The first Sermon.
[Page 2] Ecclesiastes. Chap. 1.

THe wordes of Ec­clesiastes, &c.

This Inscription of the booke shew­eth whose doing it was, when it is said, they be the words of Ecclesi­astes, the sonne of Dauid, king in Ieru­salem, this was king Solomon. They be his wordes, and his writing. Hée set it foorth for an instruction of Gods people in all ages.

If any will obiect, that here is no pro­per name mentioned, and all the kinges of Iuda were the sons of Dauid: why might not this Ecclesiastes bée Ezechia, Iehosaphat, or some other of the godly kinges, before, or after them. I answere, that the sonne of Dauid, which wrote this booke, was he that did excell in wise­dome [Page] all that were before him in Ieru­salem, (as it is expressed in the 16. vers [...] of this Chapter,) and therefore could b [...] no other but Solomon. For of him God saith, 2. Chro. 1. Because thou hast asked2. Chro. 1. wisdome, wisdome is granted vnto thée▪ and riches, and honour, so that there hath not béene the like among the kinges tha [...] haue béene before thée, neither after thée shall there be the like.

It may be demaunded, why he doeth not, (as in the Prouerbes, & in the Song of Songes, which hée made of Christ and his Church,) call himselfe by his vsual [...] name, Solomon, by which hee was be [...] knowen: but doeth take a strange name▪ not vsed elswhere in all the Scriptures▪ For through this booke hée calleth him­selfe in Hebrewe, Koheleth. In déed, this is somewhat to be stood vpon: and I will briefly shewe you the reason of it, which is to be gathered from the signification o [...] the word.

The Gréekes did translate this word Koheleth, Ecclesiastes, and that is in ou [...] English tongue, a Preacher: and there­fore [Page 3] we say in our translation, the words [...]f the Preacher, and so it should be the [...]ame of an office, or function, if we take [...]t in that sence. But we neuer finde any Prophet, Priest, or Teacher, in all the whole Bible, called Koheleth: & doubt­ [...]esse, if he had meant to call himselfe a [...]reacher, he would haue said, The words [...]f Kohel, rather than Koheleth, which is [...]n the Feminine gender.

Kahal is an assemblie, & congregation of people, or the Church. Koheleth might [...]ery well carie this signification, to be one that doeth gather the same together, or that doeth speake in the assemblie: but that he vseth (as I said) the Feminine gender, and therefore it carieth the most [...]itte sence, that he calleth himselfe an Ec­clesiasticall person, (not as we call them Ecclesiasticall which beare office in the Church-matters) but a person that is of the Church, or a soule vnited to y^e church, or speaking in the church. Whereby we may perceiue, that this name is a nots for euer of his repentance, how that hée forsooke the euil into which he had fallen, [Page] and turned againe to the Lord his God. For the holie Scripture doth testifie, that Solomon did marrie outlandish women, which were Idolaters, they drew away his heart, so that he sinned, and fell grie­uously. He was reproued of God for it,1. Kings. 11. as we read, 1. Kings 11. He made this booke, to remayne as a publike record of his returne, and therfore he is Koheleth, a person, or a soule reconciled to God, and to his Church. In this sence we may call him Ecclesiastes.

I know it will be replied by some, that the word of God doth not any where testifie, that Solomon euer repented, af­ter his great fall, but leaueth it in doubt: and to proue his repentance by this one title, by which hee doeth name himselfe, is but a weake reason. For, let the signi­fication of the name be certaine, yet is it vncertaine, whether he wrote this booke after his fall. To this I answere, that he did write it after the long triall and ex­perience which he had made in all things vnder the sunne, and no doubt, after his fall. For, touching his repentance, al­though [Page 4] it be not said any where, in these expresse words, Solomon repented: yet may it bée proued by necessarie conse­quence out of the scriptures, that he did vnfaynedly repent.

I reason thus. He was one of Gods elect, therefore he returned to his God by true repentance, séeing it is vnpossible, that the elect should perish, Math. 24. ToMath. 24. proue that he was Gods elect, I first al­ledge that which was said to Dauid at his birth, 2. Sam. 12. & which Nehemiah 2. Sam. 12. Nehe. 13. doeth speake of him, Chap. 13. Nathan the Prophet was sent to Dauid from the Lord, willing him to call his name Iede­diah, tendring this cause, that God loued him.

Nehemiah speaking of the fall of So­lomon, saith, yet he was beloued of his God, grounding vpon those wordes of Nathan. What a spéech were this, to say, hée was beloued of his God, if he were not gods elect? Doeth the Scripture euer speake so of any reprobate? God saith by the prophet Malachie, Chap. 1. Iacob haue I loued, and Esau haue I hated. Mal. 1. [Page] Saint Paul hereupon doeth argue, Rom. 9. and proue that God hath chosen Iacob. Rom. 9. And why may we not reason thus vpon these words, the Lorde loueth him, hée was beloued of his God: therfore he was Gods elect. Then the Scripture leaueth not his repentance in doubt. I will not stand vpon this, that hée was a figure of Christ, Psal. 45. That hee was an excel­lentPsalm. 45. Prophet, opening high misteries of Christ and his Church: but I will come to that which is written of him, 1. Chro. 17. 1. Chr. 17. where God saith to Dauid, I will be his father, and he shall be my sonne, and I will not take away my mercie from him, as I did from him that was before thée.

Some wil say this is spokē of Christ, for the title is too high for any Angell, Heb. 1. I answere, that God said of Da­uid, Hebr 1. thou art my sonne: but yet, as he was the Figure of Christ, Psal. 2. and so her [...] Psalm. 2. of Solomon, For this cānot be denied, that the Lord speaketh it of that sonne of Dauid, which should build the materiall Temple, which Dauid had in purpose [Page 5] for to build: and God said of this man, I will be his father, and he shall be my sonne, and I will not take my mercie from him. If God did not take his mer­cie from him, then he repented. When heir Solomon was dead, his way is ioyned with the way of Dauid his father. For Rehoboā his sonne did wel thrée yeres, and those thrée yeres he is saide to haue walked in the way of Dauid and Solo­mon, 2. Chron. 11. Solomons beginning2. Chr. 11. was good, and so was his ende, or els hee shoulde not be coupled with Dauid. And thus we sée he was Gods elect, and therefore repented, and became Kohe­leth. So that we hold for certaintie, that this name which he geueth himself, and this booke, are for publike note, and record of his repentance, and reconcilia­tion to God, and his Church.

Thus much of the Anthor of this booke, and for what cause he calleth himselfe by this vnusuall name. Now we must obserue to what end he made it, or what was his chiefe purpose and intent in writing: which in few wordes I may [Page] say was this, euen to instruct men how to come vnto the true blessednesse. A worthy worke, and most profitable vnto al that thirst and long for saluation. The whole worke consisteth of two partes. For he draweth men first frō the wrong way. Those that set their hearts vpon the riches, the honors, the pleasures, and the wisdome vnder the sunne, to séeke any felicitie or good in them, are in a wrong way. From this he persuadeth: then he setteth forth the right way vnto blessednesse, which is in the true wor­ship and feare of God. Hereunto he moo­ueth very carefully. We must note, that he beginneth with the vanitie and mi­serie of all thinges vnder the Sunne, be­cause no man can worship God a right, or feare him in truth, vntil he haue lear­ned to renounce the world. Marke well what our Lord saith, No man can serue two Masters, ye can not serue God and Math. 6. Mammon, Math. 6. No man can loue God, which loueth the world. For thus it is plainely said: Loue not the world [...], neither the things of the worlde, if any [Page 6] man loue the world, the loue of the Fa­ther is not in him. For whatsoeuer is in the world, as the lust of the flesh, the lust of the eies, and the pride of life, is not of the father, but is of the world. 1. Ioh. 2. 1. Ioh. 2. The loue of the world is enmitie against God, so that he which will be a fréend of the world, maketh himselfe the ene­mie of God. Iam. 4. Iam. 4.

In the same place also wee learne, that such as loue the worlde, committe who redome against God: for he calleth them adulterers, and adulteresses. It is because mans heart and soule ought to be maried to God, and to be kept chast and pure vnto him for the lone: now when it doth giue away y^e loue vnto the world, and doth imbrace it as a sweete Ladie in which it doth delight, it committeth spiri­tuall whoredome. For the same cause the holy Ghost calleth the couetous man an Idolater. Ephes. 5. His harte shouldEphes. 5. be set vpon God, and it is set vpon the world, he should trust in the liuing God, and he doth trust in riches. What is this but to set vp an Idoll? The cares also of [Page] this world, and the deceitfulnesse of ri­ches, are thornes which choake the good séede of life. Math. 13. Plow vp your fal­lowMath. 13. and so we not among the thornes, saith God vnto his people, Ierem. 4. ByIerem. 4. all these places we may sée how neces­sarie it is, that before Solomon do come to teach men where they shall séeke true blessednes, he emptieth their harts of the loue and care of earthly things: and this is that I said [...]he draweth men first from the wrong way. How well he doth per­forme this, we shall vnderstande, if the Lord do giue vs eares to heare.

Vanitie of vanities, saith Ecclesia­stes: Verse. 2. vanitie of vanities, all is vanitie. Now wée come to the matter. For this is his proposition, in which he propoun­deth and affirmeth that, which after ward he manifesteth & proueth by arguments. It conteineth in it the first of those two heads or points of doctrine: namely that in all things vnder heauen, there is no­thing to be found but extréeme vanitie, and miserie, and therefore such as séek [...] the world are in a wrong way. He pro­nounceth [Page 7] this (as we all may sée) with a most vehement outcrie, and as it were with the shril sound of a Trumpet. The dul harte of man doth force him thereun­to. For we are all by nature so earthly minded, so drowned and ouer whelmed in the lusts and pleasures of this world, and our eares so stopped with earth, that we can hardly be made to heare. Nay to say the truth, let him speak neuer so lowd and shrill, to draw mens heartes from this world, except God worke by his spi­rite, and giue eares, hee speaketh vnto stones. Ponder wel in your minds with earnest meditation, the waight of this phrase, Vanitie of vanities, and the same doubled with this addition, all is vanitie, and sée if yee can comprehende what the spirit of God doth here vtter, concerning the extréeme vanitie of all things in this worlde, for to quench the flames of our mad loue towardes the same. For I had rather thus exhort men vnto such medi­tation of his words, then to stand in ope­ning his pharse and manner of speach. Consider therfore that he contenteth not [Page] himselfe, to say all is vaine, but vanitie it selfe, yea the vanitie of vanities.

And seing our vnbeléefe is such, that we can not giue credite vnto the worde of God, where it doth but affirme, and the spirite of truth doth thus farre yéeld vnto vs, as to make proofe by reasons and argumentes of that which hee here vttereth, let not vs be wanting on our parts through carelesse negligence, and so heape sinne vpon sinne, vnto our grea­ter condemnation. For the more graci­ously hee applieth himselfe for to heale our soules, we (refusing or neglecting this bountifulnes) the more we heape vp ingratitude, yea the more iust and heauie is our damnation.

What profit is there vnto a man of Verse. 3. all his trauell, in which he traueleth vn­der the Sunne? Here we haue the first reason, which he vseth to proue his pro­position. He doeth not expresse euerie part of the argument, but the assumption onely. For the principle vpon which hée groundeth, is so cléere, that there is no head so dull, but doeth acknowledge it: [Page 8] and therefore is omitted. Neuertheless [...] for your helpe I will note it. This it is, about whatsoeuer there is labour spent, yea such labour as carieth with it griefe, (for he vseth a word that signifieth labor with molestation) and no profite ariseth thereof, there all is extreme vanitie and misery. Who is (I say) such a dullard, yea such a blocke, that he will denie this, or call it into question? aske a foole, and he can say, it is vanitie to labour sore and receiue no profite thereby: then if it be prooued, that man of all his sore labour wherein he laboureth & vexeth himselfe vnder the Sunne, (that is in worldly af­faires) receiueth no profite: shall it not follow that all these things are vanitie, yea euen vanitie of vanities?

Thus wée are to consider of the whole reason: the first part, which is the groūd of this argument, sore toile with vexa­tion and no profite, is vanitie. as I said, is so cléere that the blind doo sée it, none denie it: men doo also féele and find by ex­perience, that worldly things are gotten and kept with great labour, trouble and [Page] molestation. What néede he then stay to make any declaration of that, vnlesse he would light a candle at none? But the other point, namely that man hath no profite of all his labours & vexations, is not beléeued, For would the whole world be so mad as to stand to fill a bottomlesse tub? We sée all the world is busied to get earthly things, if there be no profit ensu­ing, it is no better then to fill a bottom­lesse tub. Would men take such paines to heape vp riches, to clime to honours, to fill and stuffe themselues with delights & pleasures, yea euen to sell their soules and bodies to the Diuell to come by the same, if they thought there were no pro­fite remaining vnto them? It is there­fore out of all doubt, that men doo make their reckoning and cast their account, to receiue great commodities and fruite by their laboures: this then being not belée­ued, but called in question, he doth stande to proue it, and this one point being pro­ued, all the argument standeth firme and manifest. And howsoeuer it séemeth vn­to mans blind nature, that there is pro­fite [Page 9] and commoditie to be looked for in the trauaile for earthly things: yet because he proueth and manifesteth by two nota­ble reasons that there is none, hée doeth shake it of as it were in scorne, and saith not, there is no profite, but what profite is there vnto man of all his sore trauaile, wher in he trauaileth vnder the sunne?

He vseth in déed diuers reasons after­ward, for to perswade men in this point wherein they are so madly blinded, but I say two, because in the words next fol­lowing hée vseth two generall argu­ments, the one taken from the estate and condition that man is in which trauai­leth: the other frō the estate of the things in which, and for which he doth trauaile. O that men could be brought to vnder­stand thē aright, that they might sée how they labor without all profit for this pre­sent world, they would not vex thēselues & destroy their soules for to get nothing. They would not be so grieuously tormē ­ted with sorow & care, for the losse of the world, forgoyng that which is nothing. But alas how shall we be brought to be­léeue [Page] this? we make account of no gaine, but when wés finde the treasures of the earth. We féele no losse, but whē we for­goe them, this is our madnesse, vntill it please God to giue vs better wisedome, and to open the eies of our mind, that we may acknowledge, that the things which are séene be temporall, and the thinges which are not seene, eternall. That wée may labour for the true treasure: not for the meate which perisheth, but for that which indureth vnto eternall life. Ioh. 6. Iohn. 6. Beloued, lay vp this in your hart, that Gods spirit here affirmeth: namely, that a man hath no profite of all his sore tra­uaile, wherein he trauaileth vnder the Sunne.

Consider the reason by which he pro­ueth it, if yée can come to be perswaded to beléeue it, to féele it to be so, ye haue at­tained to a great matter, yée haue greatly profited, your hart is rid and cured of a sore disease, yée haue made a great steppe toward the kingdome of heauen. For yée shal be deliuered from that which S. Paul speaketh, 1. Tim. 6. They that would be1. Tim. 6. [Page 10] rich fal into temptation and into a snare, [...]nd into many foolish and noysome lusts, which drowne men in destruction & per­dition: for the loue of monie is the roote of all euill, which while some haue lusted after, they haue erred from the faith, and haue pearced themselues through with many sorrowes. I say, if a man be tho­roughly persuaded in his hart, that there is no profite of the trauaile vnder the Sunne, he shal be frée from this daunger that all worldlings be in. Let vs sée the proufes.

One generation passeth away, and Verse. 4. another generation commeth, &c. Here wee haue the first reason, by which hee proueth, that a man hath no profite of all his trauaile, wherin he trauaileth vnder the sunne: and ye sée it is drawen from the estate which man is in. He is mortal, his dayes are fewe, his continuance is short vpon the earth: for he hath but the time of his generation, he geueth place, and neuer returneth againe, but another generation succéedeth. Finally, his e­state is more vaine then the estate of [Page] other creatures, as it is set forth by com­parison in the verses following. There­fore there remayneth to him no profite of al his sore trauaile, wherin he trauaileth vnder the sunne.

Brethren, we know it is in all mens mouthes, we are mortall, we must die, there is no remedie, we must make our bed, and lie downe in the darke: we haue but our time here. Againe, where shall we finde that foole, which looketh to haue any portion after he is dead, of all the thinges which are wrought vnder the Sunne? Is there any which is perswa­ded he shall come againe to looke vppon his workes, to take pleasure in them? Doeth he thinke that his riches shal féed him, or cloath him any more? Doubtles we all know, we must tarie here but a time, and then death will cut vs off. We are fully perswaded, that we shall neuer haue vse of any thing which we possesse here.

How doeth it then come to passe, that (cleane contrarie vnto this their know­ledge,) men set their heartes vppon this [Page 11] world, and looke for profite by their la­bours? There is somewhat that doeth seduce men, and quench the light of this knowledge, or els how could it be thus? In déede, there be diuers thinges which doe seduce men, and quench the light of this knowledge: so that although they know they be mortal, yet can they not sée that this is a sufficient argument, to proue that all their trauaile for earthlie things, is to no profite: but they set their heart vpon them, and couet them as grée­delie, as if they should liue vpon y^e earth foreuer.

I will note vnto you somewhat which doeth make men [...]d euen against their knowledge. Here is one great cause, that such a thicke darke miste doeth compasse men round about, that they cannot sée a farre of, but euen at [...]and. They be not able [...]o behold eternity, and to looke vpon that which continueth for [...]uer: [...]d that doeth make them estéeme this world, as if it were all in all. Ten thousand yeres (in respect of eternitie) are but a momēt, and as nothing, if we could wel discerne, [Page] and iudge aright.

And behold what account man maketh of thréescore and ten, they be euen as a worlde vnto him. For these, and about these, for to maintain his estate in them, he bendeth all the powers of his minde, applyeth all his studies and indeuoures, laboureth, toyleth, and vexeth him selfe marueylously like a foole. Then we sée, that this naturall sparke of light, wherby men doe perceiue they must after certain yeres die, and depart from all their la­bours, is not sufficient to make thē wise, nor deliuer them, because they are com­passed about with darkenes most misera­ble, which causeth them to erre, and goe out of the way, as much, as if there were no sparke of knowledge at all in y^e mind.

It is farre more easie, and possible, for a man to sée cléerly twenty mile with his bodily eyes, through the thickest mist, then with all the light of nature, to looke beyond this world.

Here come the great wise men of the world to be fooles: for, with all the light of understanding which they haue, they [Page 12] [...]e not able to looke any further, but vpon [...]he riches and glory of this world, They [...]an not be perswaded that a man shall receiue no profite of all his labour, be­cause hée shall die. It is not within the [...]ōpasse of their vew to looke vpon things eternall, to valew them, and from them [...]o descend to the things present, and by comparison to find that the glory of this worlde, though it were for ten thousand yéeres is vtterly vaine, and hath no pro­fite in it. I say they be not able to doo this without speciall grace, to méete with this, and to recouer men from such folly, Solomon vseth a comparison betwéene man and other creatures, by which it ap­peareth, that besides this that he is mor­tall, his estate is the most vaine and tran­sitorie of many other. The earth that is [...]nmoueable and standeth for euer. One generation of men doth succéede another, and for a little time as it were play their part vpon it, as vpon a stage: some hath [...] longer part then other, but none pas­seth his generation.

What is the life of one man, cōpared [Page] with the continuance of the earth? ther [...] be other creatures, as the Sunne, th [...] winde, and the waters, whose estate ser­ueth to be vnconstant: but yet man is no [...] to be compared with them, for they returne againe into their former place, h [...] passeth away, and doth neuer returne any more. The Sunne ariseth (saith hée the Sunne goeth downe and hasteth t [...] his place againe. Where it did arise, th [...] win de goeth toward the South, and compasseth about to the North: compassing compassing about goeth the winde, & th [...] winde returneth by his circuites. A [...] flouds runne into the sea, and yet the se [...] is not filled, to the place whether y^e floud runne, from thence they spéedily return [...] Touching the Sunne and the winde there is no difficultie, we all sée they returne againe to their former estate, bu [...] this last of the waters, néedeth exposition They be often displaced, but they mak [...] hast againe vnto their owne place, as w [...] as the sunne and the winds, but not s [...] apparantly. But if we marke what th [...] Scripture teacheth, we shall sée it. In th [...] [Page 13] creation of the world, God set the waters in two places, Gen. 1. The waters vn­derGen. 1. the firmament he layd vpon heapes, and called them Seas. The waters a­boue the firmament he hath hanged alost in the clowdes: these he carieth all ouer the worlde, causeth them to drop downe and to water the earth. They drop down in great plentie: part of them fléete into vallies, make a floud, and with all spéede runne into the sea. Another part sinke into the ground, where they, by little and little, by drayning, méete together, and by hollow vaines of the earth, from hill [...]s and mountaines, breake foorth in springs, and make riuers.

These also, though a little stayed af­ter their fellowes, runne into the Sea. How commeth it then to passe, that in so many hundreth, and thousands of yeres, the sea is not filled? This is his reason, by which he proueth, that they do returne againe into their owne place, and do not abide in the sea: for if they did abide there the sea would be filled. They be drawen vp by the sunne into the clowdes, and so [...] [Page] [...] [Page 13] [Page] life is a vapor, that appeareth for a little time, and then vanisheth. The Prophet Dauid vseth a comparison beyonde all these, Psal. 62 [...] For he compareth the statePsalm. 62. of man, yea euen of princes, with vanitie it selfe, and maketh it the lighter. These be his words. The sonnes of base persons are vanitie, the sonnes of nobles are de­ceite. If they be put together in the bal­lance, they will ascende aboue vanitie. Put all men in one ballance, and vanitie in the other, and they will goe vpwarde, and be found the lighter. For, the heaui­er end of the ballance goeth down ward, and the lighter ascendeth.

How commeth it to passe then, that men, yea, such as should be wise, and in déede doe take themselues of all other to be the wisest, are so be witched, and blin­ded, that they make so great account of their estate in this present life, as if it were all in al? They thinke there is pro­fite and commoditie of their labours, and that great, no man can perswade them to the contrarie.

Alas, what should I say here? I may [Page 15] well lament and bewayle our miserable blindnes, I knowe not how to cure it. There be so many thinges that doe de­ceiue, it is almost without end.

Let it be that this worde of the Lord be receiued, man is mortall, he hath but his generation, he passeth away as a sha­dow and neuer returneth againe, his e­state and condition is so vaine and tran­sitorie, that compared with other crea­tures, he is farre inferior: Yet this con­clusion will not be receiued, therefore their remaineth no profite vnto man of all his trauaile, wherin he trauaileth vn­der the sunne, for this sticketh fast in the hart Although the daies of man vpon the earth be but as a vapor, that appeareth for a short time and then vanisheth, yea howsoeuer he passe away and returne no more, and is inferiour to other creatures, yet he receiueth very great profite by his laboures, and that many waies. He hath to féed and clothe himselfe withall, and to serue other necessarie vses.

He commeth to haue countenance in the world, of worship and honour: his va­liant [Page] acts and wisdome, shall be renow­med vnto all posteritie. He doth conuey ouer his honour and possessions vnto his sonne, who is as déere vnto him as his owne soule. He shall florish and prosper in the world. He shall continue the name & countenance of his father, are not these great commodities, and worth the tra­uailing for: I answer, that these had néed be worth somewhat, for in déede they be the things for which many thousands doo sell there soules and bodies to the Deuil. They be those rocks against which men1. Tim. 6. doo runne and make shipwracke of faith and a good conscience, & so drowne them­selues in perdition and destruction. The wise men of the worlde are poisoned and killed with these baites. The Deuil deth suggest them, and mans blind hart recei­ueth them euen against the truth.

For let vs looke well into the matter, and we shall find, that there is nothing in all these but méere deceit: the truth of this sentence shall continue firme, that there is no profite vnto a man of all his labours, wherein he laboureth vnder the [Page 16] Sunne. Touching the first, there is some present commoditie in déede obteined by mans labour, for he eateth of the labour of his handes: he hath to clothe himselfe withall. Men are commanded to labour for that purpose, this beyng Gods ordi­nance, In the sweat of thy browes thou Gen. 3. shalt eat bread. Genes. 3.

Moreouer, by their industrie and la­bour men doo prouide somewhat to leaue vnto their children, as nature bindeth them, & the Scripture pronounceth such as doo not this to be worse then infidels. Neuerthelesse here is nothing to contra­ry that which Solomon teacheth, that there is no profite to a man of all his sore trauaile. For he vseth a worde whichIithron. a profit that re­maineth. signifieth a profite that doth remaine, and continue or sticke by a man. All present commodities are vaine, yea most vaine, because they continue not with menne. Againe here is nothing to driue men frō labour & diligence about earthly things: but to moderate mens laboures, and to correct immoderate & vaine care, which draweth men from the studie of better [Page] things. It is the same doctrine which Christ teacheth, Iohn. 6. Labour not forIohn. 6. the meat that perisheth, but for the meat that indureth vnto eternall life. And which S. Paule exhorteth vnto. 1. Cor. 7. Let him that bieth be as though he posses­sed1. Cor. 7. not, for y^e fashion of this world passeth away. I may say further, that to haue riches, & honors be good benefites, in this respect also that by thē men are the more inabled to doo good, and so to be rich in good workes. But as worldly men doo ac­count, and as they doo couet them, there is no good in them at all: for if a mans substance be increased neuer so much, hée shall carie none of it away with him, his pompe, saith the Prophet, shall not des­cendPsal. 49. with him into the graue, Psalm. 49. Shée doth often and vsually follow and accompany vnto the graues mouth, but then returneth, & taketh her leaue. Well his sonne he is now aloft, this is as good to the father as if he had it himselfe. Yea we sée many a miser labour like an horse and almost sterue himselfe to make his sonne rich: hée continueth the name, the [Page 17] lands, and the houses haue the name set [...]pon them. What a goodly matter is [...]his? no doubt this séemeth a goodly mat­ [...]er, yea so goodly, that it costeth (as I haue [...]aid) many a soule. The worldlings [...]pare no trauaile to come to this. Looke whatsoeuer standeth in their way to let, [...]hey will tread it downe if they can, yea [...]uen Gods truth, all equitie, faith, and [...]onestie.

This is the vaine glorie which thePsal. 49. Prophet derideth, Psal. 49. Their minde [...]s (saith he) that their houses may be for [...]uer, their habitations from generation [...]o generation, they call their names vpō [...]heir landes. But man is in honour and shall not continue, he is like the beastes that perish. This their way is their hope and their children approue their wordes. They shall lie as beastes in the graue, death shall be their shéepeheard. This, I say, is it which God speaketh touching the vayne glory of blinde worldlings, which doo more earnestly bende their minde to haue an house and glory in the earth to all posteritie, then to séeke to [Page] know god aright, to glory in him, to magnifie & set vp his honor, and so to be glorified in the heauens for euer, to haue their house or name cōtinued, is but an earthly commodity, & should not be so highly pre­ferred. But let vs yet deal more particu­larly in this: y^t if it be possible, some of our harts may be fréed from this pestilēt in­fection. Of all his stately palaces & plea­sant orchyards, he is not alowed so much as one corner of an alley, or a gallery to walke in, after death hath arrested him. The body lieth in some vaut where it doth rotte: beyng in the life time a com­panion of Princes, now peraduenture a toade or snake or some base vermin, sit­teth by as the onely companion. The fame and glorie is great, the name is vp­on the houses and the lands. What dooth this helpe his base dishonorable bodie? these séeme swéete things, but that dooth stinke. His soule because it did imbrace this present world, and so committed fil­thie whoredome and forsoke God, is in a worse place, whether the bodie shall also come. It lieth couered in shame before [Page 18] God and his Angels: is it any whit the [...]etter for a blaste of vaine praise and ho­ [...]our among men? his sonne glistreth in [...]old, and is clothed in silkes, drinketh [...]wéet wine with the pleasant noyse of melodie: the Father lieth tormented in the darke pit of hell, where shall be wée­ping & gnashing of téeth for euer, where [...]e can not haue so much as one droppe ofLuke. 16. water for to coole his tongue. He is be­ [...]ome most wretched, hauing lost his soule for euer, for to get a little earthly glorie, [...]nd to make his Sonne happie.

But how far wide is he also in that? what shall his sonne or his sonnes sonne find more then he himselfe did finde in these things? let men say or thinke what they can, for any good that they shall be able to find, either to themselues or their children and posteritie in wordly things, & so applie their whole studie that way, as to increase riches, to rise vp to honors, and to inioy pleasant delights: let them glory in their wisdome by which they be aduanced, yet shall they be found starke fooles, and this doctrine, vanitie of vani­ties, [Page] all is vanitie, shalbe found true. Be­cause there is no profit that doth remain vnto a man of all his sore trauaile, wher­in he trauaileth vnder the sunne, seing death curreth him of after a few dayes, h [...] can neuer returne againe, his place shall know him no more.

