King Solomons Solace, Book · Chapter 30
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 onelyonly 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 thoughts of his troubled heart, and to confeſſe the greatnes of his vanities, that not onelyonly before the Lord, the ſeer and ſearcher of all mens hearts: but alſo before the face of all mē yea, in the Catalogue of vanities he bringeth in himſelfe to be noted. For when he might hauehave pointed at the folly of Adam, of Cain, of Nimrod, of Pharao, of Abimelech, of Saul, of Nabal, and ſuch others (as commonly men are wont to do when they note others, and the whiles conceale their own ſinnes and imperfections) yet the king leauing all others and their faults, pointed directly at himſelfe, as a principall foole, among all the fooles of vanities kingdome worthily to be derided and reproued, yea as we our ſelues cannot deny it, the K. in the low conceit of his owne integritie and great humblenes of mind (notwithſtanding hee bee a moſt glorious K.) woulde (if he might by our conſent) that his faults and the greatnes of his folly ſhoulde bee openly proclaimed and publiſhed by his own perſon throghout the long ſtreets of Ieruſalem. For the K. wel knoweth, that it is a more grieuous thing to tranſgreſſe the law, then to bee puniſhed according to the law, and a more ſhame for a man to cō mit a ſinne, then to repent for a ſinne: for in the one, both God is diſhonoured,3. Contempt of the world and man offended: in the other, God is glorified, & man is ſatiſfied. Moreouer, as for his glory and royall apparrell with all externall beautie, he eſteemeth it, but as the painting on a wall of clay,Favour and beauty. which beeing ſcowred off the clay appeareth. Therefore he ſaid favour is deceitfull, and beauty is but vanitye: yea, he eſteemeth this for no beauty nor glory at all, yt one birde ſhoulde be decked in an other birds feathers, nor this for any honor at all, yt a noble mā ſhold beg his beauty of the worms, the birds, ye beaſts, or of others ſo far inferior in dignity: yea, he may be full aſhamed to purchaſe his glory from thence, as who ſaith may theſe things garniſh thée? but he were beautiful indéede, if he could beautify thē. For when a man ſeeketh to deck himſelfe with other things, he ſhold acknowledge his own vilenes & wāt That beauty which with the garmēt is put on, is with ye ſame put off againe. Therfore this is of the garmēt, & not of ye perſō, but aboue al it is a ſhame for any mā to ſhine in the beauty of royall garments, and to be deformed in his māners. Therfore this is not forgotten in the K. catalogue of vanities. And to bee plaine, the K. now eſtéemeth al ye honors, pleaſures, riches, dignities, pollicies, ſtudies, counſailes,, thoughts, actions, & endevors of man in ye world (which are without the word wiſdome, and feare of God) to be méere vanity, worthily to be abandoned as that which will neither profit a man in this life, nor abide with him,Solomons humble conceit of himſelfe, nor helpe him, nor cōfort him, after death. *Fourthly the K. preſumeth not hēceforth to be called or named the K. of Iſrael, notwithſtāding his wiſdom, wealth, fame, ye great glory in that place wherin his father David by the diuine prouidēce had placed him. There be ſome, which vponupon many meaner occaſions, reſemble the Chamelion (a beaſt which is fed with the aire, and therefore is euer gaping) for they deſier the foode of popular praiſe, and the higheſt titles, whereof they take a pride and vaineglory: but the K. being wiſe, and ſo hauing learned to know both the deceitfull world, and the vanitie of this glory, neither admireth the one, nor fawneth on the other, but he ſeeketh and vſeth al the waies and meanes hēceforth to purge himſelfe of this dāgerous humor:Eccles 1.12. Solomon ſaide he was King but not that he is King. therfore to thē which call him my L. the K. of Iſrael, he is wont to ſay indeed, I have ſometimes been K. ouer Iſrael in Ieruſalē, but now, I am not that King. Notwithſtanding we know wel, that he yet raigneth ouer vsus, and ſo wee eſteeme him, and honor him for our K. (as duty bindeth vsus). But thus he ſaid, firſt to eſchew that vaine glory and praiſe of men, which the men of this life ſo much affect and delight in, both the which now ſeeme loathſome vntounto him and a griefe vntounto his ſoule. Next he hath thus ſpokē, in the conſideratiō of his trāſgreſſiōs againſt the L. and his law for the which now perceiuing and féeling a touch of the diuine anger, hee is worthily humbled, & accōpteth himſelfe nothing fit for the dignity of that moſt roiall place, although hee may yet bee far preferred before all the K. & princes of the world, at this day: Thus David his father abaſed himſelfe before the L. and thought (indeede) whē he fel into the reckoning of his cōdition, that hee was too vile to be a