the deadly aduersarie This is the hope of health the purchase of mercie and way to felicitie I cannot yet cease but speake againe of this soueraigne treasure and medicine of the sinners sore beeing therein as full as the Moone and most willing to bee powred foorth in the excellencie thereof so full of consolation and rich blessings This is that which through the mercie of the liuing God in the promised seede remitteth sinnes openeth the gates of Paradize salueth the man that is broken in heart and gladeth them that bee sorowfull This is that which calleth a mans life from destruction restoreth his estate reneweth his decayed honour giueth him boldnesse reformeth his spirites and powreth in grace vpon grace This is that which looseth things bounde clarifieth things obscure and animateth things desperate The beautie of this vertue is as cleare as the Sunne as bright as the Moone as glistring as the Starres The sweetnes thereof is as honye the price as golde and the estimation beyonde all precious stones For this is that which neither sinne ouer-commeth nor defection destroyeth nor dispaire blotteth out Finally this abandoneth all vices imbraceth all vertues tormenteth sinne extolleth righteousnesse obtaineth mercies produceth vertues freeth sinners recouereth the lost recreateth the desperate He that can truely repent needeth not to doubt of saluation refresheth the harde labourer and bringeth to her possessors eternall happinesse For by this a man shall bee saued although hee hath lead all his life in sinne as there is no man which sinneth not full often and euery day Such an excellent thing is true Repentance But yee will saye Howe is this wrought in a man howe is this repentance wrought in man Howe shall a man truely repent Indeede this thing is not wrought in man of mans owne power nor wisedome For GOD stayeth not to expect it from mans wisedome or abilitie for so may both his expectation bee frustrated and man bee deceiued but it is the goodnesse of GOD to renewe them by repentance which are waxen olde in sinne Therefore the Sinner shoulde neuer despaire Despaire not of mercie nor fall from hope neither shoulde hee bee ashamed to repent but ashamed to sin and consider that as the one is a wound so the other is a medicine for the wound Sinne is the wound Repentance is the medicine the wounde hath shame the medicine hath boldnesse the wound is made by the malice of the deuill the medicine is wrought by the loue and goodnesse of GOD in the merite of the holy Messiah which beareth and washeth away all the sinnes of them that truely repent The princes * To this the Princes hauing yeelded attentiuenesse with great gladnesse consented esteeming the Oration as profitable as it was plausible and as fruitfull as gladsome vnto them And then among them stood foorth the Priest Abiather Abiather obiecteth and sayde Yee haue well spoken concerning the former proposition most reuerend Father It is likewise in request that yee prooue the Minor For it may bee called into question heereafter whether the King hath truely repented him yea or no For except this bee prooued what is any thing of that which yee haue spoken touching Repentance appertinent vnto him and if it concerneth not him what profite takes he thereof for hee is not remitted or how is our common question answered and the doubt resolued zadok proveth that king Solomon repented To the which answered Zadok neither is this question so hard to bee answered vnto nor the doubt intricate to bee dissolued for if there were none other Argument whereby to proue the kings true Repentance yet is this enough that he is a Saint a person dedicated to the Lorde therefore he is not fallen from hope therefore hee is truely repentant For as the strong foundation standeth still hauing this Seale The Lorde knoweth them that bee his The saints do not fall away for euer so wee may not thinke that the Saints of God for whom mercie is euer kept in store can fall vtterly away from hope or bee shut out from mercie in the time of their neede For as the wood whose nature is to swimme on the water may yet beeing ouer-laden with yron sinke but the yron beeing taken off the wood neuertheles ascendeth againe to the head of the water and swimmeth Neither may we say that it is no wood because it did sinke once to the bottome Though the faithfull fall yet they rise vp againe So though the righteous men whose nature is by Faith to stand and walke in Gods way being oppressed with the burthen of sinne through the deuils malice do vnhappily couch downe as with Isachar between two burdens yet may we not rightly saye that they are not of the Lords chosen for it is so that whensoeuer that burden is remoued as it is from them that repent they rise againe and bee renued as in their former estate and beeing of that generation and nature it is not possible that they shoulde fall vtterly away for the sonnes of God do not so apostate that they fall into eternall perdition howsoeuer they sinne and sinke vnder their sins For the iust man falleth but he riseth againe And therein they be likened to the herbe Adyanton which beeing steeped deep in the waters though a long time will neuertheles beeing taken vp appeare very dry For the righteous man which had fallen after his rising againe by Repentance is as beautifull as euer he was maugre the malice of the Serpent And touching this doctrine I haue heard the King himselfe to say according to the truth of the holy writings and words of our Prophets that the soules of the righteous are in the handes of God These be Solomons wordes which afterward were gathered by philo the Iew. Sap. 31. and there shall no torment touch them c. Again God proveth them and findeth them meete for himselfe as gold in the furnace doth he try them and receiveth them as a burnt offering and when the time commeth they shal be looked vpon Againe They that put their trust in the Lord shall vnderstand the truth and such as be faithfull shall persevere with him in love For his saincts have grace and mercy Sap. 4 15. and he hath care for them Againe The loving favour and mercy of God is vpon his saincts and he hath respect vnto his chosen Moreouer I haue heard the kinges Father to say The Lord will not permit the righteous to fall for ever though for their triall and bettering hee suffer them to slide for a time psal 55.22 And th'excellent prophets Nathan and Gad haue preached and others the Lords Prophets and holy men haue and do yet preach that God loueth his chosen with an eternall loue therefore he draweth them vnto himselfe by his mercy although they sinne seuen times in a day whereby they rise againe and are renewed Therefore it cannot bee that this person I meane King
conclude with mée that hee is neither a damned nor a reprobate The consent of the princes or a prophane person but a singuler Saint of the most high To this answered the Princes yee haue well spoken most reuerend father and semblably applyed whatsoeuer yee haue produced for the king Many things whereof wee knowe and all other things wee beleeue to be true as yee haue declared them therefore wee will gladly both subscribe to the same and conclude with you for the Kings holines Morouer as we haue been willing to heare you and are glad of those your resolutions so are wee not weary but more willing as yet to heare you further and further in these things neither shall ye bee more ready to speake then wee shall be pleased to listen and learne to vnderstand the mysteries of the kings excellency and glorie Therefore if ye haue any thing else to produce say on wee beseech you To this said Zadok Yea my Lords there be as yet many more Arguments to this purpose and more then I minde at this time to produce It shall be sufficient that among many I take some few For the thing being already so well proved that of the trueth fewe or none néede to doubt it may be bootlesse for mee to heape together ouer-much lest I may not onely séeme to affirme and confirme that which no man denieth but also to confound your memories with ambages and tedious circumstances But hearken againe As it hath well pleased the Almightie to elect king Solomon to appoint him the builder of his house Solomon in his dignitie prefigureth Christ to honor his birth and to entitle him with those most soueraigne Names so hath hee