Then let this first argument of the wise King Solomon sincke into your mindes, to destroy the loue and care of earthly and transitorie things: that your harts may be frée to séeke God, and to be set vpon heauenly things, in which there is true blessednes. Lay not vp treasure in earth, where rust and moth doo corrupt, and where théeues breake through and steale. But lay vp for your selues trea­sure in Heauen, where neither rust nor moth corrupt, and where théeues doo notMath. 7. breake through and steale. Math. 7. Be­ready1. Tim. 6. to distribute and to doo good, that yée may be rich in good workes.

Remember what is said by the bles­sed2. Cor. 9. Apostle, He that soweth sparinglie, shal reape sparingly: and he that soweth plentifullie, shal reape plentifullie. The [Page 19] time that ye liue here is compared vnto [...]he seede time: your liberalitie, and distri­buting your goods to the poore, is the so­wing, and scattering abroad: because, as [...] man séemeth to lose his séede, when hée scattereth it, and burieth it in y^e ground: and yet it springeth vp, and the haruest commeth with great increase. Euen so, [...]o mans thinking, he doeth depriue him­selfe of all that he geueth away, and yet [...]s it farre otherwise, for it bringeth the greatest increase of all other, by a plenti­full haruest, when God shall geue the re­ward.

He is a foole that hath séede, and good ground, and will let the season passe, and not cast any of it into the ground. The rich man is more foole to hoarde vp golde and siluer, so that the rust, of them shal he a witnes against him, and shall denoureIam. 5. his fleshe as fire: when he might scatter, and sowe, and reape life eternall.

Remember also what S. Paul saith, Galath. 6. He that soweth to the flesh,Galat. 6. shall of the sleth reap corruption: he that soweth to spirite, shall of the spirite [Page] reape life euerlasting. The men that tra­uaile for this world, and prouide for the flesh, to satisfie the lustes thereof, heaping vp riches, & bestrowing them to that ende which they doe, when they labour so ear­nestly for the worldly wealth, for them­selues, and their childrē, doe so we to the flesh. Al their trauaile is for the flesh, and for the maintenance of this vaine life. The haruest that these shall haue is cor­ruption. For, both they, & al these things corrupt, perish, and come to nought.

Such as lay out, and distribute to the poore, such as imploy their riches to ad­uance the gospel, to set foorth Gods glory, and to be meanes to further their owne saluation, and the saluation of others: these sowe to the▪ spirite, there shall an harnest follow: they shall reape, and ga­ther sheaues of eternall life and glory.

Behold (beloued) what differēce there is of riches laide vp in store for the flesh, and spent thereon: and the riches laid out to séeke the spirituall life, and heauenlie treasure. Wise are they which sowe to the spirite, respecting this harue [...], wher­in [Page 20] they shal reape with ioy: But fooles, [...]d mad fooles are they, which labor and [...]xe thēselues for the flesh, to make them [...]ues and their children rich, for they all finde no profite therein. The end is [...]rruption, al vanisheth and commeth to [...] end. For, what profite remayneth to [...]an of all his sore trauaile, wherein he [...]uaileth vnder the sunne? when one [...]neration passeth away, & another ge­ [...]ration commeth.

Al these things are weary, man is not Verse. 8. [...]le to vtter it, &c. This is the other rea­ [...]n which I spake of before, which hee [...]ingeth to proue that there is no profite [...] a man of all his trauaile. It is taken [...]om the estate of the thinges in which, & [...]r which, man doeth trauaile.

Their estate is vaine, and miserable: [...]hich is noted in this one worde, when [...]e saith, they be wearie. For, it is as [...]uch as to say, that all thinges in this [...]orld are subiect vnto vanitie, and that [...] such déepe measure, as man is not a­ [...]e with all the wit he hath, to compre­ [...]nd, or to vtter it. The blessed Apostle [Page] S. Paul Rom. 8. doeth handle and s [...] foorth this thing notablie: how great t [...] vanitie is, and how wearie all creatur [...] be.

The feruent desire of the creatu [...] (saith hee) wayteth when the sonnes [...] God shalbe reuealed. For the creature [...] subiect vnto vanitie, not of it owne [...] cord, but for him that hath subiected it [...] der hope, because the creature shal be [...] frée from the bondage of corruption, v [...] the libertie of the sonnes of God. For [...] know that euery creature doeth groa [...] and trauaile together in paine, euen [...] to this time.

Solomon faith, all things be so wer [...] that man is not able to vtter it. S. P [...] saith, all creatures are subiect vnto va [...] tie, and the bondage of corruption, and [...] long to be deliuered, which shalbe at t [...] latter day. Their bondage is so excéedi [...] great, that he saith, they doe groane a [...] trauaile in paine. To say that the du [...] and sencelesse creatures doe groane, a [...] trauaile with paine, is all one as to sa [...] they be so wearie, man cannot vtter it

[Page 21]Now we sée somewhat the sence of the words, let vs consider the force of the reason. He that will finde any good that shal continue, or any thing that may bet­ter his estate, he must séeke it, and finde it in things whose estate is good and perma­nent, hee must not looke for it in thinges whose estate and condition is miserable, and subiect vnto vanitie.

For wil any séeke for light in darknes? As any man so simple, as to look for bles­sednes from that which is vnder [...]urse? Who looketh for fréedome to be geuē him of those that are in bondage? Then con­sider what he saith, all these thinges are wearie, man cannot vtter it. All crea­tures vnder the sunne, both those y^t haue life and sence, and those which are with­out sence, and euery one of them, are sub­ [...]ect to vanitie, and long to be deliuered from the bondage of corruption. They be so excéeding wearie, that they groane and trauaile in paine. Therefore, man féeling his owne miserie, and beggerlines, coue­ [...]ing to finde good, to be made happie, or [...]t the least to haue his wretchednes mi­tigated, [Page] he must not séeke it in things vn­der the sunne, for they are not able to re­léeue themselues, nor to rid themselues out of the bondage of corruption, which lieth sore and heauie vpon them, making them grone.

What is the cause then that men séek for good in riches, in honors, and in plea­sures? Why doe they make account that their miserie is asswaged, and mitigated by these? Doubtles there is no cause but blindnes, yea intollerable and lamenta­ble blindnes: as they know not them­selues, so haue they no eyes to sée in what case all creatures vnder heauen be. For if men could be brought to sée in déede, but what this is, all these things are weary, man cannot vtter it, they would stay, and turne back their eyes, and not so gréedely and egarly pursue, and lay holde of those poore creatures, to seeke succour at their handes. They would say, we are wrong, these are wearie themselues, they cannot refresh vs: these are féeble, weake, and transitorie, how shal they support & com­fort vs? They be in bondage and mise­rie, [Page 22] shall they reléeue vs? Shall wee lay holde vpon them, for to stay vpon them, they wil fayle vs. We follow but a blast of wind, and gape to fill our bellies with the East winde. We goe about to ioyne vanitie vnto vanitie: for we séeke help of those which are in miserie as déep as our selues. I say it is an extreme blindnes, which causeth men not to perceiue this.

What then beloued? there is a natu­rall inclination in vs to séeke reléefe and helpe. Yea, but let vs seeke it where it is to be found, euen in our Lorde God him­selfe. Séeke as fast to lay hold on him, as the worldlings doe to lay hold on riches, ye shal finde more than they. Many say, who wil shew vs any good, saith Dauid, Psal. 4. Psal. 4. Lord lift vp the light of thy coun­tenance vpon vs. Thou hast put more gladnes in my hart, then they had at such time as their corne, and wine, and oyle abounded.

The worldlings are glad when riches increase, but it is nothing to the gladnes which those finde, that séek the fauor and [...]ouing countenance of God. Séeke after [Page] things which are eternal, they wil neuer fayle ye. The heauens and the earth that now are, waxe olde as doeth a garment, & shall be changed as a vesture. Psal. 102. Psal. 102. Looke with the eyes of faith vpon y^e newe heauens, and the newe earth, in which dwelleth righteousnes, for such hath god2. Pet. 3. promised, 2. Pet. 3.

In the wordes which follow vnto the 12. verse, he doth set forth the same rea­son with an amplification: The eye is not satisfied with seing, neither is the eare filled with hearing. The minde of man can not satisfie it selfe nor rest con­tented when it hath laid hold of all things vnder heauen. For the eye it selfe is a lit­tle thing & would soone be satisfied. The eare is shallow and were quickly filled, but y^e mind which setteth these a worke, is insatiable. If men were not starke blind, might they not reason thus, when a man hath heaped vp all the treasures of the earth, when his wisdome is increa­sed, and he hath attained vnto the top of all the honour vnder heauen, yet is not his mind satisfied, he coueteth still to sée, [Page 23] he coueteth to heare, he coueteth to haue.

Is it not a manifest proofe that all things vnder the Sunne, beyng in that vaine and transitorie estate which they be, are not able to ease the miserie of mans mind? the fulnesse of ioyes is inPsal. 16. Gods presence alone, & at his right hand there is comely pleasure for euer more. What is then the reason that men do ne­uer cease when they haue attained great things, & yet féele no ease? Here is their foolish blindnesse, they still séeks for new things, they imagine that by a further and déeper reach, they shall finde some good.

Here come in new deuises, new ho­nours, new pleasures, new workes, all new. He meeteth with this and sheweth that there is nothing new vnder the hea­uens. When they haue gone as farre as they can, yet shall not their eye come to sée, nor their eare to heare any new thing. That (saith he) that hath béen, is the same that shal be, and that which is done, is the same that shal be doone, neither is there any thing new vnder the sunne. Is there [Page] any thing whereof it may be said, behold this, this is new? It hath béene in the a­ges that were before vs. O that men did vnderstād this, they would not be so mad as to be still insatiable touching y^e world: their owne experiēce would teach them, that nothing in this earth can content or ea [...]e their mind: am I not satisfied with that which I haue séene and heard, or that others before me haue attayned? Then shall I neuer, for there is no new thing to be found out, in which a man may find good.

Yea but men finde out thinges that be new. That is but our ignorance, for (saith he) there is no remembraunce of former things, also of things to come which shall be doone, there shall be no remembrance, with those that shall be after. There be things which séeme new (I speake of such as men séeke felicitie in) but it is because they are forgotten: so that the eye is ne­uer satisfied, looking for new things, the eare that doth hearken after them: and thus are men insatiable, but all in vaine, for in their new things where they séek [...] [Page 24] some good, they shall find nothing but old vanitie.

O then brethren forsake your world­ly cares, looke vpon your selues, yée are miserable, looke vpon the creatures, they are in such case as that they can not re­leeue yée, looke for nothing new among them that may content yée, & settle your mind to say, I am now eased, it is a vaine studie there is nothing new, there is no­thing stable. Therefore séeke after the blessed God, to know him, to lay hold vp­on him, and to possesse him, he shal suffice to make yée blessed, and to content your minde.

The second Sermon.
Ecclesiastes. Chap. 1.

I Ecclesiastes, was king, &c. In the former part of this Chapter we haue had two reasons: the one drawen frō man himselfe, the other from the things about which he la­boureth, to proue that a man hath no profite, nor good at all, which remayneth of [Page] all his sore trauaile vnder the sunne, and therefore all is vanitie of vanities.

Now he procéedeth forward, to shew that he himselfe made triall in all things vnder heauen, and found by full and per­fect experience, that in déede, in all those workes vnder the sunne, wherein men doe séeke some good, there is nothing els but vanitie, miserie, and vexation of spi­rite. This his procéeding is a plaine de­monstration, that the disease (I meane of setting our hearts vpon things transito­rie) hath not onely taken déep roote in vs, but is also most pestilēt and deadly. For, if it might easilie be cured, what néede should there be of heaping vp all manner of proofs, and perswasions to draw away our hearts? And if it were not most dead­ly, why should there be such care taken about it?

Solomon did know right well by the holy spirite of the Lorde which guyded him, that all which can be said, is little e­nough in this case: nay, the most are so bewitched, that it doeth not help them at all. But the proofe which is brought frō [Page 26] one mans experience, may séeme to be o­uer weake and slender to moue all men in the world: euen the Princes, the riche, the wise and valiant, and to perswade them to cease from séeking good vnder the sunne, for what is one man to try out all things to the full?

In déede least we should thinke thus, before hee come to note what triall hee made, and so deliuer vnto vs what hee found, and what can be found, he speaketh somewhat of his owne person, what hee was, and of what ablenes, and diligence.

If it be such a man which setteth forth his owne experience, as was throughlie able to search out euerie matter, and also did it, and that in such sort, as all the men in the world (if they woulde ioyne toge­ther) cannot come nigh him, then may we be perswaded by his experience. For, he is a foole that will thinke to finde that which he could not. Nowe in very déede, such a one was Solomon.

First, he was a king, as he saith, I Ec­clesiastes was king. If any in the world be able and fitte for this worke, they bée [Page] kings. For they possesse the flower of all wherein there séemeth to bee any good. There can be no experiēce of that which a man hath not. He was king ouer Isra­el in Ierusalem. This Israel was Gods chosen people, which he had magnified a­boue all nations vnder heauen, and this was the citie of the great king, euen Ie­rusalem.

Here is a king higher then all y^e kings of the earth. This man is not idle, but geueth himselfe to search out the workes that are wrought vnder the sunne, to see what was in them. Yea, but hee might finde naught in some, & yet in other some there might bee that which he sawe not. Let no such thought rise in your minde, for looke whatsoeuer is done, or that all Princes in the worlde are able for to do, yea, and all mē whatsoeuer, he did search it. For so he saith, that he gaue his heart to searche out all the workes which are wrought vnder heauen. Doe not thinke, that yee can light vppon any one thing worth the search, which he hath not sear­ched.

[Page 27]It may be further obiected, he that searcheth so many things, how can he doo them all well? To this he saith, that hee did search by wisdome. He was not de­ceiued, for wisdome guided him in euery part, God gaue him both wisdome and honour, and riches aboue all earthly cre­atures. He is a man euen made fitte of God himselfe, to find out, and to tell vs what is in all the workes which are wrought vnder the Sunne. Let vs be­léeue him: lette vs not follow the vayne fooles of the world which giue no credit vnto him, but séeke to find good where he could find none. He saith, it is an euill tra­uaile which God hath giuen to the sons of men to be occupied in. He saith also, he beheld all, and all is vanitie and vexation of spirite.

Do men I pray ye beléeue this? Why doo they then set their whole heart night and day vpon things that be transitorie? They labour, but bring not any thing to passe worth their sore trauaile: they be vexed and tormented in vaine, (God ha­uing in his iustice for sinne laid this euill [Page] trauaile vppon Adams children) for hée saith, that which is crooked cānot be made straight, and that which is wanting cannot be numbred. There is imbecillitie in mans workes, and that so great, that hée can not make that straight which is croo­ked: there is such imperfection, that the wants and defects are infinit. If he looke vpon the creatures, if he looke vpon him selfe, or vpon the successe and euent of matters, all is crooked, he toileth but can not reforme it in any.

All the creatures are wearie, subiect vnto vanitie, and vnto the bondage of corruption, they grone and trauaile in paine. Man laboureth in them to builde and set vp some sure worke, but it will not be: for they decay, alter, and perish. He can by no means withstand or reme­die this crookednes: his skill & his power doo vtterly faile him herein. Man him selfe is more crooked, his mind depraued, full of vtter blindnesse, the passions & af­fections most vile and corrupt, the bodie base and subiect vnto all diseases and in­combrances: yea both mind and body e­uery [Page 28] way in such crookednesse as is vn­speakeable. There is nothing straight in him, all goeth crooked and peruerse, hée worketh vpon himselfe, and can make no part straight. For all the humane Sci­ence and wisdome vnder the heauens (if it were possible for one man to attaine and possesse it) is not able to giue him any sparke of true light and knowledge of God, nor to clense or rid his soule from a­ny one drop of that diuelish poison wher­with it is infected & depraued. Wise men might well, and did séeme to haue made themselues much straighter then the cō ­mon sort, but in very déed their crooked­nesse remained still within.

I speake not of such as are regenerate by Gods holy spirite, but of those who were ledde onely by the light of nature. All their riches, their honour and power not able (they imploing their trauaile) to ease or recouer their bodies, to rescue thē from the gout, or from an ague. The suc­cesse of things is so crosse and vnlucky, they foreseing what they can, their igno­rance by which they take many times [Page] the wrong course, mans skil being so im­perfect, doth cause such infinite defectes, that Solomon beholding this in all the works wrought vnder the sunne, he doth pronounce that all is vanitie & vexation of spirit.

How cléere is this, man hath such im­perfections, wantes, and errours in his workes as can not be numbred, all is crooked within him, without him, and a­bout him, and he can make no one thing straight: therfore all his labours are lost, they be vaine, & miserable, carying with them so sore affliction and vexation of the minde. Thus hath hée in generall pro­nounced, what he found in al the deuices, studies, and workes, which are wrought vnder heauen.

Now he procéedeth vnto particuler declaration: for hée goeth from point to point, shewing that in all the excellentest things vnder heauen, wherein there is any appéerāce or hope of good to be found, there did he make search. And he did be­gin first of all with wisedome: Because in very déede, of all things transitorie, she [Page 29] is the flower. It is she that maketh men to differre most one from another, and to excel.

It falleth out oftentimes, that starke fooles are riche, and in place of great ho­nour. The bruite beastes doe enioy de­light and pleasures, as wel as men: but neither beast nor foole can possesse wis­dome, but onely the wise man. If there be any true worthines, felicitie, excellen­cie, or good to be found in the creatures vnder the sunne, it is in wisdome: there­fore he saith, I applyed my hart to know wisdome.

It may be said, that wisdome, (euen humane wisdome of which he now spea­keth) is high and déepe: who can searche into her treasures? who shall finde, or be able to value what she can affoord? Most true it is, that wisdome is no easie thing to try. He must be no foole nor simple per­son: but he must possesse her, and that in excéeding great measure, which will dis­cerne what her riches and pleasures be.

Marke therefore what hée saith, be­fore he doeth tell that he applyed his hart [Page] to know wisdome. I said in mine heart (saith he) behold, I haue magnified, and increased wisdome aboue all that haue béen before me in Ierusalē. Also, my hart hath séen much wisdom and knowledge, because God had indued him with grea­ter wisdome and knowledge, than any man vnder heauen, he doeth gather ther­by, that hee was the fittest for this pur­pose. He doeth encourage himselfe, and maketh it knowen vnto all, that he was thus set forward. He searcheth not at ad­uenture, he searcheth not in the darke, he hath his rule and his candle in his hand, euen the light and direction of wisdome her selfe. The wisest man vnder heauē searcheth out wisdome: yea, I may say more, let the wisdome of al the wise men in the world be laid together, it commeth short of his.

Some haue béene greatly wise in the course of the heauens, some in the know­ledge of nature in all creatures here be­lowe, some subtile Logicians, some elo­quent Orators to perswade; some poli­tike in making lawes to gouerne Cities [Page 30] and commonwealths. Others haue béen famous and renowmed for the skill of o­ther noble sciences, as euery mans heart led him: some to one, and some to another. In all these he hath surmounted thē far, if they were layde together. Hee sawe more, he did know more, and coulde tell more then all they. He was in déede the wonder of the world. The Quéen of Sa­ba wondered at his wisdome, vntil there was no spirite in her, 1. Kings 10. Con­fessing1. King. 10 that she did not beléeue that which she heard of him, vntill she came and saw it with her eyes, and moreouer, that the one halfe was not tolde her. Hée excel­led the fame that went of him. Then be­hold, here is the man which must tell vs what good is to be found in all the wis­dome and skill of this worlde. He did a­bound in al manner of wisdome, & there­by gaue his heart to know her.

Moreouer as he was wise, so he tooke a good and perfect way to make a full search. It is expressed in these▪ words, I gaue my hart to know wisdome, and the knowledge of extreme madnesse and fol­lie. [Page] This is certaine, that euery thing is most perfectly manifested and knowen, by the contrarie. As for example: A man could neuer find so well the comfort and benefit of the light, if he were not some­times compassed about with darkenesse. We best féele the swéete, when we haue first tasted the sower. Health is more cō ­fortable after gréeuous sicknesse, the pure white sheweth the brighter, when it is set by the blacke: euen so wisdome shew­eth the greater glory, whē extreme mad­nesse and follie are set by her.

For this cause Solomon (to the end he might behold this goodly lady wisdome in her full beautie, and commoditie,) set­teth by her extreme madnesse and follie. For together with the sight of this euill fauoured and deformed bedlem, with all her inconueniences, the vew of wisdome doth set her out most excellently. All her brightnesse, all that she hath to delight, or to benefit, are displayed. We may sée then what ladde him to applie his hart to know extreme madnesse, or all kindes of madnesse, (for he vseth the word in the [Page 31] plurall number) and foolishnesse. It was not any loue that he bare vnto them, but to finde out the perfection of wisedome through the knowledge of these. For by the vglines of madnesse & follie, the plea­sant countenance of wisdome is more de­lightsome and amiable. The harmes, the inconueniences, and mischiefes which grow from those, to the annoyance of all mad raging fooles: doo make knowen and manifest, what good, what treasures and cōmodities this wisdome doth bring vnto him that doth possesse her.

May we not thinke that Solomon did now beholde as it were an Angell in brightnesse and glorie, which might fill the mind with consolation & happinesse: but marke what hée pronounceth in the next words following: I know also that this is affliction of spirite. What can be more plaine? There is a shew of good to be attained by humane wisdome, & men are wonderfullie allured and drawen in hope thereof: but when it commeth to the proofe, they haue lost all their labour, there is naught but a méere illusion, the [Page] good is vanished. What doe they find in stéed thereof? Looke what he fonnd, euen affliction of spirite, shall they find any better.

It may séeme very strange & absurd, that this wisdome, which hath alwaies beene so extolled, magnified, and honored of all nations in the world: so loued and imbraced of kings: so set forth and bew­tified with all the iewels and ornaments that might be by the skilfull and learned of all sortes, should thus be abased, as to be made but an illusion and a vaine de­ceipt, which in stéed of good so sought and hoped for▪ doth bring nothing but afflictiō of the spirit. The wise men of this world haue in all ages thought their labours aboundantly recompensed by wisdome.

Solomon which had more then they all, pronounceth, that it hath nothing but affliction of spirite. How commeth such contrarietie of iudgement? Doubtlesse from their blindnesse, they saw not that which he saw. Their eyes were daseled with present glory and commodities: he beheld that it could not further a man vn­to [Page 32] true blessednesse in the kingdome of God. He did behold the weakenesse and imperfection which is in it, being vnable to make that straight which is crooked, especially in the depraued heart of man. So then let all her fréends set her out to the vttermost of their skill, & paint forth her prayses in the freshest colours that they can: yet shall the sentence of this one man preuaile against them. He did know her more perfectly then all they, he giueth the right sentence, they are decei­ued. They say there is great good, he saith I know that this also is affliction of spi­rit. And he rendreth a reason thus: for in the aboundance of wisdome, there is a­boundance of indignation, and he that increaseth knowledge increaseth sor­row.

He that would be in felicitie, must not séeke it in sorrowes and griefes of minde and bodie: but in things that are swéete and pleasant. Happinesse is in ioy & con­solation, bitternesse and anguish are con­trarie thereunto. Then must it néeds fol­low, that all those are deceiued vtterly, [Page] which séeke felicitie in humane wisdome. Because the more wisdome aboundeth, the more doth indignation abound (as he did féele) and he that increaseth his skill, it is with sore trauaile, and it is full of sorowes. There may be many causes of trouble and disturbance of the mind with indignatiō where wisdome doth abound. For he shall sée that there is no end, but an infinite trouble, question vpon que­stion will arise, the wants & the auknesse of matters will torment.

Againe, with what infinite trauaile and care of mind and bodie, is knowledge come by? how haue men studied and wea­ried themselues all the daies of their life, to get knowledge? who is able to expresse the paines which the Philosophers did take, and yet none of them able to excell in all, but in some péeces as their affecti­ons chiefly drew them. He that will be a perfect Logician, to haue the full vse of naturall reason in perfect rules, it is not the worke of a few daies, nor yet of a few yeares. It must be with long trauaile, euen all his life, & yet he shal come short. [Page 33] Cosmographers, in describing all partes of this world, the heauens, the earth, and the things that be in them, haue no small worke in hande. Come to these which search to knowe the nature & properties of all creatures, where shall they euer come to sée towarde an ende of their tra­uaile? They be in a bottomlesse sea with out shoare. How must those studie, how many histories, volumes, & bookes, must they turne ouer, which will come to bée sound Politikes, to be furnished for the gouernment of Cities and Common­weales, and for the warres? Looke vnto all others which trauaile in any science, and the paines of such as will excell in déede, are wonderfull. Here is trauaile, here is care, here is indignation, here is wearines and gréefe vpon gréefe, here is no ende, here is no perfection attayned, here is no setling, or quieting of y^e minde, all doeth vanish as smoke, there remay­neth no good at all.

Thus we sée the sentence of the wise man himselfe, concerning all the skil and knowledge vnder the sunne. I knowe [Page] flesh and bloud will here rise vp. Wis­dome will not suffer this disgrace, but will pleade for her selfe.

First it will be obiected, that this is a weak reason, there is no wisdome attay­ned vnto but with sorrowes, therefore wisdome is vanitie, and vexation of spi­rite. Men may goe through infinite la­bours and gréefes willingly, to enioy so precious a iewell. Their laboures are wel spent, they be fully recompenced. To haue the estimation and honor of a wise man, is no small benefite. Knowledge filleth the minde with delight, so that it forgetteth the sorowes sustayned in tra­uayling.

I answere, that there are no labours, nor sorrowes sustained for true felicity, which can any thing impaire the same, the ioy of that will surmount them all: it is most happie labour that is so spent. But in these things there is no true ioy, but a shadow. It is the loue of vainglory that hath caried mē forward to take such paines, and so sore to vexe and torment themselues. All their ioy and comfort re­steth [Page 34] in this, that they may haue fame & glorie in this worlde. If this glory bee [...]aine and transitorie, how doth it recom­ [...]ence their labours and gréefes? If there [...]emaine no good, is not all vanitie, & vex­ation of spirite?

Let vs examine it in some particu­ [...]ars. Cicero and Demosthenes were elo­quent Orators: how wise, and how swéet was their spéech? They could delight the [...]are, and perswade the minde. But can their eloquence now perswade, to haue their torments mitigated, or to be let out of the prison of hell? Alas, what can their smoothe tongues benefite them now? their fame doeth them no good. Solon and Lycurgus could make wise lawes, and make men partakers of great fréedomes, but they can purchase no infranchisemēt to themselues, from the miserable bon­dage of eternall destruction. Aristotle could dispute subtillie, let him now shew his cunning to acquitte himselfe. Iulius Caesar, Scipio, and Hanniball, were ex­pert and valiant warriors, but what can their sharpe swordes helpe them nowe? [Page] They coulde ouercome men, but not de­uils.

We may sée that all the paynes an [...] vexations to attaine worldly skil, are n [...] way recompensed but vtterly lost. Th [...] parties haue but deceiued themselue [...] with vaine glory and pride, they haue made great account of that which is no­thing worth. For it is not any good tha [...] they haue found, which made the Philo­sophers and great wise men so to labour, but an opinion that their glory should neuer be darkened, & that this glory was the chiefe thing to be sought.

It séemeth so still vnto men, and that it is a most abiect nature which can not tast it. In déede vnto such as can not sée farre of, as S. Peter speaketh. 2. Pet. 1. 2. Pet. 1. but haue the beames of their sight deter­mined within the limites of this world, it must néedes be all in all, and the thing which they doe thirst after. But if they could sée thus farre, that all this glorie shall doe a man no good, when he goeth downe into the darke pit of hell, it would alter their minde. For he which passeth [Page 35] through that gate must leaue his traine behind him, he must put of his robes of honour, & lay aside his weapons of war.

This will some say is nothing to the purpose, these were Heathen men whom ye haue named, they knew not God. A man may haue al this glory, and the glo­rie of heauen also, as many haue had. That is most true, that a man may haue the glory of this world, and the glory of heauē also, and that some haue had both, or else were it wide with Dauid, and So­lomon, & many other. But yet we must note this, that those be no other then as Heathen, which delight and glorie in the pompe of this world, and account them fooles which cannot (as they say) tast this glorie.

Lette not the wise man glorie in his wisedome, nor the strong man in his strength, nor the rich man in his riches. But he that glorieth, lette him glory in this, that he hath vnderstanding & know­eth me, &c. Ierem. 9. Our Sauiour spea­kethIerem. 9. in this wise of those which séeke the glorie of this world, Ioh. 5. How can yeIohn. 5. [Page] beléeue which séeke glorie one of another, and séeke not the glorie which commeth of God alone? Whereby it is manifest, that such as set their hearts to séeke the honour that is of men, be Infidels. The godly men, as king Dauid and others which had the glorie of this world, made it not their delight and glorie, but gloried in the Lord. Yet it will be said, that this doctrine is absurd: For is not wisdome and knowledge in the noble Artes and Sciences, the gift of God? are they not helpes then, and furtherances to approch néerer vnto God, and vnto true glorie? I answere that they be good giftes of God, & where the corrupt nature of man doth not hinder, they be helps vnto higher and better things.

