they are to bee done without deniall by this warrant Levit. 23.2 Exo. 20.9 Sixe dayes thou shalt labour But that kinde of labour the king meaneth not in those his wordes What getteth a man els of all his labours The second worde of the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to doe or to make any thing and herence is that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deede or worke done or wrought or the effecting of any thing by any action or worke This worde hath that place of Iob whereas it is said to God concerning him Iob. 1.10 Exod. 18.20 Thou hast blessed the worke or labour of his hands so said Iethro to Moses Shew them the way wherein they must walke and the worke or labour that they must doe But the King hath not vsed this word of the Law in his sentence The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth euery thing which serueth to to the vse and ministerie of man whether Artes or Workes or Flockes or whatsoeuer else which are gotten and obtained by the labour and industry of man This Labour Levit. 23.2 Exod. 12.16 and 20.9 is a worke necessarie to mans life and is not forbidden to bee done but on the Saboth dayes and holy convocations else they are both lawfull and commendable for in sixe dayes saith the Lorde thou shalt doe all thy worke which is necessarie to bee done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither hath the King that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that worke which is done with an earnest affection and desire to be effected and is both lawfull and laudable in them that studie and endeuour to doe and performe the worke of the Lorde with diligence This truely obserued the kings father in the Lorde himselfe to whom he thus sang Our eares haue heard our Fathers tell psal 44.1 and reverently record The wonderous workes that thou hast done in elder times O Lorde But the worde which the King here vseth and applyeth to this his purpose is as yee know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a labour with wearinesse and not with pleasure or delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are those other labours wherein a man expecteth the ende of his workes with sacietie For it hath tediousnesse and no relevation it hath sorrowfull despare and no hope of comfort in respect either of the horrible loathsomnes or of the vnhappy euent thereof for it is wonderfull tedious and yet in the ende effecteth nothing to content or please the minde This is that worke whereof spake Iob Iob. 3.10 saying He hid not sorrow from mine eyes and the same which the Kings father hath concerning that vngodly sinner singing thus Behold he labours in the throwes of mischiefes He hath conceived sorrow and brought forth impieties Gen. 2. But this is not that or such a kinde of labour as Adam had in Paradize or that which men should haue laboured in if that Adam had not fallen from that his blessed estate but rather that The effect of Adams fall which all men are constrained to feele as an effect of Adams fall hauing an affinitie with those 2. words which beyond all other expresse and set forth the vanitie of man the first whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the same letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but being inverted or other wise placed it varieth onely the manner of signification and is interpreted as ye know transgression preuarication a voluntary transcension against the conscience a contempt contumacie or rashnes and namely the trespasse of a subiect against his Prince of a wife against her husband of a seruant against his maister of a sonne against his father according as we find it in Levit. 5.17 and in Iob. 21.34 and some other places of the holy Scriptures * The other worde which is so neere allyed to this in signification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven that euill concupiscence of our first parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which they hauing listened to the Serpent transgressed the commandement of God Iob. 31.3 This is that whereof the same Iob spake Is not destruction said he vnto the wicked and some strange thing to the workers of concupiscence against the same sang the Psalmist Psal 119.133 Direct a right my steps to walke within thy way Then shall not vile Concupiscence within me beare the sway And this word is oftentimes applyed to Idolatrie as Samuel sayde to Saul 1. Sam. 15. 23. who rebelled
against the Lorde Rebellion is as the sinne of witchcraft and concupiscence and Idolatrye breakes out By this then it appeareth that the king meaneth chiefly this kinde of affliction of man and that whereof himselfe was weary as hee saide I am weary of my labours Next hee calleth those labours his labours wherein hee confirmeth that which was saide before touching the abridging of Col. For in this hee speaketh onely of mans labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans labors so named for 3 causes and hee calleth them so for three causes first because they bee occasioned through mans owne malice and concupiscence Secondly for that they bee imposed on him for a iust punishment of his rebellion and sinne in this life Thirdly because they bee the same wherein a man is most exercised and busied in this worlde And by this difference hee excludeth from this vanity all the workes of God and all those labours which are wrought by man according to the will and worde of God Deut. 32. For as a man is cōtrary to God in his nature so is he also contrary to him in all his works labours thoughts waies and deuises Thirdly the King hath shewed the place of these labours which is as ye heard him to say vnderneath the Sunne that is within the limites of Vanities kingdome among worldly men The place of mans labors which in the world are of a lewd mind and without God For the things that are wrought in mans heart and disposed by the diuine spirit are not called either the works of