made him king ouer his people Israel to doe vnto them equitie and righteousnesse And this the Lorde did in his loue to his people 1. king 10. as the noble Queene of Saba said at her being here and so said Hyram the king of Tyrus writing to the king Because the Lord loved Israel therefore hath he placed the king over them Wherein wee see how he typeth the holy Messiah for insomuch as the Lord loued his Church I meane all those faithfull ones whom he had before elected and purposed to glorifie in the end he made his Messiah their Prince and Captaine He gaue vnto them in his good pleasure such a king as might sit vpon mount Sion from whence he had expelled all the halt and the blinde that this king of the right Vrim and Thumim might be placed and raigne therein doing righteousnesse and equitie vnto his Saints If therefore the Lorde loued Israel and in his pleasure placed ouer them a king whom he also loued and by the same would prefigurate both his Messiah his Church what should let vs in this to conclude for the kings holinesse Moreouer the end of this gouernment shooteth to the same scope which is to doe equitie and righteousnes This our king endeuoured to his power and so much performed as a mortall man could but the full perfection thereof indeede is reserued to the most holy seede which is appointed to combine the Lords Iustice with his Mercie therof conclude Equitie when laying mans guilt on himselfe hee shall beare the strokes of the diuine iustice and imputing his perfection vnto man hee shall procure him pardon Thus shall iustice be administred yet mercy shall not be abandoned but one thing so considered with another that both righteousnesse and equitie shall bee extended This worke I say is proper to the Messiah wherein therefore our Lord king Solomon standeth a true figure Furthermore to be briefe Solomons magnanimitie the K. great magnanimitie expresseth the same he spared forbare to punish thē which had offended his Maiestie as Adoniah Ioab and others whom hee would neuer haue struken had they not after their second offence against him worthily deserued the reward of their wickednes and how mercifully he dealt with Abiather it is apparent to signifie how ready the Messiah shall bee to forgiue them that offend him vpon their submission after the diuine nature who as David the king did sing is more ready to pardon then to punish them that sin against him when they repent as we sée in the example of the same David To this His wisedome may be added the excellencie of Solomons wisdō I mean that pure influence flowing from the glorie of the most high the brightnesse of that euerlasting light that vndefiled mirrour of the divine Maiestie and the image of his goodnesse that without measure The which shall perfectly and fully farre beyond all that the King hath or can haue be found really and actually resident in the person of holy Messiah the fountaine of all wisedome and heauenly graces the depth whereof the wit of man is not nor shall euer bee able to sound His iudgements and other things The 2. harlots The priesthood translated as long as the worldendureth Moreouer his discretion in Iudgement concerning the cause of the 2. women and their children signifieth the maner of dealing of the Messiah in iudgemēt between his Church and the malignant in time to come his translating of the Priest-hoode from the house of Eli foretelleth that the Priest-hood in time shall bee translated when the true Melchizedek shall come to offer vp his sacrifice for the people of God His iudgement on Adoniah and Ioab Adoniahs iudgement fore-sheweth that the King of glorie in his dayes shall powerfully throwe downe and confound all such as bee enemies to the Lords Annointed and which seeke to disturbe the common-wealth of his Church Hyram his contribution The sending to Hyram the Sidonian for timber and other things for the building of his Temple signifieth that the Messiah as hee is a light for the Gentiles so he shall from thence also take and gather into the Church according to the request of Noah Gen. 9. who prayed that Iaphet might be persuaded to dwell in the tents of Shem. To this also belongeth the comming of the famous Queene of Arabia The Queene of Sheba to heare the kings wisedome with her royall presents and her entertainement for the time shall come that in the like manner the kings of the Gentiles and the people which dwell in the remote and vttermost parts of the earth shall be congregated to heare the wisdom of the holy one Solomons glorie and riches and shal be most gratefull to him for his loving mercies Also the great glory and riches of the king setteth foorth the high glory and noble vertues of that heauenly king from whose kingly stocke many princely branches of divine issue haue and shall spring out and of whom the kings father diuinely inspired prophesied when he spake in the Psalme of his beautie psal 4.5 grace blessing courage might worship renowne prosperitie honor truth meekenes righteousnes noble actions strength in warre of his throne his scepter his iudgements his
Solomon so holy elected and beloued of God shold find no place of true Repentance after his sinnes committed Neither may we in equitie and charitie being indeede witnesses of such his Repentance but testify and auouch the same before the whole world But be it that his Repentance were neither apparant nor here protested by vs should the king therfore If this were not so plainely testified yet might not Solomon be iustly condemned as a reprobate which is so holy a man and the Lords chosen be condemned God forbid And it were too sharpe a censure either to say so or to think that euery person whose sins haue beene laid open in the holy Scriptures hath not been truly repentant except that also such his repentance hath beene expresly and plainely depainted and set foorth in the same Adam his repentance What plaine or expresse mention I beseech you is there made in the holy Scriptures of Adams repentance after his fall in whome wee bee all cast away by nature howsoeuer the same is presumed or gathered by circumstances or of the repentance of Noah after his drunkennes Noah Lot Sampson Simeon Levi. Iudah or of Lot after his incest or of Sampson after his daliances with Dalila or of Iacobs sonnes Simeon and Levi which against the mind of their Father dealt deceitfully and cruelly with Hemor the sonne of Sichem and his citizens or of Iudah th' eldest sonne of Iacob after his sinne with Thamar his daughter in lawe hee confessed indeede that shee was more iust then hee so did Pharao also confesse that the Lord was righteous and that hee and his people were Sinners Surely albeit that these and many other the Lordes chosen haue beene both noted in the holy Scriptures which are extant before vs and also punished in some measure for their sinnes and offences yet did it not alwayes follow that the repentance of euery of them hath beene so largely declared to the world or so plainely set foorth in wordes as was the repentance of David the Kinges Father Davids repentance and of some of others And yet who should either in wisedome reason equity or good conscience call their repentance conuersion or turning againe to the Lord into question to whome the Lorde hath expressed the full assurance of his loue and mercy in their liues What said the King in this case Though the righteous be overtaken by death yet shal he bee at rest Againe The soules of the righteous are in the hand of God their shall none evill touch them Worthily haue these golden sayings beene taken from his mouth Sap. 4.7 and copied out and conserued for the posteritie to giue comfort vnto the Lordes chosen and to satisfy them that might otherwise condemne themselues and their cause in the consideratiō of their punishments and miseries in this life Therefore it is true that as the man which hath beene long nooseled vp in vices will not onely with much adoe leaue them and leauing them will yet retaine some sauour thereof in his person as such which hauing beene long clogged with iron fetters will yet halte after they bee loosed so on the contrary parte hee that hath beene brought vp and exercised in holy vertues will not soone loose the habite much lesse the sauor of them as those vessels will long retaine and yeeld the smack of that liquor which was in