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The first Sermon. Ecclesiastes. Chap. 1. THe wordes of Ecclesiastes, the sonne of Dauid, king in Ierusalem.
The First Sermon. Ecclesiastes. Chap. 1. THe words of Ecclesiastes, the son of David, King in Ierusalem.
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2 Vanitie of vanities, saith Ecclesiastes, vanitie of vanities, all is • … itie.
2 Vanity of vanities, Says Ecclesiastes, vanity of vanities, all is • … itie.
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3 What profit remayneth to a man all his labour, in which he laboureth • … der the sunne?
3 What profit remaineth to a man all his labour, in which he Laboureth • … der the sun?
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4 One generation passeth away, and other commeth, but the earth abi• … th for euer.
4 One generation passes away, and other comes, but the earth abi• … th for ever.
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5 The Sunne ariseth, the Sunne go• … downe, and hasteth againe to the •ace where it did rise.
5 The Sun arises, the Sun go• … down, and hastes again to the •ace where it did rise.
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6 The wind goeth toward the South, compasseth about toward the North. Compassing, compassing goeth the winde, and the winde returneth by his circuites.
6 The wind Goes towards the South, Compasseth about towards the North. Compassing, compassing Goes the wind, and the wind returns by his circuits.
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7 All flouds runne into the sea, & yet the sea is not filled, whether the flouds runne, from thence they speedelie returne to goe.
7 All floods run into the sea, & yet the sea is not filled, whither the floods run, from thence they speedily return to go.
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8 All things are weary, man is not able to vtter it, the eye is not satisfied with seeing,
8 All things Are weary, man is not able to utter it, the eye is not satisfied with seeing,
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neither is the care filled with hearing.
neither is the care filled with hearing.
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9 That which hath been, is the same that shalbe, and that which hath beene done, is the same that shall be done,
9 That which hath been, is the same that shall, and that which hath been done, is the same that shall be done,
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neither is there any thing new vnder the sunne.
neither is there any thing new under the sun.
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10 Is there any thing of which it is said, behold this, this is new? it hath been in the ages that were before vs. 11 There is no remembrance of former things, also, of later thinges which shall be, there shall be no remembrance with those that come after. Ecclesiastes. Chap. 1. THe wordes of Ecclesiastes, &c.
10 Is there any thing of which it is said, behold this, this is new? it hath been in the ages that were before us 11 There is no remembrance of former things, also, of later things which shall be, there shall be no remembrance with those that come After. Ecclesiastes. Chap. 1. THe words of Ecclesiastes, etc.
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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.
This Inscription of the book shows whose doing it was, when it is said, they be the words of Ecclesiastes, the son of David, King in Ierusalem, this was King Solomon. They be his words, and his writing.
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Hée set it foorth for an instruction of Gods people in all ages.
He Set it forth for an instruction of God's people in all ages.
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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.
If any will Object, that Here is no proper name mentioned, and all the Kings of Iuda were the Sons of David: why might not this Ecclesiastes been Hezekiah, Jehoshaphat, or Some other of the godly Kings, before, or After them.
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I answere, that the sonne of Dauid, which wrote this booke, was he that did excell in wisedome 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 asked wisdome, wisdome is granted vnto thée ▪ and riches,
I answer, that the son of David, which wrote this book, was he that did excel in Wisdom 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 Says, 2. Chro 1. Because thou hast asked Wisdom, Wisdom is granted unto thee ▪ and riches,
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and honour, so that there hath not béene the like among the kinges tha• haue béene before thée,
and honour, so that there hath not been the like among the Kings tha• have been before thee,
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neither after thée shall there be the like.
neither After thee shall there be the like.
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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:
It may be demanded, why he doth not, (as in the Proverbs, & in the Song of Songs, which he made of christ and his Church,) call himself by his vsual• name, Solomon, by which he was be• known:
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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:
but doth take a strange name ▪ not used elsewhere in all the Scriptures ▪ For through this book he calls himself in Hebrew, Koheleth. In deed, this is somewhat to be stood upon:
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and I will briefly shewe you the reason of it, which is to be gathered from the signification o• the word.
and I will briefly show you the reason of it, which is to be gathered from the signification o• the word.
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The Gréekes did translate this word Koheleth, Ecclesiastes, and that is in ou• English tongue, a Preacher:
The Greeks did translate this word Koheleth, Ecclesiastes, and that is in ou• English tongue, a Preacher:
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and therefore we say in our translation, the words •f the Preacher, and so it should be the •ame of an office,
and Therefore we say in our Translation, the words •f the Preacher, and so it should be the •ame of an office,
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or function, if we take •t in that sence.
or function, if we take •t in that sense.
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But we neuer finde any Prophet, Priest, or Teacher, in all the whole Bible, called Koheleth: & doubt•esse,
But we never find any Prophet, Priest, or Teacher, in all the Whole bible, called Koheleth: & doubt•esse,
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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.
if he had meant to call himself a •reacher, he would have said, The words •f Kohel, rather than Koheleth, which is •n the Faemin gender.
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Kahal is an assemblie, & congregation of people, or the Church.Kahal is an assembly, & congregation of people, or the Church.
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Koheleth might •ery well carie this signification, to be one that doeth gather the same together,Koheleth might •ery well carry this signification, to be one that doth gather the same together,
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or that doeth speake in the assemblie:
or that doth speak in the assembly:
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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,
but that he uses (as I said) the Faemin gender, and Therefore it Carrieth the most •itte sense, that he calls himself an Ecclesiastical person, (not as we call them Ecclesiastical which bear office in the Church-matters) but a person that is of the Church,
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or a soule vnited to ye church, or speaking in the church. Whereby we may perceiue, that this name is a nots for euer of his repentance,
or a soul united to you Church, or speaking in the Church. Whereby we may perceive, that this name is a nots for ever of his Repentance,
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how that hée forsooke the euil into which he had fallen, and turned againe to the Lord his God.
how that he forsook the evil into which he had fallen, and turned again to the Lord his God.
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For the holie Scripture doth testifie, that Solomon did marrie outlandish women, which were Idolaters, they drew away his heart,
For the holy Scripture does testify, that Solomon did marry outlandish women, which were Idolaters, they drew away his heart,
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so that he sinned, and fell grieuously.
so that he sinned, and fell grievously.
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He was reproued of God for it, as we read, 1. Kings 11. He made this booke, to remayne as a publike record of his returne,
He was reproved of God for it, as we read, 1. Kings 11. He made this book, to remain as a public record of his return,
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and therfore he is Koheleth, a person, or a soule reconciled to God, and to his Church.
and Therefore he is Koheleth, a person, or a soul reconciled to God, and to his Church.
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In this sence we may call him Ecclesiastes.
In this sense we may call him Ecclesiastes.
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I know it will be replied by some, that the word of God doth not any where testifie, that Solomon euer repented,
I know it will be replied by Some, that the word of God does not any where testify, that Solomon ever repented,
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after his great fall, but leaueth it in doubt:
After his great fallen, but Leaveth it in doubt:
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and to proue his repentance by this one title, by which hee doeth name himselfe, is but a weake reason.
and to prove his Repentance by this one title, by which he doth name himself, is but a weak reason.
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For, let the signification of the name be certaine, yet is it vncertaine, whether he wrote this booke after his fall.
For, let the signification of the name be certain, yet is it uncertain, whither he wrote this book After his fallen.
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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,
To this I answer, that he did write it After the long trial and experience which he had made in all things under the sun,
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and no doubt, after his fall.
and no doubt, After his fallen.
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For, touching his repentance, although it be not said any where, in these expresse words, Solomon repented:
For, touching his Repentance, although it be not said any where, in these express words, Solomon repented:
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yet may it bée proued by necessarie consequence out of the scriptures, that he did vnfaynedly repent. I reason thus.
yet may it been proved by necessary consequence out of the Scriptures, that he did unfeignedly Repent. I reason thus.
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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. To proue that he was Gods elect, I first alledge that which was said to Dauid at his birth, 2. Sam. 12. & which Nehemiah 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.
He was one of God's elect, Therefore he returned to his God by true Repentance, seeing it is unpossible, that the elect should perish, Math. 24. To prove that he was God's elect, I First allege that which was said to David At his birth, 2. Sam. 12. & which Nehemiah doth speak of him, Chap. 13. Nathan the Prophet was sent to David from the Lord, willing him to call his name Jedediah, tendering this cause, that God loved him.
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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,Nehemiah speaking of the fallen of Solomon, Says, yet he was Beloved of his God, grounding upon those words of Nathan. What a speech were this, to say, he was Beloved of his God,
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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.
if he were not God's elect? Doth the Scripture ever speak so of any Reprobate? God Says by the Prophet Malachi, Chap. 1. Iacob have I loved, and Esau have I hated.
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Saint Paul hereupon doeth argue, Rom. 9. and proue that God hath chosen Iacob. 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. Saint Paul hereupon doth argue, Rom. 9. and prove that God hath chosen Iacob. And why may we not reason thus upon these words, the Lord loves him, he was Beloved of his God: Therefore he was God's elect.
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Then the Scripture leaueth not his repentance in doubt.
Then the Scripture Leaveth not his Repentance in doubt.
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I will not stand vpon this, that hée was a figure of Christ, Psal. 45. That hee was an excellent Prophet, opening high misteries of Christ and his Church:
I will not stand upon this, that he was a figure of christ, Psalm 45. That he was an excellent Prophet, opening high Mysteres of christ and his Church:
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but I will come to that which is written of him, 1. Chro. 17. where God saith to Dauid, I will be his father,
but I will come to that which is written of him, 1. Chro 17. where God Says to David, I will be his father,
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and he shall be my sonne, and I will not take away my mercie from him,
and he shall be my son, and I will not take away my mercy from him,
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as I did from him that was before thée.
as I did from him that was before thee.
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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, thou art my sonne:
some will say this is spoken of christ, for the title is too high for any Angel, Hebrew 1. I answer, that God said of David, thou art my son:
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but yet, as he was the Figure of Christ, Psal. 2. and so her• 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 for to build:
but yet, as he was the Figure of christ, Psalm 2. and so her• of Solomon, For this cannot be denied, that the Lord speaks it of that son of David, which should built the material Temple, which David had in purpose for to built:
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and God said of this man, I will be his father, and he shall be my sonne,
and God said of this man, I will be his father, and he shall be my son,
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and I will not take my mercie from him. If God did not take his mercie from him, then he repented.
and I will not take my mercy from him. If God did not take his mercy from him, then he repented.
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When heir Solomon was dead, his way is ioyned with the way of Dauid his father.
When heir Solomon was dead, his Way is joined with the Way of David his father.
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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 beginning was good,
For Rehoboan his son did well thrée Years, and those thrée Years he is said to have walked in the Way of David and Solomon, 2. Chronicles 11. Solomons beginning was good,
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and so was his ende, or els hee shoulde not be coupled with Dauid. And thus we sée he was Gods elect,
and so was his end, or Else he should not be coupled with David. And thus we see he was God's elect,
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and therefore repented, and became Koheleth.
and Therefore repented, and became Koheleth.
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So that we hold for certaintie, that this name which he geueth himself, and this booke, are for publike note,
So that we hold for certainty, that this name which he Giveth himself, and this book, Are for public note,
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and record of his repentance, and reconciliation to God, and his Church.
and record of his Repentance, and reconciliation to God, and his Church.
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Thus much of the Anthor of this booke, and for what cause he calleth himselfe by this vnusuall name.
Thus much of the Author of this book, and for what cause he calls himself by this unusual name.
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Now we must obserue to what end he made it, or what was his chiefe purpose and intent in writing:
Now we must observe to what end he made it, or what was his chief purpose and intent in writing:
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which in few wordes I may say was this, euen to instruct men how to come vnto the true blessednesse.
which in few words I may say was this, even to instruct men how to come unto the true blessedness.
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A worthy worke, and most profitable vnto al that thirst and long for saluation. The whole worke consisteth of two partes.
A worthy work, and most profitable unto all that thirst and long for salvation. The Whole work Consisteth of two parts.
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For he draweth men first frō the wrong way.
For he draws men First from the wrong Way.
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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:
Those that Set their hearts upon the riches, the honours, the pleasures, and the Wisdom under the sun, to seek any felicity or good in them, Are in a wrong Way. From this he Persuadeth:
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then he setteth forth the right way vnto blessednesse, which is in the true worship and feare of God. Hereunto he mooueth very carefully.
then he sets forth the right Way unto blessedness, which is in the true worship and Fear of God. Hereunto he moveth very carefully.
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We must note, that he beginneth with the vanitie and miserie of all thinges vnder the Sunne,
We must note, that he begins with the vanity and misery of all things under the Sun,
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because no man can worship God a right, or feare him in truth, vntil he haue learned to renounce the world.
Because no man can worship God a right, or Fear him in truth, until he have learned to renounce the world.
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Marke well what our Lord saith, No man can serue two Masters, ye can not serue God and Mammon, Math. 6. No man can loue God, which loueth the world.
Mark well what our Lord Says, No man can serve two Masters, you can not serve God and Mammon, Math. 6. No man can love God, which loves the world.
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For thus it is plainely said:
For thus it is plainly said:
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Loue not the world•, neither the things of the worlde, if any man loue the world, the loue of the Father is not in him.
Love not the world•, neither the things of the world, if any man love the world, the love of the Father is not in him.
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For whatsoeuer is in the world, as the lust of the flesh, the lust of the eies,
For whatsoever is in the world, as the lust of the Flesh, the lust of the eyes,
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and the pride of life, is not of the father, but is of the world.
and the pride of life, is not of the father, but is of the world.
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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. In the same place also wee learne, that such as loue the worlde, committe who redome against God: 1. John 2. The love of the world is enmity against God, so that he which will be a friend of the world, makes himself the enemy of God. Iam. 4. In the same place also we Learn, that such as love the world, commit who redome against God:
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for he calleth them adulterers, and adulteresses.
for he calls them Adulterers, and Adulteresses.
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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:
It is Because men heart and soul ought to be married to God, and to be kept chaste and pure unto him for the lone:
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now when it doth giue away ye loue vnto the world, and doth imbrace it as a sweete Ladie in which it doth delight, it committeth spirituall whoredome.
now when it does give away you love unto the world, and does embrace it as a sweet Lady in which it does delight, it Committeth spiritual whoredom.
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For the same cause the holy Ghost calleth the couetous man an Idolater.
For the same cause the holy Ghost calls the covetous man an Idolater.
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Ephes. 5. His harte should be set vpon God, and it is set vpon the world, he should trust in the liuing God, Ephesians 5. His heart should be Set upon God, and it is Set upon the world, he should trust in the living God,
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and he doth trust in riches.
and he does trust in riches.
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What is this but to set vp an Idoll? The cares also of this world,
What is this but to Set up an Idol? The Cares also of this world,
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and the deceitfulnesse of riches, are thornes which choake the good séede of life.
and the deceitfulness of riches, Are thorns which choke the good seed of life.
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Math. 13. Plow vp your fallow and so we not among the thornes, saith God vnto his people, Ierem. 4. By 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: Math. 13. Blow up your fallow and so we not among the thorns, Says God unto his people, Jeremiah 4. By all these places we may see how necessary it is, that before Solomon do come to teach men where they shall seek true blessedness, he emptieth their hearts of the love and care of earthly things:
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and this is that I said •he draweth men first from the wrong way.
and this is that I said •he draws men First from the wrong Way.
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How well he doth performe this, we shall vnderstande, if the Lord do giue vs eares to heare. Vanitie of vanities, saith Ecclesiastes:
How well he does perform this, we shall understand, if the Lord do give us ears to hear. Vanity of vanities, Says Ecclesiastes:
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vanitie of vanities, all is vanitie. Now wée come to the matter. vanity of vanities, all is vanity. Now we come to the matter.
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For this is his proposition, in which he propoundeth and affirmeth that, which after ward he manifesteth & proueth by arguments.
For this is his proposition, in which he propoundeth and Affirmeth that, which After ward he manifesteth & Proves by Arguments.
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It conteineth in it the first of those two heads or points of doctrine:
It Containeth in it the First of those two Heads or points of Doctrine:
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namely that in all things vnder heauen, there is nothing to be found but extréeme vanitie,
namely that in all things under heaven, there is nothing to be found but extreme vanity,
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and miserie, and therefore such as séek• the world are in a wrong way. He pronounceth this (as we all may sée) with a most vehement outcrie,
and misery, and Therefore such as séek• the world Are in a wrong Way. He pronounceth this (as we all may see) with a most vehement outcry,
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and as it were with the shril sound of a Trumpet. The dul harte of man doth force him thereunto.
and as it were with the shrill found of a Trumpet. The dul heart of man does force him thereunto.
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For we are all by nature so earthly minded, so drowned and ouer whelmed in the lusts and pleasures of this world,
For we Are all by nature so earthly minded, so drowned and over whelmed in the Lustiest and pleasures of this world,
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and our eares so stopped with earth, that we can hardly be made to heare.
and our ears so stopped with earth, that we can hardly be made to hear.
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Nay to say the truth, let him speak neuer so lowd and shrill, to draw mens heartes from this world,
Nay to say the truth, let him speak never so loud and shrill, to draw men's hearts from this world,
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except God worke by his spirite, and giue eares, hee speaketh vnto stones.
except God work by his Spirit, and give ears, he speaks unto stones.
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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,
Ponder well in your minds with earnest meditation, the weight of this phrase, Vanity of vanities, and the same doubled with this addition, all is vanity, and see if ye can comprehend what the Spirit of God does Here utter, Concerning the extreme vanity of all things in this world,
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for to quench the flames of our mad loue towardes the same.
for to quench the flames of our mad love towards the same.
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For I had rather thus exhort men vnto such meditation of his words, then to stand in opening his pharse and manner of speach.
For I had rather thus exhort men unto such meditation of his words, then to stand in opening his pharse and manner of speech.
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Consider therfore that he contenteth not himselfe, to say all is vaine, but vanitie it selfe, yea the vanitie of vanities.
Consider Therefore that he contents not himself, to say all is vain, but vanity it self, yea the vanity of vanities.
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And seing our vnbeléefe is such, that we can not giue credite vnto the worde of God, where it doth but affirme,
And sing our unbelief is such, that we can not give credit unto the word of God, where it does but affirm,
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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 the Spirit of truth does thus Far yield unto us, as to make proof by Reasons and Arguments of that which he Here uttereth, let not us be wanting on our parts through careless negligence,
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and so heape sinne vpon sinne, vnto our greater condemnation.
and so heap sin upon sin, unto our greater condemnation.
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For the more graciously hee applieth himselfe for to heale our soules, we (refusing or neglecting this bountifulnes) the more we heape vp ingratitude,
For the more graciously he Applieth himself for to heal our Souls, we (refusing or neglecting this bountifulness) the more we heap up ingratitude,
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yea the more iust and heauie is our damnation.
yea the more just and heavy is our damnation.
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What profit is there vnto a man of all his trauell, in which he traueleth vnder the Sunne? Here we haue the first reason, which he vseth to proue his proposition. What profit is there unto a man of all his travel, in which he traueleth under the Sun? Here we have the First reason, which he uses to prove his proposition.
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He doeth not expresse euerie part of the argument, but the assumption onely.
He doth not express every part of the argument, but the Assump only.
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For the principle vpon which hée groundeth, is so cléere, that there is no head so dull, but doeth acknowledge it: and therefore is omitted.
For the principle upon which he groundeth, is so clear, that there is no head so dull, but doth acknowledge it: and Therefore is omitted.
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Neuertheless• for your helpe I will note it.
Neuertheless• for your help I will note it.
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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.
This it is, about whatsoever there is labour spent, yea such labour as Carrieth with it grief, (for he uses a word that signifies labour with molestation) and not profit arises thereof, there all is extreme vanity and misery.
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Who is (I say) such a dullard, yea such a blocke, that he will denie this,
Who is (I say) such a dullard, yea such a block, that he will deny this,
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or call it into question? aske a foole, and he can say, it is vanitie to labour sore and receiue no profite thereby:
or call it into question? ask a fool, and he can say, it is vanity to labour soar and receive no profit thereby:
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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:
then if it be proved, that man of all his soar labour wherein he Laboureth & vexes himself under the Sun, (that is in worldly affairs) receiveth no profit:
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shall it not follow that all these things are vanitie, yea euen vanitie of vanities?
shall it not follow that all these things Are vanity, yea even vanity of vanities?
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Thus wée are to consider of the whole reason:
Thus we Are to Consider of the Whole reason:
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the first part, which is the groūd of this argument, sore toile with vexation and no profite, is vanitie.
the First part, which is the ground of this argument, soar toil with vexation and no profit, is vanity.
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as I said, is so cléere that the blind doo sée it, none denie it:
as I said, is so clear that the blind do see it, none deny it:
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men doo also féele and find by experience, that worldly things are gotten and kept with great labour, trouble and molestation.
men do also feel and find by experience, that worldly things Are got and kept with great labour, trouble and molestation.
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What néede he then stay to make any declaration of that, vnlesse he would light a candle at none? But the other point,
What need he then stay to make any declaration of that, unless he would Light a candle At none? But the other point,
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namely that man hath no profite of all his labours & vexations, is not beléeued,
namely that man hath no profit of all his labours & vexations, is not believed,
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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,
For would the Whole world be so mad as to stand to fill a bottomless tub? We see all the world is busied to get earthly things,
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if there be no profit ensuing, it is no better then to fill a bottomlesse tub.
if there be no profit ensuing, it is no better then to fill a bottomless tub.
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Would men take such paines to heape vp riches, to clime to honours, to fill and stuffe themselues with delights & pleasures,
Would men take such pains to heap up riches, to climb to honours, to fill and stuff themselves with delights & pleasures,
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yea euen to sell their soules and bodies to the Diuell to come by the same,
yea even to fell their Souls and bodies to the devil to come by the same,
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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:
if they Thought there were no profit remaining unto them? It is Therefore out of all doubt, that men do make their reckoning and cast their account, to receive great commodities and fruit by their labours:
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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.
this then being not believed, but called in question, he does stand to prove it, and this one point being proved, all the argument Stands firm and manifest.
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And howsoeuer it séemeth vnto mans blind nature, that there is profite and commoditie to be looked for in the trauaile for earthly things:
And howsoever it Seemeth unto men blind nature, that there is profit and commodity to be looked for in the travail for earthly things:
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yet because he proueth and manifesteth by two notable reasons that there is none, hée doeth shake it of as it were in scorne,
yet Because he Proves and manifesteth by two notable Reasons that there is none, he doth shake it of as it were in scorn,
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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?
and Says not, there is no profit, but what profit is there unto man of all his soar travail, where in he Travaileth under the sun?
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He vseth in déed diuers reasons afterward, for to perswade men in this point wherein they are so madly blinded,
He uses in deed diverse Reasons afterwards, for to persuade men in this point wherein they Are so madly blinded,
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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:
but I say two, Because in the words next following he uses two general Arguments, the one taken from the estate and condition that man is in which Travaileth:
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the other frō the estate of the things in which, and for which he doth trauaile.
the other from the estate of the things in which, and for which he does travail.
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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.
O that men could be brought to understand them aright, that they might see how they labour without all profit for this present world, they would not vex themselves & destroy their Souls for to get nothing.
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They would not be so grieuously tormēted with sorow & care, for the losse of the world, forgoyng that which is nothing.
They would not be so grievously tormented with sorrow & care, for the loss of the world, foregoing that which is nothing.
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But alas how shall we be brought to beléeue this? we make account of no gaine,
But alas how shall we be brought to believe this? we make account of no gain,
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but when wés finde the treasures of the earth.
but when wés find the treasures of the earth.
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We féele no losse, but whē we forgoe them, this is our madnesse, vntill it please God to giue vs better wisedome,
We feel no loss, but when we forgo them, this is our madness, until it please God to give us better Wisdom,
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and to open the eies of our mind, that we may acknowledge, that the things which are séene be temporall,
and to open the eyes of our mind, that we may acknowledge, that the things which Are seen be temporal,
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and the thinges which are not seene, eternall. That wée may labour for the true treasure:
and the things which Are not seen, Eternal. That we may labour for the true treasure:
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not for the meate which perisheth, but for that which indureth vnto eternall life. Ioh. 6. Beloued, lay vp this in your hart, that Gods spirit here affirmeth:
not for the meat which Perishes, but for that which Endureth unto Eternal life. John 6. beloved, lay up this in your heart, that God's Spirit Here Affirmeth:
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namely, that a man hath no profite of all his sore trauaile, wherein he trauaileth vnder the Sunne.
namely, that a man hath no profit of all his soar travail, wherein he Travaileth under the Sun.
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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.
Consider the reason by which he Proves it, if the can come to be persuaded to believe it, to feel it to be so, you have attained to a great matter, the have greatly profited, your heart is rid and cured of a soar disease, the have made a great step towards the Kingdom of heaven.
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For yée shal be deliuered from that which S. Paul speaketh, 1. Tim. 6. They that would be rich fal into temptation and into a snare, •nd into many foolish and noysome lusts, which drowne men in destruction & perdition:
For the shall be Delivered from that which S. Paul speaks, 1. Tim. 6. They that would be rich fall into temptation and into a snare, •nd into many foolish and noisome Lustiest, which drown men in destruction & perdition:
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for the loue of monie is the roote of all euill, which while some haue lusted after, they haue erred from the faith,
for the love of money is the root of all evil, which while Some have lusted After, they have erred from the faith,
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and haue pearced themselues through with many sorrowes.
and have pierced themselves through with many sorrows.
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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.
I say, if a man be thoroughly persuaded in his heart, that there is no profit of the travail under the Sun, he shall be free from this danger that all worldlings be in. Let us see the proofs.
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One generation passeth away, and 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: One generation passes away, and Another generation comes, etc. Here we have the First reason, by which he Proves, that a man hath no profit of all his travail, wherein he Travaileth under the sun:
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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:
and you see it is drawn from the estate which man is in. He is Mortal, his days Are few, his Continuance is short upon the earth:
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for he hath but the time of his generation, he geueth place, and neuer returneth againe, but another generation succéedeth.
for he hath but the time of his generation, he Giveth place, and never returns again, but Another generation succeedeth.
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Finally, his estate is more vaine then the estate of other creatures, as it is set forth by comparison in the verses following.
Finally, his estate is more vain then the estate of other creatures, as it is Set forth by comparison in the Verses following.
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Therefore there remayneth to him no profite of al his sore trauaile, wherin he trauaileth vnder the sunne.
Therefore there remaineth to him no profit of all his soar travail, wherein he Travaileth under the sun.
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Brethren, we know it is in all mens mouthes, we are mortall, we must die, there is no remedie, we must make our bed,
Brothers, we know it is in all men's mouths, we Are Mortal, we must die, there is no remedy, we must make our Bed,
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and lie downe in the darke: we haue but our time here.
and lie down in the dark: we have but our time Here.
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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,
Again, where shall we find that fool, which looks to have any portion After he is dead, of all the things which Are wrought under the Sun? Is there any which is persuaded he shall come again to look upon his works, to take pleasure in them? Doth he think that his riches shall feed him,
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or cloath him any more? Doubtles we all know, we must tarie here but a time,
or cloth him any more? Doubtless we all know, we must tarry Here but a time,
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and then death will cut vs off.
and then death will Cut us off.
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We are fully perswaded, that we shall neuer haue vse of any thing which we possesse here.