man or the labours of man vnder the Sunne but they be called properly as they be indéed the Workes of God deuised decreede and wrought in heauen by him that spake the worde and all thinges were done To bee briefe the King hath here brought in two generall argumentes to proue his former generall proposition vanitye of vanities 2 Arguments against mans vanitie the first whereof is taken from the condition of man in this life in the which howsoeuer hee search hee findeth nought els of himselfe but labour and toyle The second argument is taken from the effects and fruites of his labours wherein when hee hath vexed him selfe hee findeth no contentation no sacietie and so no felicity but altogether vanitie and vexation of the spirite And that the king might more fully expresse the greatnesse of this Vanitye and confirme with the more emphasis that which he had saide he expostulateth with this interrogation what els hath a man In which manner of speach there is a greater force then if he had said A man gaineth nought els For this is so vehement an affirmation of the thing proposed as if it coulde not bee denied and is so much to say as yee cannot in any wise denie that a man getteth nothing but vanitie of all those labours wherein he afflicteth himselfe vnder the Sunne CAP. XXXIIII Zadok answereth to some other obiections and speaketh 1. of the generations and Elements THen spake the Princes and said vnto Zadok yee haue right well explaned the Kings words and wee verily beleeue that his meaning is The princes approbation of zadoks words as ye haue sayd therin Neither think we that he hath or doth cōdemne all the works of God which are done either by himselfe or by man after his commandements but only all those labours whereof himselfe is now sorie and ashamed namely such as hee hath done and wrought vnder the Sunne as a carnall or naturall man without the wisedome of Gods spirite or the warrant of his Law Therefore wee may not either reiect or dislike the Kings words in this parte But hath Abiather the Priest any thing els to obiect against the Kings doctrine and words Another obiection ca. 1.4 yea that I haue answered Abiather for I haue heard the king to speake of the Generations as if he comprehended all generations within the same predicament as vaine and thus hee saide One Generation passeth away another commeth the Earth standeth for euer Yea hee combineth with them the foure principall Elementes as the Sunne which riseth and falleth the winde which bloweth and compasseth the earth zadok answereth to the obiection and expoundeth the place the waters riuers which come and go from and to the sea and the Earth which remaineth euer the same * Indeed saide zadok the King here speaketh of the Creatures and things themselues howbeit although they bee made subiect to mans vanitie in that they must stand for the vse of sinfull men according to the will of him that hath so subdued them vnder hope and expectation of a deliuery from this intollerable thraldom which wil be in the end of this world yet are they not in themselues vaine but good and profitable both to the glory of God and to the benefit of men Neither hath the King ment to place them in his catalogue of vanities But from the consideration of them beeing compared with the labours and affaires of men vnder the Sunne he taketh Arguments to proue the vanity not of the things but of sinfull man who is so inconstant and variable from his dutie and consequētly vnhappy But if it please you my L. for the better satisfying not only of Abiather but of al them that shal hence gather a conceit of the vanitie of these generations and elementes I will by the diuine grace speake first of these generations and what the Kings purpose is therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generation what it signifieth and afterwardes of those elements * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dor signifieth as ye know the constituted and ordinary order and course either of times or of persons or of actions or things A certaine succession or reuolution an order of degrées of the natural propagatiō of things as one thing is engendred or riseth vp of another thing An age A generation for one of the ages of the worlde a generatiō the which as a sphere or globe hath his reuolutions courses stéedes and turnes * Sometimes this word is set and vsed for one of the ages of the world which wee haue reckoned as from Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David the King c. * Somtimes an age is restrained to the time of a hundred yeares as where the Lord said to Abraham The time of an 100 yeeres gen 15.13.16 Thy seede shal be a stranger in a land which is not theirs foure hundred yeeres And afterward he expoundeth it saying In the fourth age they shall come hither againe the which fell out about the time that the Lord deliuered our fathers from the thraldome of Egypt by the hand of Moses * Somtimes it is taken for the time that a man liveth in this world whose life is called an age or a generation The time of a mans age in this worlde and so haue our fathers vnderstoode it * But it is certaine that
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