them first steeped although they bee washed and assayed to bee purged from the same Neither may wee thinke but that if after the opinion of the very heathen Philosophers one vice ouerthroweth not a vertue in habite much rather shoulde wee of Israel not so much as imagine that one or a few faultes of the children of God occasioned either of ignoraunce or of feare or of infirmitye or of naturall concupiscence or of the malice of the olde Serpent shoulde rent asunder an habite of holinesse and so infringe or weaken the power of Gods free election and loue the which by his spirite euer worketh a godly repentance vnto them which are elected and by the same in mercy appointed to glory For those whome in his loue hee hath elected before all worldes hee wil in his mercy pardon and glorifie and for that purpose hee giueth them a godly repentance as that which is ordained for the calling home againe and recouery of those the Lords chosen whom the Serpent had beguiled and seduced For the Lorde our God will not loose any one of them which appertaine vnto him nor will hee suffer his truth to faile CAP. XXIX Of the nature of Solomons sinnes and argumentes of his true Repentance ZAdoke had no soonr deliuered the former speeches but by and by Abiather rose vp againe and obiected saying Whether are Solomons sins greater then the sinnes of some other that did repent and were pardoned 1. King 11. 5. It is said most reuerend father that the sins of our L.K. Solomō are of the nature as they haue far exceeded the sinnes of those holy ones of whose repentāce we be either certified or perswaded in the holy scriptures as more hainous and dangerous for behold his strange wiues and fleshly Concubines haue turned away his heart from the Lord his God in so much that hee hath followed after Astaroth the God of the Sydonians and Milcom the abhomination of the Ammonites he hath builded an high place for Chamos the abhomination of Moab and for Moloch the abhominatiō of the childrē of Ammon and hath wrought wickednesse in the sight of the Lord and hath not followed the Lord perfectly as did David his father Al these are your own words concerning the King and his trespasse most reuerend father neither haue I added any thing in the hearing whereof who is there almost but that will condemne the king of a more heinous and dangerouse sinne zadok then that the Fathers of whome ye haue spoken did euer commit in their daies But yet I beseech you said Zadok that those my wordes may neither bee wrested nor amisse vnderstood in this case God forbid that therein I shoulde so farre depresse the Kinges hope and estimation with the Lorde as to iudge his sinnes either irremissible or such haue exceeded the sinnes of those others whom the Lorde hath pardoned vpon their true repentance Indeede it cannot be denyed nor defended but that the king hath sinned grieuously against the Lord his God as I said before and therin hath offered an offence vnto the Lords people Howbeit that either the nature of those his sinnes is such as can neither haue pardon as was the sinne of Cain or that it was more hainous and horrible either in quantitie or qualitie then the sinnes of some others whom it pleased the Lorde in mercy to remit and renew vpon repentance wee neither finde nor dare to auouch Our first parents in Paradise committed an horrible transgression They hearkened to Satan they brake the commandement they forsooke the Lord their God were made thralls
and witnes Therfore I thinke it good if it shall please you my Lords that these our right trusty and faithfull frinds Helioreph and Ahiah doe adde this also as an Affire to the Kings Conclusion of the booke which is written vz. Vers 9. The preacher was yet more wise and he taught the people knowledge and caused them to heare and he searched foorth and prepared many Parables Vers 10. The preacher sought to find out pleasant words and an vpright writing the words of truth Vers 11. The words of the wise are like Goads like nailes fastened by the maisters of the assemblies which are given by one Pastour Vers 12. And of other thinges besides these my Sonne take thou heede for there is none end in making many bookes and much reading is a labour or wearinesse of the flesh The Affixe to to Solomons Booke of Ecclesiastes Ecc. 12 Vers 13. Let vs heare the end or scope of all the sermon Feare God and keep his commandements for this is that which belongeth to everyman Vers 14. For God will bring euery worke into iudgement with every secret thing whether it be good or evill CAP. XLIIII The common consent and subscription of the Princes to this collection and the conclusion THe former Wordes beeing so written and finished and the two Secretaries hauing read ouer the same in the audience of the Princes they asked whether they all well liked of those thinges with the manner and cariage thereof To whom they all answered with one voice and consent that they liked all thinges right well and were very glad that those matters were so happily rememembred to bee preserued for posteritie Moreouer they saide And wee nothing doubt but that the King himselfe when he shall either read or heare those Words of his with the manner of the report collection therof he will both like allow and ratify the same Neither wil we omit or deferre to solicite his most noble grace therein for as it concerneth the King himselfe and the truth and authoritie of his wordes so it doth and shall for euer expresse our hearty desier to exonerate our selues and to expresse that duty which wee owe and must yéeld both to his highnesse and the holy Church Finally wee most heartily thank you most reuerende Father for this your paineful diligence and willing readinesse in the plaine resolution of those things which were or might bee holden suspensiue concerning either the Kinges person or his wordes neither are wee vnthankefull vnto you the Kinges most trustie Secretaries and to you Maister Recorder for the writing and recording of all those matters so needfull to bee knowne profitable for posteritie Against them which sclander the King and his wordes * After this Zadok spake againe and saide But my Lords that all these thinges with our godly purpose may the better proceede and happily prosper for the glory of GOD the comfort of our most dread Soueraigne and the benefite of his Church Let vs endeuour as much as in vs liesh to banish from hence malignant and froward mouthes and let the lippes of all them that seeke to sclander the King and his wordes bee abandoned But let the eyes of them that feare Iehovah and loue his holy annointed looke hither and beholde onely that which is right Let their eye-liddes looke straight before them and let the right bee hearde and considered in wisedome Thanksgiving to God Finally in the conclusion and vpshot of this our councell and conference let vs turne our selues to GOD in holy inuocation and prayer Wherein as it is meete let vs first blesse and praise Iehovah our GOD for all those excellent blessings the which he hath powred forth on vs vnder the happy gouernment and noble ministry of our Soveraigne Lorde King Solomon for the which beeing so abundant in his louing and large mercies wee are not able sufficiently to bee thankefull yet let vs prouoke our selues to that measure we haue psal 103. as the kings father did when hee saide Blesse the Lorde O my soule and all that is within mee praise his holy name Blesse the Lorde O my soule and forget not all his retributions Next let vs beseech his most high Grace that yet in his tender mercies and louing kindenes hee would preserue the life of our dread Soueraigne Prayer for the King and renew the same as the Eagle that hee woulde consolate his Soule and keepe him in well-fare and peace that we also may yet liue and prosper vnder him as wee haue done these fourty yeeres in the right God's seruice tranquillitie and peace Thirdly let vs pray to the Lorde of heauen for our selues that our sinnes may be pardoned and our true obedience both to his Grace and our noble Soueraigne renewed and confirmed that thereby the sooner for the sake of his holy anointed hee may spare vs and not remoue from vs in his wrath that thing which in his loue he hath vouchsafed vs that his louing fauour might bee yet continued and encreases towardes vs to the eternall ioy of our heartes Fourthly let vs heartily beseech him that this our Collection of the Kings words so rightly correspondent to those ancient Eccles. 