We Are Fully persuaded, that we shall never have use of any thing which we possess Here.
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How doeth it then come to passe, that (cleane contrarie vnto this their knowledge,) men set their heartes vppon this world,
How doth it then come to pass, that (clean contrary unto this their knowledge,) men Set their hearts upon this world,
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and looke for profite by their labours? There is somewhat that doeth seduce men,
and look for profit by their labours? There is somewhat that doth seduce men,
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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, or Else how could it be thus? In deed, there be diverse things which do seduce men,
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and quench the light of this knowledge:
and quench the Light of this knowledge:
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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:
so that although they know they be Mortal, yet can they not see that this is a sufficient argument, to prove that all their travail for earthly things, is to no profit:
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but they set their heart vpon them, and couet them as gréedelie, as if they should liue vpon ye earth foreuer.
but they Set their heart upon them, and covet them as gréedelie, as if they should live upon you earth forever.
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I will note vnto you somewhat which doeth make men ••d euen against their knowledge.
I will note unto you somewhat which doth make men ••d even against their knowledge.
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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.
Here is one great cause, that such a thick dark mist doth compass men round about, that they cannot see a Far of, but even At •and.
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They be not able •o behold eternity, and to looke vpon that which continueth for •uer:
They be not able •o behold eternity, and to look upon that which Continueth for •uer:
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••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,
••d that doth make them esteem this world, as if it were all in all. Ten thousand Years (in respect of eternity) Are but a moment,
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and as nothing, if we could wel discerne, and iudge aright.
and as nothing, if we could well discern, and judge aright.
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And behold what account man maketh of thréescore and ten, they be euen as a worlde vnto him.
And behold what account man makes of thréescore and ten, they be even as a world unto him.
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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,
For these, and about these, for to maintain his estate in them, he bendeth all the Powers of his mind, Applieth all his studies and endeavours, Laboureth, toileth,
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and vexeth him selfe marueylously like a foole.
and vexes him self marvelously like a fool.
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Then we sée, that this naturall sparke of light, wherby men doe perceiue they must after certain yeres die,
Then we see, that this natural spark of Light, whereby men do perceive they must After certain Years die,
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and depart from all their labours, is not sufficient to make thē wise, nor deliuer them,
and depart from all their labours, is not sufficient to make them wise, nor deliver them,
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because they are compassed about with darkenes most miserable, which causeth them to erre, and goe out of the way,
Because they Are compassed about with darkness most miserable, which Causes them to err, and go out of the Way,
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as much, as if there were no sparke of knowledge at all in ye mind.
as much, as if there were no spark of knowledge At all in you mind.
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It is farre more easie, and possible, for a man to sée cléerly twenty mile with his bodily eyes, through the thickest mist,
It is Far more easy, and possible, for a man to see clearly twenty mile with his bodily eyes, through the thickest missed,
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then with all the light of nature, to looke beyond this world. Here come the great wise men of the world to be fooles:
then with all the Light of nature, to look beyond this world. Here come the great wise men of the world to be Fools:
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for, with all the light of understanding which they haue, they •e not able to looke any further,
for, with all the Light of understanding which they have, they •e not able to look any further,
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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.
but upon •he riches and glory of this world, They •an not be persuaded that a man shall receive no profit of all his labour, Because he shall die.
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It is not within the •ōpasse of their vew to looke vpon things eternall, to valew them,
It is not within the •ompasse of their view to look upon things Eternal, to value them,
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and from them •o descend to the things present, and by comparison to find that the glory of this worlde,
and from them •o descend to the things present, and by comparison to find that the glory of this world,
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though it were for ten thousand yéeres is vtterly vaine, and hath no profite in it.
though it were for ten thousand Years is utterly vain, and hath no profit in it.
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I say they be not able to doo this without speciall grace, to méete with this,
I say they be not able to do this without special grace, to meet with this,
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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.
and to recover men from such folly, Solomon uses a comparison between man and other creatures, by which it appears, that beside this that he is Mortal, his estate is the most vain and transitory of many other.
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The earth that is •nmoueable and standeth for euer. One generation of men doth succéede another,
The earth that is •nmoueable and Stands for ever. One generation of men does succeed Another,
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and for a little time as it were play their part vpon it, as vpon a stage:
and for a little time as it were play their part upon it, as upon a stage:
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some hath • longer part then other, but none passeth his generation.
Some hath • longer part then other, but none passes his generation.
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What is the life of one man, cōpared with the continuance of the earth? ther• be other creatures,
What is the life of one man, compared with the Continuance of the earth? ther• be other creatures,
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as the Sunne, th• winde, and the waters, whose estate serueth to be vnconstant:
as the Sun, th• wind, and the waters, whose estate serveth to be unconstant:
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but yet man is no• to be compared with them, for they returne againe into their former place, h• passeth away,
but yet man is no• to be compared with them, for they return again into their former place, h• passes away,
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and doth neuer returne any more.
and does never return any more.
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The Sunne ariseth (saith hée the Sunne goeth downe and hasteth t• his place againe.
The Sun arises (Says he the Sun Goes down and hastes t• his place again.
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Where it did arise, th• win de goeth toward the South, and compasseth about to the North:
Where it did arise, th• win de Goes towards the South, and Compasseth about to the North:
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compassing compassing about goeth the winde, & th• winde returneth by his circuites.
compassing compassing about Goes the wind, & th• wind returns by his circuits.
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A•• flouds runne into the sea, and yet the se• is not filled, to the place whether ye 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,
A•• floods run into the sea, and yet the se• is not filled, to the place whither you flood run, from thence they speedily return• Touching the Sun and the wind there is no difficulty, we all see they return again to their former estate, bu• this last of the waters, needeth exposition They be often displaced,
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but they mak• hast againe vnto their owne place, as w• as the sunne and the winds, but not s• apparantly.
but they mak• hast again unto their own place, as w• as the sun and the winds, but not s• apparently.
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But if we marke what th• Scripture teacheth, we shall sée it.
But if we mark what th• Scripture Teaches, we shall see it.
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In th• creation of the world, God set the waters in two places, Gen. 1. The waters vnder the firmament he layd vpon heapes, and called them Seas.
In th• creation of the world, God Set the waters in two places, Gen. 1. The waters under the firmament he laid upon heaps, and called them Seas.
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The waters aboue the firmament he hath hanged alost in the clowdes:
The waters above the firmament he hath hanged alost in the Clouds:
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these he carieth all ouer the worlde, causeth them to drop downe and to water the earth.
these he Carrieth all over the world, Causes them to drop down and to water the earth.
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They drop down in great plentie:
They drop down in great plenty:
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part of them fléete into vallies, make a floud, and with all spéede runne into the sea.
part of them fleet into valleys, make a flood, and with all speed run into the sea.
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Another part sinke into the ground, where they, by little and little, by drayning, méete together,
another part sink into the ground, where they, by little and little, by draining, meet together,
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and by hollow vaines of the earth, from hill•s and mountaines, breake foorth in springs, and make riuers.
and by hollow Veins of the earth, from hill•s and Mountains, break forth in springs, and make Rivers.
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These also, though a little stayed after their fellowes, runne into the Sea. How commeth it then to passe, that in so many hundreth,
These also, though a little stayed After their Fellows, run into the Sea. How comes it then to pass, that in so many Hundredth,
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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 thousands of Years, the sea is not filled? This is his reason, by which he Proves, that they do return again into their own place,
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and do not abide in the sea: for if they did abide there the sea would be filled.
and do not abide in the sea: for if they did abide there the sea would be filled.
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They be drawen vp by the sunne into the clowdes, and so life is a vapor, that appeareth for a little time, and then vanisheth.
They be drawn up by the sun into the Clouds, and so life is a vapor, that appears for a little time, and then Vanishes.
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The Prophet Dauid vseth a comparison beyonde all these, Psal. 62• For he compareth the state of man,
The Prophet David uses a comparison beyond all these, Psalm 62• For he compareth the state of man,
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yea euen of princes, with vanitie it selfe, and maketh it the lighter. These be his words.
yea even of Princes, with vanity it self, and makes it the lighter. These be his words.
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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.
The Sons of base Persons Are vanity, the Sons of Nobles Are deceit. If they be put together in the balance, they will ascend above vanity.
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Put all men in one ballance, and vanitie in the other, and they will goe vpwarde, and be found the lighter.
Put all men in one balance, and vanity in the other, and they will go upward, and be found the lighter.
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For, the heauier end of the ballance goeth down ward, and the lighter ascendeth.
For, the Heavier end of the balance Goes down ward, and the lighter Ascendeth.
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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,
How comes it to pass then, that men, yea, such as should be wise, and in deed do take themselves of all other to be the Wisest, Are so be witched,
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and blinded, that they make so great account of their estate in this present life,
and blinded, that they make so great account of their estate in this present life,
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as if it were all in al? They thinke there is profite and commoditie of their labours,
as if it were all in all? They think there is profit and commodity of their labours,
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and that great, no man can perswade them to the contrarie.
and that great, no man can persuade them to the contrary.
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Alas, what should I say here? I may well lament and bewayle our miserable blindnes, I knowe not how to cure it.
Alas, what should I say Here? I may well lament and bewail our miserable blindness, I know not how to cure it.
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There be so many thinges that doe deceiue, it is almost without end.
There be so many things that do deceive, it is almost without end.
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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:
Let it be that this word of the Lord be received, man is Mortal, he hath but his generation, he passes away as a shadow and never returns again, his estate and condition is so vain and transitory, that compared with other creatures, he is Far inferior:
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Yet this conclusion will not be receiued, therefore their remaineth no profite vnto man of all his trauaile, wherin he trauaileth vnder the sunne,
Yet this conclusion will not be received, Therefore their remains no profit unto man of all his travail, wherein he Travaileth under the sun,
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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,
for this sticketh fast in the heart Although the days of man upon the earth be but as a vapor, that appears for a short time and then Vanishes,
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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.
yea howsoever he pass away and return no more, and is inferior to other creatures, yet he receiveth very great profit by his labours, and that many ways.
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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:
He hath to feed and cloth himself withal, and to serve other necessary uses. He comes to have countenance in the world, of worship and honour:
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his valiant acts and wisdome, shall be renowmed vnto all posteritie.
his valiant acts and Wisdom, shall be renowned unto all posterity.
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He doth conuey ouer his honour and possessions vnto his sonne, who is as déere vnto him as his owne soule.
He does convey over his honour and possessions unto his son, who is as dear unto him as his own soul.
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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:
He shall flourish and prosper in the world. He shall continue the name & countenance of his father, Are not these great commodities, and worth the travailing for:
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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.
I answer, that these had need be worth somewhat, for in deed they be the things for which many thousands do fell there Souls and bodies to the devil.
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They be those rocks against which men doo runne and make shipwracke of faith and a good conscience,
They be those Rocks against which men do run and make shipwreck of faith and a good conscience,
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& so drowne themselues in perdition and destruction. The wise men of the worlde are poisoned and killed with these baites.
& so drown themselves in perdition and destruction. The wise men of the world Are poisoned and killed with these baits.
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The Deuil deth suggest them, and mans blind hart receiueth them euen against the truth.
The devil death suggest them, and men blind heart receiveth them even against the truth.
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For let vs looke well into the matter, and we shall find, that there is nothing in all these but méere deceit:
For let us look well into the matter, and we shall find, that there is nothing in all these but mere deceit:
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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 Sunne.
the truth of this sentence shall continue firm, that there is no profit unto a man of all his labours, wherein he Laboureth under the Sun.
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Touching the first, there is some present commoditie in déede obteined by mans labour, for he eateth of the labour of his handes:
Touching the First, there is Some present commodity in deed obtained by men labour, for he Eateth of the labour of his hands:
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he hath to clothe himselfe withall.
he hath to cloth himself withal.
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Men are commanded to labour for that purpose, this beyng Gods ordinance, In the sweat of thy browes thou shalt eat bread. Genes. 3.
Men Are commanded to labour for that purpose, this being God's Ordinance, In the sweat of thy brows thou shalt eat bred. Genesis. 3.
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Moreouer, by their industrie and labour men doo prouide somewhat to leaue vnto their children,
Moreover, by their industry and labour men do provide somewhat to leave unto their children,
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as nature bindeth them, & the Scripture pronounceth such as doo not this to be worse then infidels.
as nature binds them, & the Scripture pronounceth such as do not this to be Worse then Infidels.
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Neuerthelesse here is nothing to contrary that which Solomon teacheth, that there is no profite to a man of all his sore trauaile.
Nevertheless Here is nothing to contrary that which Solomon Teaches, that there is no profit to a man of all his soar travail.
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For he vseth a worde which signifieth a profite that doth remaine, and continue or sticke by a man.
For he uses a word which signifies a profit that does remain, and continue or stick by a man.
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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:
All present commodities Are vain, yea most vain, Because they continue not with men. Again Here is nothing to driven men from labour & diligence about earthly things:
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but to moderate mens laboures, and to correct immoderate & vaine care, which draweth men from the studie of better things.
but to moderate men's labours, and to correct immoderate & vain care, which draws men from the study of better things.
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It is the same doctrine which Christ teacheth, Iohn. 6. Labour not for the meat that perisheth,
It is the same Doctrine which christ Teaches, John. 6. Labour not for the meat that Perishes,
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but for the meat that indureth vnto eternall life. And which S. Paule exhorteth vnto.
but for the meat that Endureth unto Eternal life. And which S. Paul exhorteth unto.
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1. Cor. 7. Let him that bieth be as though he possessed not, for ye fashion of this world passeth away. 1. Cor. 7. Let him that bieth be as though he possessed not, for you fashion of this world passes away.
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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,
I may say further, that to have riches, & honours be good benefits, in this respect also that by them men Are the more enabled to do good,
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and so to be rich in good workes.
and so to be rich in good works.
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But as worldly men doo account, and as they doo couet them, there is no good in them at all:
But as worldly men do account, and as they do covet them, there is no good in them At all:
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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 descend with him into the graue, Psalm. 49. Shée doth often and vsually follow and accompany vnto the graues mouth,
for if a men substance be increased never so much, he shall carry none of it away with him, his pomp, Says the Prophet, shall not descend with him into the graven, Psalm. 49. She does often and usually follow and accompany unto the graves Mouth,
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but then returneth, & taketh her leaue.
but then returns, & Takes her leave.
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Well his sonne he is now aloft, this is as good to the father as if he had it himselfe.
Well his son he is now aloft, this is as good to the father as if he had it himself.
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Yea we sée many a miser labour like an horse and almost sterue himselfe to make his sonne rich:
Yea we see many a miser labour like an horse and almost starve himself to make his son rich:
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hée continueth the name, the lands, and the houses haue the name set •pon them.
he Continueth the name, the Lands, and the houses have the name Set •pon them.
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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.
What a goodly matter is •his? no doubt this Seemeth a goodly mat•er, yea so goodly, that it costeth (as I have •aid) many a soul.
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The worldlings •pare no trauaile to come to this.
The worldlings •pare no travail to come to this.
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Looke whatsoeuer standeth in their way to let, •hey will tread it downe if they can,
Look whatsoever Stands in their Way to let, •hey will tread it down if they can,
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yea •uen Gods truth, all equitie, faith, and •onestie.
yea •uen God's truth, all equity, faith, and •onestie.
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This is the vaine glorie which the 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.
This is the vain glory which the Prophet derideth, Psalm 49. Their mind •s (Says he) that their houses may be for •uer, their habitations from generation •o generation, they call their names upon •heir Lands.
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But man is in honour and shall not continue, he is like the beastes that perish.
But man is in honour and shall not continue, he is like the beasts that perish.
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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 their Way is their hope and their children approve their words. They shall lie as beasts in the graven, death shall be their shepherd.
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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,
This, I say, is it which God speaks touching the vain glory of blind worldlings, which do more earnestly bend their mind to have an house and glory in the earth to all posterity,
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then to séeke to know god aright, to glory in him, to magnifie & set vp his honor,
then to seek to know god aright, to glory in him, to magnify & Set up his honour,
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and so to be glorified in the heauens for euer, to haue their house or name cōtinued, is but an earthly commodity,
and so to be glorified in the heavens for ever, to have their house or name continued, is but an earthly commodity,
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& should not be so highly preferred. But let vs yet deal more particularly in this:
& should not be so highly preferred. But let us yet deal more particularly in this:
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yt if it be possible, some of our harts may be fréed from this pestilēt infection.
that if it be possible, Some of our hearts may be freed from this pestilent infection.
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Of all his stately palaces & pleasant orchyards, he is not alowed so much as one corner of an alley,
Of all his stately palaces & pleasant orchards, he is not aloud so much as one corner of an alley,
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or a gallery to walke in, after death hath arrested him. The body lieth in some vaut where it doth rotte:
or a gallery to walk in, After death hath arrested him. The body lies in Some vault where it does rotten:
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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.
being in the life time a Companion of Princes, now Peradventure a toad or snake or Some base vermin, Sitteth by as the only Companion.
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The fame and glorie is great, the name is vpon the houses and the lands.
The fame and glory is great, the name is upon the houses and the Lands.
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What dooth this helpe his base dishonorable bodie? these séeme swéete things, but that dooth stinke.
What doth this help his base dishonourable body? these seem sweet things, but that doth stink.
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His soule because it did imbrace this present world, and so committed filthie whoredome and forsoke God, is in a worse place,
His soul Because it did embrace this present world, and so committed filthy whoredom and forsook God, is in a Worse place,
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whether the bodie shall also come. It lieth couered in shame before God and his Angels:
whither the body shall also come. It lies covered in shame before God and his Angels:
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is it any whit the •etter for a blaste of vaine praise and ho•our among men? his sonne glistreth in •old,
is it any whit the •etter for a blast of vain praise and ho•our among men? his son glisters in •old,
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and is clothed in silkes, drinketh •wéet wine with the pleasant noyse of melodie:
and is clothed in silks, Drinketh •wéet wine with the pleasant noise of melody:
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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 of water for to coole his tongue.
the Father lies tormented in the dark pit of hell, where shall be weeping & gnashing of tooth for ever, where •e can not have so much as one drop of water for to cool his tongue.
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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.
He is be•ome most wretched, having lost his soul for ever, for to get a little earthly glory, •nd to make his Son happy.
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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,
But how Far wide is he also in that? what shall his son or his Sons son find more then he himself did find in these things? let men say or think what they can,
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for any good that they shall be able to find, either to themselues or their children and posteritie in wordly things,
for any good that they shall be able to find, either to themselves or their children and posterity in wordly things,
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& so applie their whole studie that way, as to increase riches, to rise vp to honors, and to inioy pleasant delights:
& so apply their Whole study that Way, as to increase riches, to rise up to honours, and to enjoy pleasant delights:
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let them glory in their wisdome by which they be aduanced, yet shall they be found starke fooles,
let them glory in their Wisdom by which they be advanced, yet shall they be found stark Fools,
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and this doctrine, vanitie of vanities, all is vanitie, shalbe found true.
and this Doctrine, vanity of vanities, all is vanity, shall found true.
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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.
Because there is no profit that does remain unto a man of all his soar travail, wherein he Travaileth under the sun, sing death curreth him of After a few days, h• can never return again, his place shall know him no more.
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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:
Then let this First argument of the wise King Solomon sink into your minds, to destroy the love and care of earthly and transitory things:
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that your harts may be frée to séeke God, and to be set vpon heauenly things, in which there is true blessednes.
that your hearts may be free to seek God, and to be Set upon heavenly things, in which there is true blessedness.
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Lay not vp treasure in earth, where rust and moth doo corrupt, and where théeues breake through and steale.
Lay not up treasure in earth, where rust and moth do corrupt, and where thieves break through and steal.
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But lay vp for your selues treasure in Heauen, where neither rust nor moth corrupt, and where théeues doo not breake through and steale.
But lay up for your selves treasure in Heaven, where neither rust nor moth corrupt, and where thieves do not break through and steal.
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Math. 7. Beready to distribute and to doo good, that yée may be rich in good workes. Math. 7. Beready to distribute and to do good, that the may be rich in good works.
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Remember what is said by the blessed Apostle, He that soweth sparinglie, shal reape sparingly: and he that soweth plentifullie, shal reape plentifullie.
remember what is said by the blessed Apostle, He that Soweth sparingly, shall reap sparingly: and he that Soweth plentifully, shall reap plentifully.
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The 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:
The time that you live Here is compared unto •he seed time: your liberality, and distributing your goods to the poor, is the sowing, and scattering abroad:
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because, as • man séemeth to lose his séede, when hée scattereth it, and burieth it in ye ground:
Because, as • man Seemeth to loose his seed, when he Scattereth it, and burieth it in you ground:
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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 it springs up, and the harvest comes with great increase. Eve so, •o men thinking, he doth deprive himself of all that he Giveth away,
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and yet •s it farre otherwise, for it bringeth the greatest increase of all other, by a plentifull haruest,
and yet •s it Far otherwise, for it brings the greatest increase of all other, by a plentiful harvest,
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when God shall geue the reward.
when God shall give the reward.
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He is a foole that hath séede, and good ground, and will let the season passe,
He is a fool that hath seed, and good ground, and will let the season pass,
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and not cast any of it into the ground.
and not cast any of it into the ground.
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The rich man is more foole to hoarde vp golde and siluer, so that the rust, of them shal he a witnes against him,
The rich man is more fool to hoarde up gold and silver, so that the rust, of them shall he a witness against him,
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and shall denoure his fleshe as fire: when he might scatter, and sowe, and reape life eternall.
and shall denoure his Flesh as fire: when he might scatter, and sow, and reap life Eternal.
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Remember also what S. Paul saith, Galath. 6. He that soweth to the flesh, shall of the sleth reap corruption:
remember also what S. Paul Says, Galatians. 6. He that Soweth to the Flesh, shall of the sleth reap corruption:
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he that soweth to spirite, shall of the spirite reape life euerlasting.
he that Soweth to Spirit, shall of the Spirit reap life everlasting.
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The men that trauaile for this world, and prouide for the flesh, to satisfie the lustes thereof, heaping vp riches,
The men that travail for this world, and provide for the Flesh, to satisfy the lusts thereof, heaping up riches,
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& bestrowing them to that ende which they doe, when they labour so earnestly for the worldly wealth,
& bestrowing them to that end which they do, when they labour so earnestly for the worldly wealth,
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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.
for themselves, and their children, do so we to the Flesh. All their travail is for the Flesh, and for the maintenance of this vain life.
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The haruest that these shall haue is corruption. For, both they, & al these things corrupt, perish, and come to nought.
The harvest that these shall have is corruption. For, both they, & all these things corrupt, perish, and come to nought.
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Such as lay out, and distribute to the poore, such as imploy their riches to aduance the gospel, to set foorth Gods glory,
Such as lay out, and distribute to the poor, such as employ their riches to advance the gospel, to Set forth God's glory,
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and to be meanes to further their owne saluation, and the saluation of others: these sowe to the ▪ spirite, there shall an harnest follow:
and to be means to further their own salvation, and the salvation of Others: these sow to the ▪ Spirit, there shall an harnessed follow:
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they shall reape, and gather sheaues of eternall life and glory.
they shall reap, and gather sheaves of Eternal life and glory.
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Behold (beloued) what differēce there is of riches laide vp in store for the flesh, and spent thereon:
Behold (Beloved) what difference there is of riches laid up in store for the Flesh, and spent thereon:
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and the riches laid out to séeke the spirituall life, and heauenlie treasure.
and the riches laid out to seek the spiritual life, and heavenly treasure.
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Wise are they which sowe to the spirite, respecting this harue••, wherin they shal reape with ioy:
Wise Are they which sow to the Spirit, respecting this harue••, wherein they shall reap with joy:
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But fooles, •d mad fooles are they, which labor and •xe thēselues for the flesh, to make them•ues and their children rich,
But Fools, •d mad Fools Are they, which labour and •xe themselves for the Flesh, to make them•ues and their children rich,
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for they all finde no profite therein. The end is •rruption, al vanisheth and commeth to • end.
for they all find no profit therein. The end is •rruption, all Vanishes and comes to • end.
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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.
For, what profit remaineth to •an of all his soar travail, wherein he •uaileth under the sun? when one •neration passes away, & Another ge•ration comes.
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Al these things are weary, man is not •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. All these things Are weary, man is not •le to utter it, etc. This is the other rea•n which I spoke of before, which he •ingeth to prove that there is no profit • a man of all his travail.
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It is taken •om the estate of the thinges in which, & •r which, man doeth trauaile.
It is taken •om the estate of the things in which, & •r which, man doth travail.
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Their estate is vaine, and miserable:
Their estate is vain, and miserable:
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•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,
•hich is noted in this one word, when •e Says, they be weary. For, it is as •uch as to say, that all things in this •orld Are Subject unto vanity, and that • such deep measure,
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as man is not a•e with all the wit he hath, to compre•nd, or to vtter it.
as man is not a•e with all the wit he hath, to compre•nd, or to utter it.
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The blessed Apostle S. Paul Rom. 8. doeth handle and s• foorth this thing notablie: how great t• vanitie is, and how wearie all creatur• be.
The blessed Apostle S. Paul Rom. 8. doth handle and s• forth this thing notably: how great t• vanity is, and how weary all creatur• be.
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The feruent desire of the creatu• (saith hee) wayteth when the sonnes • God shalbe reuealed.
The fervent desire of the creatu• (Says he) waiteth when the Sons • God shall revealed.
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For the creature • subiect vnto vanitie, not of it owne •cord, but for him that hath subiected it •der hope,
For the creature • Subject unto vanity, not of it own •cord, but for him that hath subjected it •der hope,
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because the creature shal be • frée from the bondage of corruption, v• the libertie of the sonnes of God.
Because the creature shall be • free from the bondage of corruption, v• the liberty of the Sons of God.
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For • know that euery creature doeth groa• and trauaile together in paine, euen •• to this time.
For • know that every creature doth groa• and travail together in pain, even •• to this time.
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Solomon faith, all things be so wer• that man is not able to vtter it.Solomon faith, all things be so wer• that man is not able to utter it.
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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.
S. P• Says, all creatures Are Subject unto va•tie, and the bondage of corruption, and • long to be Delivered, which shall At t• latter day.
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Their bondage is so excéedi• great, that he saith, they doe groane a• trauaile in paine.
Their bondage is so excéedi• great, that he Says, they do groan a• travail in pain.
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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
To say that the du• and senseless creatures do groan, a• travail with pain, is all one as to sa• they be so weary, man cannot utter it
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Now we sée somewhat the sence of the words, let vs consider the force of the reason.
Now we see somewhat the sense of the words, let us Consider the force of the reason.
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He that will finde any good that shal continue, or any thing that may better his estate, he must séeke it,
He that will find any good that shall continue, or any thing that may better his estate, he must seek it,
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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.
and find it in things whose estate is good and permanent, he must not look for it in things whose estate and condition is miserable, and Subject unto vanity.
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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.
For will any seek for Light in darkness? As any man so simple, as to look for blessedness from that which is under •urse? Who looks for freedom's to be given him of those that Are in bondage? Then Consider what he Says, all these things Are weary, man cannot utter it.
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All creatures vnder the sunne, both those yt haue life and sence, and those which are without sence,
All creatures under the sun, both those that have life and sense, and those which Are without sense,
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and euery one of them, are sub•ect to vanitie, and long to be deliuered from the bondage of corruption.
and every one of them, Are sub•ect to vanity, and long to be Delivered from the bondage of corruption.