But Solomon doth not dispute what this wisdome is in it selfe, but whether a man can attaine any true felicitie by it? Which he denieth, for though it benefit a man for the present, as touching worldly cōmodities, yet it is no true good because it is transitorie & doth vanish. It is got­ten with sorrowes and vexations, so that [Page 36] a little swéet is mixed with a great deale of sower. It is neuer perfect, neither cā it make that straight which is crooked. It is so farre from bringing a man néerer vnto God, that it casteth men further frō him, as the state of man is now. For it setteth vp man in pride, and to glorie in himselfe. It is so blind touching spiritu­all & heauenly mysteries, in which God reuealeth the knowledge of himself vn­to saluation, that it is not onely not capa­ble of them, but doth blasphemously and madly condemne them to be foolishnesse, as the holy Apostle teacheth. 1. Cor 2. the1. Cor. 2. reasons & cogitations which come from the wisdome of this world, or from the flesh, are compared vnto holdes and mu­nitions, & high things which exalt them­selues against the knowledge of Christ, which the Gospell must throw downe when it turneth mē vnto God. 2. Cor. 10. 2. Cor. 10.

And therefore the same Apostle saith,1. Cor. 1. that God hath made the wisdome of this world foolishnes: that he doth destroy the wisdome of this world, willing that hee which will be wise, become a foole, that [Page] he may be wise, 1. Cor. 4. Not that a m [...] 1. Cor. 4. can emptie himselfe of the wisdome tha [...] he hath attayned, or that he is to reiect [...] vtterly: but that he must not stay vpo [...] it, nor rest in it, nor glorie in it, nor let [...] blinde him: but acknowledge that ther [...] is a higher and a more excellent wisdom, euen the wisdom of God, which shewet [...] the way vnto true blessednes. Trust i [...] the Lord with all thine heart, and lean [...] not to thine own vnderstanding, saith th [...] holy Ghost Prou. 3. For in déede, the cor­ruptProu. 3. nature of man is made so wonder­full proud by knowledge, that it despiset [...] and treadeth downe the trueth. Nothing séemeth glorious or excellent vnto th [...] wise of this sort, but their owne skil. All must be measured by that, and look what soeuer doeth not square with it, is con­demned.

From hence it commeth, that among the prudent after the flesh, few are called to inherite the kingdome of God, as we [...] are taught 1. Cor 1. It is so hard a thing1. Cor. 1. to bring them to be fooles.

It will be replyed here againe, that [Page 37] this is more absurde then the former, namely, to cōfesse that euen humane wis­dome is Gods gift, a thing therefore good and commendable, and withal to affirme that it doth not bring men néerer vnto God, but casteth them further back. Can a good thing be the cause of euill? I an­swer: that a good thing cannot be blamed iustly to be the cause of euill. We doe not affirme that the knowledge and skill of all that is vnder the Sunne, is in it selfe the cause that menne are caried further from God, but mans corrupt nature is the cause which dooth peruert & abuse it, as it doth the best things of all vnto de­struction. As for example, the law is good,Rom. 7. the commandement is holy, iust, & pure, saith the Apostle. And yet it is called the ministrie of condemnation, the letter that2. Cor. 3. killeth, and the strength of sinne. Is that which is holy and ordeined for life, made1. Cor. 15. sinne, or the cause of sinne, or death? Looke how the Apostle answereth, Rom. 7. Rom. 7. Sinne doth take occasion, and worketh all manner of concupiscence by the com­mandement.

[Page]It tooke occasion by the law, and sedu­ced me, and siue me. Yea, he sheweth that sinne through the law doth become out of measure sinfull. And what shall wee say further, doth not the vile nature of man abuse the grace of God it self? Why doth the Apostle say, shall we continue in sin that grace may abound? God forbid. Ro. 6. Why doth he giue this admonition,Rom. 6. brethren ye are called vnto libertie, only make not your libertie an occasion to the flesh. Gal. 5. but that there is so vile cor­ruption in men by nature, as that they will make the lesse regard of committing sinne, because sinnes are fréely pardo­ned by the bloud of Christ. Shall wée then maruaile that the wisdome of this world, though in it self good, doo not bring men néerer vnto God, but carrie them further from him. Yet how will some man say?

First thus, the more a man is lifted vp in pride, & doth glorie in him selfe, the further he is remooued from God. For God abhorreth the proude, and beholdeth him a farre of, yea he doth set himselfe [Page 38] against him, or resist him as S. Peter tea­cheth. It is not possible for man by na­ture1. Pet. 5. but to be puffed vp, and to glorie in naturall vnderstanding. And therefore we sée that men which are of great wis­dome for the direction of earthly things, in lawes, in policies, and in artes, doe so much glorie in thēselues as if they were the flower of men, so long as they be not regenerate. Then also they be the har­dest of all other, to be brought for to yéeld to the heauenly wisdome. For they be full and rich already. Who shall admo­nish, who shal teach, who shall instruct or controll them?

Here will great displeasure be taken. For will some wise men say, this doc­trine doth tend to the destruction of all the noble sciences: for who will take the paines if he may not haue the honour? Nay to heare that they doo carrie a man further from God. It will also be the o­uerthrow of commonwelths. For where shall become our wise politikes, and va­liant warriours? If honour be brought into contempt, then farewell al. We shal [Page] haue none but fooles and cowardes. Will men aduenture their liues if it were not for glorie wil they studie if they may not haue praise? Is not this such a mischiefe as is intollerable? I answere, that in ve­rie déed, to ouerthrow common-wealths, or to destroy noble sciences, is a mischiefe intollerable. But to say that it will be so, vnlesse men may séeke the praise and glory of the world, is a reason not good among christians.

Among Turkes or Heathen where there is no other thing to lead them for­ward, it might well be allowed: among vs it is to be accounted as flat Atheisme: we are to séeke the glory of God, and not vaine glorie. I may reason thus: If a Pagan would take such paines in studie, for skill & wisdome, & aduēture his life in the wars for the glorie and praise of mē. How much more ought a christian man, to do the like to glorifie & serue his God? God saith he will honour those which ho­nour1. Sam. 2. him: their glorie shall last for euer. The other which sought for to glorifie themselues shall lie couered in shame, [Page 39] when their vaine praise shall vanishe: There haue béene men as wise and poli­ [...]ike for gouernment, and as valiant for warre as euer any other, which sought not the praise of men, but with true feare [...]o serue and glorifie their God, as Ieho­sua, Dauid, and Solomon, with many o­thers. And it is a bad mind of those which will not allow humilitie, because they [...] it maketh men fooles and cowards.

Let vs sée then, when as Solomon doth affirme that in all the wisdome vn­der heauē there is no good, there is no fe­ [...]icitie, there is naught but vanitie and af­fliction of spirite, he doeth not condemne the skill of this world, but doeth set it in the due place. It is profitable for the af­faires of this life: it may be an handmaid to doo seruice vnto the true heauenly wis­dome. But when she is set vp as a iudge and controller in heauenly matters, or as Hagar doth aduance her selfe, and de­spise Sara her Ladie, that is grieuous. All this is wickedly performed, when men doe glorifie it, rest in it, couet to be aduanced by it, despising in respect there­of [Page] the true knowledge of God. And here­in behold the wickednesse of men: the knowledge of Philosophie and worldly wisdome is so highly estéemed, and so bewtifull and precious in their eies, that they haue more delight in it by many de­grées, then in the heauenly knowledge. This doeth appéere by their studies.

How swéete vnto them are Tullies o­rations, and Aristotels politikes, when as the Psalmes of Dauid, the Prouerbes of Solomon, or Paules Epistles, are but as drie chips. These are neglected, there is no pain or trauaile vndertakē about thē, there is no swéetnesse in them. About the other for the wisdome of this world, there is vnspeakable toile. Bookes vpō bookes, volumes vpon volumes, studie vpon stu­die, and happie men if they can so come to excell in some one thing. For why? they suppose, they haue gotten feathers of gold to make them goodly wings for to mount aloft in this world. For the wealth and glory of this worlde is in their eye, the chiefe matter.

Alas poore vaine men, that they had [Page 40] the wisdom to consider well what is here spoken, Vanitie of vanities, all is vanitie: yea euen wisdome it selfe. For it brin­geth much sorrowe both to body & mind, and can but aduance in this worlde, the shape of which passeth away. It would make them alter their studies, and de­uide them so, that their chéefe laboures would be for the heauenlie wisdom. For beholding the vanitie of all the glory vn­der the sunne, it would cause them to set their hearts vpon the true glorie, and to séek for it ten times more carefully then for that. Which the Lord geue vs grace to doe,

Amen.

The thirde Sermon.
Ecclesiastes. Chap. 2.

ISaide in my heart, goe to now, &c. We haue alreadie séene in the former Chapter, that So­lomon, first of all, searched out wis­dome, [Page 42] and found no good therein, but sor­rowes. Now therfore, he turneth to séek elswhere. And first vnto plesures, which he staieth not in, but by and by detesteth. And so he cōmeth to a third course, which is this. He mixed wisdome and pleasures together. But he doeth conclude, that al­though he found in this way some good in both, yet not such, but that he sawe all to be vanitie, and vexation of spirit. For the good be founde, is but for the present time.

But let vs come to his words for that former, he stirreth vp himselfe vnto de­lights and pleasures, to sée whether ther be in them the felicitie that mē shall haue vnder the heauens. And to the ende wée may vnderstande that he searched euen to the bottome of al pleasures & delights, he vseth a spéech to expresse the same as vehemently as might be. For hee doeth not say, I wil geue my selfe to pleasure, which might be done with some modera­tion, and so he shoulde not search déepe e­nough: but he saith, I will powre foorth with pleasure▪ that is, he wil▪ wholy giue [Page] ouer, or power foorth himself, or his hart vnto pleasure. And so he willeth his hart (euen as it were letting lose al y^e raines) to take pleasure in that which is plesant. This is very néedefull to be considered, because our nature is addicted vnto de­lights and pleasures, and men do greatly couet them, imagining that there is feli­citie in them, they be so swéete vnto the flesh.

If Solomon had but tasted, or vsed moderation in pleasures, we might haue said, what can he tel how great good there is to be found in delights? But when hée poured foorth, and gaue ouer him selfe whollie (for the time) vnto them, what doubt remayneth, or can remaine? He was a great king, wanting nought, but hauing at wil and commandement what he would for all lawfull delights. No o­ther king in the world able to doe y^e like. He put foorth himselfe, & did what might be done. And now hauing proued, marke what he saith: Beholde, this also is va­nitie.

He stayeth not here, in pronouneing [Page 43] all carnall delights and pleasures to bée vanitie, but sheweth also, that he did euē ldath them with contempt and indigna­tion.

I said (saith he) of laughter, it is mad, and of mirth, what doeth she? Being marueylous wise, it gréeued him excée­dingly to be carried so farre awrie, and out of the way, as to be made a foole, a mad man, or a beast. Nowe he saw that pleasures, (which he vnderstandeth by laughter) doe in déede make those euen brutish, and mad fooles, which are geuen ouer vnto them. That is the cause why he saith laughter is mad, which is not to be vnderstoode only what it is in it selfe, but what it maketh men. It carieth men which are poured foorth thereunto, euen to the forgetfulnes of God, and to quēch all light of true vnderstanding in them. Thus then he reasoneth: felicity, or good, is not to be sought in that which maketh a man forget God, quencheth the light of reason, turneth him into a beast, or ma­keth him mad. But carnall pleasures do all these, when a man doeth poure foorth [Page] him selfe vnto them, therefore they are to be despised, abhorred, and reiected.

A wise man may wel say of mirth as he doeth: what doeth she? as if it should be said, she doeth marre at, leadeth cleane awry, and leaueth no good. In this point there is little credite giuen, or like to bée giuen vnto Solomon. For almost the whole world doth giue ouer it selfe vnto vaine mirth and pleasures. There is such a swéetnesse in them vnto the flesh, that ye shall scarce find the tenth man, among noble or base, which doth not thinke him­selfe euen after a sort happie, if he may inioy euen the scumme or dregges of them.

I speake thus, because in comparison of Solomons pleasant delights, all the pleasures which the common sort of men attaine vnto, are but euē as the scumme. And what is the cause that we can not beléeue him, but doo still follow after car­nall pleasures, as gréedily as euer hun­gry fishes doo catch at the bait? Surely this is the cause, men are fooles, and so it gréeueth them not to be made beastes or [Page 44] madde men, as it gréeued him being wise. Is this the way to happinesse? O mise­rable blindnes. Men are now (as the ho­ly Apostle prophecied, they should be in the last daies) louers of pleasures, more then louers of God. 2. Timoth. 3. Let vs2. Tim. 3. take héed of it, seing it is but a vaine illu­sion, and no more but as the dreame of a sick man. He dreameth that he séeth plea­sant sights, & heareth goodly songs which delight him, but when he awaketh, he is in his bed full of paine: pleasures for the time carrie men on as happie, but in the end they shall find they were deluded.

I may here reason by comparison af­ter this sort: If lawfull mirth or that which is indifferent in it selfe, doo make men to become madde and base minded, when they be giuen ouer thereunto, not kéeping moderation, for power forth thy selfe and thou shalt become madde, how much more shall filthie and vnlawfull, or impure delights make them brutish? for we must not thinke that king Solomon did poure foorth himselfe vnto vncleane mirth: but vnto such pleasures as are [Page] déemed honest. And they that are carried away with these become madde, and base minded, their felicitie being all one with the beasts. Then wée know not where­unto for to likē those which make a sport of sinne, and sport themselues with wic­kednesse. Some of them delight in pride, painting forth thēselues by all the waies and meanes which they can, that they may séeme goodly in the eyes of men. O­thers follow gluttonie and drunkennes, cramming and stuffing their bellies like swine. Others solace thēselues in whore­dome & vncleannes, these be their swéet delights. Solomon did not giue himselfe to such pleasures.

These be more then madde, for they drinke in poison only because it is swéet, euen the most pestilent and deadly poy­son and bane, both of soule & body: there­fore it is said, the foole maketh a sporte of sinne. Moses is commended for great wisdome, Hebr. 11. When he did refuseHebr 11. to be called the sonne of Pharoes daugh­ter, choosing rather to suffer afflictiō with the people of God, then to inioy the plea­sures [Page 45] of sinne for a season, estéeming the rebuke of Christ greater riches, then theHebr. 11. treasures of Egipt. I would all kings, princes, nobles, & great men of the earth, did know that which king Solomon doth teach in this place. Yea I would all men did cōsider it a right. Thē should we not haue the deuisers of vaine delights so much made of, wée should not haue so much cost & so much time spent in vaine mirth.

I will now procéede vnto that which doth follow, beyng the third search that he made to find good. He saith he tooke vp­on him to drāwe forth his flesh in wine (that is to my swéete delights and plea­sures) for wine being one of the chief de­licates, is as a parte vsed for the whole. But he would doe this (as he saith) lea­ding his hart in wisdome and taking hold of follie. That is he will ioyne wisdome and delights together. The studie of wis­dome did carrie with it as much increase of indignation and sorrow, as of know­ledge, so the more knowledge, the more sorrow, and being transitorie how should [Page] it bring felicitie or good, yea euen for the time present? felicity, as was said before, is a swéete thing, it is not in griefes and vexatiōs. To come then vnto pleasures, there may be felicitie in them, for they are swéete & delicate, they bring delight. He powreth forth his heart vnto them, they make him madde. If felicitie be to be found in brutish madnesse, they can af­ford it.

Whether shall he séeke now, he hath failed in these two former? he doth ther­fore take a third course, and doth make a mixture, and ioyne them both together. The pleasures & delights shall asswage, and delay the sorrowes which goe with the increase of wisdome: and so the bit­ternes of them shall not be felt. Againe, wisdome shall be as a bridle to moderate the pleasures, to auoid the foolish madnes, which other wise they doo bring. So that now he goeth about to prooue what is in these, when both those former euils are salued. He will neither be besotted, or made abrutish foole by the one, neither tormented by sorrowes with the other. [Page 46] Here ye sée a most excellent wise way, and in déede as we shall sée afterward, y^e good that is to be found is in this course.

It may be said, that he, ioyning them thus together, the one might be an impe­diment to the other. For either his aboū ­dant wisdome would not suffer him to take pleasure (filling him full of morosi­tie) or else his great pleasures could not but carrie him awrie from wisdomes lore: therefore marke what he saith, for in déed neither of them hindred the other. His pleasures should be to the full, and wheras he professeth, for he would draw out or continue his flesh in wine, that is in delights. He would also lead his heart in wisdome, and take hold of follie, then pleasure shall not make him madde: wée haue séene before why this is added, that hée would take hold of follie.

And so here he doth let vs vnderstand, that in both these together he waded déep­ly, yea most déepely, vntill (as he saith) he might sée whether this be the good that the sonnes of men are to inioy vnder the heauens, the number of the daies of their [Page] life, whether a man may find good vnder the heauens in wisedome, and delights mixed together?

Thus hauing declared the purpose of his minde, he sheweth how he did prac­tise the same. For looke what serued for honour, for royaltie, and magnificence, he set it vp. Nothing was omitted which might minister comfort and ioy, in law­full and honest delightes. Wisdome also shewed her selfe euery where in all his labours. For, according to the power of a king, and the same the greatest in glo­rie, riches, and wisdome vnder heauen, he made his workes great and magnifi­call. He did builde faire and stately Pa­laces, goodly houses, none such (in euerie respect) to be séene in the world. He plan­ted vineyardes, he made him gardens & orchards, in which he planted al manner of fruitful trees, euen of all the best fruits that could be gotten in the earth. Into these the pleasant swéet streams of fresh waters, were deuided by conductes, or pipes, into cisterns, for to water the trées and plants.

[Page 47]He had (as he saith) great riches, aboue all that were before him in Ierusalem, He had a great familie, of men seruants, maidseruants, and children born of them in the house. He had store of cattle, as, of shéepe and oxen. He heaped vp golde and siluer, &. the peculiar treasures of kinges, and of the prouinces: euen such treasures as none but kings and potentates are a­ble to possesse, for the great price of them.

Furthermore, he had the swéetest me­lodie that might be: for he had men sin­gers, and womē singers, and (as he saith) the delights of the children of men, all maner of musicall harmonie: which is translated in our english bible, a woman taken captiue, & women taken captiues. The words be Schiddah, and Schiddoth Now, Schadad is to spoyl, and lay wast, but here it is vnfitly taken in that sence, of a womā, or women takē captiues. He spake of men singers, and womē singers, and then no doubt hee addeth the musike of the instrumentes, which was vsed to­gether with their voice. And to note that [Page] he had not common musike, he saith, the delights of the children of men, harmo­nie, and harmonies: as much as to say, all maner of harmonie, and noyses of mu­sike, the swéetest instruments that might be, being ioyned together. And the words which he vseth, doo very fitly expresse the matter, because in the harmonie of mu­sike, many diuers soundes meeting toge­ther, are (as it were) wasted eache of o­ther, and doe make all one tune. And so he calleth it Schiddah, and Schiddoth.

Thus we may see, that there was no­thing vnder the heauens, either beutifull vnto the eye, sweete and pleasant to the taste, or delight some vnto the eare, but he had it. And for the same purpose he tel­leth more then once, I was great, and in­creased aboue all that were before mee in Ierusalem. But doeth he (as he purpo­sed) inioy pleasures, and yet lead his hart in wisdome, for that is the thing he pro­fessed to vndertake. He affirmeth that he did. His delights did not carie him in­to foolish madnes, for he saith, verse 10. yet my wisdom did abide still with mee. [Page 48] But did not his wisdome withholde him from taking solace? In no wise, for hee saith, All that mine eyes desired, I kept not back from them, I witheld not my hart from any ioy. Behold then, as hee purposed, so doeth he bring to passe. Hée ioyneth wisdome and delights together. Mirth and laughter shall not make him mad. He wil not so forget himselfe, to be caried with sensualitie and voluptuous­nes, as to be made a beast. His wisdome did still continue with him, and guide his heart.

Againe, he did not vexe himselfe with indignation and sorow, for the multiply­ing of knowledge, and so withdrawe him selfe from pleasures. For, whatsoeuer his eye desired, whatsoeuer his heart wi­shed for in any lawfull mirth, he was a­ble to haue what he would, he did not de­nie the same.

Sée then how he was lifted vp tou­ching all the excellent thinges vnder the sunne. He did flow, and swim in wealth, in pleasures, in honour, and wisdome. He had al that hart can wish. If these things [Page] be able to reléeue, or to ease mans mise­rie, he is happie by them. He wanteth not, nor is not scanted. Let all kings and princes now looke vpon him, and harken what he saith, for he commeth now to tel what he found in all these.

He confesseth in déede, that in this way he receiued commoditie. And first touching the delights, that he withhelde not his heart from any ioy. He saith it was his portion of all his labour. Wher­by he doeth vs to witte, that there is no more to be had but for a temporall pro­fite. He is to haue but his part, and then when he hath lefte all behinde, another doeth take his part: and so along stil from one to another. There is no man which will maintayne, that after death any one is the better sor the delights which he li­ued in. For the present time there is pro­fite, being vsed in such sort, as that they doe not quench the light of the mind, and drowne it in securitie, and other filthie sinnes. For God hath geuen men y^e law­ful vse of his creatures, not onely for ne­cessitie, but also for delight and pleasure. [Page 49] As he hath appointed that we shall labor and trauaile, so also we are to take parte of our labors, it is our portion vnder the sunne. But withall wee must obserue, that when he saith, this is my portion of all my labor, he doeth speake as of a smal thing, and not to be wayed or estéemed as the chéefe and principal matter which man is to séek. For it is as if he had said, my labors are great, I haue no more for my portion but delight and pleasure for the time.

For when hee doeth well way what this portion is, he maketh it nothing. He had as much ioy and pleasure as could be had in all earthly creatures: and doeth he say, Haue I no more for my portion but this? Doeth he make so light of the mat­ter? There be multitudes, which if they could come but vnto the tenth part of his glorie, riches, and pleasures, woulde not set so light by them. They would thinke their labours wel bestowed, and take thē selues very happie men, if they might but swil themselues in the dregs of those pleasures which he did swim in. If some [Page] man had but one of his goodly houses, it would cause him to looke aloft.

It sheweth that this noble king had a farre better sight, to discerne and iudge of these earthly thinges, then men com­monly haue. For the world is blinde, and countes it gaine to liue deliciously for a season. He saith in the next words, I loo­ked vnto all my works which my hands had done, and vnto the labour which I had trauailed for to doe, and behold, all is vanitie, and vexation of spirite, and there is no profite vnder the sunne.

Then we sée, his portion was not such, but that all stil was vanitie. A worthie thing to be considered of all men, that hée could enioy to the ful the good which is to be found in all things vnder heauen, and yet sée so cléer that all is vanitie, and ver­ation of spirite, and no profite at all. For he dooth now speake of some profit which remayneth. Then we might sée by him, that if we had our portion in all the best things vnder the sunne, yet it shall not make vs one iotte the néerer vnto happi­nes: yet foolish people wilsay, he hath all [Page 50] things at will, he is happie.

Let vs here make comparison. The great magnificall workes of king Solo­mon, with all his royaltie, and glory, and pleasures, are vanitie, and vexation of spirite. What is then to be thought of the workes of meaner persons, yea, let it bée euen of kings? Their works are not comparable vnto his. All his haue vanished, and shall not theirs? He founde no good, and shall they finde any? Behold then, a man set vp in the height and toppe of all excellencie for this world, who also ha­uing made search euery way to the full, to finde good, doeth proclaime, and cry out aloud vnto all other whom he beholdeth from aloft, striuing below, and labouring themselues euen out of breath, to clime vp vnto him, that they doe but lose their labour, and wearie themselues in vaine. For when they haue gotten euen to the highest degrée of wealth, of dignitie, and pleasures, they shall finde naught but méere vanitie. There is no credite geuen vnto this, which sheweth, that the worldlings are too too shamefully be­sotted [Page] and be witched, for they labour as earnestly to clime aloft in the worlde, as if the fulnes of ioy and felicitie were therby to be attained. They haue nothing the like care to séeke the kingdome of God, where in déed alone is the true bles­sednes. They spill both bodie and soule, to come by that which can doe them no good at all. They builde their houses in bloud, in craft and deceite, with briberie, extortion, yea with all maner of vniust dealing, haue they increased their ri­ches.

If they coulde rise vp as lawfully as Solomon, it were much néerer, yet all vanitie. What is their miserie then, which they haue doubled by their wicked couetousnes, and ambition? If they looke to goe beyonde Solomon, they be madde▪ If they looke to be equall with him, they be fooles, they shall neuer come nigh him by many degrées. If they thinke to find good, then it must be in the scraps, where­as he could neuer finde, but denieth it to be in the full furniture of the table.

This might stay our course when we [Page 51] runne so gréedily and ambiciously after the world. If we had the grace and wis­dome but to be thinke vs, that we are told by one which hath proued that all is but labour lost. We run frō God whom we should séeke and stay vpon: and fol­low after that which can not helpe vs at all. We leane vpon a broken staffe and stay vpon a réed. If God giue vs riches and honor, vse them to his glorie, account of them as things transitorie. We must set our hearts vpon better things. If I could be equall with Solomon in glorie and royaltie, I perceiue by him it were nought worth. Why should I depriue my self of y^e ioies of heauen, by a likerousnes of that which is vtterly vaine? I can not serue God and Mammon. I can not de­light in this world, and delight in God also. He that doth but desire to be rich falleth into many noysome lustes, which drowne men in destructiō and perdition.1. Tim. 6. I will first, as I am commaunded, séeke the kingdome of God, and his righteous­nesse. I will not labour for y^e meat which perisheth, but for the meate which indu­reth [Page] vnto eternall life. Vnto this I say we be admonished.

Then to conclude this point, I wish that kings, princes, nobles, rich men, and all other would take the vew of Solo­mons workes: his stately palaces, his pleasant gardens, and orchyards, his gold and siluer, with al his honors & delights: and with all marke wel and beléeue that he saith, all is vanitie and vexation of spirite, there is no profit vnder the sun. This would doo them much good: they should not be drowned and swalowed vp in earthly cares and pleasures. Now he cōmeth to the other part. I turned (saith he) to behold wisdome, and madnesse, and follie. It may be demaunded, did he not behold wisdome before, comparing her with madnesse and follie, why doeth he then now turne to behold her againe? He did behold wisdome before, and did search her out by her selfe, & found much indignation and sorrow. Now he doeth behold what commoditie he receiued by her beyng mixed with delights, she gui­ding his hart, through pleasures. And be­cause [Page 52] he speaketh of euery thing so reso­lutely, before he doo procéede any further, he preuenteth an obiection, for it might be said, who is Solomon that we should stand to his sentence, is his experience so perfect aboue all others?

To this he maketh answere, what shall the man doo which shall follow the king? that is, which will search out mat­ters which he hath searched. And he ad­deth, euen that which they haue doone al­readie. But the phrase of the Hebrew tongue doth beare to say, euē that which is doone already. As if he should say, let a­ny man what soeuer he be vnder heauen, take vpon him to follow me, and to make triall in any one thing, he shall not go be­yond me, he shal doo no more then I haue already doone. When he saith who is the man, it is to shewe that he is not to be found. All kings, princes, rich and wise men in the earth ioyning together can not match him. God made him euen for the purpose, such as hée neuer made any before nor after him.

Then I saw (saith he) that there is [Page] profit in wisdome, more then in follie: as there is profit in light more then in dark­nesse. The wise mans eyes are in his head, but the foole walketh in the darke. He shewed before that to take delight in his trauaile (his hart beyng guided in wisdome) had some commoditie in it, but yet all vanitie, it was but his portion for the present time. So now he declareth that he did also find profit in wisdome be­ing thus tempered, neuerthelesse all is but vanitie, as he sheweth by reasons.

But first sée, how he doth lay open the commoditie of wisdome aboue follie, by a comparison. It is so much more benefi­ciall and good, as the light is aboue the darkenesse: compare then these two, the light and the darknesse, and ye haue the difference of the other. It is not in euery mans power to match wisdome and fol­lie together, for how shall men iudge of that which they know not, nor neuer saw? they are acquainted with follie, but wisdome is hid from them. For this cause he giueth a rule which is common. All men can tell what profit there is in light [Page 53] aboue darknesse. And hee sheweth that thereby wee may take a iust measure what profit there is in wisdome more then in follie, when he saith it is as in the light aboue the darkenesse, Well then let vs hold vs to the rule, which he giueth to take the true measure and to scanne this matter withall: because there is no man that possesseth wisdome: but some hath one péece, and some an other more then the common sort.

But we inioy the light and are depri­ued thereof eftsoones by the darke: this is common to the foole and to the wise. He that walketh in the light doth not stum­ble, for it sheweth him his way. He that goeth in the darke knoweth not whether he goeth, he steppeth into the ditch. The light is comfortable, and sheweth vnto a man many chéerefull and delightsome things. Darkenesse is dolefull and vn­comfortable, couering the bewtie of all goodly things, when a man is in the mid­dest of them. By the light men sée to or­der their worke and doo it well: In the darke they cā doo nothing but marre that [Page] they take in hand.