1.1 and learned authors from whence hee has taken them to bee thus conueighed vnto vs may from hence proceede with happie successe among the Lordes people as whereby not onely the Pastor in the Church but the Magistrate in the Common-wealth may take instruction and comfort euen in the middest of all the crossing aduentures incident to either place Lastly let vs humble entreate the Lorde GOD to grant that wee and euery of vs may the rather by the King his Examples Lessons and Rules of pietie learne rightly to knowe and loue GOD to knowe and consider of our selues and the depth of this worldes Vanitie as whereby the sooner abandoning and forsaking the counsailes of the vngodly psal 1 i the wayes of the wicked and the seates of the scorners we may truely and timely conuert our selues to the diuine Maiestie and be wholy dedicated to his honour in his feare All these thinges beeing performed let vs againe repaire to his highnes presence who doubtlesse by this time museth very much of this our long absence To this all the Princes and Nobles assented conioyned in most holy and reuerende prayers to the Lord from whose spirite they received no small consolation and gladnesse and thence mutually bestowing thankes they brake vp and conueighed themselues in all dutifull manner to the royall presence of King Solomon their Soueraigne Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS
* Finally for asmuch as with the regarde of the former the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and man of mercie forgets not the Poore Neh. 5. Isa 57. Act. 4.35 Gen. 1.8 let not my LORD bee angry if after Abrahams example pleading before the Iudge of all the worlde I speake yet this once supplicating for the Poore first for the Poore neglected Secondly for the Poore oppressed Among the former it may please your highnesse with Elisha's hearte to thinke on the honest Widowes the fatherlesse Sonnes 1. King 41.2 and virgine daughters of the deceased poore Pastours who in their life time applying their functions and studies in Divinitie might not so conveniently provide for their owne families as other men accustome to doe that thereby the first of them by some christian contribution may be relieved the second in Schooles of learning preferred and the third for meete Mariages endowed the which in every part may easily by your Princely providence bee timely compassed Among the latter those your poore Subiects may be considered who are iniuriously beaten by them which make your publike authority in their handes a staffe of private revenge that those poore may yet freely plead for themselves with meete audience especially then when the case toucheth their life their landes their gooddes or good names that so King Solomons complaint Eccles 4.1 may not iustly be renued but in regard of your Kingly piety so well approved in thinges past apparant in the present and hoped for in the future as a right imitator of the King of Glory King Davids sweete Song may be dayly modulated Hee delivereth the Poore when hee crieth the needy also and him that hath no helper Psal 72.12 These thinges beeing remembred the King of mercie shall respect and thinke on your Noble Grace in goodnes Thus most humbly acknowledging mine owne audacious attempt I here prostrate my selfe with my labours at your highnes feete imploring and craving your most gratious pardon and princely protection that for my selfe this for my present that in regarde of my faithfull good meaning and dutifull alleageance this for the honour of the Subiect so worthie estimate and both this and that of your heroicall Spirite and godly good nature And I dayly pray vnto the Almightie in the name of his holy Messiah by the sweet influence of his Spirite bountifully to blesse gratiously to preserue powerfully to defend and mercifully to maintaine your royall maiestie together with your most lovely our Soveraigne Lady Queene Anna the most noble Prince Henry of excellent hope and all your most Honourable Progenie to liue raigne florish and prosper in the feare of the Highest and in the highest felicitie for ever more Amen Your Maiesties right humble and faithfull Subiect in all obedience IOHN CARPENTER Minister of Gods Word A PREFACE to the Reader DIvers men diuersly affected as we may see in the sundry examples of all ages and persons haue sought diuersly to solace themselues in this life To passe ouer the manifolde delights wherewith a man is naturally recreated in the sundry changes and chances of his time some have beene well pleased in the remembrance of their owne pristine adventures whereof they haue made vse for the better Instruction of themselues some in the reading hearing or rehearsing of the Actes and Histories of Antiquitie some in often conference and talke with other men touching the vsages customes affayres of diuers persons places things some in the holy meditation of heauenly and spirituall matters some in the glorious crosse of Martyrdō to be short some in the timely agnizing of their owne sinnes and infirmities in the declaration of mans vanities in helping the weake in defending the oppressed in teaching the ignorant in correcting the faulty and performing the duties of Christianitie to the praise of God and the benefit of men Yea and as times and seasons alter and men changed in those times often vary opinions so in the selfe-same persons are not alwayes found the same delights but that which hath beene highly requested hath at other times beene all so much loathed and that which was before abandoned is afterward eagerly pursued Among others the valiant Troian who was sometimes much delighted in the right princely prowesse and the remembrance of his martiall exploytes did neuerthelesse after his desperate aduentures on the wrathfull Seas perswade that this also should in the time future bee a profitable solace for him and his Companions saying vnto them Haec olim meminisse iuvabit And that happie Fortunatus whom the Poet bringeth in talking with his fellow Faustus willing to recreate himselfe after some extraordinarie labours sayd Antiquos paulùm recitemus Amores But more worthily that holy Spowsesse whome King Solomon mentioneth as one enamored on him whom her soule loued is very much solaced not onely with the zealous meditation and condigne commendation of him and his soueraigne graces but after that she found and enioyed him in the glad report and declaration of the manner and methode how she fought him how shee was hindred how shee found and apprehended him and whatsoeuer else betided her in those her carefull and fearefull affaires The sweete Psalmist could sometimes comfort himselfe with holy hymnes godly psalmes and ghostly songs sometimes in fighting the Lordes battailes sometimes in the noble duties of his royall place sometimes in the deepe consideration of his troubles and afflictions the which hee framed as documentes of godly discipline and simboles of divine graces whereof he gladly confessed Before I was troubled I went wrong Psal 1 19.3.7 but now have I kept thy worde Againe It is good for mee that I have beene in trouble that I may learne thy statutes Thus the Apostle was often solaced to tell not onely of the Lordes graces and mercies towardes him with thankefulnesse but also to declare openly his owne former ignorances infirmities and sinnes wherin hee had beene before time delighted as zealous for the law and now to report of his travailes his troubles his afflictions his persecutions his crosses c. for his maisters cause in the which he gloried and tooke no meane delight There was a time when K. Solomon was wonderfully pleased in the exercises of holy princely vertues in the building of magnificent houses especially that which hee dedicated to the L. his God Againe there was a time when the same Solomon being carried away of his own concupiscēce and be sotted with the pernicious love of strange women was delighted in the lewd lusts of men But yet there was an other time when as the same Solomon after the full experience of those delightes wherein hee had wearied himselfe vnder the Sunne and the sense of both the divine iudgements and mercies thought that the house of mourning yeelded him a sweeter Solace then the banquetting house Moreouer after this hee much eased his afflicted spirite not onely in declaring what a florishing and happy Common-wealth hee would haue established in