and the law in their seuerall places and functions th' other generall parte is that holiest place into the which none but only the high Priest and that once in the yeere enireth to sacrifice aswell for himselfe as for the people By the former is expressed the condition of that part of the Church which is in this life militant gathered and made vp of all sortes aswell of the common people as of the priestes and of the Gentiles together with the Iewes By the latter is signified that part which containeth onely the Lordes holy elect and glorious company of heauenly Sainctes in the kingdome of holy Messiah Betweene those two partes of the Temple there is made a certaine lofte or Chamber boorded or séeled By the which is not vnaptly signified mans mortall body in this world the which neuerthelesse being once rent or dissolved the gate or entrance is made open of the passage from the one part to the other For by this we passe out of the troubles and confusion of this place into the place of glorie This Temple hath a foundation strong and permanent by the which is signified the power and might of Messiah who beeing best able to support and beare the burden and building of his Church hath laid the same on himselfe as that sure rocke of rest vpon the which whatsoeuer is fast grounded shall stand and neuer fall This is the same by whome our fathers in the wildernesse were relieued and strengthned This Temple hath also walles standing on that foundation raised vp of framed stones and set well in order by the which we vnderstand the goodly companies of holy men rightly disposed and well ordered in the same There bee also windowes to giue in the light By the which are ment the order of the wise teachers ministers in the same There be pretious stones which note the most excellent Princes Prophets Priestes and Magistrates There bee two Altars wherof the one is of gold standing in the holiest place th' other is of brasse standing in the other part By the former we consider the merite of Messiah by the other the pure heart of the holy ones On the one is offered the same vnspotted Lambe vnto which all the sacrificed Lambes of our law do point on the other is lifted vp that sacrifice of praier faith thanksgiuing and righteousnes where of King David hath spoken There bee also Cherubins in the holiest place which note those Angels and ministring Spirits which standing in the heauenly presence are most obedient to his wil and euen ready to helpe succour and comfort the Saincts which are on the earth There bee lights and Candles in number ten By the lights are ment the doctrine of the right knowledge of God by the which the people are taught and instructed and by the Candlestickes wee may consider that diuine law vnto the which hee woulde that all those doctrines and instructions shoulde drawe men and to note the perfection thereof as alluding to the tenne commaundementes in the Law which indeede conteineth the very summe of all other commandements they are in number ten for this is a number of perfection Moreouer on the walles bee certaine pictures most gloriously beautified which expresse the noble graces and vertues of those liuely stones I meane the saints and withall diuers other things right beautifull and most admirable which also are to bee applyed to so many sundry functions administrations duties offices vertues in the Church of Messiah of the which I may not presently delate nor may as yet presume to vnfold that which I know shall be shut vp and fast sealed from the perfect knowledge of man Many things were sealed vp from mans knowledge before the comming of Messiah vntill the comming of that most holy one Moses himselfe could see but the very backe partes of him whom he desired to behold and things which shall be indeede are as obscurely shadowed vnto vs as yet But when hee commeth hee will both confirme that which is declared and shewe all things else most plainly which yet are hidden from our eyes Now all these things my Lords are not vnknowne vnto you or at the least vnto some of you and therefore I am sure yee will not yéeld to this that the King should bee either called or accounted a damned or reprobated or prophane person but rather as yee should indeed conclude and subscribe to this that King Solomon whom the Lord his God hath appointed the Builder of his Temple which so lively expresseth the holy Church of Messiah and there in hath made him an excellent figure of that Messiah is a Saint of the Lord elected and ordained to salvation To this answered all the Princes Indeede wee know it but much the better by this your explanation And therefore we see no reason to denie your conclusion but rather as we should doe acknowledge and confesse the Kings Holines and subscribe to that whatsoeuer ye haue said concerning the same And now my Lord Zadok if ye haue any thing els further to ratifie or establish that which yee haue assumed although we doubt not of any thing We pray you to bring it foorth also that his Highnesse be not defrauded of that which in right hee ought to haue nor others left without a resolution of that whereof they might peraduenture rest doubtfull Neither are wee any thing weary to heare you to speake so iustly for the king so delectably for vs and so profitably for the people Yee haue thus farre walked in a very pleasant way Walke on as yet good father proceed and bee not faint the ende of this course is both profitable and right praise worthy in the iudgement of all good men CAP. XXVII Zadok produceth many other arguments to proove that Solomon was a Saint appointed to salvation ZAdok listening to the godly desire of the Princes touching the further probation of the kings holines and acceptation with the Lord notwithstāding his sins opened his mouth againe and saide God forbid my Lords that I should either conceile or keepe backe any thing of that which may either satisfie you to be reuealed or confirme my former proposition in the which I assumed that the king was a Saint of the Lorde Therefore hearken and I will speake As the Lord our God had chosen and appointed the king to be a true figure of Messiah in the building of his Temple and therein a Saint of the Lord So also hath the same Lord ordained and declared many other notable things in and by the king to fore-shew and expresse the same for surely vnto this belongeth also the honor of his birth and acceptation his diuers titles and names his wisedom his iudgements his wealth his kingdom his fame with many his actions his words his qualities his graces his vertues and rare enduments most admirable in the eyes of all men Of some few of the which I will speake very briefely for to tell of them al I