dore-kéeper in the houſe of God. Thirdly the K. hath ſpokē it, in regard of that meſſage which he lately receiued from the L. wherin he is certified, that his kingdom ſhalbe diuided, and only 2. parts of the 12. ſhall remaine to his ſon & poſterity: the other 10. parts ſhalbe giuē to his ſervāt Ieroboā, who is therfore gon away from him & waiteth but for the time and occaſion of th'effecting therof, & that thoſe parts ſhalbe Iſrael, yt the K. therof ſhalbe called King. of Iſrael, as if therefore the K. ſhold hauehave ſaid, howſoeuer the men of this life, admiring themſelues & doting on their lewd affectiōs, are ignorāt of their proper infirmities, imperfections, & deformities (without ye ſenſe and knowledge whereof they are moſt wretched, ſeeing that neither feeling nor perceiuing them & the dāgers therō enſewing, they are neither hūbled, nor deſirous to hauehave them cured, page missing of themſelues defended): for mine owne part, I both acknowledge and confeſſe mine infirmities and imperfections, yea the corruption of my nature (as being a ſinfull man): in the conſideration whereof, as I am caſt downe and humbled: ſo am I not willing to ſeeke the glory of that vanity, but rather to cry and craue for aid and deliuerāce. Nor do I imagine, yt there can be in my ſelfe any thing meritorious of ye euerlaſting goodnes which quickneth the dead, for what hauehave I (putting my ſinnes & infirmities aparte which I had not receiued frō the almighty?The office of a King.) nor know I what there is in mans nature whereof hee may ware proud. And although ye call me K. and I hauehave been to that end both exalted and graced: yet what cauſe hauehave ye now to eſteeme me ſo? is honor méet for a fool? a K. is honorable: but I hauehave diſtained that honor by my lewdnes. A King ruleth and ſubdueth his owne luſts: but I hauehave giuen place to my luſts and beene overcome thereof. A king doeth equitie and righteouſnes, the end of his preferment: but I hauehave done iniury to my God and giuē offence to his people by mine horrible ingratitude. A K. baniſheth from his Court Idolators and wantons, and whoremongers &c. but I hauehave fawned on thoſe which in my preſence hauehave dedicated themſelues to thoſe abhominations. A king ſhould be a patterne of beauty vntounto his people in all godly vertues: but I hauehave giuen them an example of lewdneſſe in mine inordinate exceſſe. A King is the ſtay and glory of his place: but I hauehave both weakned and deformed mine houſe with tranſgreſſions. A K. both reſpecteth and expecteth the honor of the moſt holy, but I hauehave blemiſhed the ſame with the damps of ſinne. Therfore vnworthy I am the title of a King. And if I may not bee named a King, then much leſſe ſhould ye call me the King of Iſrael. And truly I may not henceforth be called K. over Iſrael becauſe the L. God for mine offēces againſt him hath iuſtly depriued me of the honor of that high dignity: But rather henceforth (as I hauehave rightly merited) I may be numbred amōg the fooles of Iſrael. Meſſiah the true king of Iſrael.Yea, and albeit that my ſeruant Ieroboham hath lifted vppe his handes againſt mee, and ſhall vſurpe that Name and dignitye: yet ſhall both this Name and dignitye bee reſerued (as rightly impoſed) for the moſt righteous Seede and Prince of Iſrael which was promiſed to David my Father, and which in his due time ſhalbe rayſed vp to ſit on his ſeate, and to raigne ouer the houſe of Iſrael, that is, ouer the Saints and holy people of God, in doing them equitie and true iudgement for euer. In the meane time I muſt in all humbleneſſe of minde bewaile my ſinnes, and the miſerie of mine houſe and poſteritie, occaſſioned by the ſame: the which I cannot but eueryevery houre remember, conſider, lament, and finally repent, and abandon thoſe manifolde vanities of the ſonnes of men,Solomon is a preacher to teach and perſwade the people. pro. 31. wherein I hauehave beene polluted and wearyed in my life. Lo thus the King ruminateth in affliction, heereof is his continuall meditation in the ſorowe of his minde, and thus hee expreſſeth his faithfull repentance eueryevery day! *Fiftly, although he hath ſpent ſome portion of his life in ſin, and the whiles did forget the wholeſome leſſon which his mother Bethſabe gaue him: yet being in the ende preuented by the grace and merciemercy of God, hee doeth agine often call to minde and recount her wife inſtructions, and ruminateth of that which himſelfe hath thought good to write and ſpeake (in his wiſe Prouerbs) as a confeſſion of his ſinnes: and a worthy argument of his Repentance: yea, hee hath not onelyonly converted, and dedicated himſelf again vntounto the Lord, in wonderfull great feare and reuerence:Solomon inciteth all others to vertues. Eccles. 