strongest power of man nor in wisdome nor in anything vnder the Sunne for all these thinges being transitory haue aswell their falling as their rising as well their ending as their beginning as well their discommoditie as their commodity incident Now that king and also the kingdome haue that supremitie of glory and peace it is most apparant not onely by the firme testimony of Gods words spoken vnto the king promising him such a thing but by our own certaine knowledge and experience thereof and all men that haue vnderstanding cannot but beholde confesse the same with vs. For who is like to K. Solomon in wisedome wealth fame and glory of all the kings on the face of the earth and what kingdome is cōparable to the kingdom of Israel in beauty peace and prosperity For albeit the king hath been sometimes resisted and shouldered by Adoniah Ioab Abiather and some others yet hath he preuailed thus farre forth prospered and triumphed ouer his enemies valiantly and although the kingdome of Israel hath beene many times battered threatned troubled by diuers enemies on euery side sithence the cōming of our fathers out of Aegypt as the Sunne Moone with Eclipses clouds darke mists yet hath the same still increased growne and prospered more and more as the Sunne from his rising vnto the high noone and as the Moone from her Coniunction to her perfect fulnesse vntill this very day wherein the same is so highly aduanced that the exaltation thereof can no further procéede proceed but henceforth begin to decline droope returne and decay after the state and course of worldlie thinges wherein we sée how one generation passeth away another succedeth The world is like a sea of glasse Eccles 3. one falleth another riseth one dieth another is borne one thing corrupteth another thing is engendred Neither can thinges be established otherwise in this wauering world how glorious soeuer it be to the eye or delight of man therefore the world is not vnaptlie likened to a sea of glasse And surely this is an exceeding greate sorrow to a wise and glorious king when he séeeth and preceiueth that all his glorie will end in ignomie his pleasures will be finished in paynes his wealth will wast and wash away his peace will be quenched with warres and his prosperitie will draw after it aduersitie all this the very heauens portend the earth pronosticateth the elemēts expresse the creatures forshew and the king himselfe through his wisdome doth foresée and therefore he is full sad heauy in his heart Alas quod the Princes is it so indéed The princes is there not any thing to be foūd out or prepared this hard lot to withstād It is true and too true saide Zadok But how to withstand it I know not zadock sauing that wel I wot al things are possible to the Lord God of heauen and earth The best way to withstand this inconuenience is to go to God and craue help at his hands to whose high Maiesty deuout and faithfull prayers and supplications must he made powred forth and offered vp by vs them which shall be included within those dolefull times that it would vouchsafe his goodnes for his names sake to grant vs true patience and constant abilitie to stand before him satisfied with his grace sufficient for them which depend on him to shroud our selues vnder the wings of his mercie compassing all his works howsoeuer things be carried and séem confused in this world psal 37.25.27 neither shal so much as one haire of the head miscarry of the which belōg to Iehovah our God To this purpose spake the kings father in his godlie meditations saying I have beene young and now am old yet did I never see the righteous forsaken Therefore he resolued as well for the solace of his owne soule as for the comfort of them in posteritie that it is good for a man to hold him fast by God to put his trust in the Lord God and to speake of all his workes in the gates of the daughter of Zion how further to withstand those fatall decrees why should we search will the most high alter his purpose are not all his workes iudgement Deut. 32. and doth he not worke and effect whatsoeuer is in his thought and that euermore for the comfort and profit of his saintes that by faith trust in him yeas assuredlie whereof we may not doubt To this replied the Princes Neither will we presume to inuestigate those hidden thinges which the Lord hath sealed vp with seauen seales nor attempt to walke in his secret wayes which no mortall man is able to find out nor studie we to withstand the purpose and prouidence of the Almightie which is euer strongest and shall with the truth preuaile But rather we will assay to conforme our will vnto his will and our liues to his pleasure being well content with that which is reuealed as that which is onely appertinent to vs and our children for euer Now let it be your pleasure most reuerend father in God to explane that second cause of the kings displeasure which riseth as yee saide from Hyram the king of Tyrus the kings brother in amitie and especiall wel willer with the rest as they follow in order for our vnderstanding CHAP. XVI Of the second third causes of king Solomons grieved minde viz. of Hyram and of the Arabian Queene THen Zadok the most Reuerend father in God being willing to satisfie the Lordes procéeded in the declaratiō of those other causes of the Kings sadnesse Of Hyram and now concerning the secōd he spake as it followeth It is true that albeit Hyram be an especiall good friend to our Lord King Solomon as he was to his father David yet ye know well my Lordes that the king aswell to gratifie him for his approued goodwill as to recompence his rich bounty in that he furnished the king with Timber and many other necessaries for the building of the Temple and his royall howses and such like he had giuen him some twentie Cities in the land of Galilee the which he thought the King of Tyrus would gladly haue accepted at his hand the rather in regard of his lonely affection and friendlie goodwill 1. king 9.11.12.13 But now king Hyram lately comming out of Tyre to sée those twentie Cities declareth himselfe scarcely well pleased with king Solomon concerning them saying vnto him What kind of Cities are these which thou hast bestowed on me my brother Moreouer he called them the land Cabul which is barraine or as old and worne out howbeit we perceiue not but that he might be well enough pleased with those Citties forasmuch as the king hath not onely in loue ioyned amitie with him as his brother when he could haue made him a Subject vnto his power by conquest but also hath admitted him into his Territories so farre as hee thought it was lawfull for him to doe for the land
gods Exod. 20. and bee disobedient vnto his will For the Lord is a iealous God visiting the sins of the fathers vpon the children vnto the third and fourth generation of them that hate him For hee cannot suffer or abide sinne and iniquity as both Moses and Iob haue truly testified seeing that the committing of a sinne is a proude contempt of his law neither wil he winke at the vngodly in their iniquities being such as depart from him and set his commandements at nought Therefore he doth neither in loue respect them nor in mercy regard them but as a Iudge inexorable and a Lord most righteous he detesteth their waies beateth them with afflictions reiecteth them casteth them downe and destroyeth them yea be they neuer so wise wealthy royal famous strong and glorious he will notwithstanding speake to them in wrath and vex them in displeasure Psal 2. he shall beate them with a rod of iron and teare them in peeces as a potters vessell * Note this ye that haue tasted of the goodnes of the Lord in the aboundance of his mercies An admonition not to depart nor forget God psal 50.22 and take heede that ye neither turne away from him nor disobey him nor forget him vnmindfull of your duties lest peraduenture before he giue you true repentance he sodainly come vpon you as a theefe in the night and all to teare you as a ramping Lyon and there bee none found to rescue or deliuer you Neither is it good that any man should presume on this that God hath yet beene mercifull