We sée that the eyes are y^e light of the bodie, they be placed aboue in the head as in a watch to wer, and so behold round a­bout and a farre of. If there be any good to be gotten they shew where the way lieth toward it. If any daunger approch, they tell how to shunne and auoid the same. To this he cōpareth the wisdome of the wise, whē he saith, the wise mans eyes are in his head, but he likeneth a foole to a blind man: the foole (saith he) doth walke in darknesse. Then we may sée his minde is this, a wise man touch­ing y^e matters of this world (for he spea­keth here but of the worldly wisdome, which can sée no iotte beyond worldly af­faires) hath his skill and knowledge for a light, euen, as y^e eies be in a mans head.

The benefit hereof is such, that it or­dreth all his waies. He doth eschew dan­gers, mischiefs, inconueniences, and eue­ry hurtfull thing. He procureth cōmodi­ties on all sides. He hath delight & plea­sure in the worke of his hands. The foole is blind, & if he haue not one which hath [Page 54] eies to lead him, falleth into the ditch on euery side: he dasheth his head against e­uery post: he wrappeth himselfe among bushes and briers, and is rent and torne: If he struggle out, he is neuer the néere, because he is by and by in new dangers. Thus we may sée what is the prosite of wisdome aboue follie. Let vs note here then first, that Solomon doeth not con­demne humane wisdome, but commen­deth it as a thing profitable, when it is rightly vsed, as conteyning it selfe with­in the compasse of worldly matters. For when she medleth with heauenly & spiri­tuall thinges, she is aboue her reach, shée doth steppe out of her owne shop: though she be as a cléere eye for this present world, yet for heauenly things shée is starke blinde, and a very madde bedlem, condemning the wisdome of God & spiri­tuall1. Cor. 2. mysteries to be follie, because they agrée not with her.

Let vs also marke in this place, that it is little maruaile, though the wise men of this world make wonderfull account of their wisdome: they take pleasure in [Page] the commodities which they reape there­by. They laugh slilie to sée others in the briers and plagued through their follie. But this is aboue their skill, and herein they erre, that when a man for to kéepe a good cōscience▪ falleth into dāgers & mise­ries in this world, they iudge him a foole. Al their wisdom is to kéep this world, the losse of it they estéem madnes. It is far of frō the wisdome of flesh & bloud to teach a mā to deny himself, to renounce y^e world, and to take vp his crosse. And this is the only way vnto true blessednesse.

For the sonne of God said, that such as will be his disciples, must doo that. Math. Math. 16. 16. The great wise men of this world, whose wisdome doeth abound and ouer­flow, euen as the waters in the sea, de­lighting in the excellencie of things pre­sent, doo together with the foolish, hate and persecute extremely Christes true disci­ples. For the wisdome of the flesh is en­mitie against God: Because it is not sub­iect vnto the law of God, neither in déede can be. Rom. 8. God doth destroy the wis­domeRom. 8. of this world. 1. Cor. 1. He hath gi­uen1. Cor. 1. [Page 55] Christ to be our wisdom: and in him are all the treasures of wisdome & know­ledge. Col. 1. His doctrine destroleth thatCol. 1. wherin the wise doo most glory, and ther­fore they doo account it most absurd. Few such wise men are called to be partakers of Gods glory. 1. Cor. 1. they follow the1. Cor. 1. world, they heape vp riches, they séeke countenance and glorie.

Moreouer, we must beware that wée doo not misunderstand Solomon in this place, when he doth speake of wisdome, comparing her to the light, & to the eies in the head. We may not iudge that hée doth speake this of craft and subtiltie, but of such knowledge as is good in▪ it selfe, and in the right vse doth bring commodi­tie: now a daies, though there-be fewe wise men (for it is attained with great & long trauaile) yet there be many that thinke themselues wise, and are offended if men doo not so déeme them. When as in déede the greatest part of their wis­dome, doth rest in a naughtie dissembling craftines and falshood. They haue no skil in good sciences, and yet because they can [Page] with subtill shiftes and very cousening tricks ouer reach other, they glory much, and take themselues to be the onely poli­tikes of the world. These men are none of those of whom he speaketh, when he saith, the wise mans eyes are in his head, this kind of skill is gotten without sore trauaile and sorrow. It is an easie thing for mans corrupt nature to put in prac­tise this diuelish art: who can not faine, lie, and dissemble?

Wel, these are to be put out of the nū ­ber, and sent among the fooles, least they might glorie, and say, we be the men of whom Solomon doeth speake: We haue our eyes in our head. No, no, your subtle wilines is oftentimes a snare or a nette, a pit, or a trap to catch your selues. Hée catcheth the wise in their craftinesse. 1. 1. Cor. 4. Cor. 4.

Moreouer, we may learn this in cōti­nuall experience, that a mā whose policy is craft, is suspected in all his doings, and thought to dissemble, euen when he mea­neth simplie, and without fraud. Away then all dissembling and false, not wise [Page 56] men, but fooles, Ye wil replie, that there is such déepe craft and dissimulation now practised in the world, that (vnles a man doe méete with it with the like) he shall neuer goe through. For some are not a­shamed to say, that he which will liue in these dayes, must dissemble, and vse craft For priuate affaires, and for publike bu­sines in gouernment of commonwelths, if a man do not vse craft, if he do not fain and dissemble, he shalbe made a foole, hée must studie with subtiltie to repell sub­tiltie, and so fashion himselfe to the man­ners of the world.

Alas, is wisdome become so weake, that she cannot defende her selfe against falshode? Certainly, there is no false pac­king in the worlde, but wisdome is able both to espie it, and to incounter it. Make a difference therefore (my brethren) bée­twixt these sortes of men. Count not the wisdome of this world to be fraude and guile. No; it is simple and plaine, the o­ther is but the abuse thereof.

Thus farre haue we séene what Solo­mon found in pleasures and wisdom ioi­ned [Page] together, and in all his royall & mag­nificall workes, which serued for honour and delight. There doe remaine the rea­sons which he bringeth to proue that not notwithstanding the good that ensueth frō either, yet all is vanitie in both. I will not now deale with them, but if it please God, the next time.

Lay vp I pray you (brethren) in your hearts, his doctrine here vttered. Medi­tate alone by your selues vpon his glory▪ riches, and delights. Consider his great workes, and his wisdom, and remember wel what he found in them all. Be not so vnwise, as to imagine ye can goe bée­yonde him, yea or to come any thing ni [...] to that he had▪ Striue not to clime aloft, suppo [...]ing ye shall be better then belowe. But remember how hée crieth out vnto you from aloft, affirming that ye doe but lose your labor, and torment your selues in vaine. If ye doe this diligently, ye shal not be like the miserable worldlings, for of all men they be miserable, which couet to be rich, and set vp in the world. The Lord blesse your meditatiō herin,

Amen.

The fourth Sermon.
Ecclesiasies. Chap. 2.

I Know also, &c. In the former part of this Chapter, wée haue séene how hee searched for good in pleasures and wis­dome mixed toge­ther, [Page] and in all excellent and magnificall workes, which serued for either of them. We haue also heard what profit he found this way.

Now commeth he to shew by reasons why yet all is vanitie, and first for wis­dome. It hath profite in it aboue follie, as much as the light hath aboue darkenesse: but yet there remayneth no good by it. For the light of the sunne which we doe now enioy, doeth serue but for the pre­sent vse. For when death commeth, and the eyes be cloased vp, what good remay­neth, can it make a man happie? Euen so is it with humane wisdome, it doeth a man much good for a little time: but af­terward, as the blind man, and he which hath his eyes, are made alike: so the wise and the fool méete together, and are made equall in one condition. For that reason he bringeth, I knowe also (saith he) that one condition befalleth to them all. If all the wisdome vnder the sunne can ad­uaunce the possessor thereof no more, but that he must méete in the selfe same con­dition with the foole, yea euen with the [Page 59] most dullarde which liueth, what profite doeth remaine?

Sée I pray you, how hee reasoned in himselfe about this poynt, I saide in my heart, it befalleth to me as it befalleth to the foole, why then doe I labour to bee more wise? I said in my heart, that this also is vanitie. What a goodly gifte was this: yea, what a grace of god in him, that he could in his mind haue this considera­tion: it came not from the wisdom of flesh and bloud, for that doeth blinde men, and puffe them vp in a vaine opinion. They imagine themselues to be petie Gods in comparison of the simple meane people. It doeth not enter into them to say in their heart, what good shall all my wis­dome doe me? The fool shalbe in the same condition, the same shall befall vnto mée, which befalleth vnto him. Shal I glory in that which cannot exalt me one steppe aboue the poorest, the simplest, and vilest foole?

To what end should Ilabour so much to abound in wisdome? It is méere vani­tie, séeing no good commeth thereby. It is [Page] the best way for me to séek for that which will stick by me, and aduaunce me vnto glorie perpetuall. This wisdome peri­sheth, and all the glorie of it doeth vanish in a moment. I say, if men had the grace to reason thus with Solomon, it were a goodly matter. Some wil replie here, and say, that the wise mā leaueth a fame be­hind him, and is renowmed for euer, and therein his condition is not all one with the foole. True it is in déede, that many wise men leaue a fame behind them, and some fewe leaue in record such testimo­nie of their skill, that their praise conti­nueth.

But alas it is so poore a remembrāce, and so vaine a thing, that he saith, there is no remembrance of the wise, and of the foole for euer: in the daies that shal come all that is now shall be forgotten. Thus we sée the wise man and the foole wrap­ped vnder one couerlet, ouer whelmed in obliuion. Solomon beholding this in his mind, louing and fauoring wisdome, be­ing himselfe very wise, and despising fol­lie, he crieth out with great disdaine, and [Page 60] saith, how dieth the wise with the foole? Whatsoeuer aduantage he hath in his life time, at his death he is made euen with the foole.

It may be obiected, that if this be a sufficient reason to prooue that wisdome is vanitie, because the wise dieth as the foole: then the same reason may hold a­gainst the true, heauenly, and spirituall wisdom. For the true knowledge of God, and his feare doo not so priueledge any mā, but that he dieth as others doo. What hath the godly man at his death more thē the wicked? I answere, that here is the difference: the wise man for this world hath had all that he can haue by his wis­dome. It for saketh him when death com­meth. There remaine no matters in the world that is to come, wherein he may imploy his skill, or haue any vse of his knowledge. Thus doth his wisdome va­nish and come to an end at his death.

On the contrarie, then beginneth the fruit & commoditie of the heauenly wis­dome when a man dieth. For the know­ledge of God which is here but in part, [Page] shall be perfected in the life to come, and shall neuer vanish. That man shall reap endlesse fruit by his wisdome. Out ward­ly, for his departure from this world, he differeth not from the foole, but with God there is a great difference. Hauing told vs how he reasoned in himselfe about the wise man & the foole, thus by death made equall, now hée vttereth what effect it wrought in him. I hated life (saith he) be­cause the worke that is done vnder the funne seemed euill vnto me.

By this manner of spéech, he declareth a wonderful misliking which he had con­ceiued in his minde of the state of this present life: partly for that the wise and the foole end a like, and it befalleth to the one, as it befalleth to the other, and they doo méete together in an equall condition, and partly for that which followeth in this chapter. He taketh such displeasure, that it should be all one with the foole as with him, that he is wearie of his life, yea he hateth this life. For all the worke that is wrought vnder the sunne, séemed euill vnto him, because al is vanitie, and vera­tion [Page 61] of the spirit. A notable place to teach vs whence it commeth that men can so well away with this present life.

If they were not fooles and blinde, if they had wisdome to discusse, as he deeth here, though they had all his glory and riches, they should abhorre this life and be discontented with it. Such as be in trouble and vexation, pressed with po­uertie and other grieuances can be con­tent to depart: but how grieuous is the remembrance of death vnto such as haue aboundance and liue in pleasures? If they be wise in this their loue of present life, if they be right, Solomon was a foole, & went wrong out of the way, for he is of a contrarie minde. He saw the vanitie of this life to be such, that he hated life.

It may be demaunded whether he did well in this, that he saith he hated life: for life in it selfe is a precious thing, it is Gods gift, for which we are to giue him great thankes: and how should he say he hated life? We must not take it that hée hated life it selfe, but the things which are annexed vnto it: as vanitie, vexation [Page] of spirite and miserie. These are insepe­rably annexed vnto this present life, and therfore he nameth the life it selfe, which he can not inioy without these. Our Sa­viour saith likewise Iohn. 12. he that lo­uethIoh. 12. his life in this world shall loose it, and he that hateth his life, shall kéepe it vnto eternal life. Tush wil some thinke, Solomon was ouer wise, his wisdome made him full of morositie, it did hinder him.

If I had but the one halfe, or a quar­ter, yea the hundreth part of that which he had, I would liue merily, I would I might liue vntil I hated my life, or were wearie of it. To such men I say, if he were ouer wise, they come as far short. He had not so much, but they haue as li­tle. It were well for these Epicures, if they had some hundreth part of his wis­dome, with the like portiō of those things which he possessed: which because they want, they are like vnto the oxe which is fed in swéete pasture, he is wanton & kic­keth vp his héeles, there is no thought of the butchers ax. These looke for no iudge­ment [Page 62] to come. Set this before your eyes, labour not to finde a pleasant life here: But rather learne of this king in y^e mid­dest of all aboundance to meditate, to search out the vanitie of all these things, and so to draw our harts from them. Be­fore this present estate doo mistike vs, we can not sigh & grone for a better. Which those do that haue receiued the first fruits of the spirite, as wee are taught Rom. 8. Rom. 8. Let not deceiuéable things blind our eies Whosoeuer he be that doeth not mistike this present estate, yea hate life, in com­parison of eternall life, he shall neuer tast of the ioyes of heauen.

Thus he hath concluded touching wis­dome. Now he commeth vnto those his great workes, which serued for honour & pleasure. He had his portion in them for the time: but he doth shewe by reasons that there was nothing in them but fore and extreme vanitie: these be his words. I hated also all my labour in which I la­bour vnder the sunne. As he hated life, so he hated all his labour, and why? because he must leaue it vnto an other man.

[Page]It may séeme that in this he went too farre: for should that grieue him: na­ture doth teach men to loue their childrē and posteritie, and so to prouide for them as for their owne bowels. That maketh men trauaile so willingly to get possessi­ons, which they may conuey vnto their children, and beyng done with equitie & moderation is a thing very commenda­ble. Is Solomon then become vnnatu­rall, that it grieueth him because he hath laboured for his sonne? For he saith, I hated all my labour, in which I laboured vnder the sunne, because I shall leaue it to the man that shall be after mée. Wée may not take it so. For doubtlesse he had naturall affection & loue to his children. But here is his griefe, and this is that which doth stick so nigh him, and causeth him to hate his labour, that hée can not tell whether the mā whom he shal make his heire and leaue all his workes vnto, will proue wise or a foole. He must haue all, though hée be a foole. He must rule o­uer all his labours wherein he hath la­boured and shewed wisedome.

[Page 63]This is the vanitie. Here is the sore and griefe. He shewed excéeding great wisdome in all his workes, he delighted in wisdome, he disdained follie: and now can he not tell whether all his workes wrought in wisdome, shall come into the hands of a foole. And in déed his sonne Re­hoboam did not proue very wise, when he forsooke the counsell of the old men, and followed the counsell of the yoong men. And when he forsoke the way of Dauid & Solomon, (that is, the way of the Lord) and set vp Idolatrie, and false worship. 2. Chro. 11. It is a thing which2. Chr. 11. commeth vsually to passe among men: that the father is wise, and the sonne a foole. But let it be that a man perceiueth his sonne, (vnto whom he shall commit ouer all his good and possessions) is wise, yet he doth not know what his sonne or his sonnes sonne shal be. For it doth fall but that certaine generations are wise in their worldly affaires, and doo increase their substance: & after riseth vp a foole, [...]nd he doth scatter and wast his patrimo­ [...]ie. For we must not restrain his words [Page] to the next heire, when he saith, I shall leaue it to the man that shall be after me: and who doth know whether he shall be wise, or a foole?

Marke one thing then in this place. If those works which are wrought wise­ly, haue no certaintie in the heires which succéede, but may come into the handes of a foole? and doo very often: what shall we say of those houses and landes which are gotten vniustly, and by hard dealing: as by couetousnes, by extortion, by bryberie, by deceipt, and violence? He doeth not meane that such men as come by their goods so naughtily, doo she we themselues wise in their laboures, for wisdome is with vprightnes and truth. What mer­uaile is it then, though such possessions do come to naught, for by the iust iudgement of God they come into y^e hands of fooles? couetouse ambitious fooles gat them, and prodigall riotous fooles doe spend them. Yea, but we sée such goods and possessi­ons stand as firme (to mans thinking) as the earth, cōueied from heire to heire, for hundreths of yéeres in continuance.

[Page 64]It is so no doubt, but here is our weakenesse which can not sée that fiue or sixe hundreth yéeres is nothing. It is a li­tle prolonging of time, but it passeth as a shadow. Their houses, their memoriall, and their glory perisheth. If we did liue but a thousand yeares we should sée much cōcerning this point. We liue thrée score and ten, and in this we sée somewhat. For there be many whose workes we sée are with fraud and bloud: and in the ve­rie next heire are consumed to naught in short time,

By this the Lord doth teach vs, what shal be the end of those other, which séeme to stand as fast as the mountaines, and to endure all stormes and tempestes which do arise? thus might we see what the in­satiable gréedinesse of man commeth vn­to. Man walketh (saith the Prophete in the Psalme) in a shadow, he disquieteth him selfe in vaine: he heapeth vp riches and can not tell who shall gather them, for oftentimes it falleth out that y^e riches which he hath heaped vp, come not onely into the handes of a foole, but of a foole [Page] which is not of his kindred.

Shall we then so hate all labour as to giue it ouer, is that Solomons purpose? No, in no wise. It is not his meaning, that a man should not trauaile for his po­steritie, because his sonne may proue a foole. But he would not haue men so to labour, and so to set their harts as vpon a matter of value. Labour in such sort as a­bout that which is vaine and transitorie, seruing but for present necessitie. Iudge and estéeme these worldly things to bée most vaine and vncertaine: let them not hinder better things. Labour & possesse, but yet as though ye possessed not. 1. Cor. 7. Labour because God will haue yée to1. Cor. 7. eate bread in the sweat of your browes. But yet sée and know that all your la­boures are subiect vnto vanitie. And so may yée come to that which hée saith, I hated all my labour. Set your delight and loue vpon the labour for the spiritu­all and true treasure: lift vp your minds to séeke heauen and heauenly things.

Wel, he goeth yet a step further, and saith, Therefore I turned away, to make [Page 65] my heart to be without hope, or to de­spaire, concerning all my trauaile vnder the sunne: for so he speaketh. This tur­ning away, is the turning away of his minde, & affection from his workes. For, to the ende he might search duely, bee set his delight for a time vpon them. Now, to draw away the same more forciblie, he causeth his heart to despaire, or to haue no hope to receiue any good in all his sore trauaile, wherein he trauailed vnder the sunne.

Here is an example for all wise men to follow, euen by déepe meditation, and a full insight into thinges, to perswade their hearts by sound reasons, that they may neuer hope for any good to remaine of their worldly trauails. For if men did this, they could not be so blinded with a vaine hope, and caried away, as if the cō ­modities were incomparable which they shal reap by their labors. Men are blind herein by nature, and the deuil doth blin­folde them: he wil not let them sée that which made Solomon turne away, and make his heart despaire of his laboures. [Page] And to sée what are other mens workes in comparison of his. Hee doeth (as it were) fish in the maine sea, and they in little ditches. If his nets come vp emty, how then?

Touching this matter he hath hether­to spoken of himselfe, now he doeth am­plifie it by a kinde of comparison. It is taken from the meaner sort of men, there is none of them, but if he haue laboured in wisdome, knowledge and equitie, but it may gréeue him, that he must leaue it to another man which hath not trauay­led therein, for his portion. This he saith is vanitie, and a great euill. For by this it commeth to passe, that one man tra­uaileth, and another receiueth all the profite and commoditie. The father, to make his sonne rich, so turmoyleth and pyneth himselfe, that he hath no pleasure of his life: the sonne, when he is a father▪ doeth the like for his childe, and so euerie one defraudeth himselfe. For he demandeth, what remaineth to a man of all his tra­uaile and gréefe of heart, wherin he hath trauailed vnder the sunne. And marke [Page 66] how hee ioyneth gréefe with mans tra­uayle. For he addeth in the next words, that all his daies are sorrowes, and his trauaile greefe, his heart also resteth not in the night.

He doeth in few wordes paynt out a miserable condition of such as be world­lings, and gréedie of gaine. A couetous man hath tortures and sorowes sufficiēt in him. They cannot gather riches, and kéep them, but with sorrowes and gréefs. Yea all times, & continually, for he saith, all their daies are sorowes. It agréeth with that which I alledged out of Saint Paul 1. Tim. 6. when he saith, that y^e loue1. Tim. 6. of money is the roote of all euill: which while some haue lusted after, they haue erred from the faith, and pearced them­selues through with many sorowes. But this which he addeth last, goeth beyonde all, that the heart doeth not lie downe, or rest in the night. The night is made for rest, when men haue on the day time trauailed and▪ wearied themselues, the body cannot endure without rest. Now when that is laid down, the heart or mind doth [Page] not lie downe, but walketh about all the night long.

It is the chéef part of man, but in this respect, in worse case then the bodie, that it walketh al about, and taketh no rest in the night. In the day time it is busied, and setteth the body a worke: if the bodie could holde out, it would also, and neuer rest: but it cannot, and therefore in the night the heart doeth wander, and folowe the busines alone.

Here is great instruction for couetous ambitious worldlings, if they might haue their eies opened: certainly they be stark foles which couet to be rich. If they were not blinde as stones, they must néedes féele that which he vttereth here, & haue these thoughts in themselues. I desire, and I labour to gather riches, all my la­bours are full of gréefes and sorowes. I haue such hindrances and losses, & méete with so many crosse matters, that it vex­eth and disquieth my heart. I haue such care to increase and kéepe that which I haue, that my hart resteth not in y^e night. I haue so many enemies, and that great [Page 67] men, which lie in wayte to pluck me. I am to buy a péece of lande, for which I must disburse a great deale of money, if I lose it, I am euen halfe vndone: If the title should not be good, or if my euidēces should be made vnskilfullie, there is such craftie dealing in the world, that I shalbe sure to lose it. This troubleth my minde day and night, I cannot sléepe quietly, I labour all the day, euen while my bones ake. When night commeth I am afraide of théeues. For, my cattle, my corne, or my money lyeth in danger. My heart, when I lie in my bed, is either vpon my goods in the fields, or deuising where I may light vpon some good bargaine. I haue light vpon euil creditors, and crafty dealing felowes, I am afraide I shal ne­uer come by mine owne. But why doe I goe about to reckon vp all particulars, a man were almost as good take vpon him to number the stars. My sorrowes and cares are infinite. I dreame of théeues, I am troubled in my sléepe with this and that busines. I perceiue that my hart ne­uer lieth downe, neuer taketh any rest, [Page] but when my bodie is a sléepe, that wal­keth about. In the morning (my body be­ing refreshed) I am carried abroad again so long as I am able to indure. My sor­rowes doe last continuallie, and haue no ende, I am a night-walker, what shal I get? When I haue laboured, and heaped vp all that I can, another which hath not trauayled therein must haue my portion. I haue dealt wisely to get riches, which I leaue behinde me in great plentie. It may be they shal come into the handes of a foole, which will scatter them abroade. What a wretched foole am I, thus to tor­mente and disquiet my selfe in vaine? Gréefe, and care, and sorrowes, & toyle night and day, and no good remaine. I wish it from the very bottom of my hart, and I doe instantly begge it of God, that mens eyes might be opened, to sée cléere in this poynt, & that they would déepely meditate vpon this doctrine. For I doe not hope to sée any great fruite of the gos­pell, so long as men be so gréedie of this world. Ye shall sée hote professors of gods word, both of prechers and people, which [Page 68] in fewe yeres setting their heartes vpon riches, become colde inough.

Alas, it is not possible they should cō ­tinue vpright, vnlesse we will imagine that the scripture is not true, which saith, Ye cannot serue God and riches.

And here again geue me leaue to rea­son a little by cōparison. King Solomon hated life, hated all his workes, turned a­way his heart, to make it despaire of his trauaile, in the middest of riches and ho­nor lawfullie gotten, crieth out that all is vanitie, sorowes, and gréefes, and conti­nuall vexation of minde, and no good re­mayneth. What shal we thinke then of such as get their goods vnlawfully? Ma­nie doe scrape, and catch on all sides, so they may lay holde, they care not how, whether it be by violence or by fraude. Yea they pluck it euē ▪ from the poore and néedie, from the fatherles & from the wi­dow, for such wretched men there be ma­ny in these daies.

Now, beside all such miseries and sor­rowes as he hath spoken of, accursed are such riches, yea, the heauie curse of God [Page] hangeth ouer those men, which clime to wealth and honour that way. For sake it people, forsake it, & deale vprightly eue­rie man with his neighbor. If ye haue ei­ther house or land y^t commeth not right­lie, or any goods euill gotten, restore all to the true owners. Wilt thou appeare be­fore thy iudge, or darest thou come into his presence to holde vp giltie handes? Wilt thou damne thine owne soule for a little worldly wealth? For, how wilt thou escape damnatiō, if thou hast hidden stolne gooddes among thy stuffe? If thou hast not repented, how wilt thou be sa­ued? If thou reserue that which thou knowest to bee none of thine, how doost thou repent?

At this I cānot but wonder, how men dare (when they die) make gifte to their children of euill gotten goods? I doe not maruaile to see men deceiue and defraude one another while they liue. The nature of man is so licourish of gaine, and the de­uill leadeth men on in a forgetfulnesse, that they shal euer be brought to make a­ny reckoning. Againe, they be so afraide [Page 69] that they shall want to serue their neces­sities before they die. But when they lie sicke, and can sée no remedie but death, knowing they must come to iudgement, and would faine be saued, and therefore doo crie for mercie: I saie it is verie strange, that they will then depart, and carrie the stolen goods before the iudge, and damne their owne soules. For many a one doth remember euen at that time, this same house, or such a péece of land is none of mine. My father gatte it, and held it vnlawfullie in my knowledge, it is such a mans, if he had his right.

I remember I did deceiue many, and oppressed them: I haue hindred them for to enrich my selfe. I haue taken vnlaw­full gaine: I haue griped the poore that sold for néed, I haue sold them hard peni­worthes. Well God haue mercie vpon mée, I will not restore it, I will giue it to mine heire. How horrible is the estate of these men? How wretched are they which grow great and féede vpon brybe­rie? it is best to kéepe thy hands vnspot­ted from one penie of wrong gottē goods: [Page] but if thou hast dealt vniustly, repent, re­store it, & leaue it not behind thée among thy substance, when thou goest to iudge­ment. For the iudge will send to thy tent and fetch it, and lay it before thée: thou shalt be found guiltie, and not able to an­swere. Thus I conclude then, there is no good remaineth to a man of al his works wherein he hath dealt wisely & vpright­ly, though his goods so gotten be manie & his honour great, yet after al his sorrow­full daies he must forgoe all, an other must haue that which he hath trauailed in: those goods and honours euill gotten are much worse.

Vpon occasion of these former reasons he doth repeat againe, what is all the good which a man can haue of his laboures: that is to eat and drinke, and to delight his soule with the profit of al his labour. He saith before in this chapter, that hée withheld his heart from no ioy, and that was his portion of all his labour. He had nothing else. And now he telleth that it is al, which any man can haue by his tra­uaile. For by eating and drinking, and [Page 70] delighting his soule, he meaneth all the vse of mans works, and of his riches. Let a man take part of them while he liueth, and vse them in such sort, as that his sor­rowes and dexations may be mitigated. We may not take it that he stirreth men vp here vnto excesse, vnto gluttonie and drunkennesse, or to become belligods and Epicures. Neither is it his mind to shew here what the flesh iudgeth: for the next words doo shew that he speaketh of a good thing. For else how should it be said, I law that this is of the hand of God? it is Gods gift vnto a man, when he can eat and drinke, and delight his soule with the good of his trauaile.

Yee haue séene before how he condem­ned eating and drinking, and pleasures, when a man doth power forth him selfe vnto thē riotously: they make men mad, & to become beasts. But God hath made & ordeined many things not only to serue necessitie, but also for pleasure & delight of his children, which they be to vse mo­derately and wisely. They differ much from the carnal man. For he doth delight [Page] his soule in eating and drinking, forget­ting God, and drowned in these things. But they solace▪ themselues so in these thinges, that their hartes delight is not drawen from God. For they beholde his blessing, fauour and good will in the crea­tures of which they take their part: And this in déed is of the hand of God. The delight which the Epicure hath in filling his belly, is nothing beyng cōpared with this. It is but as the beasts doo. God must be our delight, we may not delight in the creatures further then thus, that he hath giuen them vs as our portion here. Wée reioyce in the Lord, when wée reioyce in them so.