12. but alſo (as a learned and experienced Preacher of Repentance and Righteouſnes) he halloweth and calleth all men from the vices and vanities of the deceitfull world, teaching and exhorting them to feare the Lorde, and to keepe his commandements. And in this, the king is not like them which thinke that a benefite languiſheth and periſheth as the flood which powreth foorth her ſtreames into diuers channels and ſmall veynes: but he is, as the liberall man, right willing to benefite many, thereby to cauſe his beneuolence to abound, therefore he ſtudieth, he preacheth, hee ſpeaketh, he exhorteth, he admoniſheth, he comforteth, he refuteth, he confirmeth, and whatſoeuer els neceſſarie and conuenient in a Preacher to drawe men from worldy vanities, and to lead them towardes the best good, and true felicitie, the higheſt obiect of mans hope. All this, his nobles and his ſeruants,All theſe things are teſtified by Solomons ſervants. which ſtand before him, heare his wiſedome and obſerue his wordes and workes, finde and well vnderſtande, neither can wee but teſtifie the ſame for him, before all men. Yea, wee ſee and can witneſſe, that there is in him both the wiſedome of GOD, and the knowledge of the holy Spirite, in ſuch abundance, as wee are not able to expreſſe it: and in this, wee finde him, yet more wiſe, that now all the laſt hee hath changed his minde, and withdrawen his affection from the worlde, ſo farre that as he did ſometimes ſwerue from the Lorde GOD, and by his euill example, did giuegive an occaſion to many others to blaſpheme and offend, or at the leaſt to bee offended: ſo hee nowe endeuours himſelfe, tenne times more to eſchewe euill, and to ſeeke the Lorde in ſingleneſſe of heart, and to exhort and perſuade others to doe the like: to, and for the which, hee hath laboured day and night,Eccles. 12, to ſearche and finde out delightſome wordes, right Scripture, and the wordes of trueth. Wherein he followed not the common woont of ſinners, which beeing polluted and defiled with filthineſſe, hauehave a deſire not onelyonly to wallowe therein, but alſo that others ſhould bee defiled with them in the ſame, reſembling thoſe Wreſtlers or Fighters, which care not to bruſh off the duſt from their owne garmentes, but rather endeuour to defile one another, and fall together euen with the ſame. Thus hath not the King done, and to bee plaine: The King hauing been nourtered and well trained vp in his youth, ſheweth foorth at this time the ripe fruites thereof, notwithſtanding thoſe blemiſhes of humane imperfections. *Finally, although it bee a thing too common with men, that though they for-beare to ſinne for a time, (fearing the puniſhment thereof) they neuertheleſſe afterwarde forget themſelues, and returne againe,Solomon after his repentance revolted not from God. as with the dog to his vomit, to their former vices (as lately did Adoniah, and Shimei): yet the King beeing otherwiſe minded, hath ſhunned and abandoned all his worldly delights, vices, and vanities, and dedicated himſelfe againe vntounto the deſire of heauenly things, and the ioyes eternall, in regard whereof, for the louelove of GOD, and his owne health, he abſtaineth not onelyonly from things vnlawfull, but alſo from things lawfull and tollerable, pleaſing the minde and affection of man, and now continueth ſtedfaſtly the ſame, hauing made a ſure Couenant with himſelfe neuer to apoſtate or turne backewarde againe: and therefore, as the Trauailer which goeth towardes a moſt famous Citie, is euer talking of his iourney and of the place, to learne the cuſtomes and guiſe thereof, and to expreſſe his deſire to haſten and come thither,Solomons common and daily meditation and talke. as rauiſhed with the louelove of the ſame: So we perceiue, that the King is neuer pleaſed nor eaſed, but when hee talketh and telleth of thoſe high treaſures of that moſt happy place: thereof hee ruminateth, thereof hee delighteth to talke: thereof hee is glad to heare: all other things bee they neuer ſo pleaſant ſeeme loathſome and vaine in his conceit. For of this nature are the words of his common talke: and ſuch are many of his Prouerbs, the which ſeeme to be powred foorth from the good treaſure of a good mans heart, as the good fruits ſprung of a good 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 merciemercy and amendement of life. *Or, the loathing of ſinne and thirſting after merciemercy 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 vntounto his Maker, with hope of merciemercy 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, foreign 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 hauehave 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 merciemercy of that moſt mercifull God, who vouchſafeth both to call ſinners vntounto him, and promiſeth them merciemercy 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 merciemercy and pardon of his ſins,Solomons pardon and