in the end and hath gratiously pardoned one or more that haue so sinned and offended his maiesty when they haue repented for as godly Repentance is not in the wil and power of man but is the guift and worke of God on them onely which hee is well willing to pardon and receiue again by repentance Against presumption so who is hee that knoweth when he presumeth to sinne in hope of mercy whether it shal be Gods pleasure to giue him repentāce and to receiue him to mercy yea or no Was not this the destruction of Cain the sonne of Adam Because hee had seene the Lords great mercy on his parentes which were pardoned in the promised Seed he presumed on the same and murthered his brother yea albeit the Lorde in iustice did both threaten and iudge him yet hee saide But is mine iniquitie more then that it may bee forgiven Neuerthelesse the Lorde cast him foorth from the vpper face of the earth a fugitiue and vagabonde and in the ende recompenced him for his brothers bloud This was also the sinne and ouerthrow of Saul whome God cast away before David 1. Sam. 15.9.19 For notwithstanding the Lordes commaundement giuen him against Agag and the Amalekites hee presumed to preserue that which was by the diuine decree prepared to the sworde the rather to content his couetous minde thinking that yet the Lorde woulde haue dispensed with him and winked at his folly But Samuel saide hee was a foole in that hee transgressed the word of the Lorde and that therefore his kingdome shoulde bee taken from him and giuen to another In this sinne offended Baalam Num 22.28 and was both reproued of his owne Asse and afterwards destroyed among the Lordes enemies .. Worthily therefore did the Kinges Father pray vnto God to keepe him from presumptuous sinnes CHAP XXIII Azariah telleth of the kings ingratitude to God The Lordes counsell and consent that praier be made for the king that the best be construed of him and that his wordes be neverthelesse worthy both the collection and preservation ZAdoke hauing thus considered and advised to disswade al other men from presumptuous sinnes and so from destruction Azariah the chiefe Prince answered and said Ye haue right wel said most reverend Father and semblably remembred the words so worthily recorded Oh that the King had well obserued and kept those holy commandements and walked in the waies of the Lorde as did David his father and as himselfe at the first did to the glory of God and the instruction and peace of his people then had it beene well for himselfe and profitable for vs all for they that obserue this want no manner of thing that good is Deut. 28. But the contrary perpetrated and wrought and now at length reuealed the feareful wrath of God appeareth his hand is already stretched foorth neither is there found a man to stand vp in the gap as sometimes Moses did with our fathers and as K. David did in his time for vs to pacify this deadly ire that wee perish not For as there is no safe contending with the Lord so are we not able to answere him one for a thousand And this is such a griefe vnto the King as will sticke by him in the bone faster then that we shal be able to remoue it For as they which haue once surfeited with pleasant meates are thereby occasioned to be grieued and to lament the same some long time therafter Salo. 5.7 though at the present they think themselues neuer therof satisfied so the King hath in these pleasures and the desires of his flesh so glutted himselfe as it is apparant to vs now that he hath thereby not only prouoked God to anger but also quite spoiled the right constitution of his health He may therfore alas with Esau lament but too late and say as we haue heard him tell of the vngodly We have over wearied ourselves in the way of destructiō Sap. 5.7 It was Gods pleasure that aswell the faults as the vertues of his children shold be recorded and remembred for the posterity Iehosophat what good hath our great pleasures brought vnto vs c. But I pray you right noble Iehosophat let this also be written and recorded for them that come after in such manner and forme as the most reuerend Father Zadoke hath before declared it I meane touching this last and greatest cause of the kings sorrow which commeth of the displeasure of God towards him by reason of his heinous offences and aboue them all for that he turned away his heart from God in those his elder daies * It shal be done said Iehosophat with al speede and fidelitie And yet as we see the king hath somwhat declined from the common course of men in this world For the greater part of them in their youth are wanton licentious addicted to diuers vaine lusts and little regard the power of God and the holy religion the which they esteeme a thing only incident to old age wherein men be more contemplatiue and yet neuerthelesse wee also see that of them there be some which in th' end are reclaimed do repent come home and serue the Lord and so are more religious in their mans estate or rather in their old age then euer they were in the daies of their youth Eccles. 12.1 But the K. in all the time of his
and Moses and Aaron And this he did also truely and speedily as soone as he saw the Angell of Gods wrath had drawen forth his sworde against him his people as David did when he saw the angell of God plaguing the people in this point he well resembled that wary bird which seeing the fowlers bow bent and himselfe in danger makes haste to flye away before that the arrow bee sent foorth against him remembring what his father had modulated If when that men offend the Lord they will not turn againe He furbisheth his percing sword in iustice them to paine He bends his bow it prepares with dreadfull darts of death And lethall instrumentes to take from them their vitall breath But alas there be in the world too many cōparable to that foolish bird which maketh no hast to escape frō the snare before he be taken therin Therfore I now remēber not only what he coūsailed Be not slow to turne to the Lord for sodainly shall his wrath burne like fier but what his father aduised psal 95.8 To day if ye his voice will heare Then harden not your faithles heart As ye with grudging many a yeare Provokte me in the wild desert It is meet that men attend him whē he calleth If men offer gold which is yet but transitory there bee which come with speede and the tree being shaken they will gather vp the fruit without long tarrying But when the Lorde proffereth peace to mans soule they come slackly regarde it little which is the cause they often misse the kings thousand But as for our Soueraign L. albeit we had been neither eare-witnesses nor eye-witnesses yet besides the K. gesture and present constitution of body the very words which wee haue heard from him and yet daily heare him to vtter That is his Ecclesiastes and the which being taken and collected into a register may bee called the booke of his repentance shall for euer witnesse and manifest the same thing For therein it doth and may appeare that our L. King Solomon not onely after his full and perfect experience of all the delights of the sonnes of men and the affaires of this life but also after all those his transgressions wherein he had so much vexed and disquietted both his minde and body angred the L. offended the holy ones distained his honor and endangered his soule is neverthelesse by the admirable operation of the diuine spirite brought to the true sense and knowledge of his sinnes and so of the danger of himselfe and his people the which is alwaies the first grade to true repentance from whence hee hath orderly proceeded to the full perfection thereof as hereafter yee shall vnderstand In the meane time my good L let vs think right honourably of the K. and beleeue that Iehovah his God hath not barred him out from the contrition and repentance of the blessed and so neither from the diuine mercy Ye haue well spoken most reuerēd father said the Princes which we haue gladly heard and will both concurre and conclude with you for the King to the honour of our God And truely in this that hee hath acknowledged and confessed his offences hee may not bee either condemned or disliked albeit hee bee the King of Israel no more then such a thing was blamed in David his father but rather to be commended as it was in him as first in regard of the good example