The other sort are far from this. For they doo delight themselues, and imagine that they take their part, as Solomon saith, but if the remēbrance of God come in the way, all is marred: their pleasure is in vanities and sinnes. Do but speake of death, of the day of iudgement, or of Gods displeasure against sinners, & they take it euill, and be angrie. They say it is no time nor place to speak of such mat­ters, [Page 71] they came to be merie. Kuffians and riotous beasts solace themselues and are merie, but yet it cōmeth not nigh this gift of God. This is in no mans power, but where the giuer doth bestow it.

Some man hath great plentie, and doeth grudge at his owne bellie, this man is miserable couetous, if clay would nourish him, he would eate it to spare his sub­stance: yea, he would eat worse for need.

Another hath aboundance, and saith to his soul, eate, drinke, and be merrie, thou hast goods inough laide vp for many yeres. Why doeth not this man right? He is couetous, and stayeth vpon the ri­ches, he delighteth in them. Read the 12. Chapter of S. Luke, and there ye shall sée how our Souiour setteth him out, pul­ling downe his barnes, & building grea­ter.

This then is Gods gift, with peace of conscience with ioy in God, for a man to take his part, and to delight himselfe in his labours. This is not in euery man which hath riches. For if a man stay vp­on them, their torment is neuer ended, [Page] they can neuer be satisfied. For, when he hath all, his stay is doubtfull and therfore he séeketh to heap vp still, supposing that in greater aboundance he shall quiet his minde. O saith one, if I had but two hū ­dreth pounds of good land, by the yeare, I would be fully contented. It falleth out that hee hath two & two, and as his goods are increased, so is his minde more grupple. He is lesse satisfied then, when he was poore. Let vs stay vpon God, and vse that he geueth with a chereful mind. The worldlings doe reioyce, but it is a madde ioy: for there be stinges within in their conscience, which doe marre their mirth. Euen in laughter the heart is so­rowfull, and the end of that mirth is hea­uines,Prou. 14. Pro. 14.

It may be said, how coulde Solomon tell this? he might know his own heart, but coulde hée iudge of other men? To this he maketh answere: Who could eat, and who could hast vnto outward things more then I? As if he should say, I know there is no man vnder heauen, which can of him selfe, or by any gifte of nature [Page 72] that is in him▪ eate and drink, and delight his heart in his labour, for if any man were able, it was my selfe: but I coulde not, therefore I am sure no other coulde, vnlesse it were geuen him of God, euē by a worke of grace. I was rich, I was in honor, I had wisdome aboue all other, I had as little to care for as any, and yet could not I doe this without a speciall gift and grace of God.

The next verse doeth more cléerly lay open this matter, by expressing the cause on both sides. For (saith he) to the man that is good in his sight, God geueth wisdome, knowledge, and ioy: but to the sinner he geueth paine, to gather & to heape vp, to geue to him that is good before God. The Lord is gratious and bountifull vnto whome it pleaseth him. The man that findeth fauour in his sight, or vpon whom he setteth his heart, he re­ceiueth from him all blessings. For vnto him he geueth wisdome, and knowledge, and ioy.

He speaketh not here of the worldlie wisdom and knowledge, of which he said [Page] before, in the multitude of wisdome is much indignation, and he that increa­seth knowledge, increaseth sorrow. For we see, that the wisdome and knowledge whereof he speaketh here, haue ioy ac­companying them. This is the know­ledge of holy things, the feare of God, the trust, & delight in him. From hence dooth spring the cōtempt of this present world, the treading downe of immoderate cares and sorowes about it, and the frée vse with ioy and gladnes of all Gods bene­fites. This is it of which it is said in the Psalme, It is in vaine to rise vp early, & late to take rest, eating the bread of sor­rowes, he doeth surely geue his beloued sleepe. There he calleth it sléepe, and here he doeth call it ioy. For he speaketh not of that sléepe of the bodie, so much as of y^e quietnes of minde which the godly man enioyeth, whether he be rich or poore.

Let vs obserue further, that it is not onely Gods gift, to vse the things of this world aright, with sound comfort, but al­so a speciall gift of wisdome and true vn­derstanding, wherby the man is directed.

[Page 73]As this is Gods mercie to the good, so the contrarie, that is, to be a drudge in the world, to be vexed, molested and formen­ted with cares, to eate the bread of sor­rowes, for to heape vp, and increase ri­ches, is a punishment and iudgement of God vpon wicked men. For he saith, that God geueth torment or paine to the sin­ner, to gather and to heape vp. And as the other is wisdome, so this is follie. The good man (through the true knowledge of God) despiseth the world: the worldlie man is blinded with follie, and tormen­teth himselfe for the world.

It is true that a penaltie is layd vpon all Adams children, that with the sweat of their browes they shall eat bread: but the blessing of God doeth asswage the gréeuousnesse thereof, vnto the faithfull. His curse (as wee may gather by this place) doeth double it vpon the wicked. For when it is saide, God geueth him paine, it must néedes be more than com­mon.

A very notable place to be considered of all men: to teach them whence all mo­lestations [Page] doe spring, for the mainteining of this present life. We sée many haue a sore burthen vpon them, and are troubled in such wise to get their liuing, that they be euen wearie of life. They put to all the trauell of their bodies, and studie and deuises of their minds, to winde out, but all will not serue. They grudge & mur­mure, they catch on euery side what they can lay hold of, they deale deceitfully, they vse cousenage, but neuer the néere. What doo they say at the last? this is an harde world: they haue not the wisdome to sée that God doeth accurse them. And why? Because they be wicked sinners.

Others there be which know no end of their goods, and of those Solomon doth here particularly speake, which yet not­withstanding are neuer satisfied: they haue so much care to gather and still to heape vp, that they defraud their owne soules of good, they doo not inioy that which they haue. The world is full of these: a man that looketh vpon thē would thinke them iolly fellowes: they can not doo amisse, they haue plentie. Aske how [Page 74] doth such a man: answere is made, hée can not but doe well, hée doth liue at his hearts ease: hée may dispend fiue hun­dreth pounds by the yeare. When as ne­uerthelesse his heart is in little ease: for cares doe pinch him: he doeth still tur­moile him selfe for to heape vp more: he doeth rob his owne bellie: he doth grudge to laie out any thing vpon himselfe: be­cause he is looth to diminish his substance.

This punishment (which he in blind­nesse can not perceiue) hath God laied vpon him. For he is worthie to be thus punished, beyng one which hath let goe the feare of the Lord. Thus we sée that the righteous iudge doth punish the con­tempt of his lawes, both in this world and in that which is to come. Now the vexation and trouble both of bodie and minde, which men doe susteine: in the world to come, the euerlasting paines of hell. It is not against this doctrine, which is said to the rich glutton in hell, thou re­ceiuedst good in thy life, & Lazarus paine, and now contrariwise hée is comforted, and thou art tormented. For this rich mā [Page] which was so daintily kept, both for his apparell & diet, thought he receiued good (when it was no more but such pleasure as brute beasts inioy) which he had in all his aboundance: and wanting faith to rest vpō God, he was not without his cares: for riotous men, and delicate Epicures, be very couetous and gréedie of gaine: for if they had a sea of wealth, they are in doubt it will be dried vp.

How happie are those which find fa­uour in Gods sight, which haue a portion in this life, and afterward inherite eter­nall glory. This is it which Saint Paule saith, godlinesse is great riches, which of it selfe doeth being contentation, and is fully sufficient: for it hath the promises of this life and the life to come. There is an other thing which hée saith is a vani­tie, which God also doeth lay vpon the wicked: that they with vexation doo tra­uell to gather riches (not for themselues) but to giue vnto the righteous. They haue laboured, but full little doo they know vnto whom the fruite of their la­bour shall come. The Asse doeth carrie [Page 75] great waight of treasure vpon his backe, but not for him selfe, or vnto any vse of his owne, but for his maister. Euen so these doe grone, and are burthened, and carrie the waight vntill they bring it where God will bestow the same. Thus he hath laid open what mē find in world­ly possessions. Let vs carefully remem­ber his doctrine.

The fifth Sermon.
Ecclesiastes. Chap. 3.

TO all things there is &c. If we were not very dul scho­lers, blinde and earthlye minded, there is inough said in y^e two for­mer Chapters, to perswade vs throughly, that mans estate vnder the sunne, when it is at the best, is most vain and miserable. But séeing our naughtinesse is such, that we fasten our loue, and put our trust in things transito­rie, although we know them to be such: [Page 77] the wise man goeth on with further per­swasions to recouer vs (if it be possible) from this accursed and damnable way. He made triall in him selfe, being the a­blest man that euer was, in the know­ledge and vse of all excellent thinges vn­der heauen: and proclaimeth that there is nothing but vanitie, & affliction of spi­rite.

We shall now haue the inconuenien­ces, euils and mischéefes, which he obser­ued to fall vpon other menne, which hee was frée from, (the first which hee now dealeth in excepted) and which in déede doe make this life excéeding mise­rable. For if Solomon with all his glo­rie, in the middest of his great riches and pleasures, found no good, what shall wée say of the life of those, (which are farre the greatest part of the world) that in the steade of his delightes, are laden with e­uils? I suppose there is no man so sim­ple, but can reason thus: If the life of Solomon were vexation, what is the life of other men? He was frée from ma­ny gréefes that light vpon all other.

[Page]These gréefes did he obserue, & some of them he noteth. But first he vseth one generall argument, as the grounde and foundation therof, which doeth also serue for confirmation of his former discours: which (as I said) he himselfe, and all his works are subiect vnto. It is taken from the time: all things vnder heauen are in time, and therefore changeable w^t time. No maruaile therfore, that al creatures, all workes, studies, indeuours, councels, and desires, be vaine, and no profite re­mayning, séeing time eateth them vp quite.

To all things (saith he) there is an ap­pointed time, and a season for euerie purpose vnder heauen. All things vnder the sunne, or, as the holy Apostle spea­keth 2. Cor. 4. the things which are séen, are temporall: and for this cause they al­ter, they varie, they change, they succéeds one another, there is nothing but a con­tinuall turning, and tumbling vp and downe of all, euen as times doe turne and alter. There is nothing constant and durable, but it hath a season, and then the [Page 78] contrarie thereunto hath the time also, and expelleth it.

It were infinite to gather euery par­ticular, but he gathereth so many as may leade vs to the contemplation and sight of all the rest. There is a time to bring forth or to be borne, and a time to die. These two are set the one against the o­ther. A man, and each liuing thing hath a time when it commeth foorth into the world, and after certaine daies or yeares that turne about, the time for death dooth come. Who, or what can withstand this? The like is for all works y^t are wrought: there is a time for their making, there commeth a time for their marring. We must take this by the way, that he doeth not minde to shew what is lawfull and right to bee done, but what is done by change of time.

Men plant trées, which grow and liue many yeres: but trées waxe so olde, that they be plucked vp againe. There com­meth a time of slaughter and killing, and a time to heale the wounded. The migh­tier sort build great houses, & so strong, [Page] as it séemeth they should continue for e­uer: but they weare out with age, & the time commeth when other doe pluck thē downe, and build new. Thus is it in all workes vnder heauen. There is nothing but continuall doing, and vndoing that which was done before.

Euen so commeth it to passe in all mans affectiōs, and desires in his works, and in the successe of matters. There is prosperitie, health, and good successe. Thē doeth he reioyce and laugh, then doeth hée daunce and skip for ioy. Aduersitie follo­weth in her time, then doeth he wéepe, then doeth he mourn and lament: this we al know by experience. But because he saith, There is a time to daunce, I must speake some what of that. There be some which mainteine daunsing, & these be their words: Wee can proue by the Scripture y^t daunsing is allowed, there is a time (saith Solomon) to daunce. I noted before, & they which obserue well the course of things here spoken, shal find it true, that he disputeth not what is done lawfullie, but what is done. But I will [Page 79] not holde them in this straight, I will graunt in this one particular of dansing, that he speaketh of a thing lawfull: yet shall ye sée that they doe fouly abuse gods word in the sence they alledge it. There are more kindes of daunsing than one. If they will haue this Scripture serue their turne, they must shewe that such daunsing as is vsed now a daies: wanton dansing, by which men and women nou­rish and féede their fleshly lustes, is here mainteyned. By such dauncing sinne is much increased, God is not glorified by it.

Are they not then ashamed to make Gods word alow it, & so to be cōtrarie to it selfe? For Gods word doth condemne chambering and wantonnesse. Rom. 13. Rom. 13. If any replie, and say we can doo it with a chast mind, onely for recreation, and in sober maner, when at a marriage such mirth is to be vsed. I answere, that such are not to be so disalowed as the rest.

But yet with all wée must take this, that euery one is to haue regard not one­ly of his owne chastitie, but also for the [Page] preseruation of the chastitie of all other. If thou doo that which is a baite to stirre vp, and kindle euill lustes in other, thou doest breake the rule of loue, thou doest hurt thy neighbour, therefore take heed how thou daunce. But let this passe, that we may goe on: There be many workes of mē, which in their season are wrought and haue their time, when their contra­rie succéedeth and they vanish: There is a time to cast away stones, and a time to gather stones. This is not to be restrai­ned vnto the particuler expressed, but may represent many actions of mans life which he doth, and vndoeth of him selfe: for the mind doth alter and change often with the times. There is a time to im­brace, that is for marriage, and there is a time to abstaine. He noteth diuers other things, as a time to find, to lose, to kéepe, to cast away, to rent in péeces, & to sewe together, to kéepe silence, and to speake, to loue, to hate, of warre and of peace.

What doo al these, and a thousand such like, but shew that we are shut vp in time, the times doo change, and wée are [Page 80] changed in them. We haue good spéed, we haue euill spéed, we make, we marre, we alter, we change, we loue, we like, we loath, we mislike, we are in quiet today, tomorow in trouble, we neuer cease turmoiling, and can make nothing stand constant, either within vs, as in our mindes, or without vs, in our workes. Whereat he breaketh forth into an ex­clamation, what profit hath he that wor­keth in the thing wherein he trauaileth? If we could fasten the eyes of our mind, vpon this which he hath set forth in some particulers, euen to behold the varia­blenesse, the alterations, the change of all creatures, of all workes, of counsels, de­uises, enterprises, euents, affections, and desires, we should sée that in déed there is no profit remaining of al the sore trauaile wherein men forment thēselues. When peace lasteth some clime vp in honour, some build, some plant: as we sée the litle Ants busie to cast vp their hill, a man doth spurne it with his foot, al is scattred, those that were in the top, are cast downe with the lowest. Euē so when the wars [Page] doo come, there is a new face of al things, there is casting downe from dignitie, breaking downe, and rooting vp, yea ma­ny grieuous and horrible spectakels doo e­uery where appeare.

Here may we consider againe, the ad­monition which our Sauiour doth giue, Math. 6. Lay not vp for your selues trea­sures in earth, where moth and rust doo corrupt, & where théeues breake through and steale. But lay vp for your selues treasures in heauen, where neither the moth nor rust moth corrupt, & where the théeues doo not breake through & steale. Here may wée also remember what S.1. Tim. 6. Paul saith 1. Tim. 6. Charge those that are rich in this world, that they be not high minded, and that they trust not in vncertaine riches: for as all other things haue but their time, so is it with riches. There be many waies for men to lose them, as times doe fall out.

It is néedlesse to make rehearsal in the particulars: but I will rather put you in minde of that exhortation which the holy Ghost maketh, Pro. 23. Weary not thyProu. 23. [Page 81] selfe saith he to be rich: cease from thine owne vnderstanding. Wilt thou cast thine eyes vpon them, for straight way they are not. For riches make thē wings, they flie away as an Egle toward the heauens. The rich man doth kéepe them but as a bird in a cage, the dore is no soo­ner open, but they whip out & are gone: they mount vp toward the heauens, that is, where the owner can not follow to lay hold of them againe. O yée rich men can ye pull the feathers, or clip the wings of your riches? can ye make them as tame foules to tarrie with yée for euer? they be vncertaine, they haue but their time, doo what yée can to make them sure.

I may say the like for honours and dignities, for bewtie and fauour, yea for all things vnder the sunne: they haue but their time, and thē come to naught. Looke vp then vnto the eternall and euer liuing God, he is before and after all time, he is alwaies the same. Séeke for to possesse him for your inheritance: with him there be durable riches: hee will neuer fayle ye. Pray vnto God to teach ye to number [Page] your daies, that ye may apply your harts vnto wisdome. For to your selues, and to your workes there is but a time. It is not in vaine that the prophet saith, teach vs to number our daies, that we may applie our harts to wisdome. For though the times be thus apparantly variable, and inconstant, yet men are folishly blin­ded. For it will be said, that although a man liue but a time, yet his workes may continue long. For ther be some whose houses and auncetrie haue cōtinued fiue hundred yeares, some say they can shew for a thousand yéeres. These haue stood as mightie Cedars, yea as the mountaines themselues in the middest of all stormes and tempestes. They continue for all the broiles that haue béen in the reuolutions of times: Men may make their workes so strong, that they may stand for euer. What a goodly thing is it, if their posteri­tie may florish in honour for a thousand yeares.

Alas poore fooles, who is able to make sound or due proofe of a thousand yeares? there be many which set vp their bristles [Page 82] and looke a loft, if they can find that their auncetors haue béene men of worship, & continued fiue or sixe hundreth yeares: let it be a thousand, how little a part haue they of it. Their fathers daies did not profit them, nor theirs on the other side do them any good. They haue not learned that a thousand yeares are but as yester­day. They are but as a watch in y^e night when they be past: yea euen as a tale that is told. We sée also that the mightie strong kingdomes and monarchies of the world, had but their time and are fallen. And shall any man be able to make his workes so sure, that they shall not haue their time to be broken downe? men doo reach at such a thing, but all in vaine be­cause the state of the world shal continue still the same, the times shall fall out as they haue doone. The wise men of the world doe read the histories of former a­ges: they sée examples set before them of all sortes, which do as it were in a glasse represent vnto them the truth of this doc­trine.

For they sée that all the mighty kings [Page] with their nobles and wise counsellors haue laboured in vaine: their thoughts, their coūsels, their works, together with their glorie, are vanished and come to naught: what profit haue they of all their trauaile, more then to be pictured in the Catalogue of kings? and yet these labour still, as if their works should stand for e­uer. Either they be deceiued with this, that their wisdome and policies shall be able to doe more, or else they be perswa­ded amisse, that the times to come wil not be so variable. For out of al doubt, if they were thus perswaded, the mightie men and men of renoune that were before vs, did as much as was possible by power or wisdome to be done, that their workes might be dureable, and yet wée sée all is gone. The changes and alterations of times haue ouerturned them quite.

This variablenesse of time will con­tinue still: they would not for a thing of naught cast away themselues, I meane by setting their harts so vpon this world that they lose eternall glory. And if they yéeld thus farre, that the men of former [Page 83] ages did as much as they can possibly do, but they thinke the times may be better: let them consider that which Solomon here addeth, concerning this variablenes and change of times. For he doth note di­uers points touching this matter.

First, that God himselfe hath done it. I saw (saith he) the trauaile which God hath geuen to the sonnes of men, to oc­cupie and busie them therein. It is not the whéele of blinde fortune, whereby al things are so tossed and turned here vn­der the sunne. It commeth not by chance or aduenture, that man and al his doings are subiect to the changeablenes of time. It is God, the maker and ruler of heauen and earth, that hath giuen or appointed vnto man, to toile himselfe, and to be bu­sied in this sort.

All men must be occupied, therefore the old things decay, or be destroyed, that new may be done. If there were no de­cay, nor no vndoing of things doon in for­mer ages, there would haue béen inough done long agoe, to suffice all that shoulde follow. But as he said, there is a time [Page] to plant, and a time to plucke vp that which is planted: a time to break down, and a time to builde. Some vndoe and destroy, as falt as other set vp. Thus shall it continue to the worlds ende, be­cause God hath thus decréed, and set it vpon the children of men. The wise man beholding this, with other things before mentioned, was clean out of hope, that a­ny of all his goodly works, wrought with such wisdome, should continue: For who can withstand Gods decrée?

Secondly, he sheweth that this is done of God by a goodly, excellent, and iust dis­pensation, he vttereth it in these words: he hath made euery thing bewtifull in his time. We haue séene certaine parti­culars, whereby he declared that euerie thing hath his time, and their contraries succéede. A time to be borne, a time to die, a time of warre, a time of peace, a time to loue, a time to hate. Goe through all things vnder heauen, and it is so.

He saith also, that God hath set it thus. It might arise in mens minds, how can these thinges come from God, are they [Page 84] beséeming his gouernmēt? Many things are vglie, and horrible to behold. He af­firmeth that he hath made them all be w­tifull in their time. In the outward ap­pearance there be a thousand euil fauou­red sights in the mischéefes, the miseries, and calamities that light vpō men: there be monstrous exploites, loathsome to bée spoaken, wherby men are oppressed, and their estate made miserable. Come these from Gods appointment? Can it agrée with his holy gouernment? Yea (saith Solomon) how so euer the outward ap­pearance be, if men had eyes to sée, if men were lightened with Gods spirite, it should be apparant vnto them, that all these deformed mischéefes and calami­ties, are not onely sent from God for iust cause, but also very bewtifull in their time.

I must here enter into some particu­lars, that it may be cléere, for I knowe this doctrine wil séeme strange to the ig­norant sort. He said before, that there is a time of warre, and a time of peace. The one of them, that is to say, the time of [Page] peace, is bewtifull. All men sée the bew­tie of peace and commend it, for then m [...] increase and prosper. They plant Or­chardes, they buyld faire houses. Then kingdomes and cities doe flourish. But can this be said of the other, namely, of the time of warre. Is it a bewtifull sight to sée men slaine, to haue their bloud run in the stréetes? Is it pleasant to beholde faire houses broken downe, Cities and townes burnt and consumed, the Corne fieldes and Orchardes laid wast and de­stroyed? Is it delightsome for men to looke vpon the sauage barbarous Soul­diers, when they take their wiues and daughters, euen the sober matrones, and bewtiful virgins, to rauish and defile thē euen before their face? Can any take pleasure, when the swordes, the daggers and speares, are thrust into the young in­fants, the litle babes, euē their daughters and their sonnes, their tender bodies cast foorth into the stréetes, and troaden like mire with the horses. Is not this lamen­table? Shall we say that God hath made these bewtifull in their time? He saith [Page 85] so, and we must beléeue him. In like sort hee said, There is a time to cast away stones, and a time to gather stones toge­ther: a time to find, a time to lose: a time to keepe, a time to cast away. The one part, that is to gather, to find, to kéepe, may séeme bewtifull, but not their con­traries: As for example, a man gathereth goods, heapeth vp riches, buildeth houses, and purchaseth landes. His sonne doeth come after, and he addeth double and tre­ble, he goeth beyoond his father. It conti­nueth thus for certain generations, vn­till the heaps are great: at last their step­peth in one that scattreth all abroad. He is a ruffian, he is riotous, he is a dicer, he haunteth harlots, and so consumeth all that his Auncetors did gather. Is this bewtifull? is this a good sight? I might go through a number of particulars, but these may suffise to lay open the doctrine which Solomon doeth here teach. I will make these manifest, & so we may iudge of all other contraries, which in their times fall out by Gods prouidence, how he hath made them bewtifull.

[Page]I know it will be said, how can these things be bewtifull? Is riot, whoredom, ruffian liues, dicing, or wasting goods and patrimonie, bewtifull? are murthers, bloudsheds, cruelties, rauishings of ma­trones and virgins, wasting & burning all pleasant things, cōfortable to behold? These and a number moe are vglie, hor­rible, and dolefull to behold. They be sins euen of Heathen men condemned. God is holie, iust, pure, and righteous, he ab­horreth & condemneth all sinne and wic­kednesse, how can it be said, that he doeth make these bewtifull in their time? shall most foule sinnes be bewtifull, or shall we say that God doth approue them?

I answere, that neither doth God ap­proue sinne, neither is sinne bewtifull of it selfe at any time, and yet this standeth true, he hath made euery thing bewtifull in his time. Wée must therefore distin­guish thus: God is the Aucthor of all acti­ons, but the sinne of the actions commeth not néere him: For hée is infinitely holy and pure, and hateth all wickednes. Hée doth in his prouidēce vse as instruments, [Page 86] both men and deuils, to bring the works to passe, and the sinne cleaueth onely vn­to them. The actions arè good as they bée from the most blessed and holy God, but these instruments doo sinne, and are iust­ly condemned. Moreouer, if we respect the sinne it selfe, it is fond, it is lothsome, it is sorowfull to behold: for who can be­hold the rauishment of women, the mur­thering of men and children, the burning of cities and townes, & not powre forth teares? Who can see theftes, robberies, and spoiles, yea all kind of wickednes in such manner committed, as if all the Di­uils in hell were losed, and walked vp­on the earth in mans apparell, and not mourne? In this the things are not bew­tifull.

But now in an other respect, if we be­hold, wée shall sée they be all be wtifull in their time: and that is, as they be sent as iust and due punishments from God, as the executiō of his wrath, and venge­ance for the wickednes of the world, and for the triall of the faith and pacience of his seruants. Looke in the time of peace [Page] what securitie there is, what vnthankful­nesse, what pride, what abusing of all Gods creatures vnto riot and excesse, and ye shall sée, that the sword, the famine, the pestilence, and al kinde of miserable vex­ations are iustly sent of God, and in that respect are bewtifull in their tune. Wée sée how many doo gette their goods, with couetousnesse, with vniust dealing, by extortion, briberie, and deceit, vsurie, vnmercifulnesse to the poore, yea euen to the widow and the fatherles, doo fill ma­ny mens purses.

Is it not a iust reuenge from God, and a due executiō, and in that respect a thing bewtifull, that a ruffian, or an vnthrift, doe rise vp and riotously wast the goods that haue béene so naughtily gotten? The Lord God doth in righteousnesse gouerne all nations and people of the world, & pu­nish their ingratitude. His owne childrē offēding do not escape. The exāple of Da­uid may suffise: hée committed adultris with Barseba, hée caused Vrias hir hus­band to bée slaine with the sword: the thing displeased the Lord excéedingly. He [Page 87] sent Nathan the prophet vnto Dauid, to shew him his sinne, and also the chastice­ment that God would send him for the same. The sword shall not depart from2. Sam. 12. thy house for euer.

I will raise vp euill, saith the Lord, a­gainst thée out of thine owne house: I wil take thy wiues before thine eies, and giue them vnto thy neighbour: which shall lie with thy wiues in the sight of y^e sunne. Thou diddest this thing secretly, but I will doe it before all Israell, and in the sight of the sunne. This was the punishment threatned, let vs sée how the Lord did bring it to passe. First Ammon the sonne of Dauid defileth his sister Tha­mar. Abshalom for reuenge being an o­ther of Dauids sonnes, and brother vnto Thamar by the mother also, doeth slay Ammon his brother. Afterward, y^e same Abshalom doth gather a power of men, and séeke to thrust his Father from the kingdome. Dauid is constrayned to flie from Ierusalem, leauing some of his wiues there: thether commeth Absha­lom, and by the counsell of Achitophel [Page] causeth a tent to be spread, and in the sight of all the people, went in and lay with his fathers wiues. Here is Gods punishment vppon Dauid as hée before threatned. Ammon did commit abomi­nable incest: Abshalom, besides his mur­ther, his treason and other enormities did cōmit the like incest with his fathers wiues. The Lord saith he did all this.

But as I said before, the actions were his but not the sin. The sinne did cleau [...] vnto the men, and to the Deuill which drew them into it, vnto whose hand th [...] Lord had iustly giuen them ouer. Thes [...] sinnes in themselues are foule to look [...] vpon, but as they be punishments sen [...] of God vpon Dauid for his offence, the [...] were bewtifull in their time. Thus ma [...] wée iudge of all the euils, the calamitie [...] and mischiefes, which in the variablene [...] and change of times doe light vpon me [...] He hath made them all bewtiful in the [...] time. We must come to the third poin [...] and that is that God vseth men as his i [...] struments, and by them as by the mea [...] he bringeth in all those euils, which [...] [Page 88] punisheth the wickednesse of the world withall, and sheweth his glory, except in that which he worketh himselfe extraor­dinarily and immediatly: his words are expounded diuers waies by diuers, but I will translate them euen as they stand, thus: He hath also set the world in their hart (except that which man can not find) euen the worke which God worketh frō the beginning to the end. When he saith, God hath set the world in their heart, hée expoundeth what hée meaneth by the world, euen the worke of God, which hée worketh from the beginning to the end. That is to say, euen the whole worke of God, for the turmoiles that be among the nations of the world: sauing that he hath made an exceptiō by the way, for he put­teth in, except that which man can not find. We haue séene before how he set­teth downe euery thing to haue his time and season.