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They be so excéeding wearie, that they groane and trauaile in paine.
They be so exceeding weary, that they groan and travail in pain.
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Therefore, man féeling his owne miserie, and beggerlines, coue•ing to finde good, to be made happie,
Therefore, man feeling his own misery, and beggarliness, coue•ing to find good, to be made happy,
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or •t the least to haue his wretchednes mitigated, he must not séeke it in things vnder the sunne,
or •t the least to have his wretchedness mitigated, he must not seek it in things under the sun,
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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.
for they Are not able to relieve themselves, nor to rid themselves out of the bondage of corruption, which lies soar and heavy upon them, making them groan.
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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,
What is the cause then that men seek for good in riches, in honours, and in pleasures? Why do they make account that their misery is assuaged,
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and mitigated by these? Doubtles there is no cause but blindnes, yea intollerable and lamentable blindnes:
and mitigated by these? Doubtless there is no cause but blindness, yea intolerable and lamentable blindness:
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as they know not themselues, so haue they no eyes to sée in what case all creatures vnder heauen be.
as they know not themselves, so have they no eyes to see in what case all creatures under heaven be.
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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,
For if men could be brought to see in deed, but what this is, all these things Are weary, man cannot utter it, they would stay,
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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.
and turn back their eyes, and not so greedily and egarly pursue, and lay hold of those poor creatures, to seek succour At their hands.
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They would say, we are wrong, these are wearie themselues, they cannot refresh vs:
They would say, we Are wrong, these Are weary themselves, they cannot refresh us:
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these are féeble, weake, and transitorie, how shal they support & comfort vs? They be in bondage and miserie, shall they reléeue vs? Shall wee lay holde vpon them,
these Are feeble, weak, and transitory, how shall they support & Comfort us? They be in bondage and misery, shall they relieve us? Shall we lay hold upon them,
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for to stay vpon them, they wil fayle vs. We follow but a blast of wind,
for to stay upon them, they will fail us We follow but a blast of wind,
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and gape to fill our bellies with the East winde. We goe about to ioyne vanitie vnto vanitie:
and gape to fill our bellies with the East wind. We go about to join vanity unto vanity:
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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.
for we seek help of those which Are in misery as deep as our selves. I say it is an extreme blindness, which Causes men not to perceive this.
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What then beloued? there is a naturall inclination in vs to séeke reléefe and helpe.
What then Beloved? there is a natural inclination in us to seek relief and help.
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Yea, but let vs seeke it where it is to be found, euen in our Lorde God himselfe.
Yea, but let us seek it where it is to be found, even in our Lord God himself.
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Séeke as fast to lay hold on him, as the worldlings doe to lay hold on riches, ye shal finde more than they.
Seek as fast to lay hold on him, as the worldlings do to lay hold on riches, you shall find more than they.
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Many say, who wil shew vs any good, saith Dauid, Psal. 4. Lord lift vp the light of thy countenance vpon vs. Thou hast put more gladnes in my hart,
Many say, who will show us any good, Says David, Psalm 4. Lord lift up the Light of thy countenance upon us Thou hast put more gladness in my heart,
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then they had at such time as their corne, and wine, and oyle abounded.
then they had At such time as their corn, and wine, and oil abounded.
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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.
The worldlings Are glad when riches increase, but it is nothing to the gladness which those find, that seek the favour and •ouing countenance of God.
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Séeke after things which are eternal, they wil neuer fayle ye.
Seek After things which Are Eternal, they will never fail you.
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The heauens and the earth that now are, waxe olde as doeth a garment, & shall be changed as a vesture.
The heavens and the earth that now Are, wax old as doth a garment, & shall be changed as a vesture.
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Psal. 102. Looke with the eyes of faith vpon ye newe heauens, and the newe earth, in which dwelleth righteousnes, Psalm 102. Look with the eyes of faith upon you new heavens, and the new earth, in which dwells righteousness,
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for such hath god promised, 2. Pet. 3. In the wordes which follow vnto the 12. verse, he doth set forth the same reason with an amplification:
for such hath god promised, 2. Pet. 3. In the words which follow unto the 12. verse, he does Set forth the same reason with an amplification:
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The eye is not satisfied with seing, neither is the eare filled with hearing. The eye is not satisfied with sing, neither is the ear filled with hearing.
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The minde of man can not satisfie it selfe nor rest contented when it hath laid hold of all things vnder heauen.
The mind of man can not satisfy it self nor rest contented when it hath laid hold of all things under heaven.
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For the eye it selfe is a little thing & would soone be satisfied.
For the eye it self is a little thing & would soon be satisfied.
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The eare is shallow and were quickly filled, but ye mind which setteth these a worke, is insatiable.
The ear is shallow and were quickly filled, but you mind which sets these a work, is insatiable.
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If men were not starke blind, might they not reason thus, when a man hath heaped vp all the treasures of the earth,
If men were not stark blind, might they not reason thus, when a man hath heaped up all the treasures of the earth,
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when his wisdome is increased, and he hath attained vnto the top of all the honour vnder heauen,
when his Wisdom is increased, and he hath attained unto the top of all the honour under heaven,
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yet is not his mind satisfied, he coueteth still to sée, he coueteth to heare, he coueteth to haue.
yet is not his mind satisfied, he covets still to see, he covets to hear, he covets to have.
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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 in Gods presence alone,
Is it not a manifest proof that all things under the Sun, being in that vain and transitory estate which they be, Are not able to ease the misery of men mind? the fullness of Joys is in God's presence alone,
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& at his right hand there is comely pleasure for euer more.
& At his right hand there is comely pleasure for ever more.
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What is then the reason that men do neuer cease when they haue attained great things,
What is then the reason that men do never cease when they have attained great things,
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& 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.
& yet feel no ease? Here is their foolish blindness, they still seeks for new things, they imagine that by a further and Deeper reach, they shall find Some good.
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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.
Here come in new devises, new honours, new pleasures, new works, all new. He meeteth with this and shows that there is nothing new under the heavens.
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When they haue gone as farre as they can, yet shall not their eye come to sée,
When they have gone as Far as they can, yet shall not their eye come to see,
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nor their eare to heare any new thing.
nor their ear to hear any new thing.
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That (saith he) that hath béen, is the same that shal be, and that which is done, is the same that shal be doone,
That (Says he) that hath been, is the same that shall be, and that which is done, is the same that shall be done,
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neither is there any thing new vnder the sunne.
neither is there any thing new under the sun.
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Is there 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 ye world:
Is there any thing whereof it may be said, behold this, this is new? It hath been in the ages that were before us Oh that men did understand this, they would not be so mad as to be still insatiable touching the world:
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their owne experiēce would teach them, that nothing in this earth can content or ea•e their mind:
their own experience would teach them, that nothing in this earth can content or ea•e their mind:
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am I not satisfied with that which I haue séene and heard, or that others before me haue attayned? Then shall I neuer,
am I not satisfied with that which I have seen and herd, or that Others before me have attained? Then shall I never,
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for there is no new thing to be found out, in which a man may find good.
for there is no new thing to be found out, in which a man may find good.
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Yea but men finde out thinges that be new.
Yea but men find out things that be new.
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That is but our ignorance, for (saith he) there is no remembraunce of former things,
That is but our ignorance, for (Says he) there is no remembrance of former things,
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also of things to come which shall be doone, there shall be no remembrance, with those that shall be after.
also of things to come which shall be done, there shall be no remembrance, with those that shall be After.
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There be things which séeme new (I speake of such as men séeke felicitie in) but it is because they are forgotten:
There be things which seem new (I speak of such as men seek felicity in) but it is Because they Are forgotten:
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so that the eye is neuer satisfied, looking for new things, the eare that doth hearken after them:
so that the eye is never satisfied, looking for new things, the ear that does harken After them:
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and thus are men insatiable, but all in vaine, for in their new things where they séek• some good, they shall find nothing but old vanitie.
and thus Are men insatiable, but all in vain, for in their new things where they séek• Some good, they shall find nothing but old vanity.
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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,
Oh then brothers forsake your worldly Cares, look upon your selves, the Are miserable, look upon the creatures, they Are in such case as that they can not relieve the, look for nothing new among them that may content the,
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& settle your mind to say, I am now eased, it is a vaine studie there is nothing new, there is nothing stable.
& settle your mind to say, I am now eased, it is a vain study there is nothing new, there is nothing stable.
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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.
Therefore seek After the blessed God, to know him, to lay hold upon him, and to possess him, he shall suffice to make the blessed, and to content your mind.
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The end of the first Sermon.
The end of the First Sermon.
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The second Sermon. Ecclesiastes. Chap. 1. I Ecclesiastes, was king ouer Israel in Ierusalem.
The second Sermon. Ecclesiastes. Chap. 1. I Ecclesiastes, was King over Israel in Ierusalem.
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13 I gaue my heart to inquire, and make search in wisdome concerning al that is wrought vnder the heauens.
13 I gave my heart to inquire, and make search in Wisdom Concerning all that is wrought under the heavens.
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This euill trauaile hath God geuen to the sonnes of men, to occupie them therein.
This evil travail hath God given to the Sons of men, to occupy them therein.
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14 I sawe all the workes which are wrought vnder the sunne, and beholde, all is vanitie, and vexation of the Spirite.
14 I saw all the works which Are wrought under the sun, and behold, all is vanity, and vexation of the Spirit.
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15 That which is crooked, cannot be made straight, and that which is wanting, cannot be numbred.
15 That which is crooked, cannot be made straight, and that which is wanting, cannot be numbered.
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16 I spake in my heart, saying, I haue magnified, and increased wisdome aboue all that were before me in Ierusalem,
16 I spoke in my heart, saying, I have magnified, and increased Wisdom above all that were before me in Ierusalem,
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and my heart hath seene much wisdome and knowledge.
and my heart hath seen much Wisdom and knowledge.
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17 And I gaue my hart to know wisdome, and the knowledge of extreme madnes and follie.
17 And I gave my heart to know Wisdom, and the knowledge of extreme madness and folly.
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I know that euē this is affliction of spirite.
I know that even this is affliction of Spirit.
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18 For, in the multitude of wisdome there is much indignation, and he that increaseth knowledge, increaseth sorrowe. Ecclesiastes. Chap. 1. I Ecclesiastes, was king, &c. In the former part of this Chapter we haue had two reasons:
18 For, in the multitude of Wisdom there is much Indignation, and he that increases knowledge, increases sorrow. Ecclesiastes. Chap. 1. I Ecclesiastes, was King, etc. In the former part of this Chapter we have had two Reasons:
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the one drawen frō man himselfe, the other from the things about which he laboureth, to proue that a man hath no profite,
the one drawn from man himself, the other from the things about which he Laboureth, to prove that a man hath no profit,
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nor good at all, which remayneth of all his sore trauaile vnder the sunne, and therefore all is vanitie of vanities.
nor good At all, which remaineth of all his soar travail under the sun, and Therefore all is vanity of vanities.
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Now he procéedeth forward, to shew that he himselfe made triall in all things vnder heauen,
Now he Proceedeth forward, to show that he himself made trial in all things under heaven,
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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.
and found by full and perfect experience, that in deed, in all those works under the sun, wherein men do seek Some good, there is nothing Else but vanity, misery, and vexation of Spirit.
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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,
This his proceeding is a plain demonstration, that the disease (I mean of setting our hearts upon things transitory) hath not only taken deep root in us,
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but is also most pestilēt and deadly.
but is also most pestilent and deadly.
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For, if it might easilie be cured, what néede should there be of heaping vp all manner of proofs,
For, if it might Easily be cured, what need should there be of heaping up all manner of proofs,
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and perswasions to draw away our hearts? And if it were not most deadly, why should there be such care taken about it?
and persuasions to draw away our hearts? And if it were not most deadly, why should there be such care taken about it?
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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:Solomon did know right well by the holy Spirit of the Lord which guided him, that all which can be said, is little enough in this case:
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nay, the most are so bewitched, that it doeth not help them at all.
nay, the most Are so bewitched, that it doth not help them At all.
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But the proofe which is brought frō one mans experience, may séeme to be ouer weake and slender to moue all men in the world:
But the proof which is brought from one men experience, may seem to be over weak and slender to move all men in the world:
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euen the Princes, the riche, the wise and valiant, and to perswade them to cease from séeking good vnder the sunne,
even the Princes, the rich, the wise and valiant, and to persuade them to cease from seeking good under the sun,
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for what is one man to try out all things to the full?
for what is one man to try out all things to the full?
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In déede least we should thinke thus, before hee come to note what triall hee made,
In deed lest we should think thus, before he come to note what trial he made,
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and so deliuer vnto vs what hee found, and what can be found, he speaketh somewhat of his owne person, what hee was,
and so deliver unto us what he found, and what can be found, he speaks somewhat of his own person, what he was,
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and of what ablenes, and diligence.
and of what ableness, and diligence.
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If it be such a man which setteth forth his owne experience, as was throughlie able to search out euerie matter,
If it be such a man which sets forth his own experience, as was throughly able to search out every matter,
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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,
and also did it, and that in such sort, as all the men in the world (if they would join together) cannot come High him,
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then may we be perswaded by his experience. For, he is a foole that will thinke to finde that which he could not.
then may we be persuaded by his experience. For, he is a fool that will think to find that which he could not.
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Nowe in very déede, such a one was Solomon.
Now in very deed, such a one was Solomon.
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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 kings.
First, he was a King, as he Says, I Ecclesiastes was King. If any in the world be able and fit for this work, they been Kings.
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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.
For they possess the flower of all wherein there Seemeth to be any good. There can be no experience of that which a man hath not.
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He was king ouer Israel in Ierusalem. This Israel was Gods chosen people, which he had magnified aboue all nations vnder heauen,
He was King over Israel in Ierusalem. This Israel was God's chosen people, which he had magnified above all Nations under heaven,
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and this was the citie of the great king, euen Ierusalem. Here is a king higher then all ye kings of the earth.
and this was the City of the great King, even Ierusalem. Here is a King higher then all you Kings of the earth.
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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.
This man is not idle, but Giveth himself to search out the works that Are wrought under the sun, to see what was in them.
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Yea, but hee might finde naught in some, & yet in other some there might bee that which he sawe not.
Yea, but he might find nought in Some, & yet in other Some there might be that which he saw not.
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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,
Let no such Thought rise in your mind, for look whatsoever is done, or that all Princes in the world Are able for to do,
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yea, and all mē whatsoeuer, he did search it.
yea, and all men whatsoever, he did search it.
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For so he saith, that he gaue his heart to searche out all the workes which are wrought vnder heauen.
For so he Says, that he gave his heart to search out all the works which Are wrought under heaven.
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Doe not thinke, that yee can light vppon any one thing worth the search, which he hath not searched.
Do not think, that ye can Light upon any one thing worth the search, which he hath not searched.
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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.
It may be further objected, he that Searches so many things, how can he do them all well? To this he Says, that he did search by Wisdom.
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He was not deceiued, for wisdome guided him in euery part, God gaue him both wisdome and honour,
He was not deceived, for Wisdom guided him in every part, God gave him both Wisdom and honour,
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and riches aboue all earthly creatures.
and riches above all earthly creatures.
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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:
He is a man even made fit of God himself, to find out, and to tell us what is in all the works which Are wrought under the Sun. Let us believe him:
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lette vs not follow the vayne fooles of the world which giue no credit vnto him,
let us not follow the vain Fools of the world which give no credit unto him,
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but séeke to find good where he could find none.
but seek to find good where he could find none.
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He saith, it is an euill trauaile which God hath giuen to the sons of men to be occupied in.
He Says, it is an evil travail which God hath given to the Sons of men to be occupied in.
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He saith also, he beheld all, and all is vanitie and vexation of spirite.
He Says also, he beheld all, and all is vanity and vexation of Spirit.
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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,
Do men I pray you believe this? Why do they then Set their Whole heart night and day upon things that be transitory? They labour,
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but bring not any thing to passe worth their sore trauaile:
but bring not any thing to pass worth their soar travail:
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they be vexed and tormented in vaine, (God hauing in his iustice for sinne laid this euill trauaile vppon Adams children) for hée saith, that which is crooked cānot be made straight,
they be vexed and tormented in vain, (God having in his Justice for sin laid this evil travail upon Adams children) for he Says, that which is crooked cannot be made straight,
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and that which is wanting cannot be numbred.
and that which is wanting cannot be numbered.
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There is imbecillitie in mans workes, and that so great, that hée can not make that straight which is crooked:
There is imbecility in men works, and that so great, that he can not make that straight which is crooked:
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there is such imperfection, that the wants and defects are infinit.
there is such imperfection, that the Wants and defects Are infinite.
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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.
If he look upon the creatures, if he look upon him self, or upon the success and event of matters, all is crooked, he toileth but can not reform it in any.
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All the creatures are wearie, subiect vnto vanitie, and vnto the bondage of corruption, they grone and trauaile in paine.
All the creatures Are weary, Subject unto vanity, and unto the bondage of corruption, they groan and travail in pain.
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Man laboureth in them to builde and set vp some sure worke, but it will not be:
Man Laboureth in them to build and Set up Some sure work, but it will not be:
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for they decay, alter, and perish. He can by no means withstand or remedie this crookednes:
for they decay, altar, and perish. He can by no means withstand or remedy this crookedness:
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his skill & his power doo vtterly faile him herein.
his skill & his power do utterly fail him herein.
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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:
Man him self is more crooked, his mind depraved, full of utter blindness, the passion & affections most vile and corrupt, the body base and Subject unto all diseases and encumbrances:
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yea both mind and body euery way in such crookednesse as is vnspeakeable. There is nothing straight in him, all goeth crooked and peruerse, hée worketh vpon himselfe,
yea both mind and body every Way in such crookedness as is unspeakable. There is nothing straight in him, all Goes crooked and perverse, he works upon himself,
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and can make no part straight.
and can make no part straight.
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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,
For all the humane Science and Wisdom under the heavens (if it were possible for one man to attain and possess it) is not able to give him any spark of true Light and knowledge of God,
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nor to clense or rid his soule from any one drop of that diuelish poison wherwith it is infected & depraued.
nor to cleanse or rid his soul from any one drop of that devilish poison wherewith it is infected & depraved.
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Wise men might well, and did séeme to haue made themselues much straighter then the cōmon sort,
Wise men might well, and did seem to have made themselves much straighter then the Common sort,
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but in very déed their crookednesse remained still within.
but in very deed their crookedness remained still within.
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I speake not of such as are regenerate by Gods holy spirite, but of those who were ledde onely by the light of nature.
I speak not of such as Are regenerate by God's holy Spirit, but of those who were led only by the Light of nature.
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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.
All their riches, their honour and power not able (they imploing their travail) to ease or recover their bodies, to rescue them from the gout, or from an ague.
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The successe of things is so crosse and vnlucky, they foreseing what they can, their ignorance by which they take many times 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.
The success of things is so cross and unlucky, they Foreseeing what they can, their ignorance by which they take many times the wrong course, men skill being so imperfect, does cause such infinite defects, that Solomon beholding this in all the works wrought under the sun, he does pronounce that all is vanity & vexation of Spirit.
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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,
How clear is this, man hath such imperfections, Wants, and errors in his works as can not be numbered, all is crooked within him, without him,
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and about him, and he can make no one thing straight:
and about him, and he can make no one thing straight:
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therfore all his labours are lost, they be vaine, & miserable, carying with them so sore affliction and vexation of the minde.
Therefore all his labours Are lost, they be vain, & miserable, carrying with them so soar affliction and vexation of the mind.
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Thus hath hée in generall pronounced, what he found in al the deuices, studies, and workes, which are wrought vnder heauen.
Thus hath he in general pronounced, what he found in all the devices, studies, and works, which Are wrought under heaven.
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Now he procéedeth vnto particuler declaration:
Now he Proceedeth unto particular declaration:
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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.
for he Goes from point to point, showing that in all the excellentest things under heaven, wherein there is any appearance or hope of good to be found, there did he make search.
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And he did begin first of all with wisedome: Because in very déede, of all things transitorie, she is the flower.
And he did begin First of all with Wisdom: Because in very deed, of all things transitory, she is the flower.
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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.
It is she that makes men to differre most one from Another, and to excel. It falls out oftentimes, that stark Fools Are rich, and in place of great honour.
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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.
The bruit beasts do enjoy delight and pleasures, as well as men: but neither beast nor fool can possess Wisdom, but only the wise man.
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If there be any true worthines, felicitie, excellencie, or good to be found in the creatures vnder the sunne, it is in wisdome:
If there be any true worthiness, felicity, excellency, or good to be found in the creatures under the sun, it is in Wisdom:
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therefore he saith, I applyed my hart to know wisdome.
Therefore he Says, I applied my heart to know Wisdom.
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It may be said, that wisdome, (euen humane wisdome of which he now speaketh) is high and déepe:
It may be said, that Wisdom, (even humane Wisdom of which he now speaks) is high and deep:
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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.
who can search into her treasures? who shall find, or be able to valve what she can afford? Most true it is, that Wisdom is no easy thing to try.
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He must be no foole nor simple person:
He must be no fool nor simple person:
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but he must possesse her, and that in excéeding great measure, which will discerne what her riches and pleasures be.
but he must possess her, and that in exceeding great measure, which will discern what her riches and pleasures be.
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Marke therefore what hée saith, before he doeth tell that he applyed his hart to know wisdome.
Mark Therefore what he Says, before he doth tell that he applied his heart to know Wisdom.
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I said in mine heart (saith he) behold, I haue magnified, and increased wisdome aboue all that haue béen before me in Ierusalē.
I said in mine heart (Says he) behold, I have magnified, and increased Wisdom above all that have been before me in Ierusalē.
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Also, my hart hath séen much wisdom and knowledge, because God had indued him with greater wisdome and knowledge,
Also, my heart hath seen much Wisdom and knowledge, Because God had endued him with greater Wisdom and knowledge,
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than any man vnder heauen, he doeth gather therby, that hee was the fittest for this purpose.
than any man under heaven, he doth gather thereby, that he was the Fittest for this purpose.
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He doeth encourage himselfe, and maketh it knowen vnto all, that he was thus set forward.
He doth encourage himself, and makes it known unto all, that he was thus Set forward.
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He searcheth not at aduenture, he searcheth not in the darke, he hath his rule and his candle in his hand,
He Searches not At adventure, he Searches not in the dark, he hath his Rule and his candle in his hand,
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euen the light and direction of wisdome her selfe. The wisest man vnder heauē searcheth out wisdome:
even the Light and direction of Wisdom her self. The Wisest man under heaven Searches out Wisdom:
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yea, I may say more, let the wisdome of al the wise men in the world be laid together, it commeth short of his.
yea, I may say more, let the Wisdom of all the wise men in the world be laid together, it comes short of his.
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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 have been greatly wise in the course of the heavens, Some in the knowledge of nature in all creatures Here below, Some subtle Logicians, Some eloquent Orators to persuade;
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some politike in making lawes to gouerne Cities and commonwealths.
Some politic in making laws to govern Cities and commonwealths.
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Others haue béen famous and renowmed for the skill of other noble sciences, as euery mans heart led him:
Others have been famous and renowned for the skill of other noble sciences, as every men heart led him:
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some to one, and some to another. In all these he hath surmounted thē far, if they were layde together.
Some to one, and Some to Another. In all these he hath surmounted them Far, if they were laid together.
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Hee sawe more, he did know more, and coulde tell more then all they. He was in déede the wonder of the world.
He saw more, he did know more, and could tell more then all they. He was in deed the wonder of the world.
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The Quéen of Saba wondered at his wisdome, vntil there was no spirite in her, 1. Kings 10. Confessing that she did not beléeue that which she heard of him,
The Queen of Saba wondered At his Wisdom, until there was no Spirit in her, 1. Kings 10. Confessing that she did not believe that which she herd of him,
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vntill she came and saw it with her eyes, and moreouer, that the one halfe was not tolde her.
until she Come and saw it with her eyes, and moreover, that the one half was not told her.
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Hée excelled the fame that went of him.
He excelled the fame that went of him.
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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.
Then behold, Here is the man which must tell us what good is to be found in all the Wisdom and skill of this world.
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He did abound in al manner of wisdome, & thereby gaue his heart to know her.
He did abound in all manner of Wisdom, & thereby gave his heart to know her.
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Moreouer as he was wise, so he tooke a good and perfect way to make a full search.
Moreover as he was wise, so he took a good and perfect Way to make a full search.
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It is expressed in these ▪ words, I gaue my hart to know wisdome, and the knowledge of extreme madnesse and follie.
It is expressed in these ▪ words, I gave my heart to know Wisdom, and the knowledge of extreme madness and folly.
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This is certaine, that euery thing is most perfectly manifested and knowen, by the contrarie. As for example:
This is certain, that every thing is most perfectly manifested and known, by the contrary. As for Exampl:
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A man could neuer find so well the comfort and benefit of the light, if he were not sometimes compassed about with darkenesse.
A man could never find so well the Comfort and benefit of the Light, if he were not sometime compassed about with darkness.
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We best féele the swéete, when we haue first tasted the sower.
We best feel the sweet, when we have First tasted the sour.
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Health is more cōfortable after gréeuous sicknesse, the pure white sheweth the brighter, when it is set by the blacke:
Health is more comfortable After grievous sickness, the pure white shows the Brighter, when it is Set by the black:
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euen so wisdome sheweth the greater glory, whē extreme madnesse and follie are set by her.
even so Wisdom shows the greater glory, when extreme madness and folly Are Set by her.
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For this cause Solomon (to the end he might behold this goodly lady wisdome in her full beautie,
For this cause Solomon (to the end he might behold this goodly lady Wisdom in her full beauty,
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and commoditie,) setteth by her extreme madnesse and follie.
and commodity,) sets by her extreme madness and folly.
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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.
For together with the sighed of this evil favoured and deformed bedlam, with all her inconveniences, the view of Wisdom does Set her out most excellently.
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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,
All her brightness, all that she hath to delight, or to benefit, Are displayed. We may see then what lad him to apply his heart to know extreme madness,
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or all kindes of madnesse, (for he vseth the word in the plurall number) and foolishnesse.
or all Kinds of madness, (for he uses the word in the plural number) and foolishness.
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It was not any loue that he bare vnto them, but to finde out the perfection of wisedome through the knowledge of these.
It was not any love that he bore unto them, but to find out the perfection of Wisdom through the knowledge of these.
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For by the vglines of madnesse & follie, the pleasant countenance of wisdome is more delightsome and amiable.
For by the ugliness of madness & folly, the pleasant countenance of Wisdom is more delightsome and amiable.
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The harmes, the inconueniences, and mischiefes which grow from those, to the annoyance of all mad raging fooles:
The harms, the inconveniences, and mischiefs which grow from those, to the annoyance of all mad raging Fools:
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doo make knowen and manifest, what good, what treasures and cōmodities this wisdome doth bring vnto him that doth possesse her.
do make known and manifest, what good, what treasures and commodities this Wisdom does bring unto him that does possess her.
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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:
May we not think that Solomon did now behold as it were an Angel in brightness and glory, which might fill the mind with consolation & happiness:
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but marke what hée pronounceth in the next words following: I know also that this is affliction of spirite.
but mark what he pronounceth in the next words following: I know also that this is affliction of Spirit.