ſaluation. This cure is wrought of Gods merciemercy. and reteineth hope of his eternall health. But this wee acknowledge to bee wrought, not by the truſt wee hauehave in that his repentance: but in that ſweete merciemercy 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 merciemercy 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 merciemercy. Neither let any man ſay: Obiect. I hauehave ſinned much, how ſhould I finde merciemercy 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 vsus,The nature of this cure. and not ſéen in the curing of the wounds of a mans bodie, wherin though wee hauehave 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 wt 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 louelove of God to him whom he vouchſaueth to entitle his Son. Neither ſhould we ſuſpect the happy continuance of Gods loving merciemercy 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 louelove 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 ſhalbe 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 merciemercy 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 yt 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 hauehave diſcerned and doe yet approue the excellency of the Spirit and merciemercy of the Almightie, * Moreouer,Another Argument for Solomons Pardon. although the Lorde by his Prophet Ahiah the Silonite hath (for the Kings offence) threatned puniſhment to the Seede of David, (as wee hauehave heard to our greife and ſorow): yet being mindefull of his promiſe and mercy made and ſhewed to David concerning Solomon, to our great comfort, hee hath in his grace ſtayed himſelfe there, and added this reſtraint:1. king. 11.39. But, not, for ever: or In all his dayes. Whererin, wee ſee, that merciemercy is reſerued, and the puniſhment is determined in time, which may not be vnderſtoode of the paine of the reprobates and damned in hel, the which is neither a puniſhment, but a torment or plague, and that, not determinable, but without and beyond all time. Therfore we conclude, that Solomon is not fallen for euer, nor ſhall be puniſhed for ever, nor is deprived of the divine mercy: but repenting & being ſo well-beloved of God, he is pardoned by him, who hath commanded the woods and al pleaſant trees to over ſhadow them that be his, from this time foorth for ever more * And perſwaded thereof,Solomons ſalvation. Object. we may neither caſt into doubt the hope of his eternal Saluatiō with the Lord: for though I hauehave heard one to obiect, Can a ſinner be ſaved? It is yet certaine (as I ſaide) that as ſuch obtaine mercy, which repent, ſo ſhall they bee ſurely ſaued which obtaine merciemercy. This the kings father teſtified when he modulated thus, Bleſſed are they whoſe vnrighteouſnes is forgiven, Who are bleſſed?and whoſe ſinnes are covered. Bleſſed is that man, to whom the Lorde will not impute ſinne. And who are indeed bleſſed? euen they to whome the kingdome of God belongeth, and which are appointed to eternall happineſſe. Thus the firſt man Adam, thus Abel the ſecond man that feared God: thus Abraham, the father of true beleeuers: thus Moſes the Lords ſeruant, and thus David, the kings father, and other the Lordes Saints were pardoned of their ſinnes, and bleſſed of the Lord. And therefore the King being the Lordes choſen, and by his wiſedome knowing the excellent effects of repentance, and the ſweetneſſe of Gods louing mercies is doubtleſſe happy and expecteth his reſt and glorie with thoſe Saints, which hauing been wiſe and turned many vntounto righteouſnes, doe and ſhall ſhine and gliſter as the brightnes of the firmament, and as the ſtarres for euer and euer.
Therefore, howſoeuer it hath beene obiected againſt the King: as neither the Egyptians for the heate,Solomons defence. nor the Scythians for the colde doe feele the terrible clappes of thunder. So ſhall our Lord King Solomon, partly by his excellent holines and glorie: and partly by his true Repentance and forgiuenes of ſinnes, beſides this our teſtimonie touching him, be protected and defended againſt all reproches and obloquies of ſlanderous and enuious tongues, aſwell in this age, as in all the ages that ſhall follow and ſucceed in the world: yea, and as he that caſteth his darts againſt a rocke or other ſound thing, doeth ſometimes hurt himſelf by the ſodaine rebound of the ſame: ſo whoſoeuer ſhall hencefoorth ayme ſo contumeliouſly to the Kings perſon, being a man ſo holy and glorious, may paraduenture be perced himſelfe by the inexpected rebounde of his owne dart: and ſo they which hauehave beene glad of his ſorrow and reioyce at his fall, ſhall mourne in their owne deſtruction, as a iuſt reward of their malitious cenſures, and vngodly glory: when on the other ſide, they which louelove the Lord and his Saintes, ſhall be glad and reioyce in the ſenſe of his louing mercies.