He expressed sundrie particular partes of contraries, by which we may be indu­ced to behold al things that are doone vn­der heauen, which hée calleth the world: [Page] and because Gods prouidence directeth all, he calleth it the worke which he wor­keth. This world (because the things be so vniuersall and so many) or this whole worke of God, hath he set in mans heart. For menne doo worke it all, except that which man findeth not out, which God hath reserued to him selfe. As for exam­ple, he hath at all times so gouerned the world, that he doeth many things of him selfe without the meanes of men, both in deliuerances of some particular persons, and also in preseruation of his whole Church. He hath shewed great wonders aboue mans reach. He doeth send dearths and famines, and pestilences to plague & punish the wicked. These and such like excepted: It is in mans hart to doo all the rest. All the labour and turmoile of doing and vndoing, of making & marring, set­ting vp and destroying, wee sée is in the heart and minde of man. The prosperi­tie, the aduersitie, the good successe, and the euill successe, yea all the mischiefes, dangers, inconueniences, & euils y^t make this life miserable are wrought by men.

[Page 89]It is not néedfull that I should stande to declare this by particulars, it is so eui­dent in euery mans knowledge. We are compassed about, both we, and our works vnder the sunne, with tenne thousand e­uils, which the hart of man hath in it for to doe and accomplish. Wee are subiect vnto all the iudgements which God sen­deth extraordinarilie. Our life therefore is nothing but extreme vanitie and mise­rie. There is in it no good y^t remayneth.

But as he doeth againe repeate that he saw that there is nothing good in thē, but to reioyce and doe good in his life. Also, that euerie man eat and drink, and see the commoditie of all his labour: this is the gift of God. I néede not stand vp­on this, being expoūded before, more then this, that he willeth men to reioyce, and to doe good in their life. Which I take here to be referred vnto the true ioye in God, with the partaking of the creatures in such sort as I shewed alreadie. Not as the gluttons, y^e drunkardes, the epicures, and such as be geuen ouer vnto fleshlie lustes.

[Page]This gift of God, as he calleth it, is not geuen vnto them, they take pleasure like bruite beastes: but when they re­member death, or the iudgement seate, they are pricked within. They bée like the sea that resteth not, but foameth out mire, there is no peace to y^e wicked, saith my God, Isaie. 57.

The fourth and laste poynt now re­mayneth, which is, that God hath (by an vnchangeable decrée) done all this which he hath shewed of the variablenes of all things in time, and with time. There is at one time doing, at another time vn­doing. There is good successe to day, and as euill to morow. Now mirth, then sor­rowe: prosperitie, and aduersitie. This hath God so appointed, that it cannot bée altered. Marke what he saith, I knowe that whatsoeuer God shall doe, it shal be for euer▪ to it can no man adde, & from it can no man diminish. These wordes be effectuall, and plaine, to teach vs, that God almightie which hath made y^e world and doeth gouerne it, hath compassed a­bout, and shutte many vp in vanities, ca­lamities [Page 90] and miseries, which are innu­merable, euen as it were within walles of brasse. There is no way to wind out, no way to alter any thing, either to adde, or to diminish. No man can change that which God hath determined. He hath in his manifold and vnsearchable wisdome set this course and order in the world, to continue to the end. No thing, no purpose whatsoeuer vnder heauē, shal haue more then the season, and then geue place.

By this we may be taught to beholde the madnes of the children of this world, they striue and indeuour against God, no wiselier, then if one should run his head against a thicke wall of brasse to breake through it. They applie all their studie, wisdome and power, to make their estate firme vnchangeable, and not subiect vnto vanitie.

What inuentions and deuises there be, to make themselues glorious in the earth for euer: what hope to make their posteritie flourish, and their workes (for the greatnes of them) to stande euen to the last day. Alas poore blinde men, they [Page] forment themselues in vaine, for God hath decréed before what shall become of them, and of all their thoughts. He hath set al vnder time to passe away, and will they goe about to alter his purpose.

Here is comfort to the godly, when he saith, all that God doeth shall stand for euer, to it can no man adde, from it can no man diminish. For this doeth teach, that things fall not out at the wil & plea­sure of men, but are wholy ordered by God himselfe, which causeth all thingesRom. 8. to work together for the best to those that loue him. The world doth rage, y^e migh­tie tyrants are in a furie, and doe threatē destruction to the church. Many troubles and miseries arise, it séemeth there will be no end nor measure: so strong they be which trouble all, that they appeare to haue the whole sway of the earth at their commandement. But when they haue done what they can, they goe not one iot or one haire breadth beyonde that which God had before appointed.

Herein the world is like the sea, in which God hath laide the waters vppon [Page 91] heapes. At the stormie winds the waues therof arise, they swell, they rage, they rore, they fome, & threaten to ouer whelm the earth, and to drowne all. But God hath set the shoare, hee hath appoynted them their boundes and limittes, which they cannot passe. Hether shalt y^u come, and not further, here shalt thou lay down thy proud waues. The deuill stirreth vp the tempestes, and setteth all in a broyle vpon the land. The waues doe threaten the heauens, the tyrants are so proude to enterprise great matters: but Gods pro­uidence and decrée, that is, the shore, fur­ther they cannot procéede, for he saith, I know that which God doeth shalbe for euer, to it can no man adde.

The next words in the text doe shew to what ende and purpose God doeth all this: and that is, that men shoulde feare before him. A most worthie ende, both for his glorie, and for mās good. He ought to be feared and honoured, and it is true blessednes vnto those which do it. Behold then the excellent wisdome and goodnes of God, which bringeth light out of dark­nes, [Page] and life out of death. He hath set mā in this vaine estate, transitory and full of calamities, to drawe his minde vp to his God, to feare, to worship, and to depende vpon him, séeing vnder heauen there is nothing to stay vpon, there is nothing to help or comfort.

What dulnes is in vs when we finde that all is like a sea of miserie? if we look vpon the ages past, or the time present, and when we are tolde it shalbe so in the time to come, yet cannot our heartes bée drawē away from it vnto God? He doth it that we should feare before him, but we perceue it not. He leaueth vs nothing here that is worth the casting our eyes vpon, because we should turne them vn­to him. He is constant, always the same, but the works of man decay, and newe are set vp in their steade. He demandeth what it is that hath béene, and maketh answere, that which is now: and y^t which shalbe is that that hath béene, for God re­quireth that which is past. All thinges are either past, present, or to come. Men in times past did labour, they are all set [Page 92] a work that liue now, and those that rise vp after vs shall doe the like. They that went before, their workes are decaid and fallen, we doe but the same again. Those that come last, and fall to it a fresh, when our workes are vanished, shall doo no­thing but that which hath béene done be­fore.

Thus all turneth round as a whéele, which hee expresseth further in these wordes, God requireth that which is past. This is not Fortunes whéele, it is God, when men turmoyle, which so or­dereth the matter, that they can doe no more but that hath alreadie béene done. For when he saith, God requireth, it is as much as to say, God bringeth back a­gaine that which is past.

Oh poore creatures what do ye? Open your eyes and behold with déepe medi­tation that which is here set before you. Consider the workes of the ages that are past, what is become of them? what shall then become of your workes hereafter? God hath decréed, and no man can alter it, that this estate of things shal continue [Page] to the end. Turne then vnto him, feare him, and forsake these vanities, and yée shall be blessed for euer.

The sixth Sermon.
Ecclesiastes. Chap. 4.

MOreouer, I haue seene vnder the sunne the peace of &c.

I noted the last time, that he wold shew some parti­culars of the euils [Page 94] and mischéefes which hee obserued▪ to fall vpon others, which doe increase the miseries of this life. Now hee commeth to them, and first beginneth with the op­pressors, and the oppressed. God hath made all the inhabitants of the earth▪ of one bloud. He willeth them to dwell to­gether in concord and loue▪ to deale iust­ly, vprightly▪ and with equitie▪ and none to hurt, but to doe good each to other. But all this is gone, through the corruption of our nature, and wee are geuen to op­presse, to spoyle and deuoure one another like sauage beastes.

For to méete with this, and for y^e pre­seruation of mankind the Lorde hath or­deyned the ciuill power, hee hath erected the seate of iudgement and iustice vppon earth, he hath put his sword into y^e hands of Iudges and ruler [...] to right that which is amisse. They are by duetie of their of­fice and place to rescue the innocent, to deltuer the oppressed, and to punish the wrong doers; This doeth bring much ease and quiet vnto the Inhabitantes of the earth: for without it, no societie, or [Page] common wealth can stand. There wold be nothing but théeuing, killing and spoyling. If this were not some what at all times peruerted, there might be much more comfort and reléef to the oppressed. But it falleth out as he saith, I haue seen vnder the sunne the place of iudgemēt, there is iniquitie, the place of iustice, there is wickednes. The wicked should there be punished, and the innocent res­cued, and it falleth out contrarie. The Lord complayneth of this Psal. 82. HowPsal. 82. long will ye iudge vniustly, and accepts the person of the wicked? He crieth vnto them to iudge the fatherles and poor, but they heare not.

I know some take it that Solomon doeth not speake here of the iudgement seate, but by the word place, vnderstan­deth as much as to say, in steade. Then is it thus, that the people in place, that is, in steade of iustice, doe iniury & wrong one another. I could yeald vnto this, but that hee speaketh in this manner, the place of iudgement there is iniquitie, which agréeth rather to a very place, thē [Page 95] to say in steade. But it may be obiec­ted and saide, where did Solomon be­hold this corrupting of iustice in the ve­ry seate of iudgement? was not hée the2. Sam. 12. chéefe Iudge in his kingdome? Did hée, or coulde hee beholde such a thing in his his owne daies, and not remedy it? I an­swere, that he speaketh not of that which he had séene in one kingdome, or at one time, or which he behelde so much with outward sight. But by an inward light and knowledge he beheld this great euill in all dominions vnder the sunne, and at all times.

He did know right wel the great cor­ruption of man, that tyrants should oftē sitte vpon the highest seates of iudgemēt. And moreouer, that though the king him selfe be iust, yet his substitutes, and such as are put in trust vnder him, would peruert iudgement many times. For when they should look vprightly into the cause, they be drawen awrie by manyre­spectes: for there be many thinges which haue force and strength in them to draw a man awrie from ministring true in­stice. [Page] Sometime a gift doeth blinde their eyes, for the Lord saith, a gift doeth blind the eyes, and peruert the iudgement of the wise. Sometime they accept the per­son of the wocked, for some friendship, if not toward them, yet for some friend which intreateth that fauor may bee she­wed, as it is vsuall in waightie causes that great men write vnto Iudges, and then downe goeth the innocent very of­ten, vnles the Iudge be of great courage, and feare God.

Sometime there is hatred toward the person, for religion. When the iudge is corrupt in opinion that way, as it falleth ont often, because many iudges are so ad­dicted to the studie of worldly matters, and so wise in their owne estimatiō, that they must haue Gods matters squared by their rule: the wisdome of the flesh is their rule. Somtime feare carieth awrie, whē as some great person of honour doth speake or write in fauour of the guiltie. The Iudges would be loth to displease such, & so in the place of iudgement there is iniquitie: iudgement commeth foorth [Page 96] wrested, as the Prophet complaineth. This increaseth greatly the miserie of the life present, when as we lie open cō ­tinually vnto a thousand oppressions, where our refuge should be, there we of­tentimes find discouragement. The pro­phane and wicked man doeth deale with the innocent euen at his pleasure, the rich doth iniurie the poore, and when they rome before the iudges, or those that should minister iustice, euen as if the power were set vp for countenance of the vngodly, they are praised: the other are rebuked and checked.

Alas what shall men doo, where shall they séeke comfort? is not this life mise­rable? the world is euer full (and neuer more then at this day) of oppressions, in­iuries, wrongs, and violence, & the place of iustice that should right it, doeth often increase the same. Who is he that hath a peaceable minde, but had rather lose a great part, if he might choose, then goe to the law for to séeke iustice? how many are vndoone, by going to law, how many are there which with long suite & great [Page] expences cā neuer attaine to their right? If he be rich or mighty that doeth the wrong, let him take away house or land wrongfully, we doo account it follie for a meane mā to seeke for iustice. The world is miserably corrupted this way now, what remedie, what comfort? Doubtles none but that Solomon doth set foorth in the next verse, I said in my heart, God will iudge the iust and the wicked: for there is a time for euery purpose, and ouer euery worke there. The Lord hath made all men to dwell together vpon the face of the earth: hée is the iudge of the whole world: hée is a iudge by nature: he is iustice and truth it selfe: he can not doo wrong vnto any: he must néedes res­cue and deliuer the iust, and execute ven­geance vpon the wicked.

Herevpon Solomon doth gather, be­holding withall the confusion of matters vnder the sunne, that there shall be a day of generall iudgement, when as all both good and bad shall come to their account, and when as euery man shall receiue ac­cording to his déedes. It shall not euer be [Page 97] thus: Violence, oppression, and iniuries haue but their time, and there is also the time for iustice, as he saith, there is a time for euery purpose. The last clause of this sentence may be taken diuers waies, as namely, that the iudgement shall be ouer euery worke: or thus, he that is ouer e­uery worke is there. The sense both waies is true, and tendeth to one pur­pose: for it is most certaine by the scrip­tures that euery worke both good & bad, shalbe brought vnto iudgement, and it is God, who is ouer al, that shall iudge.

Let vs here learne of the wise man, when we behold oppression and peruer­ting of iustice, to gather assuredly that there is a time when things shal be set in better frame. Let vs not be cast downe & discouraged, when wée suffer wrong, and can find no help at the seats of iudge­ment, and places of iustice: for the time commeth when the high iudge will take our cause into his hand. Because mat­ters now go so farre awrie, be sure there is a day appointed for better order. It cā not stand with Gods iustice that mat­ters [Page] should thus go cléere away.

The wicked doo not reason thus: but because the Lord doth let them alone, and men doo escape with foule factes, they be the bolder, euen as if God did not regardPsal. 50. the thing at all. This I say: is a wrong collection, for that God now winketh at oppression, and at y^e peruerting of iudge­ment, it is a strong reason to proue that he hath set a time vnto which he doth re­serue all causes, wée shall all come there both the oppressor and the oppressed. Let vs proceed to that which followeth: I said in my heart concerning the order of the children of men, that God hath giuen them dignitie, and to see to▪ they are beastes to themselues. This sentence is hard & difficult, by reason of some words in it, which may bée construed diuers waies, and therefore no meruaile though it be vnderstood diuersly.

But to let passe how it is translated in others, I will shew the cause why I take it thus, as I haue set it downe. First, here is one word, Dibrath which in the Psal. Psal. 110. 110. is vsed for order: in this sentence of [Page 98] the Psalme, the Lord hath sworne and will not repent, thou art a priest for euer after the order of Melchisedech. This I take here to signifie the state and order of y^e children of mē. Here is an other word, & that is Barar, which signifieth to choose, to purge, to declare. I take it here in the first sence or the second, that God hath chosen men or purged thē: that is to say, he hath set them vp & adorned them with dignitie and honour, and yet to sée to they be beasts to themselues. For choise men, set vp in dignitie, are called in the holy scripture Berurim, which cōmeth of the same word Barar. And the Scripture saith Psal. 49. Man is in honour, but shall not continue, he is like the beastes that perish. So then touching the state or or­der of the children of men, God hath gi­uen them dignitie and honour, but yet they be but as the beasts to themselues, as he sheweth by reasons afterward. This is spoken to pull downe the pride and loftines of mans nature, which doth so glory of an excellencie here in y^e world. For looke wel vpon it, and we shall sée, [Page] that this honour and dignitie doth not cō ­tinue, but man becommeth euen as the beasts. The beasts haue no order among them, they haue no magistracie, no seats of iustice or such like. But the stronger doo oppresse the weaker, the wild do pray vpon the tame, there is no place of refuge or succour among them.

Among men, this is a goodly dignitie, a goodly order, that God giueth the ciuill power, princes and iudges, and men of honour. There are lawes, there be or­ders, there is authoritie to restrayne wrongs and oppressions, that they may not be as y^e beasts to deuour one another. Yet do they partly in this become beasts to themselues, when the stronger do push the weaker, and when the seat of iudge­ment doth vphold wickednes. Men are cruell and sauage beasts one to an other many waies: but chiefly in death their dignitie doth vanish, and they differ not from the beasts that perish, as I alledged before, Psalm. 49.

Therefore he saith, the condition of the children of men, and the condition of the [Page 99] beasts, is euen as one condition to them: as the one dieth, so dieth y^e other, for they haue all one breath, and there is no excel­lency of man aboue the beast, for al is va­nitie. All go to one place (saith he) all was of the dust, and all shall returne to the dust.

Thus we sée hée proueth them not­withstanding their dignitie, to be as the beasts, because the euent falleth out to be all one, no difference at all appearing. To day a iudge, a ruler, a mightie king, to morrow all one in condition with the vilest beast. Both die alike, age, or some sicknesse or hurt, doeth cause the bodie to pine and languish, strength faileth, they abhorre meate, and yéeld vp the breath. The same also is a like, for both haue no­strels to draw in the aire, both man and beast gaspe, and yéeld vp the same after one sorte: the beast doeth rotte and turne to dust, & so doth the man, for both were made of the dust, and both returne to the dust. In all these here is as he saith, no excellencie of man aboue the beast, for all is vanitie.

[Page]Thus we sée man is in honour, but doth not cōtinue, he is like the beasts that perish.

The holy Scripture when it will abate mans high stomake, doeth put him in mind, that his breath is in his no­strels, he is but dust and shall die, and re­turne to dust. Now because this foolish vaine glory that men haue in themselues and in the vanities of this world, clea­ueth so fast, Solomon vrgeth the matter▪ very sore, when he maketh no difference at al, nor no excellencie of man aboue the beast.

Let men consider well of this, and it must néedes make them lesse estéeme the glorie of this worlde. Now if they haue riches and be a steppe or two in ho­nour aboue other, it fareth with them as if they were of an other kindred, yea as if they were petie gods. But if it could enter into their mind to thinke, I haue honour and dignitie, and glorie here in the world. I am set vp aboue the com­mon sort, but shal this differēce betwéene me and them continue? Surelie no: I [Page 100] shall be made equall with the basest men, yea which is more, I shall differ nothing at all from the vilest beast. I shall haue no excellencie aboue a dogge. His breath is as my breath, we draw in all one aire. Hée and I shall yéeld it foorth a like, I shall die as hée dieth. My carcasse is now deintily ledde, lieth softe, is decked with rich apparell, and is honoured: It shall bée as vile and as rotten and loth­some as his: wée both returne to dust, that bodie which now is honoured, with­in few dayes if a man come to it, he must stoppe his nose. Why doo I then séeke to glorifie my selfe in this vaine estate▪ [...] ▪ Why doo I not tread downe these va­nities, and séeke the glorie that is of God?

I say if wée could with this noble King, enter throughly into such consi­derations, the vayne worlde shoulde not so bewitch vs, and carrie vs from God. For who is so foolishe to labour moste for that, which within a short time can not make him differre from the bruite beastes?

[Page]But it may be obiected, that this is hard to say, there is no excellencie at all of man aboue the beast, when death commeth, séeing the beast doeth wholy pea­rish: but man hath a soule which doth not die, but liueth, though the bodie turne to dust?

This obiection doeth Solomon pre­uent, when he saith, who knoweth the spirit of man, that it goeth vpward, and the spirit of the beast that it goeth down ward to the earth? As if he should say, though it be most certaine that man hath a spirite which dieth not with the bodie, but returneth to God that gaue it, (as he speaketh afterward in the last chapter of this booke,) and that the beast hath no o­ther spirit or soul, but such as dieth with the bodie, yet this maketh no difference betwéene them touching this present [...] worlde. For whereby can any man gather, in the death of mā, that he differeth or hath an excellencie aboue the beast? I there be, it doeth not appeare: neith [...] doeth it therefore touch the state of the world. Such as die in the Lord are blesed, [Page 101] and doo in that respect farre excell the beast. But touching this world (about the vanitie and miserie wherof Solomon disputeth) there is no difference nor ex­cellencie, nor priuiledge aboue the beast. For the men which haue imbraced this present world, they haue a soule in deede that liueth, but it were a thousand times better for them, if they had not, but did wholy perish as the beastes. Here is no colour of matter in this sentence, to vp­hold the wicked opinion of those detesta­ble monsters, which denis the immorta­litie of the soule. When they alleadge this saying of Solomon, yée sée it is but wrested.

Againe, here is no cause to moue vs, for feare least we should strengthen that wicked opinion, to take it that Solomon doeth here shew what hée iudged by hu­mane wisdome: for humane reason hath not so iudged, that men differ nothing at all from beasts after death. The humane reason is so blinde, that it will not bée brought to make such a proofe as this, that man doeth not differ from the beast, [Page] because all is vanitie, as we see he saith a litle before in this discourse.

I say therefore it is out of all doubt a matter propoūded by Solomon, through the due contemplation wherof, the proud and loftie mind of man may be brought downe, that he may thirst for a better e­state, and séeke it: that he may lesse regard these transitorie things, in which his con­dition doeth fall out very soone to be all one with the beastes. And here we may remember by the way, how abiect and base the proud mindes of men be which know not God. They be as loftie in con­ceit, as if all fortitude and magnanimitie were in them: yea they would séeme to be gloriouse, and yet looke well vpon the matter, and yée shall sée they haue bowed downe themselues to a base condition? when their heart is set vpon earthly glo­rie, which can not long lift them vp aboue the beast. In déede this is the valiant mind, to dispise, to tread downe the vaine pomye of this world, to estéeme basely of things transitorie, to long for that blessed estate in which there shall no basenes ap­proch. [Page 102] And in which it shall not be saide, man is in honour, and shal not continue, he is like the beastes that pearish.

If the sonnes of great Princes, which are borne to honor and dignitie, should be so basely minded, as to let goe all regarde of their birth and place, and choose rather to be shepheards, or Plowmen, it would be wondered at. But when God calleth vs to a farre greater glorie, and wee e­stéeme it not, but set our mindes vpon the beggarlie pompe of this world, it séemeth no maruaile at all, yet the trueth is, that these latter are much more to be wonde­red at, thē those other, they be baser min­ded. Let vs goe for ward, it followeth in the next verse, Therefore I see there is nothing good, but that a man doe re­ioyce in his workes, because that is his portion: for who shall bring him to see what shalbe after him? He hath vttered this diuers times, in which he affirmeth, that there remayneth no good vnto man of all his trauaile after death. To reioice in his workes, to take part while he li­ueth, is all the portion that he can haue of [Page] things vnder the sunne, for he shall neuer be brought againe so much as to haue the sight of any thing that shalbe after him. God hath ordeyned that we shal haue the vse of his creatures to serue for present necessitie, which we may reioyce in, not like gluttons, epicures, or riotous folke, but by them to haue our hearts lifted vp to the geuer.

Mans nature is not onely able to doe the former, namely, gluttonie and excesse: but is prone thereunto. But this later is the speciall gift of God, as hee taught vs in the second Chapter: such as haue not this, haue no portion at all of the riches & goods which they possesse, bee they neuer so wealthie: Unlesse we will account it a portion which differeth not from that which bruite beastes doe equally enioy. For they take pleasure in swéet pastures they haue their delights. Contrariwise, such as haue a portion in the creatures, reioising in them, as by them being lifted vp to reioyce in God, are not hindered, though they haue little. For it is writtē, a small thing which the righteous haue, [Page 103] is better then the great reuenewes of thePsal. 37. wicked, Psal. 37.

It followeth, I turned and behelde all the oppressions that are wrought vnder the sunne, &c. I noted vnto you that hée dealeth with the oppressors, and oppres­sed: and hauing first propounded what he beheld the state of mans life to be in that former, now hee commeth to that other. When he saith he beheld all the oppres­sions that are wrought vnder the sunne, it confirmeth that which I taught you be­fore, namely, that it was not with bodily sight, but with inward contemplation of minde: he did finde that euen vnder the best kings it coulde not be auoyded, but that in the kingdome there would be op­pressions. For such as be put in trust to execute iustice, doe soone swerne, the cor­rupt nature of man is such: then how can it be auoyded where a wicked Prince is set vpon the throne? If the king himselfe be as a deuouring Lion, what wil his of­ [...]icers and ministers be? This did Solo­mon vew throughlie, and therfore saith: turned and beheld all the oppressions [Page] that are wrought vnder the sunne.

We may learne by his speache here, when he saith, I turned and beheld, for it doeth vs to witte, that he fixed and bene the eyes of his minde euen whollie, for the time, vppon the oppressions that are wrought. He applied all the force of his wisdome and knowledge, to search this thing aright: and so did he [...] al other matters which he made triall of.

This was a wise mans part; the eyes of a foole are in y^e corner [...] of the world, as he [...]aith in the Prouerbes▪ He looketh all abroad, vppon all thinges at once and so hath no d [...]p [...]ight into my thing. For▪ as it is in thinges subic [...] vnto our bod [...] sight, when we looke with our eyes br [...] vpon all, [...] nothing but superficially, or in a glimse vpon the [...], so is it with the minde, for the consideration of euerie particular vanitie and miseri [...] in the state of this life.

The wise heart [...]e [...]th and taketh note of euery thing particularly. But th [...] foole goeth thro [...]gh all▪ looketh round about, neuer furneth his eies from one to [Page 104] another, to fasten them, and so knoweth nothing perfectly. God hath set menne in the world to be taught by all things, but the most are wonderfull negligent, not onely about things here spoken of, but al­so in the holy word of God.

Many are content▪ to reade now and then at their pleasure certaine chapters sleightly, but who are they, or where are they almost, which d [...]o labour in deede to find out the will of God from point to point? who doth giue himselfe with déepe meditation to studie the word of God? Is it meruaile though all be ful of fooles, if we respect true wisdome? we haue no promise to be wise vnto God, vnlesse wée search for wisdome, and digge for it as for hidde treasures Prou. 2. Be diligentProu. 2. then brethren; and God will blesse yée: ye shal espie al the vanitie of this world: ye shall be deliuered from it, and find the way to true blessednes. God hath promi­sed to blesse the diligent, séeke and yée shal find. Next let vs consider what he found touching oppression, Behold (saith he) the teares of the oppressed and none com­forteth [Page] them: and lo the strength is of the hand of those that oppresse them, and none comforteth them.

What a miserable condition is this, that oppressions are alwaies so many & so grieuous, and none to comfort the op­pressed. Where there is strēgth & might, there they wrong the weaker, euen as the stronger beastes doo push and harme the febler? there be multitudes of poore men in the world, whose wiues and chil­dren, through oppression of the rich, haue scarce bread to put in their mouths, or rags to hang vpon them. The landlords set such rent of their grounds, that they labour and toile like horses, spend their strength, and can get nothing, which bée the tenaunts. This is a cruell part, for they doo euen as it were, eat the flesh, and drinke vp the bloud of these and of their children. And yet there is greater cruel­tie, they plucke away from the widow & fatherles that litle which was left them. If there be but a cow, they will haue it: let there be two or thrée poore babes, frō whose mouths they snatch away y^e milke, [Page 105] it doth not moue them. If there be a litl [...] cōmoditie of house or land, what deuises they haue to wind it in, and to wring it away: they goe as nigh as to the bedde which they lie vpon.

This sauage crueltie exercised euery where vpon the weake by those that are strong, doth cause many a salt teare to be shed. The smart is great, they may wéepe to ease their hart a litle, but there is none to comfort them. The Lord doeth looke vpon it, and will be reuenged. For if this shal be heard, Goe ye cursed into euerla­sting fire, prepared for the deuill and hisMath. 25. angels, for when I was hungrie ye gaue me no meat, &c. How shall they escape which doo snatch away the meat from the hungrie? take héed all you that hold away other mens houses & lands, because they be not able to wage law with ye. Take héed you that grind the faces of the poore, and gripe them with harde bargaining. Take you héed also, that accept the per­son of the mightie, or iudge for reward.

The iudge of the whole world doeth lay vp al these things in store against the [Page] day of vengeilie. Lay aside your crueltie;Iam. 1. visite the father lesse and widow in their distresse, dea [...] your bread to the hungrie, helpe them to their right which suffer wrong, and then shall ye haue none of these teares of the oppressed against yée▪ which Solomon beheld vnder the sunne▪ Princes and great men [...] whose place ye [...] in. Is it not Gods seat▪ hath not he said ye are gods? [...]e ought to be like him: He doth not abhorpe the poore. He is the father of the fatherl [...]s, and iud­geth the wid [...] case. He hath set ye vp to be eyes to the blind, le [...] to the lame▪ and armes to the weake▪ He giue thys in charge, open thy mouth for the dumbe, deale in the cause of the poore, deliuer theProu. 31. oppressed▪ iudge the fatherlesse and wi­dow [...]breake the [...]awes of the wicked, and deliuer the pray out of his teeth.