wherby others might be instructed next for the more ease of his own heart oppressed with sorrow in the consideration of his sin with the danger ensewing it Thirdly for the better pacifying of the diuine wrath which is vehemēt against obstinat sinners and fouthly for the good of his people who vpon his repentance and remission might hope for peace there be some who when they haue sinned will not easily acknowledge themselues faultie either to God or to man and therfore are hardly perswaded to amend Wherin they bee like those which holden of desperate diseases not feeling themselues sick are hardly recouered for this is a great hinderāce to amēdment of life when men which are offenders will not acknowledge their offences But there bee some though not many of them which offending do by times feele and know their offences and seek to escape the diuine wrath by a faithful recōciliatiō and so are recouered in good time And these be like not only to those wise birds which as ye said eschew the arrowes comming towards them but also to those which being distempered in their bodies soone espy it and seek to preuent inconueniences by the aduise and help of the cunning phisician For as the sense of the sicknes is the commencement of the cure so the acknowledging of a fault is the first step to pardon and so to the amēdment of him that hath faulted But proceed most reuerend father we pray you and desist not vntill ye haue fully declared the order and manner of the K. true repentance for truly howsoeuer it hath beene a griefe and sorow vnto our hearts to hear of those his great transgressions and sins it is and shal be now a ioy and comfort vnto vs to heare of his happy Repentance by the which it may be the L. will also repent him of that euill which he had purposed to doe vnto him and vs and will turne iustice into mercy that we perrish not in this his high displeasure which is as a fearfull fyer to consume thē that wil neither repent them of their sinnes nor seeke him whiles hee may bee found in the singlenesse of heart CAP. XXX Zadok declareth the order and manner of Solomons Repentance THe Princes hauing heard Zadok thus farre acknowledged the equitie of his dealing and withall hauing praysed and commended the King in this point that although he were a King yet he disdained not both is acknowledge himselfe an offendor after the example of his father David they requested Zadoke to proceede who continuing the former argument spake againe to this effect Surely my Lordes as the K. is most wise and his wisedome euer remained with him so perceiuing that he had sinned against God who thereby was prouoked to anger hee did not onely acknowledge the same in his heart but also considered that the iudgements diuine were now ready to be executed against him and his people Yea Solomons Contrition as in Eccl. ca. 1. 2. hee felt the arrowes of God to stick fast in him whereby he was moved to such great contrition of heart and sorrw of minde for his sins that there was no health in his flesh nor rest in his bones he was brought into such an extreame trouble and heauines that hee went mourning all the day long as sometimes I saw his father David to do when his heart was contrite after the knowledge of his sinnes and sense of Gods wrath Secondly Solomons confession of his sinnes the king hath not omitted to vtter foorth the fearefull
tree The definitions of repentance And truely those are notable Arguments of the Kings true Conversion and Repentance For whether Repentance bee defined * that affection and passion of the minde by the which any person being touched with the sense of Gods anger conceiued for his sinne committed is most heartily sory with an humble and earnest desire of mercie and amendement of life * Or the loathing of sinne and thirsting after mercie and righteousnesse * Or the bewayling of trespasses with a full purpose thence-foorth to amend leade a godly life * Or the turning againe of man vnto his Maker with hope of mercie by faith in the holy Messiah * Or a changing or a renewing of the minde or opinion with a due consideration and better aduise * Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the turning about or changing of both the mind and body and so of the whole-man * Or after the common receiued opinion touching the parts therof the Contrition of the heart the Confession of the mouth the tempering of the flesh the amendement of the worke and the continuance in vertues * Or howsoeuer els it be defined described or declared according to the analogie or proportion of our religion we may gather out of those premised testimonies and examples both a true Repentance and the ripe fruites and notes of the same A conclusion for Solomons Repentance and so conclude that Solomon our King is truely repentant For were hee not a true repentant person wee should neuer haue found such wholsome fruites on this tree Signes and tokens of true Repentance nor such soueraigne treasures to be drawne foorth from his humble heart Neither may we thinke those fruites and treasures are of that nature as they can bee found in that person especially towards the ende of his life of whose true conuersion and faithfull repentance it may iustly be doubted no more then sweete waters are expected from a bitter fountaine or Figs to grow of Thistles Iob. 27.10 For why the Hypocrite hath never such a delight in the Almightie Nor can it possibly come to passe that the persons in whome these and such vertues are found resident dwelling or springing so proper to the Lordes chosen shoulde be vtterly shut out from a godly repentance and so debarred of the mercie of that most mercifull God who vouchsafeth both to call sinners vnto him and promiseth them mercie that truly repēt Note this For as the Lord being ielous of such his graces hath not bin willing that the damned Reprobates should be seised of the same or so much as handle them with their prophane and sinfull hands so hath he been and is most glad and right well pleased that those graces be powred out as proper to them whom it pleaseth him to renewe by repentance and to bring with great honour to his eternall glorie * Therefore as wee know that the King is Repentant so wee also beleeue he hath eschewed the danger of Gods wrath obtained mercie and pardon of his sins Solomons pardon and saluation This cure is wrought of Gods mercie and reteineth hope of his eternall health But this wee acknowledge to bee wrought not by the trust wee haue in that his repentance but in that sweete mercie of God which draweth men to Repentance in comparison whereof all his sinnes and all the sinnes of men in this life are not so much as one droppe to the Sea The Sea is great so is his sinne but the sea receiueth yet a measure so doth his sinne but the mercie of GOD is beyond all measure Therefore although men should bee ashamed to sinne yet should they not be ashamed to repent them of their sinnes as I sayde before and to hope for mercie Neither let any man say Obiect I haue sinned much how should I finde mercie for my sinnes for though a man cannot vnderstande the reason thereof yet the Lord God well knoweth it he worketh it and he pardoneth sinners in such sort as neither their sin no nor any scarre and shew of their sins remaineth This is strange to vs The nature of this cure and not séen in the curing of the wounds of a mans bodie wherin though wee haue a thousand cunning Physicians or Chirurgians the scarres of the soares remaine to be seene an argument of the wound for why the infirmitie of a mans nature and the imbercillitie of Art and medicine are repugnant to it self but when God pardoneth he blotteth sins out in such sort as not so much as any scarre or signe of the wound remaineth to be séen but together with the healing there is giuē perfit beautie after the pardoning of the paine he powreth out righteousnesse and he maketh the sinner equall with him that neuer sinned This the Kings father testified in himselfe when he said to his soule The Lord hath forgiven all thine iniquitie and healed all thine infirmitie he saveth thy life from destruction psal 103.3 Arguments for Solomons Pardon crowneth thee with mercy and loving kindnesse * But howsoeuer it bee there is no reason why we should doubt of the assurance of the loue of God to him whom he vouchsaueth to entitle