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What can be more plaine? There is a shew of good to be attained by humane wisdome,
What can be more plain? There is a show of good to be attained by humane Wisdom,
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& men are wonderfullie allured and drawen in hope thereof:
& men Are wonderfully allured and drawn in hope thereof:
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but when it commeth to the proofe, they haue lost all their labour, there is naught but a méere illusion, the good is vanished.
but when it comes to the proof, they have lost all their labour, there is nought but a mere illusion, the good is vanished.
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What doe they find in stéed thereof? Looke what he fonnd, euen affliction of spirite, shall they find any better.
What do they find in steed thereof? Look what he fond, even affliction of Spirit, shall they find any better.
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It may séeme very strange & absurd, that this wisdome, which hath alwaies beene so extolled, magnified,
It may seem very strange & absurd, that this Wisdom, which hath always been so extolled, magnified,
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and honored of all nations in the world: so loued and imbraced of kings:
and honoured of all Nations in the world: so loved and embraced of Kings:
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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,
so Set forth and beautified with all the Jewels and Ornament that might be by the skilful and learned of all sorts, should thus be abased,
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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.
as to be made but an illusion and a vain deceit, which in steed of good so sought and hoped for ▪ does bring nothing but affliction of the Spirit.
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The wise men of this world haue in all ages thought their labours aboundantly recompensed by wisdome.
The wise men of this world have in all ages Thought their labours abundantly recompensed by Wisdom.
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Solomon which had more then they all, pronounceth, that it hath nothing but affliction of spirite.Solomon which had more then they all, pronounceth, that it hath nothing but affliction of Spirit.
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How commeth such contrarietie of iudgement? Doubtlesse from their blindnesse, they saw not that which he saw.
How comes such contrariety of judgement? Doubtless from their blindness, they saw not that which he saw.
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Their eyes were daseled with present glory and commodities:
Their eyes were dazzled with present glory and commodities:
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he beheld that it could not further a man vnto true blessednesse in the kingdome of God.
he beheld that it could not further a man unto true blessedness in the Kingdom of God.
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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.
He did behold the weakness and imperfection which is in it, being unable to make that straight which is crooked, especially in the depraved heart of man.
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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:
So then let all her Friends Set her out to the uttermost of their skill, & paint forth her praises in the Freshest colours that they can:
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yet shall the sentence of this one man preuaile against them.
yet shall the sentence of this one man prevail against them.
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He did know her more perfectly then all they, he giueth the right sentence, they are deceiued.
He did know her more perfectly then all they, he gives the right sentence, they Are deceived.
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They say there is great good, he saith I know that this also is affliction of spirit.
They say there is great good, he Says I know that this also is affliction of Spirit.
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And he rendreth a reason thus:
And he rendereth a reason thus:
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for in the aboundance of wisdome, there is aboundance of indignation, and he that increaseth knowledge increaseth sorrow.
for in the abundance of Wisdom, there is abundance of Indignation, and he that increases knowledge increases sorrow.
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He that would be in felicitie, must not séeke it in sorrowes and griefes of minde and bodie:
He that would be in felicity, must not seek it in sorrows and griefs of mind and body:
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but in things that are swéete and pleasant. Happinesse is in ioy & consolation, bitternesse and anguish are contrarie thereunto.
but in things that Are sweet and pleasant. Happiness is in joy & consolation, bitterness and anguish Are contrary thereunto.
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Then must it néeds follow, that all those are deceiued vtterly, which séeke felicitie in humane wisdome.
Then must it needs follow, that all those Are deceived utterly, which seek felicity in humane Wisdom.
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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,
Because the more Wisdom Aboundeth, the more does Indignation abound (as he did feel) and he that increases his skill, it is with soar travail,
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and it is full of sorowes.
and it is full of sorrows.
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There may be many causes of trouble and disturbance of the mind with indignatiō where wisdome doth abound.
There may be many Causes of trouble and disturbance of the mind with Indignation where Wisdom does abound.
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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.
For he shall see that there is no end, but an infinite trouble, question upon question will arise, the Wants & the auknesse of matters will torment.
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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,
Again, with what infinite travail and care of mind and body, is knowledge come by? how have men studied and wearied themselves all the days of their life, to get knowledge? who is able to express the pains which the Philosophers did take,
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and yet none of them able to excell in all, but in some péeces as their affections chiefly drew them.
and yet none of them able to excel in all, but in Some Pieces as their affections chiefly drew them.
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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,
He that will be a perfect Logician, to have the full use of natural reason in perfect rules, it is not the work of a few days,
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nor yet of a few yeares.
nor yet of a few Years.
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It must be with long trauaile, euen all his life, & yet he shal come short.
It must be with long travail, even all his life, & yet he shall come short.
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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.
Cosmographers, in describing all parts of this world, the heavens, the earth, and the things that be in them, have no small work in hand.
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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.
Come to these which search to know the nature & properties of all creatures, where shall they ever come to see toward an end of their travail? They be in a bottomless sea with out shore.
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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,
How must those study, how many histories, volumes, & books, must they turn over, which will come to been found Politics, to be furnished for the government of Cities and Commonweals,
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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.
and for the wars? Look unto all Others which travail in any science, and the pains of such as will excel in deed, Are wonderful.
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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,
Here is travail, Here is care, Here is Indignation, Here is weariness and grief upon grief, Here is no end, Here is no perfection attained, Here is no settling,
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or quieting of ye minde, all doeth vanish as smoke, there remayneth no good at all.
or quieting of the mind, all doth vanish as smoke, there remaineth no good At all.
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Thus we sée the sentence of the wise man himselfe, concerning all the skil and knowledge vnder the sunne.
Thus we see the sentence of the wise man himself, Concerning all the skill and knowledge under the sun.
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I knowe flesh and bloud will here rise vp. Wisdome will not suffer this disgrace, but will pleade for her selfe.
I know Flesh and blood will Here rise up. Wisdom will not suffer this disgrace, but will plead for her self.
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First it will be obiected, that this is a weak reason, there is no wisdome attayned vnto but with sorrowes,
First it will be objected, that this is a weak reason, there is no Wisdom attained unto but with sorrows,
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therefore wisdome is vanitie, and vexation of spirite. Men may goe through infinite labours and gréefes willingly, to enioy so precious a iewell.
Therefore Wisdom is vanity, and vexation of Spirit. Men may go through infinite labours and griefs willingly, to enjoy so precious a jewel.
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Their laboures are wel spent, they be fully recompenced. To haue the estimation and honor of a wise man, is no small benefite.
Their labours Are well spent, they be Fully recompensed. To have the estimation and honour of a wise man, is no small benefit.
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Knowledge filleth the minde with delight, so that it forgetteth the sorowes sustayned in trauayling.
Knowledge fills the mind with delight, so that it forgetteth the sorrows sustained in travailing.
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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:
I answer, that there Are no labours, nor sorrows sustained for true felicity, which can any thing impair the same, the joy of that will surmount them all:
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it is most happie labour that is so spent. But in these things there is no true ioy, but a shadow.
it is most happy labour that is so spent. But in these things there is no true joy, but a shadow.
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It is the loue of vainglory that hath caried mē forward to take such paines, and so sore to vexe and torment themselues.
It is the love of vainglory that hath carried men forward to take such pains, and so soar to vex and torment themselves.
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All their ioy and comfort resteth in this, that they may haue fame & glorie in this worlde.
All their joy and Comfort rests in this, that they may have fame & glory in this world.
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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?
If this glory be •aine and transitory, how does it recom•ence their labours and griefs? If there •emaine no good, is not all vanity, & vexation of Spirit?
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Let vs examine it in some particu•ars. Cicero and Demosthenes were eloquent Orators:
Let us examine it in Some particu•ars. Cicero and Demosthenes were eloquent Orators:
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how wise, and how swéet was their spéech? They could delight the •are, and perswade the minde.
how wise, and how sweet was their speech? They could delight the •are, and persuade the mind.
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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.
But can their eloquence now persuade, to have their torments mitigated, or to be let out of the prison of hell? Alas, what can their smooth tongues benefit them now? their fame doth them no good.
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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.Solon and Lycurgus could make wise laws, and make men partakers of great freedoms, but they can purchase no Enfranchisement to themselves, from the miserable bondage of Eternal destruction.
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Aristotle could dispute subtillie, let him now shew his cunning to acquitte himselfe.Aristotle could dispute subtilly, let him now show his cunning to acquit himself.
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Iulius Caesar, Scipio, and Hanniball, were expert and valiant warriors, but what can their sharpe swordes helpe them nowe? They coulde ouercome men, but not deuils.Julius Caesar, Scipio, and Hannibal, were expert and valiant warriors, but what can their sharp swords help them now? They could overcome men, but not Devils.
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We may sée that all the paynes an• vexations to attaine worldly skil, are n• way recompensed but vtterly lost.
We may see that all the pains an• vexations to attain worldly skill, Are n• Way recompensed but utterly lost.
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Th• parties haue but deceiued themselue• with vaine glory and pride, they haue made great account of that which is nothing worth.
Th• parties have but deceived themselue• with vain glory and pride, they have made great account of that which is nothing worth.
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For it is not any good tha• they haue found, which made the Philosophers and great wise men so to labour,
For it is not any good tha• they have found, which made the Philosophers and great wise men so to labour,
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but an opinion that their glory should neuer be darkened, & that this glory was the chiefe thing to be sought.
but an opinion that their glory should never be darkened, & that this glory was the chief thing to be sought.
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It séemeth so still vnto men, and that it is a most abiect nature which can not tast it.
It Seemeth so still unto men, and that it is a most abject nature which can not taste it.
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In déede vnto such as can not sée farre of, as S. Peter speaketh.
In deed unto such as can not see Far of, as S. Peter speaks.
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2. Pet. 1. but haue the beames of their sight determined within the limites of this world, it must néedes be all in all, 2. Pet. 1. but have the beams of their sighed determined within the Limits of this world, it must needs be all in all,
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and the thing which they doe thirst after.
and the thing which they do thirst After.
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But if they could sée thus farre, that all this glorie shall doe a man no good,
But if they could see thus Far, that all this glory shall do a man no good,
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when he goeth downe into the darke pit of hell, it would alter their minde.
when he Goes down into the dark pit of hell, it would altar their mind.
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For he which passeth through that gate must leaue his traine behind him, he must put of his robes of honour,
For he which passes through that gate must leave his train behind him, he must put of his robes of honour,
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& lay aside his weapons of war.
& lay aside his weapons of war.
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This will some say is nothing to the purpose, these were Heathen men whom ye haue named, they knew not God.
This will Some say is nothing to the purpose, these were Heathen men whom you have nam, they knew not God.
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A man may haue al this glory, and the glorie of heauen also, as many haue had.
A man may have all this glory, and the glory of heaven also, as many have had.
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That is most true, that a man may haue the glory of this world, and the glory of heauē also,
That is most true, that a man may have the glory of this world, and the glory of heaven also,
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and that some haue had both, or else were it wide with Dauid, and Solomon, & many other.
and that Some have had both, or Else were it wide with David, and Solomon, & many other.
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But yet we must note this, that those be no other then as Heathen, which delight and glorie in the pompe of this world,
But yet we must note this, that those be no other then as Heathen, which delight and glory in the pomp of this world,
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and account them fooles which cannot (as they say) tast this glorie.
and account them Fools which cannot (as they say) taste this glory.
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Lette not the wise man glorie in his wisedome, nor the strong man in his strength,
Let not the wise man glory in his Wisdom, nor the strong man in his strength,
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nor the rich man in his riches.
nor the rich man in his riches.
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But he that glorieth, lette him glory in this, that he hath vnderstanding & knoweth me, &c. Ierem. 9. Our Sauiour speaketh in this wise of those which séeke the glorie of this world, Ioh. 5. How can ye beléeue which séeke glorie one of another,
But he that Glorieth, let him glory in this, that he hath understanding & Knoweth me, etc. Jeremiah 9. Our Saviour speaks in this wise of those which seek the glory of this world, John 5. How can you believe which seek glory one of Another,
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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.
and seek not the glory which comes of God alone? Whereby it is manifest, that such as Set their hearts to seek the honour that is of men, be Infidels.
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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.
The godly men, as King David and Others which had the glory of this world, made it not their delight and glory, but gloried in the Lord.
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Yet it will be said, that this doctrine is absurd:
Yet it will be said, that this Doctrine is absurd:
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For is not wisdome and knowledge in the noble Artes and Sciences, the gift of God? are they not helpes then,
For is not Wisdom and knowledge in the noble Arts and Sciences, the gift of God? Are they not helps then,
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and furtherances to approch néerer vnto God, and vnto true glorie? I answere that they be good giftes of God,
and furtherances to approach nearer unto God, and unto true glory? I answer that they be good Gifts of God,
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& where the corrupt nature of man doth not hinder, they be helps vnto higher and better things.
& where the corrupt nature of man does not hinder, they be helps unto higher and better things.
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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,
But Solomon does not dispute what this Wisdom is in it self, but whither a man can attain any true felicity by it? Which he Denieth,
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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.
for though it benefit a man for the present, as touching worldly commodities, yet it is no true good Because it is transitory & does vanish.
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It is gotten with sorrowes and vexations, so that a little swéet is mixed with a great deale of sower.
It is got with sorrows and vexations, so that a little sweet is mixed with a great deal of sour.
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It is neuer perfect, neither cā it make that straight which is crooked.
It is never perfect, neither can it make that straight which is crooked.
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It is so farre from bringing a man néerer vnto God, that it casteth men further frō him,
It is so Far from bringing a man nearer unto God, that it Cast men further from him,
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as the state of man is now. For it setteth vp man in pride, and to glorie in himselfe.
as the state of man is now. For it sets up man in pride, and to glory in himself.
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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,
It is so blind touching spiritual & heavenly Mysteres, in which God Revealeth the knowledge of himself unto salvation, that it is not only not capable of them,
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but doth blasphemously and madly condemne them to be foolishnesse, as the holy Apostle teacheth. 1. Cor 2. the reasons & cogitations which come from the wisdome of this world,
but does blasphemously and madly condemn them to be foolishness, as the holy Apostle Teaches. 1. Cor 2. the Reasons & cogitations which come from the Wisdom of this world,
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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.
or from the Flesh, Are compared unto holds and munitions, & high things which exalt themselves against the knowledge of christ, which the Gospel must throw down when it turns men unto God. 2. Cor. 10.
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And therefore the same Apostle saith, that God hath made the wisdome of this world foolishnes:
And Therefore the same Apostle Says, that God hath made the Wisdom of this world foolishness:
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that he doth destroy the wisdome of this world, willing that hee which will be wise, become a foole, that he may be wise, 1. Cor. 4. Not that a m• can emptie himselfe of the wisdome tha• he hath attayned,
that he does destroy the Wisdom of this world, willing that he which will be wise, become a fool, that he may be wise, 1. Cor. 4. Not that a m• can empty himself of the Wisdom tha• he hath attained,
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or that he is to reiect •• vtterly:
or that he is to reject •• utterly:
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but that he must not stay vpo• it, nor rest in it, nor glorie in it, nor let •• blinde him:
but that he must not stay vpo• it, nor rest in it, nor glory in it, nor let •• blinde him:
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but acknowledge that ther• is a higher and a more excellent wisdom, euen the wisdom of God, which shewet• the way vnto true blessednes.
but acknowledge that ther• is a higher and a more excellent Wisdom, even the Wisdom of God, which shewet• the Way unto true blessedness.
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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 corrupt nature of man is made so wonderfull proud by knowledge, that it despiset• and treadeth downe the trueth.
Trust i• the Lord with all thine heart, and lean• not to thine own understanding, Says th• holy Ghost Prou. 3. For in deed, the corrupt nature of man is made so wonderful proud by knowledge, that it despiset• and treadeth down the truth.
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Nothing séemeth glorious or excellent vnto th• wise of this sort, but their owne skil.
Nothing Seemeth glorious or excellent unto th• wise of this sort, but their own skill.
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All must be measured by that, and look what soeuer doeth not square with it, is condemned.
All must be measured by that, and look what soever doth not square with it, is condemned.
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From hence it commeth, that among the prudent after the flesh, few are called to inherite the kingdome of God,
From hence it comes, that among the prudent After the Flesh, few Are called to inherit the Kingdom of God,
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as we• are taught 1. Cor 1. It is so hard a thing to bring them to be fooles.
as we• Are taught 1. Cor 1. It is so hard a thing to bring them to be Fools.
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It will be replyed here againe, that this is more absurde then the former, namely, to cōfesse that euen humane wisdome is Gods gift, a thing therefore good and commendable,
It will be replied Here again, that this is more absurd then the former, namely, to confess that even humane Wisdom is God's gift, a thing Therefore good and commendable,
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and withal to affirme that it doth not bring men néerer vnto God, but casteth them further back.
and withal to affirm that it does not bring men nearer unto God, but Cast them further back.
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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.
Can a good thing be the cause of evil? I answer: that a good thing cannot be blamed justly to be the cause of evil.
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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,
We do not affirm that the knowledge and skill of all that is under the Sun, is in it self the cause that men Are carried further from God,
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but mans corrupt nature is the cause which dooth peruert & abuse it, as it doth the best things of all vnto destruction.
but men corrupt nature is the cause which doth pervert & abuse it, as it does the best things of all unto destruction.
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As for example, the law is good, the commandement is holy, iust, & pure, saith the Apostle.
As for Exampl, the law is good, the Commandment is holy, just, & pure, Says the Apostle.
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And yet it is called the ministrie of condemnation, the letter that killeth, and the strength of sinne.
And yet it is called the Ministry of condemnation, the Letter that kills, and the strength of sin.
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Is that which is holy and ordeined for life, made sinne, or the cause of sinne,
Is that which is holy and ordained for life, made sin, or the cause of sin,
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or death? Looke how the Apostle answereth, Rom. 7. Sinne doth take occasion, and worketh all manner of concupiscence by the commandement.
or death? Look how the Apostle Answers, Rom. 7. Sin does take occasion, and works all manner of concupiscence by the Commandment.
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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.
It took occasion by the law, and seduced me, and siue me. Yea, he shows that sin through the law does become out of measure sinful.
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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.
And what shall we say further, does not the vile nature of man abuse the grace of God it self? Why does the Apostle say, shall we continue in since that grace may abound? God forbid.
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Ro. 6. Why doth he giue this admonition, brethren ye are called vnto libertie, only make not your libertie an occasion to the flesh. Ro. 6. Why does he give this admonition, brothers you Are called unto liberty, only make not your liberty an occasion to the Flesh.
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Gal. 5. but that there is so vile corruption in men by nature, as that they will make the lesse regard of committing sinne,Gal. 5. but that there is so vile corruption in men by nature, as that they will make the less regard of committing sin,
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because sinnes are fréely pardoned by the bloud of Christ.
Because Sins Are freely pardoned by the blood of christ.
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Shall wée then maruaile that the wisdome of this world, though in it self good, doo not bring men néerer vnto God,
Shall we then marvel that the Wisdom of this world, though in it self good, do not bring men nearer unto God,
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but carrie them further from him. Yet how will some man say?
but carry them further from him. Yet how will Some man say?
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First thus, the more a man is lifted vp in pride, & doth glorie in him selfe, the further he is remooued from God.
First thus, the more a man is lifted up in pride, & does glory in him self, the further he is removed from God.
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For God abhorreth the proude, and beholdeth him a farre of, yea he doth set himselfe against him,
For God abhorreth the proud, and beholdeth him a Far of, yea he does Set himself against him,
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or resist him as S. Peter teacheth.
or resist him as S. Peter Teaches.
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It is not possible for man by nature but to be puffed vp, and to glorie in naturall vnderstanding.
It is not possible for man by nature but to be puffed up, and to glory in natural understanding.
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And therefore we sée that men which are of great wisdome for the direction of earthly things, in lawes, in policies,
And Therefore we see that men which Are of great Wisdom for the direction of earthly things, in laws, in policies,
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and in artes, doe so much glorie in thēselues as if they were the flower of men,
and in arts, do so much glory in themselves as if they were the flower of men,
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so long as they be not regenerate.
so long as they be not regenerate.
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Then also they be the hardest of all other, to be brought for to yéeld to the heauenly wisdome.
Then also they be the Hardest of all other, to be brought for to yield to the heavenly Wisdom.
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For they be full and rich already. Who shall admonish, who shal teach, who shall instruct or controll them?
For they be full and rich already. Who shall admonish, who shall teach, who shall instruct or control them?
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Here will great displeasure be taken.
Here will great displeasure be taken.
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For will some wise men say, this doctrine doth tend to the destruction of all the noble sciences:
For will Some wise men say, this Doctrine does tend to the destruction of all the noble sciences:
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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.
for who will take the pains if he may not have the honour? Nay to hear that they do carry a man further from God.
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It will also be the ouerthrow of commonwelths.
It will also be the overthrow of commonwelths.
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For where shall become our wise politikes, and valiant warriours? If honour be brought into contempt,
For where shall become our wise politics, and valiant warriors? If honour be brought into contempt,
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then farewell al. We shal haue none but fooles and cowardes.
then farewell all We shall have none but Fools and cowards.
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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,
Will men adventure their lives if it were not for glory will they study if they may not have praise? Is not this such a mischief as is intolerable? I answer, that in very deed, to overthrow commonwealths,
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or to destroy noble sciences, is a mischiefe intollerable.
or to destroy noble sciences, is a mischief intolerable.
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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.
But to say that it will be so, unless men may seek the praise and glory of the world, is a reason not good among Christians.
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Among Turkes or Heathen where there is no other thing to lead them forward, it might well be allowed:
Among Turkes or Heathen where there is no other thing to led them forward, it might well be allowed:
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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:
among us it is to be accounted as flat Atheism: we Are to seek the glory of God, and not vain glory. I may reason thus:
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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.
If a Pagan would take such pains in study, for skill & Wisdom, & adventure his life in the wars for the glory and praise of men.
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How much more ought a christian man, to do the like to glorifie & serue his God? God saith he will honour those which honour him:
How much more ought a christian man, to do the like to Glorify & serve his God? God Says he will honour those which honour him:
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their glorie shall last for euer.
their glory shall last for ever.
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The other which sought for to glorifie themselues shall lie couered in shame, when their vaine praise shall vanishe:
The other which sought for to Glorify themselves shall lie covered in shame, when their vain praise shall vanish:
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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,
There have been men as wise and poli•ike for government, and as valiant for war as ever any other, which sought not the praise of men,
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but with true feare •o serue and glorifie their God, as Iehosua, Dauid, and Solomon, with many others.
but with true Fear •o serve and Glorify their God, as Joshua, David, and Solomon, with many Others.
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And it is a bad mind of those which will not allow humilitie, because they 〈 … 〉 it maketh men fooles and cowards.
And it is a bad mind of those which will not allow humility, Because they 〈 … 〉 it makes men Fools and cowards.
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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,
Let us see then, when as Solomon does affirm that in all the Wisdom under heaven there is no good, there is no fe•icitie, there is nought but vanity and affliction of Spirit, he doth not condemn the skill of this world,
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but doeth set it in the due place. It is profitable for the affaires of this life:
but doth Set it in the due place. It is profitable for the affairs of this life:
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it may be an handmaid to doo seruice vnto the true heauenly wisdome.
it may be an handmaid to do service unto the true heavenly Wisdom.
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But when she is set vp as a iudge and controller in heauenly matters, or as Hagar doth aduance her selfe,
But when she is Set up as a judge and controller in heavenly matters, or as Hagar does advance her self,
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and despise Sara her Ladie, that is grieuous.
and despise Sarah her Lady, that is grievous.
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All this is wickedly performed, when men doe glorifie it, rest in it, couet to be aduanced by it, despising in respect thereof the true knowledge of God.
All this is wickedly performed, when men do Glorify it, rest in it, covet to be advanced by it, despising in respect thereof the true knowledge of God.
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And herein behold the wickednesse of men:
And herein behold the wickedness of men:
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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.
the knowledge of Philosophy and worldly Wisdom is so highly esteemed, and so beautiful and precious in their eyes, that they have more delight in it by many Degrees, then in the heavenly knowledge.
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This doeth appéere by their studies.
This doth appear by their studies.
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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.
How sweet unto them Are Yields orations, and Aristotle politics, when as the Psalms of David, the Proverbs of Solomon, or Paul's Epistles, Are but as dry chips.
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These are neglected, there is no pain or trauaile vndertakē about thē, there is no swéetnesse in them.
These Are neglected, there is no pain or travail undertaken about them, there is no sweetness in them.
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About the other for the wisdome of this world, there is vnspeakable toile.
About the other for the Wisdom of this world, there is unspeakable toil.
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Bookes vpō bookes, volumes vpon volumes, studie vpon studie, and happie men if they can so come to excell in some one thing.
Books upon books, volumes upon volumes, study upon study, and happy men if they can so come to excel in Some one thing.
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For why? they suppose, they haue gotten feathers of gold to make them goodly wings for to mount aloft in this world.
For why? they suppose, they have got Feathers of gold to make them goodly wings for to mount aloft in this world.
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For the wealth and glory of this worlde is in their eye, the chiefe matter.
For the wealth and glory of this world is in their eye, the chief matter.
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Alas poore vaine men, that they had the wisdom to consider well what is here spoken, Vanitie of vanities, all is vanitie: yea euen wisdome it selfe.
Alas poor vain men, that they had the Wisdom to Consider well what is Here spoken, Vanity of vanities, all is vanity: yea even Wisdom it self.
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For it bringeth much sorrowe both to body & mind, and can but aduance in this worlde, the shape of which passeth away.
For it brings much sorrow both to body & mind, and can but advance in this world, the shape of which passes away.
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It would make them alter their studies, and deuide them so, that their chéefe laboures would be for the heauenlie wisdom.
It would make them altar their studies, and divide them so, that their chief labours would be for the heavenly Wisdom.
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For beholding the vanitie of all the glory vnder the sunne, it would cause them to set their hearts vpon the true glorie,
For beholding the vanity of all the glory under the sun, it would cause them to Set their hearts upon the true glory,
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and to séek for it ten times more carefully then for that. Which the Lord geue vs grace to doe, Amen.
and to seek for it ten times more carefully then for that. Which the Lord give us grace to do, Amen.
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The end of the second Sermon.
The end of the second Sermon.
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The thirde Sermon. Ecclesiastes. Chap. 2. I Said in my heart, goe to now, I will powre foorth with mirth, therefore take thou pleasure in that that is pleasant.
The Third Sermon. Ecclesiastes. Chap. 2. I Said in my heart, go to now, I will pour forth with mirth, Therefore take thou pleasure in that that is pleasant.
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But behold also, this is vanitie.
But behold also, this is vanity.
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2 I said of laughter, it is mad, and of mirth, what is it that she doeth?
2 I said of laughter, it is mad, and of mirth, what is it that she doth?
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3 I sought in my minde to draw out my flesh in wine, and leading my heart in wisdome,
3 I sought in my mind to draw out my Flesh in wine, and leading my heart in Wisdom,
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and to take holde of follie, vntill I sawe whether this be the good to the sonnes of men, which they are to doe vnder the heauens, the number of the dayes of their life.
and to take hold of folly, until I saw whither this be the good to the Sons of men, which they Are to do under the heavens, the number of the days of their life.
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4 I made my works great, I built me houses, I planted me vineyardes.
4 I made my works great, I built me houses, I planted me vineyards.
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5 I made me gardens, and orchardes, in which I planted trees of all manner of fruite.