If ye would execute this throughly, it should not bes [...]d, I behold the reares of the oppressed▪ & there is none to com­fort them. The rich men [...] men of coun­tenance are let in by and by when they come, the poore man is thrust back: some [Page 106] gentleman doth take away his land from him, to his vtter vndoing, he is not able to go to the law: he would make his case knowen to the prince, who will doo it for him? he may well go and wéepe in a cor­ner to himselfe. If he had any thing left he were euen as good giue it away as séeke remedie, vules he haue some friend. How w [...]e thy a matter were it, if princes & great iudges would make the entrance for poore men easie vntothem, by appoin­ting such as should attend for that pur­pose, and that they would not be wearie of the trouble. It would stay many op­pressions, for they would be ashamed to doo them, if they thought it should come to be scanned: and so should God be high­ly pleased.

But to know what the state of the world hath euer beene concerning this, lette [...]heare what Solomon addeth▪ Wherfore I praised the dead, which are now dead I aboue the liuing which are yet a liue [...] And I account him better thé them both which hath not yet been▪ for he hath not seene the euill works which [Page] are wrought vnder the sunne. Hée doth estéeme the miseries, so many & so great which fall vpon men by oppressions, that [...]e cōmendeth the state of the dead, aboue the case of those which remaine aliue: yea he doeth account him best at ease which hath not béene. The dead, though they be now rid and freed, and in that respect bet­ter then the liuing, yet because they haue passed through the calamities of this life, and borne their burthen of them, [...]e ma­keth them inferiour to those which are vnborne, because they haue not séene the euill worke that is wrought vnder the sunne.

He setteth this life before vs, as a sea or goulfe full of stormes, vnquietnes and troubles, death is as it were the hauen & landing place, where menne are set frée. But they are most at ease which neuer came in it, they haue not felt, nor tasted of these bitter blasts, nor béen tossed with vs. This being true, what shal we thinke of those which séeke feliciti [...] and good in this world? But it may be said, how can this be true which Solomon speaketh? [Page 107] The wicked goeth through many trou­bles in this world, yet when he is dead & freed from them he is not in better, but in worse case, feeling assuredly, that he is dā ­ned. The godly, although of all other the most miserable in this world, (if we re­spect only y^e waight of afflictiōs) yet they be in ioy after death, are happy that euer they were borne, & therfore it can not be said, that he which hath not yet béene is better then they. I answere, y^t Solomon doth not respect any thing in this cōpari­son, but that which is vnder the sun. He doeth proue that vnder heauen, there is naught but vanitie.

He doeth not in this place medle with that which is out of the world: that is, ei­ther with saluation or damnatiō. We sée the men that séeke good in y^e world, doe set those respects also aside: so that he dealeth now within their compasse. Is this true, that respecting y^e miseries of this world, the dead be in better case then the liuing, & he that hath neuer béene borne better at ease then they both? Is it not then also true, that he said, vanitie of vanities, all is [Page] vanitie, there is no profit to a man of all his trauaile vnder the sunne? Why then doo men set their heart vpon this misera­ble life? what will they find in it?

The next sentence setteth foorth ano­ther euill which might make this life vn­pleasant, when he saith, I saw all trauaile and al perfection of the worke, that this is the enuie of a man from his neigh­bor, this also is vanitie, and affliction of spirite. Wee haue heard how miserable he iudged this life by reason of oppressi­ons: now hee speaketh of that which ad­deth further miserie. It is but a small thing which man hath allotted him here, euen to reioyce in his workes, and yet he cā not enioy the same quietly, or without vexation. God geueth skill in all maner of workes which are wrought vnder the sunne. The greater giftes he geueth, the greater perfection doe they shew in their workes that haue them. It is (after a sort) to be iniurious to God himself, whē men doe not geue the due praise vnto such men that doe so excell in giftes of skill. They should be honoured, and haue mat­ter [Page 108] to reioyce, but they be enuyed. The more perfect they be, the more dooth enuie repine. This springeth from vainglorie, and couetousnes withall.

Men would be praysed, and haue the chéefe fame and profite of their science. If God haue geuen more perfection vnto an other, it gréeueth them, they depraue, and disgrace all that euer they can. From hence doe flow foorth many annoyances, which make this life gréeuous.

To conclude then (beloued) ye may sée also out of this portion of Scripture that I haue now handled, that the vanitie and vexation of this life is very great, & shall euer continue. God geue vs grace to con­sider of it, and to be so much further dra­wen from things transitorie.

Amen.

The seuenth Sermon.
[Page] Ecclesiastes. Chap. 4.

THe foole foldeth his handes, &c.

This king goeth forwarde in ope­ning the vanities of this life, which make it miserable The last time wée heard what he beheld among the childrē of men touching oppressions, in which they shewe themselues so cruell beastes one to another, that they make y^e state of the liuing worse than of the dead. Also, of the enuie which lighteth [...]pon those that are wise, perfect, and prosperous in their workes. In these he hath included many of the harmes which one doeth to ano­ther. It were inough to make our pre­sent estate nought, if there were no more but the iniuries in body, goods and name, which we lie open vnto continually, and must beare from others. But this is not all: for if there were none to hurt vs, we are ready to annoy our selues, and that [Page 110] many waies. Thrée sortes are here brought in, which are their owne fo [...]s, and which heape miseries vpon them­selues: the slouthfull person, the misera­ble niggard, and the wilfull conceited man. He beginneth with the slouthfull, because he had spoken of the perfection of trauaile in the former verse. Let a man trauaile with wisdome and perfection, he shal be enuied: let him cease & be slouth­full, it is his destruction, as we shall vn­derstand by that which is here taught. There be harmes on euery side. The foole foldeth his hands, this is spoken of the slouthfull or idle person. It may be demaunded how we know that he spea­keth this of y^e idle, seing he doth not name him: he saith not y^e slouthfull, but the foole foldeth his hands. The foole cōprehendeth mo then sluggards & idle persons: I an­swer, that the description is of a sluggard very plaine & manifest. For wheras God hath laid this vpon Adam and all his sonnes, In the sweat of thy browes thou shalt eat bread. Gen. 3. And he that will not labour, must not eat. 2. Thess. 3. Hée [Page] hath also giuen hands to that purpose. He that worketh is said to lay to his hands, & the works are called the works of our hands. Contrariwise, he that is idle is said to fold together his hands. It may then be demaunded why hée doeth not name the sluggard, but vse so generall a name as foole? It is for speciall causes, for the idle which foldeth his handes, is almost a foole alone. Againe: In the Prouerbes he saith, the sluggard is wi­ser in his owne conceipt, then seuen men that can render a reason. He taketh him­selfe the wisest of many, that hée doeth spare his body, when other take paines, and he is deceiued, for it is to his great miserie and destruction. The holy ghost doth of purpose set him forth to be cleane contrarie vnto that which he boasteth of, and that doth nippe sore.

For so dealeth S. Paule with those which let goe wholesome doctrine, and giue themselues to vaine speculations. He saith they be vainely puffed vp and know nothing. 1. Timoth. 6. What can grieue such men more, then when they [Page 111] doo looke to be accounted the wisest of all, and to know more then any (he saith) they be puffed vp and know nothing. So the sluggard séemeth to be very wise, and therfore he noteth him by the word foole, as by his proper name, for he hath a chief place among fooles, cā there be any grea­ter folly, then to bring so great miserie vpon himself, that he eat his owne flesh. Wée all doo know that it is a great ex­tremitis which canseth a man to bite and eat the flesh from his owne armes. With such doth he compare the idle, because he doth deuour himselfe. It will be said, it hath béene seldome or neuer heard that a­nie hath lien stil w^t slouth, and fed vpō his own flesh. We may not so vnderstād So­lomon, that the sluggard doth in déed eat his own flesh w^t his téeth, but denoureth himselfe with such miserie, that it is all one as if he did. For as he speaketh in the Prouerbes, yet a litle sléepe, yet a litle slumber, yet a litle folding of the hands, together (there we may sée who the foole [...]s which is described by folding his hāds) [...]nd thy pouertie commeth like a trauel­lor, [Page] and thy necessitie like an armed mā: by this he telleth that pouertie both come vpon the foole that foldeth his hands vn­wares, and necessitie taketh hold of him so strongly, that it can not be withstood. For the trauellor commeth vnwares, & the armed man commeth strongly.

He saith also that the sluggard shalbe clothed with ragges, & in very déed what followeth idlenes, but shamefull begge­rie? he doth want, he doth hunger, he doth vse deceipt & cosenage, yea he doth steale. He commeth to the stockes, to the prison, to the whippe, and to the gallowes, his wife and children are beggars. Doth not this man now eate vp his owne flesh? is not this a right foole, may he not be so cal­led as by his proper name? the world doth swarme full of these fooles, they be in euery countrie, in euery citie, in euery village, yea it is certaine they be almost in euery familie, and many together in some house. For many haue a glory to bring vp their children in idlenesse and vaine pleasures, this is gentrie among a number. From hence spring so many [Page 112] ragged r [...]ges, so many [...], & sh [...] as be now a [...]aies.

Let all men take [...] and be war­ned by this, that the foole foldeth his hāds and ea [...]eth vp his owne [...]. Bring vp your children to labour, and honest tra­uaile, rich mens s [...] it a dis­grace, and an attain [...] to their bloud; to doo any honest worke. If he be a gen­tleman, though he haue not two g [...]a [...]es by the yeare to spend, y [...] he may not la­bour. Hée must spend his time in plea­sures from morning to night, from the beginning of the wéeke to the end, and all the yeare long, as any pastim [...] groweth in season. These take not themselues [...] be of his house to whom it was said, In the sweat of thy browes thou shalt [...]ate bread. They come of greater houses then to wor [...]e with their ha [...], or to giue themselues to honest trauaile or studie.

An other [...]rt haue b [...]ene souldiers: a man shall he [...]e them [...]i [...]r [...] great oths, & with him hanged, that will [...]uer worke again after he hath once serued that way: these will follow harl [...]ts and the di [...], [Page] (their handes be not folded vp from such things) and can also take a purse by the high way side. Other ther [...] be which haue béene brought vp at home, but yet the plow and the cart, or their [...]ations b [...] to mea [...]e for them, they [...]a [...]e [...]earie of them, and they must be s [...]ruing men, and in that course of life they loiter and are vnprofitable. If they ware old or be turned out of seruice, they be in miserie, they begg [...] or steale. Thus wée may sée, that there be many of these fooles which [...]ld vp their handes, and eate their owne flesh.

It is (beloued) a cruell thing for a mā to donour himselfe, to eate vp the flesh of his wife and children [...] and this d [...]th hée that is [...]louthfull, because God hath or­deined that by the labor of our hands we must nourish [...] our selues & our families. God hath set vs here for a fewe dayes to labour truelie and painfullie for our li­uing. H [...]e care of this ordinance, and remember what is said of the slouthfull▪ One handfull is better with quiet, than two handfull [...] with toyle and vexation [Page 113] of spirite.

This sentence may be vnderstood two wayes: for eyther Solomon setteth it downe as a doctrine, and then the sence is this, that it is better to haue a smaller portion of riches with moderate care and trauaile, then to haue great aboundance with toyle and vexation of spirite: and that is very true, and then is it set down as the meane betwéene the slouthful and the miserable drudge, spoken of next: or els he speaketh in the person of the sloth­full, shewing how he perswadeth him­selfe vnto idlenes, that he had rather fare thinly and take his ease, then to wearie himselfe with labour, for to get riches. It is a true saying, when it is applied a­gainst an ouer gréedie desire or riches: yet is it a bad reason, as the sluggard vseth it, to his purpose. For, he carrieth him­selfe by it, not vnto moderate care and trauaile to prouide things necessarie, but in déede into idlenes, and beggeris. Hée saith, One handfull, (that is, a little,) is better with quiet rest, than two hand­fulls with labour: But he hath not that [Page] one handfull at his will, for the slugga [...] lusteth, and hath nothing, Prou. 6. Let it not séeme strange, that the idle doe a­buse a true saying to colour their lazines: ye shall finde it so in other vices. The prodigall ruffian beholdeth the couetbus niggard, and what saith he? There is a miserable caitife, he maketh his money his god. I will neuer (saith he) be a slaus to my purse, I will make golde my ser­uant, andiso he poureth foorth so long as he hath any, and that riotouslie, where there is no néed. The coustous man loo­keth vpon him, O (saith he) yonder bea [...] follo weth his pleasure, he is an vnthrist, he is worse then an Infidell (saith the Scripture) which prouideth not for his familie.

Thus doe men with true sentences séeke to colour their sinnes, and are cari­ed into extremities, and so doeth the idle foole here. He séeth men labour, and take paines for their sustenaunce, and to pro­uide somwhat for their children. O (thin­keth he) these are foolish men, they vexe & wearie themselues, I had rather haue a [Page 114] cup of béere and a morsel of bread with ease, then to haue all their good cheare with the paines which they take. This no doubt, is a swéet reason vnto flesh and bloud, which shunneth labour, and is prone vnto idlenes and luste. It causeth thousands to séek easie occupations. Bre­thren, withstand this temptation, remē ­ber that God hath laide vpon euery man that he shall trauaile carefully in his vo­cation. As no man ought to set his heart vpon riches, so ought all to beware of slouthfulnes, for it is a follie that brin­geth great calamitie in the end.

Thus haue we séene one sorte of men that plague themselues: now followeth another. I behelde a vanitie vnder the sunne, there is one, and there is not a second, &c. He describeth such a man as punisheth himself with extreme care and labours to heape vp riches, and cā neuer haue his eye satisfied: yea such a one as is a nigard to his owne bellie, and doeth e­uen grudge to bestow any good thing vp­on himselfe. When a man hath a wife and children, brethren or kinred, there [Page] bee some bondes of naturall affection, which may moue him to lay vp som what to geue vnto them. When it is so, there seemeth to be a iust excuse, (as in déede it is commēdable where measure is kept) but this is to be wondered at, that there shoulde be so cruell a sicknes in our na­ture, that a man being alone, hauing no sonne, nor any kinred to prouide for, is yet so insatiable, that he can neuer think he hath inough, but doeth continuallie whippe and torment himselfe w^t thoghts and sorowful cares, and with paines and nigardly pinching.

He doeth also geue vs to vnderstand, how blinde and foolish this man is. For, he hath not the wisdome to thinke in him selfe, for whom doe I toile, and defraude my soule of good? If a man could but rea­son thus in his heart, I haue plentie of riches, I haue no childe, I haue no néere kinsman, for whome doe I torment my selfe with care to get riches? Why shold not I enioy part of them my selfe? It would a little ease him of his burthen. Peraduenture it will be said, there bee [Page 115] fewe thus miserable. If a man woulde séeke, he shoulde hardly finde tenne such in a whole shire: why then doeth Solo­mon bring it in to declare the miserie of this life, séeing it lighteth but vpon here and there an odde person? I aunswere, that in déede there be fewe to be found which haue no childe, nor nigh kinred, and yet are extreme néedie, and of a mi­serablé nigardlines. But we must vn­derstande that he speaketh of a common infection. It is in many thousandes, but he doeth declare it, chu [...]ng such a person to set it foorth in, as in whom the disease is broken foorth, and hath nothing to co­uer it.

Shall we thinke, that to want childrē and kinred, doe bréede this vile maladie, nay that doeth but detect it: As the world doeth swarme full of idle fooles, so is it certaine, that there be thousands of these miserable hard men, which moyle in the world as base drudges, to get and heape vp riches for their children, which if they had no children, yet their disease woulde remayne with them. He saith this is va­nitie, [Page] and this is an euill affliction. And doubtles who can deny but that the life of such men is most miserable.

Now because this miser, though hée be among men, yet liueth (if it may bée called a life) vnto himselfe, as he saith, he is one, and his minde cannot admit any fellow in that he possesseth, in which hée pincheth his owne bellie, and saith it nay euen when it cryeth vnto him for some­what. He wil set foorth further euils and incōueniences of his life by shewing the good which commeth of the contrary, that is, the societie and felowship of life. Two are better than one, they can doe more work, and many works together which one cannot, and so they haue a good re­ward for their labour.

There be many commodities in la­boring together. Companions are in so­cietie, if one of them fal, his fellow lifteth him vp. But he which is alone and doth fall, wo be▪ to him, there is no helpe for him. If two lie together they are warm, but one alone can not be warme, if any doe set vpon one and would be to strong [Page 116] for him, two will be able to resist: and a thréefold cord is not easily brokē. Where men are linked together in societie and friendship, they be strong and can not ea­sily be iniuried. By these his meaning is to shewe the manifold mischisfes which the worldly drudge coueting to liue by himselfe, doth fall into.

Let vs note thus much, that men are dissociate and liue a sunder, gréedinesse of wealth is a great cause of it. They can not abide that one should haue any gaine by another, they will bestow nothing vpon any to norish loue. And thus they draw euils vpon themselues, and make their life full of miseries. Where he saith of the worldly drudge, that there is no end of all his labour, also his eye is not satisfied with riches, though he haue nei­ther sonne nor brother, I feare many wil take none but such to be couetous: least any should be deceiued in taking this to be the onely description of a couetous man, I will stand somewhat vpon it. In déed it is the descriptiō of a couetous mā, but yet of one that is in a déepe degrée of [Page] couetousnes, yea of an extreme miser and drudge. A man may come certaine de­grées short of him, and yet be couetouse, and so couetouse that she Scripture cal­leth him an Idolater, making riches his trust▪ and so his God, he shal not enter in­to the kingdome of heauen.

First, if a man haue many children for which he is bound to prouide by his trauaile, and to teach them to worke, yet to haue an insatiable desire for riches, to toyle without end, is condemned, it is a sauage thing, to liue (which many doe,) without societie of neighbors, as ye shall see many so couetous that they admit no companions. I will say further, though he doo not defraud his soule of good, but doo féed of them, yea though he come to be after a sort satisfied and haue enough, yet he may be couetouse: for couetousnesse is not onely in the gréedie desire of hauing more, or in pinching the bellie, but chief­ly in trusting in riches. God hath giuen vs our life, he hath commaunded vs to trauaile for sustenance, but yet so as that we depend vpon him, and know that he [Page 117] doth féed vs, & maintaine our life. Faith in him, is she keye of our store house, if we stay vpon riches, as though our life were maintained by them, be guiltie of couètousnes.

Our Sauiour saith, take héed and be­ware of couetousnesse, Luke 12. and then for example bringeth in a man, whose garners brought foorth such stoare, that he had not roome to lay it vp: hee pulled downe his barnes, and builded greater, and then he said, Soul thou hast enough laide vp in store for many yeres, eate, drinke, and be merie. Thou foole, this night shall they take away thy soule, &c. Here is one ye sée, doeth eate, drinke, and is merrie; hath enough for many yeres, and yet condemned as couetous. The wretched drudge here described by So­lomon, goeth farre beyond this, and yet this is not excused▪

We haue now in our daies, it may be, but here and there one, which fitly in e­uery respect agréed with this description. For though there be many that cannot be satisfied wish goodes, that neuer rest [Page] toyling, that robbe their own bellies, yet fewe of them be without children or kin­red.

Well, let it be they differ some what, yet they be but base drudges. Of the last sort, that is, such as stay and trust vppon riches, there be infinite: for all are such, vntil God worke in them the regenera­tion. Ye shall heare many say, I thanke God I am not conetous, If I were sure to haue inough but to liue withall. I woulde haue lesse care, and take lesse paines. It is in some sence, and as some speake it, as much as to say, if I were sure that Mammon my God were so great to kéep me, I would wish no more. These men are afraid their riches will not suffice them and their posteritie. For they imagine that their children can not liue but by them.

It wil here be obiected, that it is law­full and requisite to make prouision, and to lay vp for the children: and dayly ex­perience doeth teach, that such as haue li­tle or nothing left, doe ful ill. I answere, we must so lay vp, that we yet trust not [Page 118] to the riches which be vncertaine, but to the liuing Lord. Our life dependeth vp­on him, and so doe the liues of our chil­dren. And where it is said, they doe ful il which haue little or nothing left them, that is through vnbeléefe. Is it maruell though the Lord suffer thousands of such as trust in riches, to be depriued of his blessing? They fayle of riches, and haue no God to stay: vpō, and so doe pilfer and steale. But such as feare the Lorde, and trust in him, shall ve fed in the time of dearth. I haue béene young, and now am olde (saith the Prophet) yet saw I neuer the righteous forsaken, and his seed beg­ging their bread.

We sée also many left in wealth that come to beggerie, and thousandes lefte with nothing, which come to be wel able to liue. The parents which prouide that their children may haue prouision made for the flesh, to fulfill the lustes thereof, doe often geue them a knife to cutte their owne throate. For they be idle, and rio­tous, and learn no good trade to get their liuing. If that be once spent which was [Page] left, they must begge, or steale. Thus I haue stoode somewhat largely, least any should take none to be couetous, but such as to whom in euery respect the descrip­tion here made by Solomon doeth a­gree.

We must now come to the third sort of men which do plague thēselues. Wée haue dealt with the idle, & with the mi­serable couetouse: there remaineth that foole which is wilfull and conceipted. He describeth him in these wordes, that knoweth not to bee admonished any more. He hath such an opiniō of his owne wisdome, and is so addicted to follow his owne braine, that let neuer so good coun­sell and admonition be giuen, he will not follow it. To make manifest how great the harme and dammage is, which this man doeth draw vpon himselfe, and the mischiefes and snares into which he fal­leth, Solomon doth very excellently set it foorth by comparison.

This foole (for so he termeth him) let him haue all the aduantages that may be to such an one, yet shall they not deli­ue [...] [Page 119] him. Age is a great matter to be re­garded, and a great helpe to goe through, because it hath séene much. Riches and honour, and authoritie especially when they be with the greatest, as in kings, must néedes doo excéeding much. But yet all these, that is, age, riches, honor, power or authoritie, shall not be able to deliuer the wilful conceipted foole, that knoweth not to be admonished, any more, from miseries and dangers, no though hée be a king.

This is the cause why he saith, better is a poore child that is wise, then an old king which is a foole, and knoweth not to be admonished. And to shew how vn­ [...]esistablie this foole casteth himselfe [...]owne, or how little those things shall [...]elpe, namely his yeares of experience, [...]is riches, honour and power, he setteth [...]ne that wanteth all these in better case. For a poore child hath not experience: he [...]anteth power, for both tender age and [...]ouertie bring cōtempt. He hath nothing [...]ut wisdome, and that wisdome but of a [...]ild, yet is he better thē the other. Thus [Page] are we taught what mischiefe hedstrong follie doth carrie with it.

But I must here make the matter a little plainer. It will be said, what is this to declare the vanitie of life present. We shall seldome find such a king, and if it fall out oftenner, yet doeth it touch but a few. I answer first that when this is a king, all the whole realme doth smart for it. A wise king is a great blessing vnto all his subiects. On the contrary such a foole as is here described to be wilfull, and not knowing to be admonished by wise coū ­sellors, doeth not onely harme himselfe, but wrappeth all his kingdome in cala­mities. Great menne draw many with them, they fall not alone.

Secondly, I answere that Solomon doth not meane to speake this onely of a king, but by way of comparison to in­clude all other degrées of men. For thus must we reason, If an old king that is a foole, and knoweth not to be admoni­nished any more, be through his wilful­nes & headie conceipt, in worse case then a poore childe, then other menne of lesse [Page 120] power and wealth, though they be noble and rich can not be safe, and how shal the inferiour sort of people then escape, I meane such as be wilfull?

Thus wée sée how it concludeth all sorts of mē that be addicted to their owne will, and be so wise in their owne eyes, that they wil not be counselled. Now let vs sée the difference betwéene them, by which is laid open the harme which hée doth to himselfe. The one he saith (which is the poore childe) commeth out of prison to raigne, also the other (that is the king which is a foole, and knoweth not to bée admonished) is borne poore in his king­dome. Here is wonderfull difference: the one out of pouertie and afflictiō riseth vp into princely estate: the other doeth fall downe from his dignitie and power into calamitie. We haue example of this in holy scripture, poore Ioseph was sold for a bond man, he was cast into prison, and from thence he was lifted vp to be ruler ouer all Egipt. Sedekiah did not humble himselfe before Ieremie the prophet at the mouth of the Lord, 2. Chron. 36. and [Page] therefore he was cast downe. All wilfull fooles are not kings or princes, and so can not fall so high. But miserable are the plagues if we behold them, among the children of men, which are wrought by wilfull conceipted fooles. It is a common sicknes, euery man almost is wise, and many are so full with the opinion of wis­dome, that they despise good councell, and good admonition. Looke what they set vpon, they go through with it in a gard, they plague others & vndoo themselues, they be vnrecouerable.

For in the prouerbes Solomon spea­keth thus: If thou braie a foole in a mor­ter with a pestle among wheat, yet will not his foolishnes depart from him. This is to be vnderstood of the simple foole, there is no tawing that can bring him to any passe: instruction or stripes and all will not serue: a foole will be a foole still doe what ye can. In an other place of the Prouerbes, he saith thus, séest thou a mā that is wise in his owne conceipt, there is more hope of a foole then of him. Yée sée he leaueth litle hope of a foole, when [Page 121] braying in a morter wil not serue. What hope is there then of this other kinde of foole, that is of him that is wise in his owne eies, whom he affirmeth to be the harder.

In this place he is called a foole, not that he is so selie as to want common sence, but because there is no greater fol­lie then for a man to be wise in his owne eies. There be many of these fooles which be craftie fooles, they be déepe in fetches, suspicious, vaineglorious, and proude. It is not possible with wordes to expresse what inconueniences and plagues these bring vnto countries, townes, and fami­lies where they beare sway: ye shall sée them like vnto vnbrideled coltes. It is no meruaile though Solomon did behold these, and bring them in as a part of the plagues which are vnder the sun. There be an innumerable rabblement of idle fooles, which fold vp their hands, and eat their owne flesh. There be many misers which turmoile without end to heape vp riches for they can not tell whom: they pinch their owne bellies. There be also [Page] as we may well perceiue, if we looke vp­on the quarrels in law, and contentions among societies and cōpanies, that there be also very many conceipted fooles, all is full of fooles, the whole world is trou­bled with fooles. If there be mo sortes, they are not here mētioned, because these thrée are sufficient to be brought forth vp­on the stage.

Learne out of this place a necessary lesson, when ye be to choose any to bear [...] office of gouernment, either alone or to­gether with other, take heed that ye make not choise of such fooles, that is of such as be wise in their owne estimation. Such men will trouble all, the more wit they haue the more daungerous ye shall finde them, the more wilfull and headie, and the further of from receyuing admonitiō. Men can liue no pleasant life but where there is the comfort of societie. Misera­ble therefore is the condition of this pre­sent life through the multitude of these three sortes of fooles, which are most noi­some to themselues, and bring vexation vnto others.

[Page 122]Let vs goe forward, I saw (saith he) al the liuing walking vnder the sun with the second childe which standeth vp in his steade. This is to be vnderstoode of the succession of kings, and great men of the earth. He spake of an olde king that is a foole, he doeth in contemplation be­hold him thrown down from his throne, and forsaken of all his subiectes, He doth also▪ behold them, euen all the liuing that walke vpon the earth, walking, or ioy­ning thēselues with y^e newe king, whom he calleth the second childe that standeth vp in steade of that olde foole cast downe. He nameth him a childe, because he had made the comparison betwéene an olde king that is a foole, and a poore child that is wise. The foole falleth from his honor, the childe commeth out of prison for to raign. He calleth him the second, because he spake but of two.

What then? shall the state of this se­cond childe, this wise king, be ought saue vanitie? Doubtles no. The sicknes of the people is such, that he shall not be de­lighted in but for a time. Those that [Page] come after will not reioyce in him. He saith, there is no ende of all the people, that is, no stop or stay, they neuer come to rest in any that haue béene before thē, which may be said, those that haue béene rulers ouer them. The people delight stil in new kings, the sunne rising is ho­noured aboue the sunne setting: and so the wise childe comming to raigne, fin­deth nothing but vanitie, and sore vexa­tion of spirite.

The eight Sermon.
Ecclesiastes Chap. 4. 5.

TAke heede to thy feet, &c. I did shew you (beloued in Christ) that the purpose of king Solomon in this book is to teach mē how to come [Page 124] to true blessednes. I did also note that it consisteth of two partes. For first he la­boureth to draw men out of the wrong way, that is, from setting their heartes vpon any thing vnder the sunne, to séeke good therein. And this hath he dealt in from the beginning of the book vnto this place, as we haue séene.

Now by way of digression cutting of that, he toucheth the other, that is, y^e right course vnto blessednesse, which is in the true worship and feare of God. Our mi­series be many and great, we féele it so: here is a holesome medicine to ease and cure▪ vs, if wee take héede and applie it well. There is none of vs so dull, but knoweth that f [...]licitie is in god, he is the fountaine of happines. We haue this al­so engrauen in our mindes, that such on­ly are blessed as be in Gods fauor, and therfore he must be worshipped, and his displeasure must be appeased.