his Son Neither should we suspect the happy continuance of Gods loving mercie on him which of his owne worde was both promised and warranted him when we finde neither testimonie nor sufficient presumption of his finall apostasie and reprobation Nay we shall both decipher our want of loue in iudging so rashly and vnreuerently of the king and of the generation of the righteous whom the Lord wil not suffer to fall for euer as K. David saide and our want of wisedome against our God whom therein to our power wee should make a lyar and vnfaithfull in not performing that his word promise made concerning him in the figure as it concerneth the Messiah indeed Who said He shal be my son I will bee his father If he sin 2. Sam. 7 I will chasten him with the rod of men and with the plagues of the children of men but my mercie shal not depart from him as I tooke it from Saul Which words are to be vnderstood not only nor wholy of the Messiah but also partly of Solomō the childe of God by adoption grace to whom the L. would continue mercifull and not vtterly cast him off els why should Saul with his apostasie reprobatiō as by way of a cōparison be here brought in And this not only the K. himself hath often both said declared that yet His wisedome did remaine with him that is that Spirit of God and the mercy of God Eccles. 2. which was taken away from Saul in the Lords anger for his rebellion but also all we are able to testifie for him in whom wee haue discerned and doe yet approue the excellency of the Spirit and mercie of the Almightie * Moreouer Another Argument for Solomons Pardon although the Lorde by his
he sawe that those good things by how much the more they were imparted and made common to others by so much they appeared the better in all iust estimation * Moreouer to the ende that his wisedom and knowledge so imparted might be heard with the more delight The best wayes and meanes to instruct teach and edifie others the better conceiued the deeper imprinted in the mindes and memorie of the hearers by thē the more exquisitely discussed he hath inuented and doth dayly inuent compose and set foorth many rare and excellent Riddles Prouerbs and similitudes taken from the very nature and truth of things yea he seeketh and frameth such words Sermons and Sentences which hee knoweth to be most profitable and fit for the purpose he layeth euer before him those Bookes and Monuments of the wise and godly men of yore as it is before said whom hee knewe were illuminated and taught of GOD and the things which they spake and left to the Church were indited by the finger of the holy spirit For hee knoweth and hath so taught and tolde vs often The vse of the Bookes of holy scriptures that the Bookes wordes and writings of those antient holy men are right profitable in the Church to stirre vp and prouoke men to pietie and to walke in the way that leadeth towards the highest good and chief felicitie and also to confirme any doctrine or opinion that shall be either taught or deliuered to the Church for Gods glorie and the profite of the same For therein is to be séene and gathered the same veritie which it hath pleased God by the inspiration of his spirite to exhibite vnto his Prophets and seruants whom he hath made in this respect the Maisters and Authors of those holy Bookes and godly collections worthily entituled the Word of God Psal 1. These be the things which the King wonderfully affecteth and is neuer wearied in the holy meditation thereof Heere is that doctrine and learning vnto the which he would that all men should listen and giue attentiue heed All men must take heed of strange doctrines and opinions and that in regard thereof they should eschew and abandon all other doctrines and opinions whatsoeuer which sound or any way sauor contrary or not like vnto this For it is certaine that as the eie is not satisfied with séeing nor the eare with hearing and mans curiositie being vnmeasurable the doctrines and opinions of men doe exceed in multitude and diuersitie so both the inuenting of those doctrines and opinions and in the making of those Bookes which are neither agreable nor any way comparable to this one doctrine so giuen and approoued by the chiefe Pastor and Teacher and also in the reading studying learning and exercises thereof are nothing els but a labour of the flesh and a vexing of the minde And so much the more for that therein among other things this is holden and plausibly accepted that the chiefe felicitie of man did consist either of honors or riches Men haue placed their chief felicitie in those things of the world or of pleasures and mens delights and such like the which therefore most men studyed to attaine in the reading hearing and obseruing the precepts and rules of the same Wherein neverthelesse whiles men are busied they resemble those foolish people which being diseased do seeke for remedies of the things which are brought from India Aethiopia and the furthest parts of the world happily not so well fitting the constitution of their natures when the whiles they contemne or neglect the good things which grow in their owne gardens * But as for that doctrine and those words which are indited and giuen by that chief pastor approued by those graue maisters of authoritie and collected taken and taught by the King aswell in this as in other his Bookes and so wee finde them to shoote harmonically to this chiefe scope or marke The ende of the holy scriptures Eccles. 12.13 1 Gods glory 2. Mans happinesse Psal 50.23 Exod. 20. namely that men might thereby learne and bee perswaded to Feare God and to keepe his Commandements In the which are respected those two things namely the glory of God and the highest happinesse To the former whereof is required the praise and thankefulnesse vnto GOD for his benefites a dutie enioyned to man in the first Table of the Lawe In the latter is required a godly life and holy conuersation or dutie enioyned vs in the second Table of the same Lawe For in the first thereof is prescribed our dutie to GOD In the second our dutie to man In the former wee learne Dutie to God Dutie to man what GOD requireth and what hee abandoneth as iouching his owne honour and seruice In the latter what hee requireth and what hee condemneth in our behauiour one towardes another For there is not any one singular Precept but respecteth both what is to bee done Note this in the ten Commandements Exod. 20. and what is not to bee done And this wee must obserue therein that where any vertue is commaunded in the same Precept that vice which is her contrary is forbidden and so there where any vice is forbidden that vertue which is his contrarie is commanded Eccles. 12. This is that feare of God and the obseruation of his commandements which is required of man and to this ought euery man by those holy doctrines to frame and apply himselfe Besides these all the studies God hath prepared a iudgement for these things Psal 50 1.3 labours deuises and endeuors of man are vaine and nothing els but labors and vexations of minde drawing men from good vnto euill from God to the diuell from heauen to hell Neither may wee thinke but that for either of these wayes a man shalll bee called into iudgement to make his reckoning and to cast his account howe hee hath either vsed or abused them Yea men shall haue not onely their particular iudgements heere in this worlde wherein happie is hee that shall finde mercie and forgiuenesse but also in the end they shall stande before the tribunall Seate of Messiah when hee shall come and sit to pronounce a iust sentence against all men whether they be good or euill Then all things shall bee reuealed yea euen those which haue beene concealed psal 2.5 and in a great part left vnpunished since the beginning of the Creatures Then for euery idle word there shall bee made a reckoning euery idle deed shall bee discerned and euery secret thought of the heart shall bee made manifest Then shall Gods chosen hee cleared and called into glory with the holy Messiah and his angels and then shall the prophane reprobates be thrust out into vtter darknes to toyle and moyle with the serpent and wicked Feendes for euermore All these things in effect and many more with singular wisedome and great grauitie hath our Lorde the King vttered and taught as we must acknowledge