5 I made me gardens, and orchards, in which I planted trees of all manner of fruit.
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6 I made me cisterns of water, to water therewith the wood, springing vp with trees.
6 I made me cisterns of water, to water therewith the wood, springing up with trees.
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7 I gate me menseruants, and maideseruants, and had children borne in the house:
7 I gate me manservants, and maideseruants, and had children born in the house:
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also, I had possession of cattle, & flockes, great aboue all that were before me in Ierusalem.
also, I had possession of cattle, & flocks, great above all that were before me in Ierusalem.
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8 I heaped vp for me also siluer and golde, and the peculiar of kings, and of the prouinces:
8 I heaped up for me also silver and gold, and the peculiar of Kings, and of the Provinces:
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I gate me men singers, and women singers, the delightes of the childrē of men, all manner of harmony.
I gate me men singers, and women singers, the delights of the children of men, all manner of harmony.
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9 And I was great, and increased aboue all that were before me in Ierusalem: also, my wisdome did abide with me.
9 And I was great, and increased above all that were before me in Ierusalem: also, my Wisdom did abide with me.
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10 And whatsoeuer mine eyes desired, I withhelde it not from them, I kept not back my hart from any ioy,
10 And whatsoever mine eyes desired, I withheld it not from them, I kept not back my heart from any joy,
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but my heart reioyced ouer all my labour, and this was my portion of all my trauel.
but my heart rejoiced over all my labour, and this was my portion of all my travel.
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11 I looked then vnto al the workes which my hands had wrought, and vnto the trauaile in which I trauailed to doe,
11 I looked then unto all the works which my hands had wrought, and unto the travail in which I travailed to do,
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and behold, all is vanitie, and vexation of spirite, and there is no profit vnder the sunne.
and behold, all is vanity, and vexation of Spirit, and there is no profit under the sun.
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12 Then I turned to beholde wisdome, and extreme madnes and follie, for, what shall the man doe that shal folow the king? euen that which is done alreadie.
12 Then I turned to behold Wisdom, and extreme madness and folly, for, what shall the man do that shall follow the King? even that which is done already.
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13 I saw that there is profite in wisdom more then in folly, as there is profite in light aboue the darke.
13 I saw that there is profit in Wisdom more then in folly, as there is profit in Light above the dark.
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14 The wise mans eyes are in his head, but the fool walketh in the darke. Ecclesiastes. Chap. 2.
14 The wise men eyes Are in his head, but the fool walks in the dark. Ecclesiastes. Chap. 2.
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ISaide in my heart, goe to now, &c. We haue alreadie séene in the former Chapter, that Solomon, first of all, searched out wisdome, and found no good therein, but sorrowes.Saide in my heart, go to now, etc. We have already seen in the former Chapter, that Solomon, First of all, searched out Wisdom, and found no good therein, but sorrows.
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Now therfore, he turneth to séek elswhere. And first vnto plesures, which he staieth not in, but by and by detesteth.
Now Therefore, he turns to seek elsewhere. And First unto pleasures, which he stayeth not in, but by and by detesteth.
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And so he cōmeth to a third course, which is this. He mixed wisdome and pleasures together.
And so he comes to a third course, which is this. He mixed Wisdom and pleasures together.
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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.
But he doth conclude, that although he found in this Way Some good in both, yet not such, but that he saw all to be vanity, and vexation of Spirit.
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For the good be founde, is but for the present time.
For the good be found, is but for the present time.
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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.
But let us come to his words for that former, he stirs up himself unto delights and pleasures, to see whither there be in them the felicity that men shall have under the heavens.
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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.
And to the end we may understand that he searched even to the bottom of all pleasures & delights, he uses a speech to express the same as vehemently as might be.
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For hee doeth not say, I wil geue my selfe to pleasure, which might be done with some moderation,
For he doth not say, I will give my self to pleasure, which might be done with Some moderation,
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and so he shoulde not search déepe enough:
and so he should not search deep enough:
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but he saith, I will powre foorth with pleasure ▪ that is, he wil ▪ wholy giue ouer,
but he Says, I will pour forth with pleasure ▪ that is, he will ▪ wholly give over,
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or power foorth himself, or his hart vnto pleasure.
or power forth himself, or his heart unto pleasure.
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And so he willeth his hart (euen as it were letting lose al ye raines) to take pleasure in that which is plesant.
And so he wills his heart (even as it were letting loose all you reins) to take pleasure in that which is pleasant.
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This is very néedefull to be considered, because our nature is addicted vnto delights and pleasures,
This is very needful to be considered, Because our nature is addicted unto delights and pleasures,
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and men do greatly couet them, imagining that there is felicitie in them, they be so swéete vnto the flesh.
and men do greatly covet them, imagining that there is felicity in them, they be so sweet unto the Flesh.
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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,
If Solomon had but tasted, or used moderation in pleasures, we might have said, what can he tell how great good there is to be found in delights? But when he poured forth,
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and gaue ouer him selfe whollie (for the time) vnto them, what doubt remayneth,
and gave over him self wholly (for the time) unto them, what doubt remaineth,
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or can remaine? He was a great king, wanting nought, but hauing at wil and commandement what he would for all lawfull delights.
or can remain? He was a great King, wanting nought, but having At will and Commandment what he would for all lawful delights.
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No other king in the world able to doe ye like. He put foorth himselfe, & did what might be done.
No other King in the world able to do you like. He put forth himself, & did what might be done.
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And now hauing proued, marke what he saith: Beholde, this also is vanitie.
And now having proved, mark what he Says: Behold, this also is vanity.
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He stayeth not here, in pronouneing all carnall delights and pleasures to bée vanitie, but sheweth also, that he did euē ldath them with contempt and indignation.
He stays not Here, in pronouneing all carnal delights and pleasures to been vanity, but shows also, that he did even ldath them with contempt and Indignation.
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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,I said (Says he) of laughter, it is mad, and of mirth, what doth she? Being marvelous wise, it grieved him exceedingly to be carried so Far awry,
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and out of the way, as to be made a foole, a mad man, or a beast.
and out of the Way, as to be made a fool, a mad man, or a beast.
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Nowe he saw that pleasures, (which he vnderstandeth by laughter) doe in déede make those euen brutish,
Now he saw that pleasures, (which he understandeth by laughter) do in deed make those even brutish,
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and mad fooles, which are geuen ouer vnto them.
and mad Fools, which Are given over unto them.
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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.
That is the cause why he Says laughter is mad, which is not to be understood only what it is in it self, but what it makes men.
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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:
It Carrieth men which Are poured forth thereunto, even to the forgetfulness of God, and to quench all Light of true understanding in them. Thus then he reasoneth:
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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.
felicity, or good, is not to be sought in that which makes a man forget God, quenches the Light of reason, turns him into a beast, or makes him mad.
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But carnall pleasures do all these, when a man doeth poure foorth him selfe vnto them,
But carnal pleasures do all these, when a man doth pour forth him self unto them,
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therefore they are to be despised, abhorred, and reiected. A wise man may wel say of mirth as he doeth:
Therefore they Are to be despised, abhorred, and rejected. A wise man may well say of mirth as he doth:
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what doeth she? as if it should be said, she doeth marre at, leadeth cleane awry, and leaueth no good.
what doth she? as if it should be said, she doth mar At, leads clean awry, and Leaveth no good.
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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.
In this point there is little credit given, or like to been given unto Solomon. For almost the Whole world does give over it self unto vain mirth and pleasures.
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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,
There is such a sweetness in them unto the Flesh, that you shall scarce find the tenth man, among noble or base, which does not think himself even After a sort happy,
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if he may inioy euen the scumme or dregges of them.
if he may enjoy even the scum or dregs of them.
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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.
I speak thus, Because in comparison of Solomons pleasant delights, all the pleasures which the Common sort of men attain unto, Are but even as the scum.
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And what is the cause that we can not beléeue him, but doo still follow after carnall pleasures,
And what is the cause that we can not believe him, but do still follow After carnal pleasures,
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as gréedily as euer hungry fishes doo catch at the bait? Surely this is the cause, men are fooles,
as greedily as ever hungry Fish do catch At the bait? Surely this is the cause, men Are Fools,
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and so it gréeueth them not to be made beastes or madde men, as it gréeued him being wise.
and so it Grieveth them not to be made beasts or mad men, as it grieved him being wise.
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Is this the way to happinesse? O miserable blindnes.
Is this the Way to happiness? O miserable blindness.
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Men are now (as the holy Apostle prophecied, they should be in the last daies) louers of pleasures, more then louers of God.
Men Are now (as the holy Apostle prophesied, they should be in the last days) lovers of pleasures, more then lovers of God.
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2. Timoth. 3. Let vs take héed of it, seing it is but a vaine illusion, 2. Timothy 3. Let us take heed of it, sing it is but a vain illusion,
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and no more but as the dreame of a sick man.
and no more but as the dream of a sick man.
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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:
He dreameth that he seeth pleasant sights, & hears goodly songs which delight him, but when he awakes, he is in his Bed full of pain:
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pleasures for the time carrie men on as happie, but in the end they shall find they were deluded.
pleasures for the time carry men on as happy, but in the end they shall find they were deluded.
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I may here reason by comparison after this sort:
I may Here reason by comparison After this sort:
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If lawfull mirth or that which is indifferent in it selfe, doo make men to become madde and base minded,
If lawful mirth or that which is indifferent in it self, do make men to become mad and base minded,
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when they be giuen ouer thereunto, not kéeping moderation, for power forth thy selfe and thou shalt become madde,
when they be given over thereunto, not keeping moderation, for power forth thy self and thou shalt become mad,
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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:
how much more shall filthy and unlawful, or impure delights make them brutish? for we must not think that King Solomon did pour forth himself unto unclean mirth:
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but vnto such pleasures as are déemed honest.
but unto such pleasures as Are deemed honest.
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And they that are carried away with these become madde, and base minded, their felicitie being all one with the beasts.
And they that Are carried away with these become mad, and base minded, their felicity being all one with the beasts.
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Then wée know not whereunto for to likē those which make a sport of sinne, and sport themselues with wickednesse.
Then we know not whereunto for to liken those which make a sport of sin, and sport themselves with wickedness.
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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.
some of them delight in pride, painting forth themselves by all the ways and means which they can, that they may seem goodly in the eyes of men.
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Others follow gluttonie and drunkennes, cramming and stuffing their bellies like swine. Others solace thēselues in whoredome & vncleannes, these be their swéet delights.
Others follow gluttony and Drunkenness, cramming and stuffing their bellies like Swine. Others solace themselves in whoredom & uncleanness, these be their sweet delights.
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Solomon did not giue himselfe to such pleasures. These be more then madde, for they drinke in poison only because it is swéet,Solomon did not give himself to such pleasures. These be more then mad, for they drink in poison only Because it is sweet,
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euen the most pestilent and deadly poyson and bane, both of soule & body: therefore it is said, the foole maketh a sporte of sinne.
even the most pestilent and deadly poison and bane, both of soul & body: Therefore it is said, the fool makes a sport of sin.
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Moses is commended for great wisdome, Hebr. 11. When he did refuse to be called the sonne of Pharoes daughter, choosing rather to suffer afflictiō with the people of God, Moses is commended for great Wisdom, Hebrew 11. When he did refuse to be called the son of Pharaoh daughter, choosing rather to suffer affliction with the people of God,
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then to inioy the pleasures of sinne for a season, estéeming the rebuke of Christ greater riches, then the treasures of Egipt.
then to enjoy the pleasures of sin for a season, esteeming the rebuke of christ greater riches, then the treasures of Egypt.
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I would all kings, princes, nobles, & great men of the earth, did know that which king Solomon doth teach in this place.
I would all Kings, Princes, Nobles, & great men of the earth, did know that which King Solomon does teach in this place.
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Yea I would all men did cōsider it a right.
Yea I would all men did Consider it a right.
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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.
Them should we not have the devisers of vain delights so much made of, we should not have so much cost & so much time spent in vain mirth.
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I will now procéede vnto that which doth follow, beyng the third search that he made to find good.
I will now proceed unto that which does follow, being the third search that he made to find good.
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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.
He Says he took upon him to dranwe forth his Flesh in wine (that is to my sweet delights and pleasures) for wine being one of the chief delicates, is as a part used for the Whole.
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But he would doe this (as he saith) leading his hart in wisdome and taking hold of follie.
But he would do this (as he Says) leading his heart in Wisdom and taking hold of folly.
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That is he will ioyne wisdome and delights together. The studie of wisdome did carrie with it as much increase of indignation and sorrow,
That is he will join Wisdom and delights together. The study of Wisdom did carry with it as much increase of Indignation and sorrow,
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as of knowledge, so the more knowledge, the more sorrow, and being transitorie how should it bring felicitie or good,
as of knowledge, so the more knowledge, the more sorrow, and being transitory how should it bring felicity or good,
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yea euen for the time present? felicity, as was said before, is a swéete thing, it is not in griefes and vexatiōs.
yea even for the time present? felicity, as was said before, is a sweet thing, it is not in griefs and vexations.
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To come then vnto pleasures, there may be felicitie in them, for they are swéete & delicate, they bring delight.
To come then unto pleasures, there may be felicity in them, for they Are sweet & delicate, they bring delight.
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He powreth forth his heart vnto them, they make him madde. If felicitie be to be found in brutish madnesse, they can afford it.
He poureth forth his heart unto them, they make him mad. If felicity be to be found in brutish madness, they can afford it.
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Whether shall he séeke now, he hath failed in these two former? he doth therfore take a third course,
Whither shall he seek now, he hath failed in these two former? he does Therefore take a third course,
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and doth make a mixture, and ioyne them both together.
and does make a mixture, and join them both together.
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The pleasures & delights shall asswage, and delay the sorrowes which goe with the increase of wisdome:
The pleasures & delights shall assuage, and Delay the sorrows which go with the increase of Wisdom:
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and so the bitternes of them shall not be felt.
and so the bitterness of them shall not be felt.
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Againe, wisdome shall be as a bridle to moderate the pleasures, to auoid the foolish madnes, which other wise they doo bring.
Again, Wisdom shall be as a bridle to moderate the pleasures, to avoid the foolish madness, which other wise they do bring.
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So that now he goeth about to prooue what is in these, when both those former euils are salued.
So that now he Goes about to prove what is in these, when both those former evils Are salved.
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He will neither be besotted, or made abrutish foole by the one, neither tormented by sorrowes with the other.
He will neither be besotted, or made abrutish fool by the one, neither tormented by sorrows with the other.
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Here ye sée a most excellent wise way, and in déede as we shall sée afterward, ye good that is to be found is in this course.
Here you see a most excellent wise Way, and in deed as we shall see afterwards, you good that is to be found is in this course.
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It may be said, that he, ioyning them thus together, the one might be an impediment to the other.
It may be said, that he, joining them thus together, the one might be an impediment to the other.
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For either his aboūdant 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:
For either his abundant Wisdom would not suffer him to take pleasure (filling him full of morosity) or Else his great pleasures could not but carry him awry from wisdoms lore:
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therefore marke what he saith, for in déed neither of them hindred the other.
Therefore mark what he Says, for in deed neither of them hindered the other.
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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.
His pleasures should be to the full, and whereas he Professes, for he would draw out or continue his Flesh in wine, that is in delights.
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He would also lead his heart in wisdome, and take hold of follie, then pleasure shall not make him madde:
He would also led his heart in Wisdom, and take hold of folly, then pleasure shall not make him mad:
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wée haue séene before why this is added, that hée would take hold of follie.
we have seen before why this is added, that he would take hold of folly.
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And so here he doth let vs vnderstand, that in both these together he waded déeply,
And so Here he does let us understand, that in both these together he waded deeply,
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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 life,
yea most deeply, until (as he Says) he might see whither this be the good that the Sons of men Are to enjoy under the heavens, the number of the days of their life,
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whether a man may find good vnder the heauens in wisedome, and delights mixed together?
whither a man may find good under the heavens in Wisdom, and delights mixed together?
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Thus hauing declared the purpose of his minde, he sheweth how he did practise the same.
Thus having declared the purpose of his mind, he shows how he did practise the same.
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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.
For look what served for honour, for royalty, and magnificence, he Set it up. Nothing was omitted which might minister Comfort and joy, in lawful and honest delights.
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Wisdome also shewed her selfe euery where in all his labours.
Wisdom also showed her self every where in all his labours.
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For, according to the power of a king, and the same the greatest in glorie, riches,
For, according to the power of a King, and the same the greatest in glory, riches,
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and wisdome vnder heauen, he made his workes great and magnificall.
and Wisdom under heaven, he made his works great and magnifical.
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He did builde faire and stately Palaces, goodly houses, none such (in euerie respect) to be séene in the world.
He did build fair and stately Palaces, goodly houses, none such (in every respect) to be seen in the world.
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He planted vineyardes, he made him gardens & orchards, in which he planted al manner of fruitful trees,
He planted vineyards, he made him gardens & orchards, in which he planted all manner of fruitful trees,
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euen of all the best fruits that could be gotten in the earth.
even of all the best fruits that could be got in the earth.
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Into these the pleasant swéet streams of fresh waters, were deuided by conductes, or pipes, into cisterns,
Into these the pleasant sweet streams of fresh waters, were divided by conducts, or pipes, into cisterns,
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for to water the trées and plants.
for to water the trees and plants.
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He had (as he saith) great riches, aboue all that were before him in Ierusalem, He had a great familie, of men seruants, maidseruants,
He had (as he Says) great riches, above all that were before him in Ierusalem, He had a great family, of men Servants, maidservants,
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and children born of them in the house. He had store of cattle, as, of shéepe and oxen.
and children born of them in the house. He had store of cattle, as, of sheep and oxen.
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He heaped vp golde and siluer, &. the peculiar treasures of kinges, and of the prouinces:
He heaped up gold and silver, &. the peculiar treasures of Kings, and of the Provinces:
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euen such treasures as none but kings and potentates are able to possesse, for the great price of them.
even such treasures as none but Kings and potentates Are able to possess, for the great price of them.
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Furthermore, he had the swéetest melodie that might be:
Furthermore, he had the Sweetest melody that might be:
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for he had men singers, and womē singers, and (as he saith) the delights of the children of men, all maner of musicall harmonie:
for he had men singers, and women singers, and (as he Says) the delights of the children of men, all manner of musical harmony:
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which is translated in our english bible, a woman taken captiue, & women taken captiues.
which is translated in our english Bible, a woman taken captive, & women taken captives.
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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.
The words be Schiddah, and Schiddoth Now, Schadad is to spoil, and lay waste, but Here it is unfitly taken in that sense, of a woman, or women taken captives.
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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.
He spoke of men singers, and women singers, and then no doubt he adds the music of the Instruments, which was used together with their voice.
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And to note that he had not common musike, he saith, the delights of the children of men, harmonie, and harmonies:
And to note that he had not Common music, he Says, the delights of the children of men, harmony, and harmonies:
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as much as to say, all maner of harmonie, and noyses of musike, the swéetest instruments that might be, being ioyned together.
as much as to say, all manner of harmony, and noises of music, the Sweetest Instruments that might be, being joined together.
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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 the words which he uses, do very fitly express the matter, Because in the harmony of music, many diverse sounds meeting together, Are (as it were) wasted each of other,
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and doe make all one tune. And so he calleth it Schiddah, and Schiddoth.
and do make all one tune. And so he calls it Schiddah, and Schiddoth.
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Thus we may see, that there was nothing vnder the heauens, either beutifull vnto the eye, sweete and pleasant to the taste,
Thus we may see, that there was nothing under the heavens, either beautiful unto the eye, sweet and pleasant to the taste,
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or delight some vnto the eare, but he had it.
or delight Some unto the ear, but he had it.
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And for the same purpose he telleth more then once, I was great, and increased aboue all that were before mee in Ierusalem.
And for the same purpose he Telleth more then once, I was great, and increased above all that were before me in Ierusalem.
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But doeth he (as he purposed) inioy pleasures, and yet lead his hart in wisdome,
But doth he (as he purposed) enjoy pleasures, and yet led his heart in Wisdom,
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for that is the thing he professed to vndertake. He affirmeth that he did.
for that is the thing he professed to undertake. He Affirmeth that he did.
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His delights did not carie him into foolish madnes, for he saith, verse 10. yet my wisdom did abide still with mee.
His delights did not carry him into foolish madness, for he Says, verse 10. yet my Wisdom did abide still with me.
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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.
But did not his Wisdom withhold him from taking solace? In no wise, for he Says, All that mine eyes desired, I kept not back from them, I withheld not my heart from any joy.
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Behold then, as hee purposed, so doeth he bring to passe. Hée ioyneth wisdome and delights together.
Behold then, as he purposed, so doth he bring to pass. He Joineth Wisdom and delights together.
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Mirth and laughter shall not make him mad.
Mirth and laughter shall not make him mad.
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He wil not so forget himselfe, to be caried with sensualitie and voluptuousnes, as to be made a beast.
He will not so forget himself, to be carried with sensuality and voluptuousness, as to be made a beast.
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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,
His Wisdom did still continue with him, and guide his heart. Again, he did not vex himself with Indignation and sorrow, for the multiplying of knowledge,
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and so withdrawe him selfe from pleasures.
and so withdraw him self from pleasures.
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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.
For, whatsoever his eye desired, whatsoever his heart wished for in any lawful mirth, he was able to have what he would, he did not deny the same.
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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.
See then how he was lifted up touching all the excellent things under the sun. He did flow, and swim in wealth, in pleasures, in honour, and Wisdom.
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He had al that hart can wish.
He had all that heart can wish.
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If these things be able to reléeue, or to ease mans miserie, he is happie by them.
If these things be able to relieve, or to ease men misery, he is happy by them.
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He wanteth not, nor is not scanted.
He Wants not, nor is not scanted.
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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.
Let all Kings and Princes now look upon him, and harken what he Says, for he comes now to tell what he found in all these.
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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 Confesses in deed, that in this Way he received commodity. And First touching the delights, that he withheld not his heart from any joy.
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He saith it was his portion of all his labour.
He Says it was his portion of all his labour.
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Wherby he doeth vs to witte, that there is no more to be had but for a temporall profite.
Whereby he doth us to wit, that there is no more to be had but for a temporal profit.
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He is to haue but his part, and then when he hath lefte all behinde, another doeth take his part:
He is to have but his part, and then when he hath left all behind, Another doth take his part:
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and so along stil from one to another.
and so along still from one to Another.
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There is no man which will maintayne, that after death any one is the better sor the delights which he liued in.
There is no man which will maintain, that After death any one is the better sor the delights which he lived in.
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For the present time there is profite, being vsed in such sort, as that they doe not quench the light of the mind,
For the present time there is profit, being used in such sort, as that they do not quench the Light of the mind,
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and drowne it in securitie, and other filthie sinnes. For God hath geuen men ye lawful vse of his creatures, not onely for necessitie,
and drown it in security, and other filthy Sins. For God hath given men the lawful use of his creatures, not only for necessity,
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but also for delight and pleasure.
but also for delight and pleasure.
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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.
As he hath appointed that we shall labour and travail, so also we Are to take part of our labors, it is our portion under the sun.
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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,
But withal we must observe, that when he Says, this is my portion of all my labour, he doth speak as of a small thing,
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and not to be wayed or estéemed as the chéefe and principal matter which man is to séek.
and not to be weighed or esteemed as the chief and principal matter which man is to seek.
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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 it is as if he had said, my labors Are great, I have no more for my portion but delight and pleasure for the time.
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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:
For when he doth well Way what this portion is, he makes it nothing. He had as much joy and pleasure as could be had in all earthly creatures:
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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 doth he say, Have I no more for my portion but this? Doth he make so Light of the matter? There be Multitudes, which if they could come but unto the tenth part of his glory, riches,
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and pleasures, woulde not set so light by them.
and pleasures, would not Set so Light by them.
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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.
They would think their labours well bestowed, and take them selves very happy men, if they might but swil themselves in the dregs of those pleasures which he did swim in.
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If some man had but one of his goodly houses, it would cause him to looke aloft.
If Some man had but one of his goodly houses, it would cause him to look aloft.
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It sheweth that this noble king had a farre better sight, to discerne and iudge of these earthly thinges, then men commonly haue.
It shows that this noble King had a Far better sighed, to discern and judge of these earthly things, then men commonly have.
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For the world is blinde, and countes it gaine to liue deliciously for a season.
For the world is blind, and counts it gain to live deliciously for a season.
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He saith in the next words, I looked vnto all my works which my hands had done,
He Says in the next words, I looked unto all my works which my hands had done,
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and vnto the labour which I had trauailed for to doe, and behold, all is vanitie,
and unto the labour which I had travailed for to do, and behold, all is vanity,
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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.and vexation of Spirit, and there is no profit under the sun. Then we see, his portion was not such, but that all still was vanity.
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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,
A worthy thing to be considered of all men, that he could enjoy to the full the good which is to be found in all things under heaven,
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and yet sée so cléer that all is vanitie, and veration of spirite, and no profite at all.
and yet see so clear that all is vanity, and veration of Spirit, and no profit At all.
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For he dooth now speake of some profit which remayneth.
For he doth now speak of Some profit which remaineth.
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Then we might sée by him, that if we had our portion in all the best things vnder the sunne,
Then we might see by him, that if we had our portion in all the best things under the sun,
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yet it shall not make vs one iotte the néerer vnto happines: yet foolish people wilsay, he hath all things at will, he is happie. Let vs here make comparison.
yet it shall not make us one jot the nearer unto happiness: yet foolish people wilsay, he hath all things At will, he is happy. Let us Here make comparison.
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The great magnificall workes of king Solomon, with all his royaltie, and glory, and pleasures, are vanitie, and vexation of spirite.
The great magnifical works of King Solomon, with all his royalty, and glory, and pleasures, Are vanity, and vexation of Spirit.
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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.
What is then to be Thought of the works of meaner Persons, yea, let it been even of Kings? Their works Are not comparable unto his.
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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,
All his have vanished, and shall not theirs? He found no good, and shall they find any? Behold then, a man Set up in the height and top of all excellency for this world, who also having made search every Way to the full, to find good, doth proclaim,
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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.
and cry out aloud unto all other whom he beholdeth from aloft, striving below, and labouring themselves even out of breath, to climb up unto him, that they do but loose their labour, and weary themselves in vain.
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For when they haue gotten euen to the highest degrée of wealth, of dignitie, and pleasures, they shall finde naught but méere vanitie.
For when they have got even to the highest degree of wealth, of dignity, and pleasures, they shall find nought but mere vanity.
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There is no credite geuen vnto this, which sheweth, that the worldlings are too too shamefully besotted and be witched,
There is no credit given unto this, which shows, that the worldlings Are too too shamefully besotted and be witched,
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for they labour as earnestly to clime aloft in the worlde, as if the fulnes of ioy and felicitie were therby to be attained.
for they labour as earnestly to climb aloft in the world, as if the fullness of joy and felicity were thereby to be attained.
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They haue nothing the like care to séeke the kingdome of God, where in déed alone is the true blessednes.
They have nothing the like care to seek the Kingdom of God, where in deed alone is the true blessedness.
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They spill both bodie and soule, to come by that which can doe them no good at all.
They spill both body and soul, to come by that which can do them no good At all.
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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.
They build their houses in blood, in craft and deceit, with bribery, extortion, yea with all manner of unjust dealing, have they increased their riches.
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If they coulde rise vp as lawfully as Solomon, it were much néerer, yet all vanitie.