These pointes Solomon doeth not touch at all, for he néeded not: but how to séeke God aright, and to worship him as he may accept and be pleased, that is the [Page] thing. For when it cōmeth to this, men faile and are foolish: they séeke him, they worship him, faine they would haue his anger appeased towards them, and be in his fauour, but they doe it so fondly, that they be neuer the better but the worse. Let vs therfore be taught here by Solo­mon, how to auoyde so intollerable a mischiefe, which we be all ready is run into.

Take heede to thy feet (saith he) whē thou goest to the house of God. When thou goest to séeke God, o [...] to worshippe him. For God did appoint a special place for his worship, the Temple in Ierusa­lem. There he did so rea [...]ale him selfe, that hee was saide to dwell in it among his people: it was called his house. Here they were to offer gifts & sacrifices vn­to him. This Temple, and all the wor­ship in ceremonies which was [...] vnto it are taken away. For they were ordeyned but while Christ should come and finish our redemption, and therefore he said to the woman at the well, Iohn 4. Woman beléeue me, the hower com­meth [Page 125] and now is, that neither at Ierusa­lem, neither in this mountaine ye shall worship the father. And againe he saith, that the true worshippers shall worship in spirite and truth. God reuealeth him­selfe in all nations of the world, and men are to worship him euery where.

But yet neuerthelesse these words do stand still vnto vs. We haue Gods house where he is chiefly to be sought and wor­shipped, euen the publike assembly. For God hath ordeyned shepeheards and tea­chers to call the flocke together, & to [...]éedEphes. 4. them, Ephes. 4. There is speciall promise made of a blessing in the publike assem­blies. Where two or thrée are gathered together in my name, there am I in the middest of them. Matth. 19. The holyMath. 19. prophete of God did stagger when he be­held the prosperitie of the wicked, and the affliction of the iust, Psalm. 73. He couldPsalm. 73. not tell how to be satisfied, vntil he went (as he saith) into the sanctuaries of God, there God resolued him of his great doubt. We must therefore goe to Gods house to séeke such blessings, and to wor­ship [Page] and praise God together. No man can be a right worshipper of God in pri­uate, that doeth not frequent the publike assemblies, where God speaketh to his people. We must all of vs, if we be wise, goe to Gods house: but that is not e­nough, marke what he giueth in precept: take heed to thy feete. This must néeds be a borowed spéech: for wée may not be so simple, as to vnderstand it of the bodi­ly féet. He doeth not set downe a charge to will men to looke how they step in the way when they goe to the Church. It is to be vnderstood of the hart and mind, ap­proaching to séeke and worship God.

It is therfore as much as to say, when thou wilt séeke God & worship him, take héed how thy heart and minde do come, for thou mayest goe awry. There is a right way, and there is a wrong way: if thou goe in the right way, thou art bles­sed: if thou goe in the wrong way thou doest marre all, thou shalt kindle Gods wrath against thée. Then next he doeth in generall expresse which is the right way, and which is the wrong. The one [Page 126] is in these words, draw neare to heare. The other in these, rather then to offer the sacrifice of fooles, for they perceiue not that they do euill. Solomon doeth in a worde set downe that which Moses and the Prophetes doo so much and so of­ten vrge, namely that the true worship of God hath for the ground & foundation, sincere obedience. Harken to the voice of the Lord thy God in all that he comman­deth thée: thou shalt walke in his com­mandements, his statutes, ordinances and lawes. Thou shalt adde nothing vn­to his word, thou shalt take nothing ther­fro.

In this place he saith, draw neare to hearken: that is to be vnderstood that we must giue eare vnto y^t which God spea­keth: for there ought to be no voice in Gods house but his owne. It is high sa­criledge for any other voice but Gods to be vttered there. And Christ saith hée is the true shéepeheard, his shéepe heare his voice, but a stranger they will not heare. The true and faithful pastors, when they preach, vttering nothing but Gods word, [Page] it is not their owne voice, but his. There is one lawe giuer, which is able to saue and to destroy, wée haue then one soue­raigne Lord and King, euen the King of Kings, and Lord of Lords: and first wée must begin with this, to giue eare vnto his voice. We know not how to worship him: we may not worship him after our owne deuises, for of such hée saith, they worship me in vaine, teaching for doc­trines mens precepts, he hath prescribed fully and perfectly in euery point, how we shall worship him.

We are therfore willed to draw neare to heare. For if we faile in this, and will be worshippers, not regarding to hear­ken, we faile in the foundation and goe awrie out of the waie in all that we doo. Therefore herein, take heed to thy feet when thou goest to Gods house: to heare and not to doo, is not worth ought. Be ye doers of the word and not hearers onely, deceiuing your selues. Iam. 1. And our sauiour saith, if any heare my words & doo them not, I will liken him to a man that buildeth his house vpon the sande▪ [Page 127] great is the fall of that house, Matth. 7. Math. 7. The holy Scripture doth not account it worth the name of hearing, vnles a man be a doer.

Moreouer, this is to be wel obserued when he saith, drawe neere to hearken, for it teacheth that the true worshippers must haue a readie and chearefull minde to hearken. Loue and reuerence to their God, doeth make them delight in his voyce, and not that onely, but the be­nefit which we receiue by his worde, he doeth beget vs by it, to be his children, as S. Peter saith. We are borne, not of mor­tall, but of immortall séede, the worde of God which indureth for euer. Of his owne good will (saith S. Iames) hath hée begotten vs with y^e word of trueth: ther­fore let euery man be swift to heare. By hearing the holy word, wee become the sonnes and daughters of God. If wée be swift to heare, and kéepe, happie are we. For our Sauiour saith, Blessed are they [...]hat heare the word of God, and kéepe it. To make this yet more plaine, why wée [...]hould drawe nigh to hearken, I will [Page] speake some what more of the new birth which is wrought thereby. We are all dy nature the children of wrath, in as much as we be borne in sinne. All that is in vs is but flesh, that is to be crucified with the lusts and concupiscences. This mortification of the flesh through the spi­rite, is called the putting off the old mā. This is wrought by learning, God hath appointed his worde for to purge vs. All our vncleannes is to be cleansed away by the pure word. Ignorance, heresie, er­rors, darkenes, and vnbeléefe, are expel­led by it.

Then further, there is the true image of God to be set vp, which is called the putting on of the new man, which after God is created in righteousnes and true holines. The blessed spirite of grace breathing life and all good thinges into our soules, doeth it by hearing the word. It is therefore the swéete foode of our soules, the Preachers are called Shep­heards, which féede the Lords flock. We may well see there is no comming to séek God, and to worship him, but this way. [Page 128] This is the right way, take héede to thy féet for to walke in it, draw néere to har­ken. Learne by the word of the Lorde how thou mayst worship him aright.

I will come now to the other parte, which is the worshippe disalowed, called the sacrifice of fooles. In olde time, be­fore the comming of Christ, God institu­ted many ceremonies & sacrifices, which did shadow things to come. These was the Church then to be exercised in. Not that he estéemed the doing of those out­ward things so much, or accounted his worship to consist therein: but he regar­ded the inward faith, and integritie of heart.

Those outward ordinances were but for helpes to further faith: and true godli­nes. When they offered slayne beasts in sacrifice, Christ was represented, and withall, the offerer did declare his faith and repentance thereby. This was for­gotten, or not regarded of many, and so they offered their sacrifices, omitting the chiefe vse, as though they had doone the Lord a pleasure. This wee may sée by [Page] the Psalm. 50. And many are the com­plaintsPsal. 50. of the prophets against such wor­shippers. They neglect the holy doctrine of God, and be ignorant and vnskilfull in his waies, for which he calleth thē fooles in this place. He doth wish men to take héed of it, because these fooles doo nothing but sinne, when they come to worship God. Al that they doo is accursed and abo­minable, yea euen their praiers & whols worship, yet (he saith) they doo not per­ceiue that they doo euill. Their blind de­uotiō to séeke God séemeth to themselues a goodly ie well, and that is one great part of their follie. Thus we sée the sense of his wordes.

Now will I come to apply this doc­trine more particularly, that wée may know who they be that erre, & how mi­serable their estate is. And first I will beginne with the church of Rome and all Papists. This doctrine doth ouerthrow them, for this beyng true, they can not be the Church of God. There is no draw­ing néere to hearken to the word of God among them, they haue banished it and [Page 129] buried it. God speaketh not in their sy­nagoges, but the deuises of men are set vp: therefore all their worship is the sa­crifice of fooles. They do sinne, they be abominable and accursed in all their do­ings.

It is a vaine excuse when they alledge, wée worship none but the true God, we worship Christ. When ye sée it plaine that a man may goe to Gods owne house where his worde is purely taught, and séeks to worship the very true God, and yet offer the sacrifice of fooles, if he giue not eare to be taught in the holy doctrine. How much more then where God spea­keth not, but mens abominable inuenti­ons are set vp. Let not this séeme harde, but marke our Sauiour doth cite out of the prophet Iesay, Math. 15. This peopleMath. 15. draw néere me with their lippes, and ho­nour me with their mouth, but their hart is farre from mée, in vaine doo they wor­ship me, teaching for doctrines mens pre­cepts. There be a thousand abominatiōs among the Papistes, which make their worship to be the sacrifice of fooles, but if [Page] there were no more but this, it doeth o­uerthrow them.

I will come now to a second sort of men which denie poperie, & yet care not for drawing néere to hearken. They can not away with the preaching (at least wise) with the true preaching of Gods word▪ I can not tel what I should terme them, but our land doeth swarme full of them in all places. These crie out for praier in Gods house. There is (say they) so much preaching that there is no time for prayer, good praiers are hindred. Yea (say these) the prayers be better then all their pratling, for so it pleaseth them to terme preaching, by which God speaketh vnto vs.

In déede prayer is a speciall part of Gods worship, but if a man doe not pray aright, though the praier in it selfe bée most excellent which he vttereth, it is the sacrifice of a soole, it is turned in to sinne. Lette vs consider the causes. The holy Ghost willeth, draw néere to h [...]arken, when a mā will worship God. And great reason, God is our soueraigne Lord, [Page 130] whom we are to serue. He is our king & lawmaker, whose will wée are to obey and none other. He is our shéepeheard whose voice wée must heare and followIohn. 10. him. My shéepe heare my voice Iohn. 10. He hath appointed & giuen pastors andEphes. 4. teachers to féede his shéepe, Ephes. 4.

How canst thou without contempt of Gods maiestie, yea without rebellion a­gainst the king, and renoūcing thy shep­heard, neglect to heare his voice? Thou art a blinde foole, thou art so ignorant, that thou doost not vnderstand the Lords prayer. Thou wouldest haue God heare thée speaking thou knowest not what, & thou wilt not heare what he saith. What reason is it that God should regard those which regard not him? Reade the firste Chapter of the Prouerbes, and there yée shall see how wisdome complayneth a­gainst these ignorant fooles, and denoun­ceth vengeance, I cried, and stretched forth my hand, and yee regarded not, but despised my counsell, ye shal crie when your destruction commeth, and I will not heare.

[Page]If this doctrine doe séeme hard, heareProu. 28. what is written Prouerbs 28. Hee that turneth away his eare from hearing the law, euen his prayer shalbe abhomina­ble. Is not this plaine inough, to she we that God abhorreth the prayers of blind ignorant persons, which care not for his word? What shall we say then of perse­cuters of Gods word? they must néedes be worse, Our Lord and Sauiour doethMath. 7. call them dogs. Such as doe not regarde the precious and heauenly doctrine, hee doeth liken vnto swine which care not for pearles, but tread them in the mire. Such as haue the holy things of God of­fered them, and doe persecute the brin­gers, he compareth to dogs which turne againe and rent them.

Consider now beloued, how woful is the state of all these? The men which do not hearken to Gods voyce, but to super­stitio [...]s inuentiōs, those that despise and set light by the preaching of the word, or heare, and doe not obey it: such also as bée persecuters of the same, all their praiers are turned into sinne, they offer the sacri­fice [Page 131] of fooles, God doth abhorre them, and all their doings. Destruction and miserie come vpon them, they crie vnto God but he doeth not heare them, they be neuer the better: yea, they doe increase their sin by praying. For (as he saith here) they doe euill.

I know it will be here replied, that the Scripture doeth promise, that he which calleth vpon God shalbe heard, and at what time soeuer a sinner doeth repents him of his sinne, all his wickednes shall be done away. This must néeds be true, but yet wee must vnderstande, that the prayer and repentance which are allow­ed before God, procéed from faith, which is Gods gifte, the work of the holy ghost, and not in a mans owne power. What­soeuerRom. 14. is not of faith is sinne, Rom 14. which is all one with that which our sa­uiour doeth teach Iohn 15. Where heeIohn. 15. compareth himselfe to the true vine, and the faithfull to the branches. The brāch can bring foorth no fruite except it abide in the vine, no more can we do any thing except we abide in Christ. All that is of [Page] our selues is corrupt, yea euen prayers. Nothing pleaseth God but that which procéedeth from y^e spirit of Christ, which those only haue that are graffed into him by faith. And this is by the worde, as he saith in the same place, if ye abide in me, and my word abide in you, aske what ye will, and it shall be done vnto you.

Wherefore brethren, receiue this in­struction of Solomon, Take heede to thy feet when thou goest to Gods house, & drawe neere to hearken, rather then to offer the sacrifice of fooles. Bow down with reuerence, with feare & trembling, to heare the voyce of your God, and to know and obey his will: then crie, & he will he are you, your prayer shal come vp before him as swéete incense. Otherwise yée shall be but fooles. Let vs procéede to that which followeth. Be not rash with thy mouth, neither let thy hart make hast to vtter a thing before God: for God is in heauen and thou art vpon earth, and therfore let thy words be few. The former verse did giue vs instructiō, that in séeking to worship God, we must [Page 132] giue eare and hearken to his voice.

Now in this he giueth rules how we are to speake vnto him. For in Gods house, the Lord God speaketh vnto vs, & againe we speake vnto him. He spea­keth when the faithfull shéepheards doo declare his word. We speake in prayer, in thankesgiuing, in making promises & vowes. Looke what he speaketh it is to be accepted, because he is most holy, and nothing can come from him but that which is pure and good. Cōtrariwise we be corrupt, and all that we speake is foo­lish and vile, vnlesse it be ordered by his holy spirit. Therfore we must be taught of him how to speake: we may not come at aduenture before the Lord to speake vnto him, for he is a great king, and wée are poore and base wormes. He is full of glory, power, and heauenly maiestie, we are dust & ashes. We ought to consider therefore into whose presence we come, and vnto whom we speake: and this is it which he saith, God is in heauen, and thou art vpon the earth.

Our Sauiour▪ prescribing vnto vs a [Page] forme of prayer, leadeth vs vnto y^e same, when he willeth vs to say, Our Father, which art in heauen. The necessitie of this precept is to bee estéemed from our disposition, how rude, how vnreuerent, & how vnmannerly our hearts be, when we speake to the Lord. We dore not in such sort speake vnto an earthly prince, no no [...] to a man of meane worship. But to auoide this rudenes, and to come with due reuerence, yea euen with feare and trembling▪ before so high a Maiestie, hée willeth each man not to be rash with his mouth, nor to let his heart make haste to vtter a thing before God, where reue­rence is set a part of him to whō he spea­keth, a man dooth hastely and rashly bab­ble whatsoeuer commeth into his mind. But when he doth carrie great reuerēce, hee doeth not speake but with feare and trēbling, aduisedly waying whatsoeuer he doeth vtter. When we come to speake vnto y^e God of glory, how wicked a thing is it to come vnreuerently, and yet men doe it, and as boldly as it were to come before the meanest man vpō earth. Nay [Page 133] there is no man would take it well, but thinke he were mocked and despised as a foole, if men should speake so vnto him, as they do vnto God. It is true that there be some outward signes of reuerence, as knéeling or vowing, which is méete, but God doth looke vpon the hart. They bab­ble and vtter wordes with their mouth which they vnderstand not, or speaking them, their mind is vpon other matters. This is a foule contempt of Gods maie­stie, a sinne which shall be punished with the vengeance of eternall [...]re. He that is rash with his mouth, & doeth let his hart make hast to speake vnto God, doeth not reuerence his glorious maiestie: and yet ye sée how such blind & grosse hypocrites doo glory in their vaine babbling, euen when they know not what they say.

Let vs cōsider beloued how to eschew this euill; how shall a man frame him­selfe, that he may not vnaduisedly & rash­ly speake vnto God, but with reuerence which is due, yea with feare & trembling? I will shew ye. First consider déepely, of that he saith, God is in heauen. Consider [Page] I say what a great and glorious God hee is. His maiestie and power are aboue the heauens. He is iust, holy and good, a ha­ter of all iniquitie and vncleannesse: the fountaine and giuer of all good things: lo­uing to the faithfull, and a most terrible God to the wicked. Then looke vpon thy selfe, remember that he saith here, thou art vpon earth. Thou art weake, base, sinfull and miserable. What art thou to come before him? how wilt thou speake vnto him? wherein shalt thou be regar­ded? consider thine vnworthinesse, cast downe thy selfe in humilitie, with y^e sense and féeling of thy sins and beggerlinesse. Looke what he doeth promise to giue, craue it earnestly with stedfast faith, and with a groning spirite. Not thus when they come to speake vnto God, are rashe & foolish, they imagine that the very bab­ling of words is a seruice of God, and as the blind Papistes thought, if a man did one day say more then his ordinarie stint, God was in his debte: and wée sée how the foolish pardons are granted from the bishop of Rome, with condition that a [Page 134] man shall say ouer seuen or ten Aue Ma­ries, and so many Pater nosters.

Solomon giueth warning to beware of this: Be not rash with thy mouth, nei­ther let thy heart make hast to vtter a thing before God. To performe this there is néede of déepe meditation before a man pray: the vnskilfull and vntaught in Gods holy word, can not meditate any thing but corruptly, and after the rotten braine of flesh and bloud in vaine imagi­nation, and therefore they can not pray aright: they cast forth their words and desires vnaduisedly, they come rudely before God, because they know not him nor yet themselues. By his heauenly word, the Lord doth reueale himselfe vn­to vs, by the knowledge and light there­of we behold his glory, we are caried vn­to a wonderment and admiration of his excellencie, we reuerence him, we trem­ble before him. As by the worde we be­hold God, that in him is life and all good things, so by the same wée sée and know our selues, that we be very corruption & miserie: we be poore, naked, and void of [Page] all good things. He is the bottomles foun­taine of holines, life and ioy: if we will haue ought, we must draw it from him.

This may lead vs to humilitie, to hun­ger & thirst for his heauenly gifts: hun­ger and thirst be such things as no man can endure, but will spéedily crie out for reliefe. The hungrie and thirstie soule doth make as great hast vnto God, and doth vehemently crie out to be refreshed: such doth God call for, such onely doth he heare, all other doo not pray, but babble. The prophet Iesay chapt. 55. doth in theIesay. 55. name of the Lord proclaime, Come to the waters all that be a thirst. The blessed virgin in her song, saith, that he filleth the hungrie with good things, and the rich he sendeth away emptie. Those be called rich which féele not their miserie. And Christ saith, Come vnto mée all yée that trauaile and be heauy laden, and I will refresh ye, Math. 11. Againe by the wordMath. 11. of the Lord, we sée what he hath promi­sed vs. For we must aske according to his will, and not after our owne fantasies & destres: we must also aske in faith & not [Page 135] wauer, or else we shall receiue nothing, Iam. 1. Which can not be but where weIam. 1. haue his promise: wée must giue him thankes and praise with vnfained harts.

All this is to be done as he willeth in fewe words, for it followeth after he had said, God is in heauen and thou art vpon the earth, therfore let thy words be few. The faithful soule doth crie continuallie vnto God: for being in continuall néede, it watcheth vnto prayer. But yet the words are fewe. On the other side, the blinde and foolish, as our Sauiour shew­eth Mat. 6. vse many words, much bab­bling,Math. 6. and vaine repetitions, for which they thinke to be heard. They wish and desire euen as their blinde fantasie doeth leade them: they speake they knowe not what, they multiplie words vpō words, babbling vpon babbling, supposing that they do a great good thing to please God. We are warned ye sée, to take héede of such rashnes.

What are now all the prayers, the vowes and thanks geuing of the Popish Church? What is all the babbling of [Page] long prayers, either publike or priuate, where the word of the Lorde is not ope­ned to the people? Can they haue those former things which I noted? Is it pos­sible that they should not be rash in spea­king vnto God? They think if they haue tumbled ouer their stinte and full num­ber of prayers, all is well, they laye on tongue, they cannot tell what, neither doo they much care, their heart is blind and wicked. When they haue cast behinde their backes the word of the Lord, & haue filled themselues with lustes and vayne pleasures, forgetting God, yet they must for fashion sake, haue halfe an hower to [...]umble ouer a sort of prayers, when the heart is drowned in securitie.

These be fooles, yea these bewray thē selues to be fooles, for he saith, that like as a dreame commeth foorth by the mul­titude of busines, so the voice of a foole by the multitude of words. Looke how a mans minde which is earnestly busied in the day time, doeth dreame of it in the night▪ and so out of the multitude of bu­sines the dreame doeth disclose it selfe, e­uen [Page 136] so by many words the voice of a foole is bewrayed. We doe account thē fooles which are full of words, and prattle vn­aduisedly of euery matter: and what rea­son is it that we should not, as it is here said, take them to be fooles which doe so vnto God? What shall we say then of al the popish worship, and of the Papistes which do bable many words which they do not vnderstand? what shall we thinke of those also which wil haue praier with so many words, & so many turnings in & out in the publike assembly, when thou vowest a vow to God, &c. This is ano­ther part of Gods worship, about which he doeth instruct. We speake to God in praier, & in thankesgiuing: so do we also in vowing vowes: for we make a solēne promise to God either to doo some good thing, or else to forsake some euill.

In old time some of the kings of Iuda did cause the people to sweare, that they would serue the Lord & cleane vnto him, and renounce the worship of idols. Holy men of God in their afflictions did vow and promise to God, that when he should [Page] deliuer them, they would openly declare his praise. We haue in baptisme vowed to consecrate our selues, euen our soules & our bodies to God, by renouncing the diuell, the world, and the flesh. If we goe backe from this our vowe, how can we come rightly to Gods table? for there we doe also renew the same: wée bind our selues with promises vnto God. There be also particuler vowes & promises, as euery man hath cause. If we féele our selues slacke vnto good duties, we are to stirre vp our selues, & to bind our selues by some earnest promise to God. If we be inclined to any vice, we are to doo the like When we be in distres & séeke helpe at Gods hands, we promise vpon our de­liuerance to be thankefull and obedient. We must take héed in al these that we be not rash with our mouth, nor let our hart make hast to vtter a promise. We must be well aduised what we sweare & pro­mise to God. What a fault is it accoūted in such as will promise much vnto men, & performe little? do not all despise such persons? the fault is much greater when [Page 137] there is promise made vnto God and not performed. He willeth therefore that he which hath vowed be not flacke to per­forme his vow: they be vaine fooles which make promise and pay it not: & God is not delighted in fooles, God is delighted in his true worshippers.

Vow therefore and performe. For he saith, it is better not to vow, then to vow and not to performe: we are to vow vnto God, and therefore it is euill not to vow: but it is a greater euill to vow, & not to doo that we haue vowed. Men are rash & afterward doo repent, then séeke they to excuse the matter that they did ignorant­ly: but this will not serue, for he saith, Suffer not thy mouth to cause thy flesh to sinne, and say not before the Angell that it is an errour: why should God be angrie at thy voice & destroy the worke of thy handes. He that rashly maketh vowes to God, may very well be said to suffer his mouth to cause his flesh to sin, that is himselfe, a part being put for the whole. As often on the contrary, the scri­pture doth vse to put y^e soule for the whole [Page] man. There is no excuse before the Lord Christ, who is the Angel he here spea­keth of, when he saith, say not before the Angel it was an error, for he is called the Angel of the couenant, Malach. 3. MakeMalach. 3 what excuse thou canst to excuse thy rash­nes, yet Gods wrath shal be kindled a­gainst thée, he will plague & punish thée: he will (as it is here said) destroy the worke of thy hands.

It is a lamentable case, why wilt thou cast thy selfe into it? againe he vseth a cō ­parison: In the multitude of dreames (saith he) there be vanities, so in the mul­titude of words. Wee sée he likeneth those foolish vowes made to God, vnto dreams, which are but vanitie, but feare thou God. Know thou well vnto whom thou speakest, and be wel aduised, & kéepe thy promise. Thus we sée briefly what is to be obserued in our vowes which wée make vnto God. Let vs consider in some particulers who breake these rules.

And first for our generall vow in bap­tisme, we haue promised to consecrate both our soules and bodies to the seruice [Page 138] of God in true holinesse, by renouncing the deuill and all sinfull lustes. Then all such as despise Gods truth and walke in darkenesse after the flesh, haue besides al other there sins, this great burthen vpon them, that they be vowbreakers, they haue broken their faith, & promise made vnto God. It had béene better for them neuer to haue vowed, then thus to deale, they be in a bad case.

Secondly those offend (as we sée it v­sually come to passe) which in great af­fliction make promise if God deliuer thē they will glorifie him, but are false. For God doeth will vs, Psal. 50. Call vpō mePsal. 50. in the day of affliction, I will deliuer thée, and thou shalt glorifie me. When a man hath lewdly spent his time, in riot, in drunkennes, in wantonnes, in enuie, hatred, and malice. If God strike him with gréeuous sicknes, that his bones séeme to rattle in his skinne, and that hée feareth death, then doth he tremble, then doeth he desire that God wil haue mercy vpon him, and then doth he make vowes and promises: If God doe restore me to [Page] health againe, and geue mee life, I will neuer be the man I haue béene. I haue liued a naughtie life, I haue dishonoured God, I haue despised his worde, I will harken to his voice, & leaue my naughty vices, and liue to Gods glorie. How wel were this, if men did as they say. But marke, and ye shall finde the most part [...] so soone as euer they be recouered, & can but crawle out, fall againe to their for­mer wayes, and be as euill, or worse thē euer they were before. What shall wee say of these men, are they not gréeuous offenders? I haue obserued some very wicked liuers: God hath stricken them, and terrified them, so that with teares they haue confessed their vngodly beha­uiour. They haue promised and vowed, if God would restore them, to become new men. They haue recouered, and be­come as vile in sinne as before. God hath stricken them againe, and they haue died in fury and rage, without any apparance of grace, or remorse. Doth not this shew that Gods wrath is heauie against such faithlesse vow breakers?

[Page 139]Let men (as he saith) feare God. Let them take héede how they dallie w^t him, for sure God will destroy such, and al the worke of their handes.

Moreouer whē he saith pay that thou vowest, hee condemneth all those rashe vowes which are not agréeable to y^e rule of Gods word, which be not to his glory, or that be not in our power. For such vowes are not to be performed. King He rod promised with an oath to the daugh­ter of Herodias, y^t he would geue what­soeuer she should aske, to the halfe of his kingdome. She asked the head of Iohn the Baptist, it had béene much better for him to haue repented of his rash oath, & not haue performed it, then to shedde the innocent bloud of so great a seruant of God. Iephtha vowed when hee went to warre, that if the Lord should geue him victorie, at his returne that which should first come out at his dores to méete him, should be the Lords, or els he would of­fer it for a burnt offering. Meaning, that if it were such as might be offered in sa­crifice, it should: if not, it should be conse­crate [Page] to the Lord. What warrant had he to make such a vowe? how should it be to Gods glorie? He was punished, for his daughter (being his onely child) first met him, and though it were gréeuous, he did with her as he had vowed: she was let go a time to bewayle her virginitie, & then put a parte to the Lorde, and restrayned from mariage, for so they thought it must be, and it is said she knew no man: and by a decrée the daughters of Israel went yere by yere, foure dayes in the yere, to talke with the daughter of Iephtha: for it is too hard to charge a faithfull man w^t slaying his daughter in sacrifice. Many haue béene deceiued in so thinking, the Church of Rome wil haue men and wo­men vow virginitie. Our Sauiour saith all men are not able to doe so, to liue vn­married, but those to whom it is geuen. To the same effect teacheth Saint Paul, 1. Cor. 7. They againe replie and say, let1. Cor. 7. a man aske, and he shall receiue.

But this is true against them, that he which receiueth that he doeth aske, as­keth that which God hath promised to [Page 140] geue him: or els, if hee take vpon him y^t which God doeth not promise to make him able to performe, he may aske, & not receiue, for he tempteth God, and com­mitteth a gréeuous sinne. And we may sée by lamentable experience, how God hath punished such rash vowes: when the stink of that horrible filthines which was committed euery where by monks, friers, nunnes, & priestes, is not yet out of our noses. All such vowes are abho­minable. Vow according to Gods holie wil, to his glory and praise, in y^t which he hath promised to inhable vs by his grace to performe, and pay it.

It is a sinne not to vow such things: it is a greater sinne, to vowe and not to performe them. I will here end, not en­tring into that sea of foolish, rash, and vn­discrete vowes, which vpon euery occa­sion both men and women doo take vpon thē, not considering to whom they speak. God of his mercy open our eyes, & kéepe vs frō this rash dealing with him.

Amen.