If they could rise up as lawfully as Solomon, it were much nearer, yet all vanity.
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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.
What is their misery then, which they have doubled by their wicked covetousness, and ambition? If they look to go beyond Solomon, they be mad ▪ If they look to be equal with him, they be Fools, they shall never come High him by many Degrees.
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If they thinke to find good, then it must be in the scraps, whereas he could neuer finde,
If they think to find good, then it must be in the scraps, whereas he could never find,
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but denieth it to be in the full furniture of the table. This might stay our course when we runne so gréedily and ambiciously after the world.
but Denieth it to be in the full furniture of the table. This might stay our course when we run so greedily and ambitiously After the world.
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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.
If we had the grace and Wisdom but to be think us, that we Are told by one which hath proved that all is but labour lost.
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We run frō God whom we should séeke and stay vpon: and follow after that which can not helpe vs at all.
We run from God whom we should seek and stay upon: and follow After that which can not help us At all.
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We leane vpon a broken staffe and stay vpon a réed.
We lean upon a broken staff and stay upon a reed.
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If God giue vs riches and honor, vse them to his glorie, account of them as things transitorie.
If God give us riches and honour, use them to his glory, account of them as things transitory.
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We must set our hearts vpon better things.
We must Set our hearts upon better things.
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If I could be equall with Solomon in glorie and royaltie, I perceiue by him it were nought worth.
If I could be equal with Solomon in glory and royalty, I perceive by him it were nought worth.
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Why should I depriue my self of ye ioies of heauen, by a likerousnes of that which is vtterly vaine? I can not serue God and Mammon.
Why should I deprive my self of the Joys of heaven, by a likerousnes of that which is utterly vain? I can not serve God and Mammon.
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I can not delight in this world, and delight in God also.
I can not delight in this world, and delight in God also.
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He that doth but desire to be rich falleth into many noysome lustes, which drowne men in destructiō and perdition.
He that does but desire to be rich falls into many noisome lusts, which drown men in destruction and perdition.
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I will first, as I am commaunded, séeke the kingdome of God, and his righteousnesse. I will First, as I am commanded, seek the Kingdom of God, and his righteousness.
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I will not labour for ye meat which perisheth, but for the meate which indureth vnto eternall life.
I will not labour for you meat which Perishes, but for the meat which Endureth unto Eternal life.
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Vnto this I say we be admonished.
Unto this I say we be admonished.
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Then to conclude this point, I wish that kings, princes, nobles, rich men, and all other would take the vew of Solomons workes:
Then to conclude this point, I wish that Kings, Princes, Nobles, rich men, and all other would take the view of Solomons works:
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his stately palaces, his pleasant gardens, and orchyards, his gold and siluer, with al his honors & delights:
his stately palaces, his pleasant gardens, and orchards, his gold and silver, with all his honours & delights:
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and with all marke wel and beléeue that he saith, all is vanitie and vexation of spirite, there is no profit vnder the sun.
and with all mark well and believe that he Says, all is vanity and vexation of Spirit, there is no profit under the sun.
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This would doo them much good: they should not be drowned and swalowed vp in earthly cares and pleasures.
This would do them much good: they should not be drowned and swallowed up in earthly Cares and pleasures.
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Now he cōmeth to the other part. I turned (saith he) to behold wisdome, and madnesse, and follie.
Now he comes to the other part. I turned (Says he) to behold Wisdom, and madness, and folly.
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It may be demaunded, did he not behold wisdome before, comparing her with madnesse and follie,
It may be demanded, did he not behold Wisdom before, comparing her with madness and folly,
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why doeth he then now turne to behold her againe? He did behold wisdome before,
why doth he then now turn to behold her again? He did behold Wisdom before,
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and did search her out by her selfe, & found much indignation and sorrow.
and did search her out by her self, & found much Indignation and sorrow.
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Now he doeth behold what commoditie he receiued by her beyng mixed with delights, she guiding his hart, through pleasures.
Now he doth behold what commodity he received by her being mixed with delights, she guiding his heart, through pleasures.
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And because he speaketh of euery thing so resolutely, before he doo procéede any further, he preuenteth an obiection,
And Because he speaks of every thing so resolutely, before he do proceed any further, he preventeth an objection,
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for it might be said, who is Solomon that we should stand to his sentence, is his experience so perfect aboue all others?
for it might be said, who is Solomon that we should stand to his sentence, is his experience so perfect above all Others?
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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.
To this he makes answer, what shall the man do which shall follow the King? that is, which will search out matters which he hath searched.
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And he addeth, euen that which they haue doone alreadie.
And he adds, even that which they have done already.
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But the phrase of the Hebrew tongue doth beare to say, euē that which is doone already.
But the phrase of the Hebrew tongue does bear to say, even that which is done already.
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As if he should say, let any man what soeuer he be vnder heauen, take vpon him to follow me,
As if he should say, let any man what soever he be under heaven, take upon him to follow me,
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and to make triall in any one thing, he shall not go beyond me, he shal doo no more then I haue already doone.
and to make trial in any one thing, he shall not go beyond me, he shall do no more then I have already done.
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When he saith who is the man, it is to shewe that he is not to be found.
When he Says who is the man, it is to show that he is not to be found.
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All kings, princes, rich and wise men in the earth ioyning together can not match him.
All Kings, Princes, rich and wise men in the earth joining together can not match him.
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God made him euen for the purpose, such as hée neuer made any before nor after him.
God made him even for the purpose, such as he never made any before nor After him.
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Then I saw (saith he) that there is profit in wisdome, more then in follie:
Then I saw (Says he) that there is profit in Wisdom, more then in folly:
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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.
as there is profit in Light more then in darkness. The wise men eyes Are in his head, but the fool walks in the dark.
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He shewed before that to take delight in his trauaile (his hart beyng guided in wisdome) had some commoditie in it,
He showed before that to take delight in his travail (his heart being guided in Wisdom) had Some commodity in it,
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but yet all vanitie, it was but his portion for the present time.
but yet all vanity, it was but his portion for the present time.
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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.
So now he Declareth that he did also find profit in Wisdom being thus tempered, nevertheless all is but vanity, as he shows by Reasons.
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But first sée, how he doth lay open the commoditie of wisdome aboue follie, by a comparison.
But First see, how he does lay open the commodity of Wisdom above folly, by a comparison.
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It is so much more beneficiall and good, as the light is aboue the darkenesse:
It is so much more beneficial and good, as the Light is above the darkness:
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compare then these two, the light and the darknesse, and ye haue the difference of the other.
compare then these two, the Light and the darkness, and you have the difference of the other.
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It is not in euery mans power to match wisdome and follie together, for how shall men iudge of that which they know not,
It is not in every men power to match Wisdom and folly together, for how shall men judge of that which they know not,
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nor neuer saw? they are acquainted with follie, but wisdome is hid from them. For this cause he giueth a rule which is common.
nor never saw? they Are acquainted with folly, but Wisdom is hid from them. For this cause he gives a Rule which is Common.
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All men can tell what profit there is in light aboue darknesse.
All men can tell what profit there is in Light above darkness.
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And hee sheweth that thereby wee may take a iust measure what profit there is in wisdome more then in follie,
And he shows that thereby we may take a just measure what profit there is in Wisdom more then in folly,
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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:
when he Says it is as in the Light above the darkness, Well then let us hold us to the Rule, which he gives to take the true measure and to scan this matter withal:
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because there is no man that possesseth wisdome: but some hath one péece, and some an other more then the common sort.
Because there is no man that Possesses Wisdom: but Some hath one piece, and Some an other more then the Common sort.
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But we inioy the light and are depriued thereof eftsoones by the darke: this is common to the foole and to the wise.
But we enjoy the Light and Are deprived thereof eftsoons by the dark: this is Common to the fool and to the wise.
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He that walketh in the light doth not stumble, for it sheweth him his way.
He that walks in the Light does not Stumble, for it shows him his Way.
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He that goeth in the darke knoweth not whether he goeth, he steppeth into the ditch.
He that Goes in the dark Knoweth not whither he Goes, he steppeth into the ditch.
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The light is comfortable, and sheweth vnto a man many chéerefull and delightsome things.
The Light is comfortable, and shows unto a man many cheerful and delightsome things.
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Darkenesse is dolefull and vncomfortable, couering the bewtie of all goodly things, when a man is in the middest of them.
Darkness is doleful and uncomfortable, covering the beauty of all goodly things, when a man is in the midst of them.
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By the light men sée to order their worke and doo it well: In the darke they cā doo nothing but marre that they take in hand.
By the Light men see to order their work and do it well: In the dark they can do nothing but mar that they take in hand.
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We sée that the eyes are ye light of the bodie, they be placed aboue in the head as in a watch to wer,
We see that the eyes Are you Light of the body, they be placed above in the head as in a watch to were,
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and so behold round about and a farre of.
and so behold round about and a Far of.
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If there be any good to be gotten they shew where the way lieth toward it.
If there be any good to be got they show where the Way lies towards it.
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If any daunger approch, they tell how to shunne and auoid the same.
If any danger approach, they tell how to shun and avoid the same.
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To this he cōpareth the wisdome of the wise, whē he saith, the wise mans eyes are in his head,
To this he compareth the Wisdom of the wise, when he Says, the wise men eyes Are in his head,
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but he likeneth a foole to a blind man: the foole (saith he) doth walke in darknesse.
but he likeneth a fool to a blind man: the fool (Says he) does walk in darkness.
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Then we may sée his minde is this, a wise man touching ye 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,
Then we may see his mind is this, a wise man touching you matters of this world (for he speaks Here but of the worldly Wisdom, which can see no jot beyond worldly affairs) hath his skill and knowledge for a Light,
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euen, as ye eies be in a mans head. The benefit hereof is such, that it ordreth all his waies.
even, as you eyes be in a men head. The benefit hereof is such, that it Ordereth all his ways.
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He doth eschew dangers, mischiefs, inconueniences, and euery hurtfull thing. He procureth cōmodities on all sides.
He does eschew dangers, mischiefs, inconveniences, and every hurtful thing. He procureth commodities on all sides.
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He hath delight & pleasure in the worke of his hands.
He hath delight & pleasure in the work of his hands.
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The foole is blind, & if he haue not one which hath eies to lead him, falleth into the ditch on euery side:
The fool is blind, & if he have not one which hath eyes to led him, falls into the ditch on every side:
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he dasheth his head against euery post: he wrappeth himselfe among bushes and briers, and is rent and torne:
he dasheth his head against every post: he wrappeth himself among Bushes and briers, and is rend and torn:
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If he struggle out, he is neuer the néere, because he is by and by in new dangers.
If he struggle out, he is never the near, Because he is by and by in new dangers.
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Thus we may sée what is the prosite of wisdome aboue follie.
Thus we may see what is the prosite of Wisdom above folly.
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Let vs note here then first, that Solomon doeth not condemne humane wisdome, but commendeth it as a thing profitable,
Let us note Here then First, that Solomon doth not condemn humane Wisdom, but commends it as a thing profitable,
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when it is rightly vsed, as conteyning it selfe within the compasse of worldly matters.
when it is rightly used, as containing it self within the compass of worldly matters.
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For when she medleth with heauenly & spirituall thinges, she is aboue her reach, shée doth steppe out of her owne shop:
For when she meddleth with heavenly & spiritual things, she is above her reach, she does step out of her own shop:
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though she be as a cléere eye for this present world, yet for heauenly things shée is starke blinde,
though she be as a clear eye for this present world, yet for heavenly things she is stark blind,
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and a very madde bedlem, condemning the wisdome of God & spirituall mysteries to be follie,
and a very mad bedlam, condemning the Wisdom of God & spiritual Mysteres to be folly,
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because they agrée not with her.
Because they agree not with her.
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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:
Let us also mark in this place, that it is little marvel, though the wise men of this world make wonderful account of their Wisdom:
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they take pleasure in the commodities which they reape thereby. They laugh slilie to sée others in the briers and plagued through their follie.
they take pleasure in the commodities which they reap thereby. They laugh slily to see Others in the briers and plagued through their folly.
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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.
But this is above their skill, and herein they err, that when a man for to keep a good conscience ▪ falls into dangers & misery's in this world, they judge him a fool.
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Al their wisdom is to kéep this world, the losse of it they estéem madnes.
All their Wisdom is to keep this world, the loss of it they esteem madness.
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It is far of frō the wisdome of flesh & bloud to teach a mā to deny himself, to renounce ye world,
It is Far of from the Wisdom of Flesh & blood to teach a man to deny himself, to renounce you world,
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and to take vp his crosse. And this is the only way vnto true blessednesse.
and to take up his cross. And this is the only Way unto true blessedness.
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For the sonne of God said, that such as will be his disciples, must doo that.
For the son of God said, that such as will be his Disciples, must do that.
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Math. 16. The great wise men of this world, whose wisdome doeth abound and ouerflow, Math. 16. The great wise men of this world, whose Wisdom doth abound and overflow,
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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.
even as the waters in the sea, delighting in the excellency of things present, do together with the foolish, hate and persecute extremely Christ's true Disciples.
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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.
For the Wisdom of the Flesh is enmity against God: Because it is not Subject unto the law of God, neither in deed can be.
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Rom. 8. God doth destroy the wisdome of this world. 1. Cor. 1. He hath giuen Christ to be our wisdom: Rom. 8. God does destroy the Wisdom of this world. 1. Cor. 1. He hath given christ to be our Wisdom:
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and in him are all the treasures of wisdome & knowledge.
and in him Are all the treasures of Wisdom & knowledge.
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Col. 1. His doctrine destroleth that wherin the wise doo most glory, and therfore they doo account it most absurd. Col. 1. His Doctrine destroleth that wherein the wise do most glory, and Therefore they do account it most absurd.
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Few such wise men are called to be partakers of Gods glory.
Few such wise men Are called to be partakers of God's glory.
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1. Cor. 1. they follow the world, they heape vp riches, they séeke countenance and glorie. 1. Cor. 1. they follow the world, they heap up riches, they seek countenance and glory.
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Moreouer, we must beware that wée doo not misunderstand Solomon in this place, when he doth speake of wisdome, comparing her to the light,
Moreover, we must beware that we do not misunderstand Solomon in this place, when he does speak of Wisdom, comparing her to the Light,
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& to the eies in the head.
& to the eyes in the head.
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We may not iudge that hée doth speake this of craft and subtiltie, but of such knowledge as is good in ▪ it selfe,
We may not judge that he does speak this of craft and subtlety, but of such knowledge as is good in ▪ it self,
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and in the right vse doth bring commoditie:
and in the right use does bring commodity:
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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,
now a days, though there-be few wise men (for it is attained with great & long travail) yet there be many that think themselves wise,
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and are offended if men doo not so déeme them.
and Are offended if men do not so deem them.
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When as in déede the greatest part of their wisdome, doth rest in a naughtie dissembling craftines and falshood.
When as in deed the greatest part of their Wisdom, does rest in a naughty dissembling craftiness and falsehood.
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They haue no skil in good sciences, and yet because they can with subtill shiftes and very cousening tricks ouer reach other, they glory much,
They have no skill in good sciences, and yet Because they can with subtle shifts and very cosening tricks over reach other, they glory much,
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and take themselues to be the onely politikes of the world.
and take themselves to be the only politics of the world.
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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.
These men Are none of those of whom he speaks, when he Says, the wise men eyes Are in his head, this kind of skill is got without soar travail and sorrow.
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It is an easie thing for mans corrupt nature to put in practise this diuelish art:
It is an easy thing for men corrupt nature to put in practise this devilish art:
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who can not faine, lie, and dissemble? Wel, these are to be put out of the nūber, and sent among the fooles,
who can not feign, lie, and dissemble? Well, these Are to be put out of the number, and sent among the Fools,
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least they might glorie, and say, we be the men of whom Solomon doeth speake: We haue our eyes in our head.
lest they might glory, and say, we be the men of whom Solomon doth speak: We have our eyes in our head.
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No, no, your subtle wilines is oftentimes a snare or a nette, a pit, or a trap to catch your selues.
No, no, your subtle wiliness is oftentimes a snare or a net, a pit, or a trap to catch your selves.
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Hée catcheth the wise in their craftinesse. 1. Cor. 4.
He Catches the wise in their craftiness. 1. Cor. 4.
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Moreouer, we may learn this in cōtinuall experience, that a mā whose policy is craft, is suspected in all his doings,
Moreover, we may Learn this in continual experience, that a man whose policy is craft, is suspected in all his doings,
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and thought to dissemble, euen when he meaneth simplie, and without fraud.
and Thought to dissemble, even when he means simply, and without fraud.
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Away then all dissembling and false, not wise 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.
Away then all dissembling and false, not wise men, but Fools, You will reply, that there is such deep craft and dissimulation now practised in the world, that (unless a man do meet with it with the like) he shall never go through.
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For some are not ashamed to say, that he which will liue in these dayes, must dissemble,
For Some Are not ashamed to say, that he which will live in these days, must dissemble,
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and vse craft For priuate affaires, and for publike busines in gouernment of commonwelths, if a man do not vse craft,
and use craft For private affairs, and for public business in government of commonwelths, if a man do not use craft,
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if he do not fain and dissemble, he shalbe made a foole, hée must studie with subtiltie to repell subtiltie,
if he do not fain and dissemble, he shall made a fool, he must study with subtlety to repel subtlety,
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and so fashion himselfe to the manners of the world.
and so fashion himself to the manners of the world.
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Alas, is wisdome become so weake, that she cannot defende her selfe against falshode? Certainly, there is no false packing in the worlde,
Alas, is Wisdom become so weak, that she cannot defend her self against falsehood? Certainly, there is no false packing in the world,
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but wisdome is able both to espie it, and to incounter it. Make a difference therefore (my brethren) béetwixt these sortes of men.
but Wisdom is able both to espy it, and to encounter it. Make a difference Therefore (my brothers) betwixt these sorts of men.
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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.
Count not the Wisdom of this world to be fraud and guile. No; it is simple and plain, the other is but the abuse thereof.
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Thus farre haue we séene what Solomon found in pleasures and wisdom ioined together, and in all his royall & magnificall workes, which serued for honour and delight.
Thus Far have we seen what Solomon found in pleasures and Wisdom joined together, and in all his royal & magnifical works, which served for honour and delight.
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There doe remaine the reasons which he bringeth to proue that not notwithstanding the good that ensueth frō either,
There do remain the Reasons which he brings to prove that not notwithstanding the good that ensueth from either,
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yet all is vanitie in both. I will not now deale with them, but if it please God, the next time.
yet all is vanity in both. I will not now deal with them, but if it please God, the next time.
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Lay vp I pray you (brethren) in your hearts, his doctrine here vttered. Meditate alone by your selues vpon his glory ▪ riches, and delights.
Lay up I pray you (brothers) in your hearts, his Doctrine Here uttered. Meditate alone by your selves upon his glory ▪ riches, and delights.
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Consider his great workes, and his wisdom, and remember wel what he found in them all.
Consider his great works, and his Wisdom, and Remember well what he found in them all.
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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.
Be not so unwise, as to imagine you can go béeyonde him, yea or to come any thing ni• to that he had ▪ Strive not to climb aloft, suppo•ing you shall be better then below.
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But remember how hée crieth out vnto you from aloft, affirming that ye doe but lose your labor,
But Remember how he cries out unto you from aloft, affirming that you do but loose your labour,
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and torment your selues in vaine.
and torment your selves in vain.
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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,
If you do this diligently, you shall not be like the miserable worldlings, for of all men they be miserable, which covet to be rich,
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and set vp in the world. The Lord blesse your meditatiō herin, Amen. The end of the third Sermon.
and Set up in the world. The Lord bless your meditation Herein, Amen. The end of the third Sermon.
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The fourth Sermon. Ecclesiastes. Chap. 2. I Know also that one condition befalleth to them all.
The fourth Sermon. Ecclesiastes. Chap. 2. I Know also that one condition befalls to them all.
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15 Therefore I said in my heart, it befalleth vnvnto me as it befalleth to the foole,
15 Therefore I said in my heart, it befalls unto me as it befalls to the fool,
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why then doe I labour to be more wise. And I said in my heart, that this also is vanitie.
why then do I labour to be more wise. And I said in my heart, that this also is vanity.
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16 For there shalbe no remembrance of the wise, and of the foole for euer:
16 For there shall no remembrance of the wise, and of the fool for ever:
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for in the dayes that shall come, all that is now shalbe forgotten, and how dieth the wise with the foole.
for in the days that shall come, all that is now shall forgotten, and how Dieth the wise with the fool.
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17 Therfore I hated life, because the worke which is wrought vnder the Sun, seemed euill vnto me ▪ for all is vanitie, and vexation of spirite.
17 Therefore I hated life, Because the work which is wrought under the Sun, seemed evil unto me ▪ for all is vanity, and vexation of Spirit.
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18 I hated also my labour, in which I laboured vnder the sunne: for I shall leaue it to the man that shall bee after me.
18 I hated also my labour, in which I laboured under the sun: for I shall leave it to the man that shall be After me.
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19 And who knoweth whether hee shalbe wise, or a foole, and yet shall hee rule ouer all my labour, wherein I haue laboured,
19 And who Knoweth whither he shall wise, or a fool, and yet shall he Rule over all my labour, wherein I have laboured,
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and wherin I haue shewed my selfe wise vnder the sunne, this also is vanitie.
and wherein I have showed my self wise under the sun, this also is vanity.
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20 Therfore I turned away, to make my heart to be without hope, concerning all the labour wherein I haue trauailed vnder the sunne.
20 Therefore I turned away, to make my heart to be without hope, Concerning all the labour wherein I have travailed under the sun.
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21 For there is a man whose labour is in wisdome, and in knowledge, an equitie:
21 For there is a man whose labour is in Wisdom, and in knowledge, an equity:
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and to a man that hath not laboured therein must he geue his portion, this also is vanitie ▪ and a great e•il.
and to a man that hath not laboured therein must he give his portion, this also is vanity ▪ and a great e•il.
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22 For what ha•h a man of all h• trauaile, and greefe of heart, wherein h• hath trauailed vnder the sunne?
22 For what ha•h a man of all h• travail, and grief of heart, wherein h• hath travailed under the sun?
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23 For al his dayes are sorowes, an• his trauaile greefe: his heart also take• no rest in the night, this also is vaniti•
23 For all his days Are sorrows, an• his travail grief: his heart also take• no rest in the night, this also is vaniti•
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24 There is no good to a man, b• that he eate and drinke, and delight his soule with the profite of his labour.
24 There is no good to a man, b• that he eat and drink, and delight his soul with the profit of his labour.
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I saw also this, that this is of the hande of God.
I saw also this, that this is of the hand of God.
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25 For who coulde eate, and who could hast vnto outwarde thinges more than I?
25 For who could eat, and who could hast unto outward things more than I?
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26 For, to a man that is good in his sight, God geueth wisdom, knowledge, and ioy:
26 For, to a man that is good in his sighed, God Giveth Wisdom, knowledge, and joy:
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but to the sinner hee geueth paine, to gather, and to heape vp, and to geue to him which is good before God.
but to the sinner he Giveth pain, to gather, and to heap up, and to give to him which is good before God.
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This also is vanitie, and vexation of spirite. 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, and in all excellent and magnificall workes, which serued for either of them.
This also is vanity, and vexation of Spirit. Ecclesiasies. Chap. 2. I Know also, etc. In the former part of this Chapter, we have seen how he searched for good in pleasures and Wisdom mixed together, and in all excellent and magnifical works, which served for either of them.
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We haue also heard what profit he found this way.
We have also herd what profit he found this Way.
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Now commeth he to shew by reasons why yet all is vanitie, and first for wisdome.
Now comes he to show by Reasons why yet all is vanity, and First for Wisdom.
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It hath profite in it aboue follie, as much as the light hath aboue darkenesse: but yet there remayneth no good by it.
It hath profit in it above folly, as much as the Light hath above darkness: but yet there remaineth no good by it.
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For the light of the sunne which we doe now enioy, doeth serue but for the present vse.
For the Light of the sun which we do now enjoy, doth serve but for the present use.
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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:
For when death comes, and the eyes be closed up, what good remaineth, can it make a man happy? Eve so is it with humane Wisdom, it doth a man much good for a little time:
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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.
but afterwards, as the blind man, and he which hath his eyes, Are made alike: so the wise and the fool meet together, and Are made equal in one condition.
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For that reason he bringeth, I knowe also (saith he) that one condition befalleth to them all.
For that reason he brings, I know also (Says he) that one condition befalls to them all.
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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,
If all the Wisdom under the sun can advance the possessor thereof no more, but that he must meet in the self same condition with the fool,
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yea euen with the most dullarde which liueth, what profite doeth remaine?
yea even with the most dullarde which lives, what profit doth remain?
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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,
See I pray you, how he reasoned in himself about this point, I said in my heart, it befalls to me as it befalls to the fool,
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why then doe I labour to bee more wise? I said in my heart, that this also is vanitie. why then do I labour to be more wise? I said in my heart, that this also is vanity.
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What a goodly gifte was this:
What a goodly gift was this:
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yea, what a grace of god in him, that he could in his mind haue this consideration:
yea, what a grace of god in him, that he could in his mind have this consideration:
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it came not from the wisdom of flesh and bloud, for that doeth blinde men, and puffe them vp in a vaine opinion.
it Come not from the Wisdom of Flesh and blood, for that doth blind men, and puff them up in a vain opinion.
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They imagine themselues to be petie Gods in comparison of the simple meane people.
They imagine themselves to be petie God's in comparison of the simple mean people.
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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.
It doth not enter into them to say in their heart, what good shall all my Wisdom do me? The fool shall in the same condition, the same shall befall unto me, which befalls unto him.
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Shal I glory in that which cannot exalt me one steppe aboue the poorest, the simplest, and vilest foole?
Shall I glory in that which cannot exalt me one step above the Poorest, the simplest, and Vilest fool?
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To what end should Ilabour so much to abound in wisdome? It is méere vanitie, séeing no good commeth thereby.
To what end should Ilabour so much to abound in Wisdom? It is mere vanity, seeing no good comes thereby.
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It is the best way for me to séek for that which will stick by me,
It is the best Way for me to seek for that which will stick by me,
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and aduaunce me vnto glorie perpetuall. This wisdome perisheth, and all the glorie of it doeth vanish in a moment.
and advance me unto glory perpetual. This Wisdom Perishes, and all the glory of it doth vanish in a moment.
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I say, if men had the grace to reason thus with Solomon, it were a goodly matter.
I say, if men had the grace to reason thus with Solomon, it were a goodly matter.
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Some wil replie here, and say, that the wise mā leaueth a fame behind him,
some will reply Here, and say, that the wise man Leaveth a fame behind him,
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and is renowmed for euer, and therein his condition is not all one with the foole.
and is renowned for ever, and therein his condition is not all one with the fool.
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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.
True it is in deed, that many wise men leave a fame behind them, and Some few leave in record such testimony of their skill, that their praise Continueth.
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But alas it is so poore a remembrāce, and so vaine a thing, that he saith, there is no remembrance of the wise,
But alas it is so poor a remembrance, and so vain a thing, that he Says, there is no remembrance of the wise,
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and of the foole for euer: in the daies that shal come all that is now shall be forgotten.
and of the fool for ever: in the days that shall come all that is now shall be forgotten.
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Thus we sée the wise man and the foole wrapped vnder one couerlet, ouer whelmed in obliuion.
Thus we see the wise man and the fool wrapped under one coverlet, over whelmed in oblivion.
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Solomon beholding this in his mind, louing and fauoring wisdome, being himselfe very wise, and despising follie, he crieth out with great disdaine,Solomon beholding this in his mind, loving and favouring Wisdom, being himself very wise, and despising folly, he cries out with great disdain,
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and 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.
and Says, how Dieth the wise with the fool? Whatsoever advantage he hath in his life time, At his death he is made even with the fool.
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It may be obiected, that if this be a sufficient reason to prooue that wisdome is vanitie,
It may be objected, that if this be a sufficient reason to prove that Wisdom is vanity,
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because the wise dieth as the foole: then the same reason may hold against the true, heauenly, and spirituall wisdom.
Because the wise Dieth as the fool: then the same reason may hold against the true, heavenly, and spiritual Wisdom.
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For the true knowledge of God, and his feare doo not so priueledge any mā, but that he dieth as others doo.
For the true knowledge of God, and his Fear do not so privilege any man, but that he Dieth as Others do.
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What hath the godly man at his death more thē the wicked? I answere, that here is the difference:
What hath the godly man At his death more them the wicked? I answer, that Here is the difference:
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the wise man for this world hath had all that he can haue by his wisdome.
the wise man for this world hath had all that he can have by his Wisdom.
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It for saketh him when death commeth.
It for saketh him when death comes.
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There remaine no matters in the world that is to come, wherein he may imploy his skill,
There remain no matters in the world that is to come, wherein he may employ his skill,
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or haue any vse of his knowledge. Thus doth his wisdome vanish and come to an end at his death.
or have any use of his knowledge. Thus does his Wisdom vanish and come to an end At his death.
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On the contrarie, then beginneth the fruit & commoditie of the heauenly wisdome when a man dieth.
On the contrary, then begins the fruit & commodity of the heavenly Wisdom when a man Dieth.
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For the knowledge of God which is here but in part, shall be perfected in the life to come, and shall neuer vanish.
For the knowledge of God which is Here but in part, shall be perfected in the life to come, and shall never vanish.
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That man shall reap endlesse fruit by his wisdome.
That man shall reap endless fruit by his Wisdom.
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Out wardly, for his departure from this world, he differeth not from the foole, but with God there is a great difference.
Out wardly, for his departure from this world, he differeth not from the fool, but with God there is a great difference.
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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.
Having told us how he reasoned in himself about the wise man & the fool, thus by death made equal, now he uttereth what Effect it wrought in him.
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I hated life (saith he) because the worke that is done vnder the funne seemed euill vnto me. I hated life (Says he) Because the work that is done under the fun seemed evil unto me.
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By this manner of spéech, he declareth a wonderful misliking which he had conceiued in his minde of the state of this present life:
By this manner of speech, he Declareth a wondered misliking which he had conceived in his mind of the state of this present life:
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partly for that the wise and the foole end a like, and it befalleth to the one,
partly for that the wise and the fool end a like, and it befalls to the one,
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as it befalleth to the other, and they doo méete together in an equall condition, and partly for that which followeth in this chapter.
as it befalls to the other, and they do meet together in an equal condition, and partly for that which follows in this chapter.
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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.
He Takes such displeasure, that it should be all one with the fool as with him, that he is weary of his life, yea he hates this life.
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For all the worke that is wrought vnder the sunne, séemed euill vnto him, because al is vanitie, and veration of the spirit.
For all the work that is wrought under the sun, seemed evil unto him, Because all is vanity, and veration of the Spirit.
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A notable place to teach vs whence it commeth that men can so well away with this present life.
A notable place to teach us whence it comes that men can so well away with this present life.
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If they were not fooles and blinde, if they had wisdome to discusse, as he deeth here,
If they were not Fools and blind, if they had Wisdom to discuss, as he death Here,
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though they had all his glory and riches, they should abhorre this life and be discontented with it.
though they had all his glory and riches, they should abhor this life and be discontented with it.
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Such as be in trouble and vexation, pressed with pouertie and other grieuances can be content to depart:
Such as be in trouble and vexation, pressed with poverty and other grievances can be content to depart:
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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,
but how grievous is the remembrance of death unto such as have abundance and live in pleasures? If they be wise in this their love of present life,
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if they be right, Solomon was a foole, & went wrong out of the way, for he is of a contrarie minde.
if they be right, Solomon was a fool, & went wrong out of the Way, for he is of a contrary mind.
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1057
He saw the vanitie of this life to be such, that he hated life.
He saw the vanity of this life to be such, that he hated life.
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It may be demaunded whether he did well in this, that he saith he hated life:
It may be demanded whither he did well in this, that he Says he hated life:
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for life in it selfe is a precious thing, it is Gods gift, for which we are to giue him great thankes:
for life in it self is a precious thing, it is God's gift, for which we Are to give him great thanks:
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and how should he say he hated life? We must not take it that hée hated life it selfe,
and how should he say he hated life? We must not take it that he hated life it self,
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1061
but the things which are annexed vnto it: as vanitie, vexation of spirite and miserie.
but the things which Are annexed unto it: as vanity, vexation of Spirit and misery.
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These are inseperably annexed vnto this present life, and therfore he nameth the life it selfe, which he can not inioy without these.
These Are inseparably annexed unto this present life, and Therefore he names the life it self, which he can not enjoy without these.
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Our Saviour saith likewise Iohn. 12. he that loueth his life in this world shall loose it,
Our Saviour Says likewise John. 12. he that loves his life in this world shall lose it,
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1064
and he that hateth his life, shall kéepe it vnto eternal life.
and he that hates his life, shall keep it unto Eternal life.
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Tush wil some thinke, Solomon was ouer wise, his wisdome made him full of morositie, it did hinder him.
Tush will Some think, Solomon was over wise, his Wisdom made him full of morosity, it did hinder him.
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1066
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.
If I had but the one half, or a quarter, yea the Hundredth part of that which he had, I would live merrily, I would I might live until I hated my life, or were weary of it.
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1067
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.
To such men I say, if he were over wise, they come as Far short. He had not so much, but they have as little.
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1068
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:
It were well for these Epicureans, if they had Some Hundredth part of his Wisdom, with the like portion of those things which he possessed:
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1069
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.
which Because they want, they Are like unto the ox which is fed in sweet pasture, he is wanton & kicketh up his heels, there is no Thought of the butchers ax.
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1070
These looke for no iudgement to come. Set this before your eyes, labour not to finde a pleasant life here:
These look for no judgement to come. Set this before your eyes, labour not to find a pleasant life Here:
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1071
But rather learne of this king in ye middest of all aboundance to meditate, to search out the vanitie of all these things,
But rather Learn of this King in you midst of all abundance to meditate, to search out the vanity of all these things,
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and so to draw our harts from them.
and so to draw our hearts from them.
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Before this present estate doo mistike vs, we can not sigh & grone for a better.
Before this present estate do mistike us, we can not sighs & groan for a better.
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Which those do that haue receiued the first fruits of the spirite, as wee are taught Rom. 8. Let not deceiuéable things blind our eies Whosoeuer he be that doeth not mistike this present estate,
Which those do that have received the First fruits of the Spirit, as we Are taught Rom. 8. Let not deceiuéable things blind our eyes Whosoever he be that doth not mistike this present estate,
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1075
yea hate life, in comparison of eternall life, he shall neuer tast of the ioyes of heauen.
yea hate life, in comparison of Eternal life, he shall never taste of the Joys of heaven.
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1076
Thus he hath concluded touching wisdome. Now he commeth vnto those his great workes, which serued for honour & pleasure.
Thus he hath concluded touching Wisdom. Now he comes unto those his great works, which served for honour & pleasure.
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1077
He had his portion in them for the time:
He had his portion in them for the time:
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1078
but he doth shewe by reasons that there was nothing in them but fore and extreme vanitie: these be his words.
but he does show by Reasons that there was nothing in them but before and extreme vanity: these be his words.
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1079
I hated also all my labour in which I labour vnder the sunne.
I hated also all my labour in which I labour under the sun.
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As he hated life, so he hated all his labour, and why? because he must leaue it vnto an other man.
As he hated life, so he hated all his labour, and why? Because he must leave it unto an other man.
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1081
It may séeme that in this he went too farre: for should that grieue him:
It may seem that in this he went too Far: for should that grieve him:
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1082
nature doth teach men to loue their childrē and posteritie, and so to prouide for them as for their owne bowels.
nature does teach men to love their children and posterity, and so to provide for them as for their own bowels.
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1083
That maketh men trauaile so willingly to get possessions, which they may conuey vnto their children,
That makes men travail so willingly to get possessions, which they may convey unto their children,
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1084
and beyng done with equitie & moderation is a thing very commendable.
and being done with equity & moderation is a thing very commendable.
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1085
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,
Is Solomon then become unnatural, that it grieves him Because he hath laboured for his son? For he Says, I hated all my labour, in which I laboured under the sun,
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1086
because I shall leaue it to the man that shall be after mée. Wée may not take it so.
Because I shall leave it to the man that shall be After me. We may not take it so.
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1087
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,
For doubtless he had natural affection & love to his children. But Here is his grief, and this is that which does stick so High him,
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1088
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.
and Causes him to hate his labour, that he can not tell whither the man whom he shall make his heir and leave all his works unto, will prove wise or a fool.
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1089
He must haue all, though hée be a foole. He must rule ouer all his labours wherein he hath laboured and shewed wisedome. This is the vanitie.
He must have all, though he be a fool. He must Rule over all his labours wherein he hath laboured and showed Wisdom. This is the vanity.
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Here is the sore and griefe.
Here is the soar and grief.
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He shewed excéeding great wisdome in all his workes, he delighted in wisdome, he disdained follie:
He showed exceeding great Wisdom in all his works, he delighted in Wisdom, he disdained folly:
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and now can he not tell whether all his workes wrought in wisdome, shall come into the hands of a foole.
and now can he not tell whither all his works wrought in Wisdom, shall come into the hands of a fool.
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And in déed his sonne Rehoboam did not proue very wise, when he forsooke the counsell of the old men,
And in deed his son Rehoboam did not prove very wise, when he forsook the counsel of the old men,
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and followed the counsell of the yoong men.
and followed the counsel of the young men.
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And when he forsoke the way of Dauid & Solomon, (that is, the way of the Lord) and set vp Idolatrie, and false worship.
And when he forsook the Way of David & Solomon, (that is, the Way of the Lord) and Set up Idolatry, and false worship.
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2. Chro. 11. It is a thing which commeth vsually to passe among men: that the father is wise, and the sonne a foole. 2. Chro 11. It is a thing which comes usually to pass among men: that the father is wise, and the son a fool.
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1097
But let it be that a man perceiueth his sonne, (vnto whom he shall commit ouer all his good and possessions) is wise,
But let it be that a man perceives his son, (unto whom he shall commit over all his good and possessions) is wise,
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yet he doth not know what his sonne or his sonnes sonne shal be.
yet he does not know what his son or his Sons son shall be.
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For it doth fall but that certaine generations are wise in their worldly affaires, and doo increase their substance:
For it does fallen but that certain generations Are wise in their worldly affairs, and do increase their substance:
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& after riseth vp a foole, •nd he doth scatter and wast his patrimo•ie.
& After Riseth up a fool, •nd he does scatter and wast his patrimo•ie.
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For we must not restrain his words to the next heire, when he saith, I shall leaue it to the man that shall be after me:
For we must not restrain his words to the next heir, when he Says, I shall leave it to the man that shall be After me:
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and who doth know whether he shall be wise, or a foole? Marke one thing then in this place.
and who does know whither he shall be wise, or a fool? Mark one thing then in this place.
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1103
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:
If those works which Are wrought wisely, have no certainty in the Heirs which succeed, but may come into the hands of a fool? and do very often:
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what shall we say of those houses and landes which are gotten vniustly, and by hard dealing:
what shall we say of those houses and Lands which Are got unjustly, and by hard dealing:
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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,
as by covetousness, by extortion, by bribery, by deceit, and violence? He doth not mean that such men as come by their goods so naughtily, do she we themselves wise in their labours,
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for wisdome is with vprightnes and truth.
for Wisdom is with uprightness and truth.
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What meruaile is it then, though such possessions do come to naught, for by the iust iudgement of God they come into ye hands of fooles? couetouse ambitious fooles gat them,
What marvel is it then, though such possessions do come to nought, for by the just judgement of God they come into you hands of Fools? covetous ambitious Fools got them,
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and prodigall riotous fooles doe spend them.
and prodigal riotous Fools do spend them.
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Yea, but we sée such goods and possessions stand as firme (to mans thinking) as the earth, cōueied from heire to heire,
Yea, but we see such goods and possessions stand as firm (to men thinking) as the earth, conveyed from heir to heir,
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for hundreths of yéeres in continuance.
for hundredths of Years in Continuance.
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It is so no doubt, but here is our weakenesse which can not sée that fiue or sixe hundreth yéeres is nothing.
It is so no doubt, but Here is our weakness which can not see that fiue or sixe Hundredth Years is nothing.
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It is a litle prolonging of time, but it passeth as a shadow. Their houses, their memoriall, and their glory perisheth.
It is a little prolonging of time, but it passes as a shadow. Their houses, their memorial, and their glory Perishes.
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1113
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.
If we did live but a thousand Years we should see much Concerning this point. We live thrée score and ten, and in this we see somewhat.
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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,
For there be many whose works we see Are with fraud and blood: and in the very next heir Are consumed to nought in short time,
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1115
By this the Lord doth teach vs, what shal be the end of those other, which séeme to stand as fast as the mountaines,
By this the Lord does teach us, what shall be the end of those other, which seem to stand as fast as the Mountains,
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1116
and to endure all stormes and tempestes which do arise? thus might we see what the insatiable gréedinesse of man commeth vnto.
and to endure all storms and tempests which do arise? thus might we see what the insatiable greediness of man comes unto.
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1117
Man walketh (saith the Prophete in the Psalme ) in a shadow, he disquieteth him selfe in vaine:
Man walks (Says the Prophet in the Psalm) in a shadow, he disquieteth him self in vain:
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1118
he heapeth vp riches and can not tell who shall gather them, for oftentimes it falleth out that ye riches which he hath heaped vp, come not onely into the handes of a foole,
he heapeth up riches and can not tell who shall gather them, for oftentimes it falls out that you riches which he hath heaped up, come not only into the hands of a fool,
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1119
but of a foole which is not of his kindred.
but of a fool which is not of his kindred.
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Shall we then so hate all labour as to giue it ouer, is that Solomons purpose? No, in no wise.
Shall we then so hate all labour as to give it over, is that Solomons purpose? No, in no wise.
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It is not his meaning, that a man should not trauaile for his posteritie, because his sonne may proue a foole.
It is not his meaning, that a man should not travail for his posterity, Because his son may prove a fool.
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But he would not haue men so to labour, and so to set their harts as vpon a matter of value.
But he would not have men so to labour, and so to Set their hearts as upon a matter of valve.
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Labour in such sort as about that which is vaine and transitorie, seruing but for present necessitie.
Labour in such sort as about that which is vain and transitory, serving but for present necessity.
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Iudge and estéeme these worldly things to bée most vaine and vncertaine: let them not hinder better things.
Judge and esteem these worldly things to been most vain and uncertain: let them not hinder better things.
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Labour & possesse, but yet as though ye possessed not.
Labour & possess, but yet as though you possessed not.
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1. Cor. 7. Labour because God will haue yée to eate bread in the sweat of your browes. 1. Cor. 7. Labour Because God will have the to eat bred in the sweat of your brows.
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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.
But yet see and know that all your labours Are Subject unto vanity. And so may the come to that which he Says, I hated all my labour.
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1128
Set your delight and loue vpon the labour for the spirituall and true treasure: lift vp your minds to séeke heauen and heauenly things.
Set your delight and love upon the labour for the spiritual and true treasure: lift up your minds to seek heaven and heavenly things.
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Wel, he goeth yet a step further, and saith, Therefore I turned away, to make my heart to be without hope, or to despaire, concerning all my trauaile vnder the sunne: for so he speaketh.
Well, he Goes yet a step further, and Says, Therefore I turned away, to make my heart to be without hope, or to despair, Concerning all my travail under the sun: for so he speaks.
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This turning away, is the turning away of his minde, & affection from his workes.
This turning away, is the turning away of his mind, & affection from his works.
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For, to the ende he might search duely, bee set his delight for a time vpon them.
For, to the end he might search duly, be Set his delight for a time upon them.
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1132
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.
Now, to draw away the same more forcibly, he Causes his heart to despair, or to have no hope to receive any good in all his soar travail, wherein he travailed under the sun.
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1133
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.
Here is an Exampl for all wise men to follow, even by deep meditation, and a full insight into things, to persuade their hearts by found Reasons, that they may never hope for any good to remain of their worldly travails.
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For if men did this, they could not be so blinded with a vaine hope,
For if men did this, they could not be so blinded with a vain hope,
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and caried away, as if the cōmodities were incomparable which they shal reap by their labors.
and carried away, as if the commodities were incomparable which they shall reap by their labors.
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1136
Men are blind herein by nature, and the deuil doth blinfolde them:
Men Are blind herein by nature, and the Devil does blinfolde them:
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1137
he wil not let them sée that which made Solomon turne away, and make his heart despaire of his laboures.
he will not let them see that which made Solomon turn away, and make his heart despair of his labours.
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1138
And to sée what are other mens workes in comparison of his.
And to see what Are other men's works in comparison of his.
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1139
Hee doeth (as it were) fish in the maine sea, and they in little ditches.
He doth (as it were) Fish in the main sea, and they in little ditches.
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If his nets come vp emty, how then?
If his nets come up empty, how then?
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1141
Touching this matter he hath hetherto spoken of himselfe, now he doeth amplifie it by a kinde of comparison.
Touching this matter he hath hitherto spoken of himself, now he doth amplify it by a kind of comparison.
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1142
It is taken from the meaner sort of men, there is none of them, but if he haue laboured in wisdome, knowledge and equitie,
It is taken from the meaner sort of men, there is none of them, but if he have laboured in Wisdom, knowledge and equity,
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1143
but it may gréeue him, that he must leaue it to another man which hath not trauayled therein, for his portion.
but it may grieve him, that he must leave it to Another man which hath not travailed therein, for his portion.
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1144
This he saith is vanitie, and a great euill.
This he Says is vanity, and a great evil.
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1145
For by this it commeth to passe, that one man trauaileth, and another receiueth all the profite and commoditie.
For by this it comes to pass, that one man Travaileth, and Another receiveth all the profit and commodity.
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1146
The father, to make his sonne rich, so turmoyleth and pyneth himselfe, that he hath no pleasure of his life:
The father, to make his son rich, so turmoileth and pineth himself, that he hath no pleasure of his life:
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1147
the sonne, when he is a father ▪ doeth the like for his childe, and so euerie one defraudeth himselfe.
the son, when he is a father ▪ doth the like for his child, and so every one defraudeth himself.
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1148
For he demandeth, what remaineth to a man of all his trauaile and gréefe of heart, wherin he hath trauailed vnder the sunne.
For he demandeth, what remains to a man of all his travail and grief of heart, wherein he hath travailed under the sun.
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1149
And marke how hee ioyneth gréefe with mans trauayle.
And mark how he Joineth grief with men travail.
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1150
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.
For he adds in the next words, that all his days Are sorrows, and his travail grief, his heart also rests not in the night.
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1151
He doeth in few wordes paynt out a miserable condition of such as be worldlings, and gréedie of gaine.
He doth in few words paint out a miserable condition of such as be worldlings, and greedy of gain.
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1152
A couetous man hath tortures and sorowes sufficiēt in him. They cannot gather riches, and kéep them, but with sorrowes and gréefs.
A covetous man hath tortures and sorrows sufficient in him. They cannot gather riches, and keep them, but with sorrows and griefs.
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Yea all times, & continually, for he saith, all their daies are sorowes.
Yea all times, & continually, for he Says, all their days Are sorrows.
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It agréeth with that which I alledged out of Saint Paul 1. Tim. 6. when he saith, that ye loue of money is the roote of all euill:
It agreeth with that which I alleged out of Saint Paul 1. Tim. 6. when he Says, that you love of money is the root of all evil:
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1155
which while some haue lusted after, they haue erred from the faith, and pearced themselues through with many sorowes.
which while Some have lusted After, they have erred from the faith, and pierced themselves through with many sorrows.
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1156
But this which he addeth last, goeth beyonde all, that the heart doeth not lie downe, or rest in the night.
But this which he adds last, Goes beyond all, that the heart doth not lie down, or rest in the night.
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1157
The night is made for rest, when men haue on the day time trauailed and ▪ wearied themselues, the body cannot endure without rest.
The night is made for rest, when men have on the day time travailed and ▪ wearied themselves, the body cannot endure without rest.
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1158
Now when that is laid down, the heart or mind doth not lie downe, but walketh about all the night long.
Now when that is laid down, the heart or mind does not lie down, but walks about all the night long.
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1159
It is the chéef part of man, but in this respect, in worse case then the bodie, that it walketh al about,
It is the chief part of man, but in this respect, in Worse case then the body, that it walks all about,
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1160
and taketh no rest in the night. In the day time it is busied, and setteth the body a worke:
and Takes no rest in the night. In the day time it is busied, and sets the body a work:
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1161
if the bodie could holde out, it would also, and neuer rest:
if the body could hold out, it would also, and never rest:
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1162
but it cannot, and therefore in the night the heart doeth wander, and folowe the busines alone.
but it cannot, and Therefore in the night the heart doth wander, and follow the business alone.
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1163
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.
Here is great instruction for covetous ambitious worldlings, if they might have their eyes opened: Certainly they be stark Fools which covet to be rich.
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1164
If they were not blinde as stones, they must néedes féele that which he vttereth here,
If they were not blind as stones, they must needs feel that which he uttereth Here,
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& haue these thoughts in themselues.
& have these thoughts in themselves.
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I desire, and I labour to gather riches, all my labours are full of gréefes and sorowes.
I desire, and I labour to gather riches, all my labours Are full of griefs and sorrows.
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1167
I haue such hindrances and losses, & méete with so many crosse matters, that it vexeth and disquieth my heart.
I have such hindrances and losses, & meet with so many cross matters, that it vexes and disquieth my heart.
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1168
I haue such care to increase and kéepe that which I haue, that my hart resteth not in ye night.
I have such care to increase and keep that which I have, that my heart rests not in you night.
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1169
I haue so many enemies, and that great men, which lie in wayte to pluck me.
I have so many enemies, and that great men, which lie in wait to pluck me.
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I am to buy a péece of lande, for which I must disburse a great deale of money,
I am to buy a piece of land, for which I must disburse a great deal of money,
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if I lose it, I am euen halfe vndone:
if I loose it, I am even half undone:
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1172
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.
If the title should not be good, or if my evidences should be made unskilfully, there is such crafty dealing in the world, that I shall sure to loose it.
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1173
This troubleth my minde day and night, I cannot sléepe quietly, I labour all the day, euen while my bones ake.
This Troubles my mind day and night, I cannot sleep quietly, I labour all the day, even while my bones ache.
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1174
When night commeth I am afraide of théeues. For, my cattle, my corne, or my money lyeth in danger.
When night comes I am afraid of thieves. For, my cattle, my corn, or my money lies in danger.
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1175
My heart, when I lie in my bed, is either vpon my goods in the fields,
My heart, when I lie in my Bed, is either upon my goods in the fields,
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1176
or deuising where I may light vpon some good bargaine.
or devising where I may Light upon Some good bargain.
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1177
I haue light vpon euil creditors, and crafty dealing felowes, I am afraide I shal neuer come by mine owne.
I have Light upon evil creditors, and crafty dealing Fellows, I am afraid I shall never come by mine own.
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1178
But why doe I goe about to reckon vp all particulars, a man were almost as good take vpon him to number the stars.
But why do I go about to reckon up all particulars, a man were almost as good take upon him to number the Stars.
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1179
My sorrowes and cares are infinite. I dreame of théeues, I am troubled in my sléepe with this and that busines.
My sorrows and Cares Are infinite. I dream of thieves, I am troubled in my sleep with this and that business.
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I perceiue that my hart neuer lieth downe, neuer taketh any rest, but when my bodie is a sléepe, that walketh about.
I perceive that my heart never lies down, never Takes any rest, but when my body is a sleep, that walks about.
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In the morning (my body being refreshed) I am carried abroad again so long as I am able to indure.
In the morning (my body being refreshed) I am carried abroad again so long as I am able to endure.
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My sorrowes doe last continuallie, and haue no ende, I am a night-walker, what shal I get? When I haue laboured,
My sorrows do last continually, and have no end, I am a nightwalker, what shall I get? When I have laboured,
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and heaped vp all that I can, another which hath not trauayled therein must haue my portion.
and heaped up all that I can, Another which hath not travailed therein must have my portion.
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I haue dealt wisely to get riches, which I leaue behinde me in great plentie.
I have dealt wisely to get riches, which I leave behind me in great plenty.
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It may be they shal come into the handes of a foole, which will scatter them abroade.
It may be they shall come into the hands of a fool, which will scatter them abroad.
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What a wretched foole am I, thus to tormente and disquiet my selfe in vaine? Gréefe,
What a wretched fool am I, thus to tormente and disquiet my self in vain? Grief,
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and care, and sorrowes, & toyle night and day, and no good remaine.
and care, and sorrows, & toil night and day, and no good remain.
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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,
I wish it from the very bottom of my heart, and I do instantly beg it of God, that men's eyes might be opened, to see clear in this point,
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& that they would déepely meditate vpon this doctrine.
& that they would deeply meditate upon this Doctrine.
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For I doe not hope to sée any great fruite of the gospell, so long as men be so gréedie of this world.
For I do not hope to see any great fruit of the gospel, so long as men be so greedy of this world.
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Ye shall sée hote professors of gods word, both of prechers and people, which in fewe yeres setting their heartes vpon riches, become colde inough.
You shall see hight professors of God's word, both of Preachers and people, which in few Years setting their hearts upon riches, become cold enough.
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Alas, it is not possible they should cōtinue vpright, vnlesse we will imagine that the scripture is not true, which saith, Ye cannot serue God and riches.
Alas, it is not possible they should continue upright, unless we will imagine that the scripture is not true, which Says, You cannot serve God and riches.
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And here again geue me leaue to reason a little by cōparison.
And Here again give me leave to reason a little by comparison.
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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,
King Solomon hated life, hated all his works, turned away his heart, to make it despair of his travail, in the midst of riches and honour lawfully got, cries out that all is vanity, sorrows,
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and gréefes, and continuall vexation of minde, and no good remayneth.
and griefs, and continual vexation of mind, and no good remaineth.
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What shal we thinke then of such as get their goods vnlawfully? Manie doe scrape,
What shall we think then of such as get their goods unlawfully? Many do scrape,
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and catch on all sides, so they may lay holde, they care not how, whether it be by violence or by fraude.
and catch on all sides, so they may lay hold, they care not how, whither it be by violence or by fraud.
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Yea they pluck it euē ▪ from the poore and néedie, from the fatherles & from the widow,
Yea they pluck it even ▪ from the poor and needy, from the fatherless & from the widow,
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for such wretched men there be many in these daies.
for such wretched men there be many in these days.
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Now, beside all such miseries and sorrowes as he hath spoken of, accursed are such riches,
Now, beside all such misery's and sorrows as he hath spoken of, accursed Are such riches,
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yea, the heauie curse of God hangeth ouer those men, which clime to wealth and honour that way.
yea, the heavy curse of God hangs over those men, which climb to wealth and honour that Way.
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For sake it people, forsake it, & deale vprightly euerie man with his neighbor.
For sake it people, forsake it, & deal uprightly every man with his neighbour.
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If ye haue either house or land yt commeth not rightlie, or any goods euill gotten, restore all to the true owners.
If you have either house or land that comes not rightly, or any goods evil got, restore all to the true owners.
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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,
Wilt thou appear before thy judge, or Darest thou come into his presence to hold up guilty hands? Wilt thou damn thine own soul for a little worldly wealth? For,
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how wilt thou escape damnatiō, if thou hast hidden stolne gooddes among thy stuffe? If thou hast not repented,
how wilt thou escape damnation, if thou hast hidden stolen God's among thy stuff? If thou hast not repented,
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how wilt thou be saued? If thou reserue that which thou knowest to bee none of thine, how doost thou repent?
how wilt thou be saved? If thou reserve that which thou Knowest to be none of thine, how dost thou Repent?
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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.
At this I cannot but wonder, how men Dare (when they die) make gift to their children of evil got goods? I do not marvel to see men deceive and defraud one Another while they live.
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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.
The nature of man is so licourish of gain, and the Devil leads men on in a forgetfulness, that they shall ever be brought to make any reckoning.
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Againe, they be so afraide that they shall want to serue their necessities before they die.
Again, they be so afraid that they shall want to serve their necessities before they die.
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But when they lie sicke, and can sée no remedie but death, knowing they must come to iudgement,
But when they lie sick, and can see no remedy but death, knowing they must come to judgement,
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and would faine be saued, and therefore doo crie for mercie:
and would feign be saved, and Therefore do cry for mercy:
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I saie it is verie strange, that they will then depart, and carrie the stolen goods before the iudge, and damne their owne soules.
I say it is very strange, that they will then depart, and carry the stolen goods before the judge, and damn their own Souls.
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For many a one doth remember euen at that time, this same house, or such a péece of land is none of mine.
For many a one does Remember even At that time, this same house, or such a piece of land is none of mine.
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My father gatte it, and held it vnlawfullie in my knowledge, it is such a mans, if he had his right.
My father gat it, and held it unlawfully in my knowledge, it is such a men, if he had his right.
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I remember I did deceiue many, and oppressed them: I haue hindred them for to enrich my selfe. I haue taken vnlawfull gaine:
I Remember I did deceive many, and oppressed them: I have hindered them for to enrich my self. I have taken unlawful gain:
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I haue griped the poore that sold for néed, I haue sold them hard peniworthes.
I have gripped the poor that sold for need, I have sold them hard pennyworths.
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Well God haue mercie vpon mée, I will not restore it, I will giue it to mine heire.
Well God have mercy upon me, I will not restore it, I will give it to mine heir.
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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:
How horrible is the estate of these men? How wretched Are they which grow great and feed upon bribery? it is best to keep thy hands unspotted from one penny of wrong got goods:
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but if thou hast dealt vniustly, repent, restore it, & leaue it not behind thée among thy substance, when thou goest to iudgement.
but if thou hast dealt unjustly, Repent, restore it, & leave it not behind thee among thy substance, when thou goest to judgement.
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For the iudge will send to thy tent and fetch it, and lay it before thée:
For the judge will send to thy tent and fetch it, and lay it before thee:
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thou shalt be found guiltie, and not able to answere.
thou shalt be found guilty, and not able to answer.
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Thus I conclude then, there is no good remaineth to a man of al his works wherein he hath dealt wisely & vprightly,
Thus I conclude then, there is no good remains to a man of all his works wherein he hath dealt wisely & uprightly,
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though his goods so gotten be manie & his honour great, yet after al his sorrowfull daies he must forgoe all,
though his goods so got be many & his honour great, yet After all his sorrowful days he must forgo all,
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an other must haue that which he hath trauailed in: those goods and honours euill gotten are much worse.
an other must have that which he hath travailed in: those goods and honours evil got Are much Worse.
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Vpon occasion of these former reasons he doth repeat againe, what is all the good which a man can haue of his laboures:
Upon occasion of these former Reasons he does repeat again, what is all the good which a man can have of his labours:
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that is to eat and drinke, and to delight his soule with the profit of al his labour.
that is to eat and drink, and to delight his soul with the profit of all his labour.
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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.
He Says before in this chapter, that he withheld his heart from no joy, and that was his portion of all his labour. He had nothing Else.
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And now he telleth that it is al, which any man can haue by his trauaile.
And now he Telleth that it is all, which any man can have by his travail.
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For by eating and drinking, and delighting his soule, he meaneth all the vse of mans works, and of his riches.
For by eating and drinking, and delighting his soul, he means all the use of men works, and of his riches.
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Let a man take part of them while he liueth, and vse them in such sort,
Let a man take part of them while he lives, and use them in such sort,
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as that his sorrowes and dexations may be mitigated.
as that his sorrows and dexations may be mitigated.
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We may not take it that he stirreth men vp here vnto excesse, vnto gluttonie and drunkennesse,
We may not take it that he stirs men up Here unto excess, unto gluttony and Drunkenness,
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or to become belligods and Epicures. Neither is it his mind to shew here what the flesh iudgeth:
or to become belligods and Epicureans. Neither is it his mind to show Here what the Flesh Judgeth:
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for the next words doo shew that he speaketh of a good thing.
for the next words do show that he speaks of a good thing.
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For else how should it be said, I law that this is of the hand of God? it is Gods gift vnto a man,
For Else how should it be said, I law that this is of the hand of God? it is God's gift unto a man,
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when he can eat and drinke, and delight his soule with the good of his trauaile.
when he can eat and drink, and delight his soul with the good of his travail.
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Yee haue séene before how he condemned eating and drinking, and pleasures, when a man doth power forth him selfe vnto thē riotously:
Ye have seen before how he condemned eating and drinking, and pleasures, when a man does power forth him self unto them riotously:
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they make men mad, & to become beasts.
they make men mad, & to become beasts.
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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.
But God hath made & ordained many things not only to serve necessity, but also for pleasure & delight of his children, which they be to use moderately and wisely.
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They differ much from the carnal man.
They differ much from the carnal man.
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For he doth delight his soule in eating and drinking, forgetting God, and drowned in these things.
For he does delight his soul in eating and drinking, forgetting God, and drowned in these things.
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But they solace ▪ themselues so in these thinges, that their hartes delight is not drawen from God.
But they solace ▪ themselves so in these things, that their hearts delight is not drawn from God.
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For they beholde his blessing, fauour and good will in the creatures of which they take their part:
For they behold his blessing, favour and good will in the creatures of which they take their part:
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And this in déed is of the hand of God.
And this in deed is of the hand of God.
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The delight which the Epicure hath in filling his belly, is nothing beyng cōpared with this.
The delight which the Epicure hath in filling his belly, is nothing being compared with this.
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It is but as the beasts doo.
It is but as the beasts do.
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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.
God must be our delight, we may not delight in the creatures further then thus, that he hath given them us as our portion Here.
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Wée reioyce in the Lord, when wée reioyce in them so. The other sort are far from this.
We rejoice in the Lord, when we rejoice in them so. The other sort Are Far from this.
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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:
For they do delight themselves, and imagine that they take their part, as Solomon Says, but if the remembrance of God come in the Way, all is marred:
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their pleasure is in vanities and sinnes.
their pleasure is in vanities and Sins.
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Do but speake of death, of the day of iudgement, or of Gods displeasure against sinners,
Do but speak of death, of the day of judgement, or of God's displeasure against Sinners,
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& they take it euill, and be angrie.
& they take it evil, and be angry.
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They say it is no time nor place to speak of such matters, they came to be merie.
They say it is no time nor place to speak of such matters, they Come to be merry.
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Kuffians and riotous beasts solace themselues and are merie, but yet it cōmeth not nigh this gift of God.
Kuffians and riotous beasts solace themselves and Are merry, but yet it comes not High this gift of God.
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This is in no mans power, but where the giuer doth bestow it.
This is in no men power, but where the giver does bestow it.
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Some man hath great plentie, and doeth grudge at his owne bellie, this man is miserable couetous,
some man hath great plenty, and doth grudge At his own belly, this man is miserable covetous,
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if clay would nourish him, he would eate it to spare his substance: yea, he would eat worse for need.
if clay would nourish him, he would eat it to spare his substance: yea, he would eat Worse for need.
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Another hath aboundance, and saith to his soul, eate, drinke, and be merrie, thou hast goods inough laide vp for many yeres.
another hath abundance, and Says to his soul, eat, drink, and be merry, thou hast goods enough laid up for many Years.
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Why doeth not this man right? He is couetous, and stayeth vpon the riches, he delighteth in them.
Why doth not this man right? He is covetous, and stays upon the riches, he delights in them.
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Read the 12. Chapter of S. Luke, and there ye shall sée how our Souiour setteth him out, pulling downe his barnes, & building greater.
Read the 12. Chapter of S. Lycia, and there you shall see how our Souiour sets him out, pulling down his Barns, & building greater.
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This then is Gods gift, with peace of conscience with ioy in God, for a man to take his part,
This then is God's gift, with peace of conscience with joy in God, for a man to take his part,
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and to delight himselfe in his labours. This is not in euery man which hath riches.
and to delight himself in his labours. This is not in every man which hath riches.
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For if a man stay vpon them, their torment is neuer ended, they can neuer be satisfied.
For if a man stay upon them, their torment is never ended, they can never be satisfied.
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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.
For, when he hath all, his stay is doubtful and Therefore he seeketh to heap up still, supposing that in greater abundance he shall quiet his mind.
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O saith one, if I had but two hūdreth pounds of good land, by the yeare, I would be fully contented.
O Says one, if I had but two hūdreth pounds of good land, by the year, I would be Fully contented.
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It falleth out that hee hath two & two, and as his goods are increased, so is his minde more grupple.
It falls out that he hath two & two, and as his goods Are increased, so is his mind more grupple.
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He is lesse satisfied then, when he was poore. Let vs stay vpon God, and vse that he geueth with a chereful mind.
He is less satisfied then, when he was poor. Let us stay upon God, and use that he Giveth with a cheerful mind.
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The worldlings doe reioyce, but it is a madde ioy: for there be stinges within in their conscience, which doe marre their mirth.
The worldlings do rejoice, but it is a mad joy: for there be stings within in their conscience, which do mar their mirth.
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Euen in laughter the heart is sorowfull, and the end of that mirth is heauines, Pro. 14.
Eve in laughter the heart is sorrowful, and the end of that mirth is heaviness, Pro 14.
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It may be said, how coulde Solomon tell this? he might know his own heart,
It may be said, how could Solomon tell this? he might know his own heart,
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but coulde hée iudge of other men? To this he maketh answere:
but could he judge of other men? To this he makes answer:
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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,
Who could eat, and who could hast unto outward things more then I? As if he should say, I know there is no man under heaven, which can of him self,
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or by any gifte of nature that is in him ▪ eate and drink, and delight his heart in his labour,
or by any gift of nature that is in him ▪ eat and drink, and delight his heart in his labour,
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for if any man were able, it was my selfe:
for if any man were able, it was my self:
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but I coulde not, therefore I am sure no other coulde, vnlesse it were geuen him of God,
but I could not, Therefore I am sure no other could, unless it were given him of God,
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euē by a worke of grace.
even by a work of grace.
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I was rich, I was in honor, I had wisdome aboue all other, I had as little to care for as any,
I was rich, I was in honour, I had Wisdom above all other, I had as little to care for as any,
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and yet could not I doe this without a speciall gift and grace of God.
and yet could not I do this without a special gift and grace of God.
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The next verse doeth more cléerly lay open this matter, by expressing the cause on both sides.
The next verse doth more clearly lay open this matter, by expressing the cause on both sides.
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For (saith he) to the man that is good in his sight, God geueth wisdome, knowledge, and ioy: For (Says he) to the man that is good in his sighed, God Giveth Wisdom, knowledge, and joy:
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but to the sinner he geueth paine, to gather & to heape vp, to geue to him that is good before God. but to the sinner he Giveth pain, to gather & to heap up, to give to him that is good before God.
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The Lord is gratious and bountifull vnto whome it pleaseth him.
The Lord is gracious and bountiful unto whom it Pleases him.
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The man that findeth fauour in his sight, or vpon whom he setteth his heart, he receiueth from him all blessings.
The man that finds favour in his sighed, or upon whom he sets his heart, he receiveth from him all blessings.
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For vnto him he geueth wisdome, and knowledge, and ioy.
For unto him he Giveth Wisdom, and knowledge, and joy.
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He speaketh not here of the worldlie wisdom and knowledge, of which he said before, in the multitude of wisdome is much indignation,
He speaks not Here of the worldly Wisdom and knowledge, of which he said before, in the multitude of Wisdom is much Indignation,
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and he that increaseth knowledge, increaseth sorrow. and he that increases knowledge, increases sorrow.
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For we see, that the wisdome and knowledge whereof he speaketh here, haue ioy accompanying them.
For we see, that the Wisdom and knowledge whereof he speaks Here, have joy accompanying them.
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This is the knowledge of holy things, the feare of God, the trust, & delight in him.
This is the knowledge of holy things, the Fear of God, the trust, & delight in him.
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From hence dooth spring the cōtempt of this present world, the treading downe of immoderate cares and sorowes about it,
From hence doth spring the contempt of this present world, the treading down of immoderate Cares and sorrows about it,
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and the frée vse with ioy and gladnes of all Gods benefites.
and the free use with joy and gladness of all God's benefits.
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This is it of which it is said in the Psalme, It is in vaine to rise vp early,
This is it of which it is said in the Psalm, It is in vain to rise up early,
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& late to take rest, eating the bread of sorrowes, he doeth surely geue his beloued sleepe. & late to take rest, eating the bred of sorrows, he doth surely give his Beloved sleep.
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There he calleth it sléepe, and here he doeth call it ioy.
There he calls it sleep, and Here he doth call it joy.
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For he speaketh not of that sléepe of the bodie, so much as of ye quietnes of minde which the godly man enioyeth,
For he speaks not of that sleep of the body, so much as of the quietness of mind which the godly man Enjoyeth,
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whether he be rich or poore.
whither he be rich or poor.
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Let vs obserue further, that it is not onely Gods gift, to vse the things of this world aright, with sound comfort,
Let us observe further, that it is not only God's gift, to use the things of this world aright, with found Comfort,
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but also a speciall gift of wisdome and true vnderstanding, wherby the man is directed.
but also a special gift of Wisdom and true understanding, whereby the man is directed.
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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,
As this is God's mercy to the good, so the contrary, that is, to be a drudge in the world, to be vexed, molested and fomented with Cares, to eat the bred of sorrows,
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for to heape vp, and increase riches, is a punishment and iudgement of God vpon wicked men.
for to heap up, and increase riches, is a punishment and judgement of God upon wicked men.
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For he saith, that God geueth torment or paine to the sinner, to gather and to heape vp.
For he Says, that God Giveth torment or pain to the sinner, to gather and to heap up.
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And as the other is wisdome, so this is follie. The good man (through the true knowledge of God) despiseth the world:
And as the other is Wisdom, so this is folly. The good man (through the true knowledge of God) despises the world:
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the worldlie man is blinded with follie, and tormenteth himselfe for the world.
the worldly man is blinded with folly, and torments himself for the world.
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It is true that a penaltie is layd vpon all Adams children, that with the sweat of their browes they shall eat bread:
It is true that a penalty is laid upon all Adams children, that with the sweat of their brows they shall eat bred:
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but the blessing of God doeth asswage the gréeuousnesse thereof, vnto the faithfull.
but the blessing of God doth assuage the gréeuousnesse thereof, unto the faithful.
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His curse (as wee may gather by this place) doeth double it vpon the wicked.
His curse (as we may gather by this place) doth double it upon the wicked.
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For when it is saide, God geueth him paine, it must néedes be more than common.
For when it is said, God Giveth him pain, it must needs be more than Common.
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A very notable place to be considered of all men: to teach them whence all molestations doe spring, for the mainteining of this present life.
A very notable place to be considered of all men: to teach them whence all molestations do spring, for the maintaining of this present life.
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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.
We see many have a soar burden upon them, and Are troubled in such wise to get their living, that they be even weary of life.
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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 put to all the travel of their bodies, and study and devises of their minds, to wind out, but all will not serve.
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They grudge & murmure, they catch on euery side what they can lay hold of, they deale deceitfully, they vse cousenage, but neuer the néere.
They grudge & murmur, they catch on every side what they can lay hold of, they deal deceitfully, they use cozenage, but never the near.
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What doo they say at the last? this is an harde world: they haue not the wisdome to sée that God doeth accurse them.
What do they say At the last? this is an harden world: they have not the Wisdom to see that God doth accurse them.
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And why? Because they be wicked sinners.
And why? Because they be wicked Sinners.
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Others there be which know no end of their goods, and of those Solomon doth here particularly speake, which yet notwithstanding are neuer satisfied:
Others there be which know no end of their goods, and of those Solomon does Here particularly speak, which yet notwithstanding Are never satisfied:
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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.
they have so much care to gather and still to heap up, that they defraud their own Souls of good, they do not enjoy that which they have.
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The world is full of these: a man that looketh vpon thē would thinke them iolly fellowes:
The world is full of these: a man that looks upon them would think them jolly Fellows:
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they can not doo amisse, they haue plentie. Aske how doth such a man:
they can not do amiss, they have plenty. Ask how does such a man:
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answere is made, hée can not but doe well, hée doth liue at his hearts ease:
answer is made, he can not but doe well, he does live At his hearts ease:
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hée may dispend fiue hundreth pounds by the yeare. When as neuerthelesse his heart is in little ease: for cares doe pinch him:
he may dispend fiue Hundredth pounds by the year. When as nevertheless his heart is in little ease: for Cares do pinch him:
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he doeth still turmoile him selfe for to heape vp more: he doeth rob his owne bellie:
he doth still turmoil him self for to heap up more: he doth rob his own belly:
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he doth grudge to laie out any thing vpon himselfe: because he is looth to diminish his substance.
he does grudge to lay out any thing upon himself: Because he is looth to diminish his substance.
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This punishment (which he in blindnesse can not perceiue) hath God laied vpon him.
This punishment (which he in blindness can not perceive) hath God laid upon him.
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For he is worthie to be thus punished, beyng one which hath let goe the feare of the Lord.
For he is worthy to be thus punished, being one which hath let go the Fear of the Lord.
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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.
Thus we see that the righteous judge does Punish the contempt of his laws, both in this world and in that which is to come.
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Now the vexation and trouble both of bodie and minde, which men doe susteine: in the world to come, the euerlasting paines of hell.
Now the vexation and trouble both of body and mind, which men do sustain: in the world to come, the everlasting pains of hell.
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It is not against this doctrine, which is said to the rich glutton in hell, thou receiuedst good in thy life,
It is not against this Doctrine, which is said to the rich glutton in hell, thou Received good in thy life,
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& Lazarus paine, and now contrariwise hée is comforted, and thou art tormented.
& Lazarus pain, and now contrariwise he is comforted, and thou art tormented.
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For this rich mā 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:
For this rich man which was so daintily kept, both for his apparel & diet, Thought he received good (when it was no more but such pleasure as brutus beasts enjoy) which he had in all his abundance:
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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:
and wanting faith to rest upon God, he was not without his Cares: for riotous men, and delicate Epicureans, be very covetous and greedy of gain:
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for if they had a sea of wealth, they are in doubt it will be dried vp.
for if they had a sea of wealth, they Are in doubt it will be dried up.
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How happie are those which find fauour in Gods sight, which haue a portion in this life, and afterward inherite eternall glory.
How happy Are those which find favour in God's sighed, which have a portion in this life, and afterwards inherit Eternal glory.
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This is it which Saint Paule saith, godlinesse is great riches, which of it selfe doeth being contentation, and is fully sufficient:
This is it which Faint Paul Says, godliness is great riches, which of it self doth being contentation, and is Fully sufficient:
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for it hath the promises of this life and the life to come.
for it hath the promises of this life and the life to come.
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There is an other thing which hée saith is a vanitie, which God also doeth lay vpon the wicked:
There is an other thing which he Says is a vanity, which God also doth lay upon the wicked:
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that they with vexation doo trauell to gather riches (not for themselues) but to giue vnto the righteous.
that they with vexation do travel to gather riches (not for themselves) but to give unto the righteous.
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They haue laboured, but full little doo they know vnto whom the fruite of their labour shall come.
They have laboured, but full little do they know unto whom the fruit of their labour shall come.
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The Asse doeth carrie great waight of treasure vpon his backe, but not for him selfe,
The Ass doth carry great weight of treasure upon his back, but not for him self,
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or vnto any vse of his owne, but for his maister.
or unto any use of his own, but for his master.
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Euen so these doe grone, and are burthened, and carrie the waight vntill they bring it where God will bestow the same.
Eve so these do groan, and Are burdened, and carry the weight until they bring it where God will bestow the same.
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Thus he hath laid open what mē find in worldly possessions. Let vs carefully remember his doctrine.
Thus he hath laid open what men find in worldly possessions. Let us carefully Remember his Doctrine.
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The end of the fourth Sermon.
The end of the fourth Sermon.
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The fifth Sermon. Ecclesiastes. Chap. 3. TO all thinges there is an appointed time, and a time to euery purpose vnder the heauen.
The fifth Sermon. Ecclesiastes. Chap. 3. TO all things there is an appointed time, and a time to every purpose under the heaven.
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2 A time to be born, a time to die: a time to plant, and a time to pluck vp that which is planted.
2 A time to be born, a time to die: a time to plant, and a time to pluck up that which is planted.
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3 A time to slay, a time to heale: a time to breake downe, and a time to builde.
3 A time to slay, a time to heal: a time to break down, and a time to build.
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4 A time to weepe, a time to laugh: a time to mourne, and a time to dance.
4 A time to weep, a time to laugh: a time to mourn, and a time to dance.
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5 A time to cast away stones, and a time to gather stones: a time to imbrace, and a time to be farre from imbrasing.
5 A time to cast away stones, and a time to gather stones: a time to embrace, and a time to be Far from embracing.
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6 A time to finde, a time to lose: a time to keepe, and a time to cast away.
6 A time to find, a time to loose: a time to keep, and a time to cast away.
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7 A time to rent, a time to sewe: a time to keepe silence, and a time to speake.
7 A time to rend, a time to sew: a time to keep silence, and a time to speak.
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8 A time to loue, and a time to hate: a time of warre, and a time of peace.
8 A time to love, and a time to hate: a time of war, and a time of peace.
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9 What profite hath hee that woorketh, of the thing wherein hee trauayleth?
9 What profit hath he that worketh, of the thing wherein he Travaileth?
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10 I haue seen the trauaile that God hath geuen to the sonnes of men, to occupie them therein.
10 I have seen the travail that God hath given to the Sons of men, to occupy them therein.
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11 He hath made euery thing bewtifull in his time:
11 He hath made every thing beautiful in his time:
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also he hath sette the world in their heart, (except that which man cannot finde out,) euen the worke which God worketh from the beginning to the end.
also he hath Set the world in their heart, (except that which man cannot find out,) even the work which God works from the beginning to the end.
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12 I know there is nothing good in them, but to reioyce, and to doe good in his life.
12 I know there is nothing good in them, but to rejoice, and to do good in his life.
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13 And also that euery man eat and drinke, and see the commoditie of al his labour:
13 And also that every man eat and drink, and see the commodity of all his labour:
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this is the gift of God.
this is the gift of God.
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14 I knowe that what soeuer God shall doe, it shall be for euer, to it can no man adde,
14 I know that what soever God shall do, it shall be for ever, to it can not man add,
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and from it can no man diminish: for God hath done it that they should feare before him.
and from it can no man diminish: for God hath done it that they should Fear before him.
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15 What is that, that hath beene? that is now: and that that shall be hath now byn:
15 What is that, that hath been? that is now: and that that shall be hath now been:
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for God requireth that which is past. Ecclesiastes. Chap. 3.
for God requires that which is passed. Ecclesiastes. Chap. 3.
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TO all things there is &c. If we were not very dul scholers, blinde and earthlye minded, there is inough said in ye two former Chapters, to perswade vs throughly, that mans estate vnder the sunne,TO all things there is etc. If we were not very dul Scholars, blind and earthly minded, there is enough said in you two former Chapters, to persuade us thoroughly, that men estate under the sun,
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when it is at the best, is most vain and miserable.
when it is At the best, is most vain and miserable.
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But séeing our naughtinesse is such, that we fasten our loue, and put our trust in things transitorie,
But seeing our naughtiness is such, that we fasten our love, and put our trust in things transitory,
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although we know them to be such:
although we know them to be such:
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the wise man goeth on with further perswasions to recouer vs (if it be possible) from this accursed and damnable way.
the wise man Goes on with further persuasions to recover us (if it be possible) from this accursed and damnable Way.
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He made triall in him selfe, being the ablest man that euer was, in the knowledge and vse of all excellent thinges vnder heauen:
He made trial in him self, being the Ablest man that ever was, in the knowledge and use of all excellent things under heaven:
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and proclaimeth that there is nothing but vanitie, & affliction of spirite.
and proclaims that there is nothing but vanity, & affliction of Spirit.
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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.
We shall now have the inconveniences, evils and mischiefs, which he observed to fallen upon other men, which he was free from, (the First which he now deals in excepted) and which in deed do make this life exceeding miserable.
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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:
For if Solomon with all his glory, in the midst of his great riches and pleasures, found no good, what shall we say of the life of those, (which Are Far the greatest part of the world) that in the stead of his delights, Are laden with evils? I suppose there is no man so simple, but can reason thus:
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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.
If the life of Solomon were vexation, what is the life of other men? He was free from many griefs that Light upon all other.
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These gréefes did he obserue, & some of them he noteth.
These griefs did he observe, & Some of them he notes.
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But first he vseth one generall argument, as the grounde and foundation therof, which doeth also serue for confirmation of his former discours:
But First he uses one general argument, as the ground and Foundation thereof, which doth also serve for confirmation of his former discourse:
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which (as I said) he himselfe, and all his works are subiect vnto. It is taken from the time:
which (as I said) he himself, and all his works Are Subject unto. It is taken from the time:
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all things vnder heauen are in time, and therefore changeable wt time. No maruaile therfore, that al creatures, all workes, studies, indeuours, councels, and desires, be vaine,
all things under heaven Are in time, and Therefore changeable with time. No marvel Therefore, that all creatures, all works, studies, endeavours, Counsels, and Desires, be vain,
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and no profite remayning, séeing time eateth them vp quite.
and no profit remaining, seeing time Eateth them up quite.
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To all things (saith he) there is an appointed time, and a season for euerie purpose vnder heauen. To all things (Says he) there is an appointed time, and a season for every purpose under heaven.
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All things vnder the sunne, or, as the holy Apostle speaketh 2. Cor. 4. the things which are séen, are temporall:
All things under the sun, or, as the holy Apostle speaks 2. Cor. 4. the things which Are seen, Are temporal:
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and for this cause they alter, they varie, they change, they succéeds one another, there is nothing but a continuall turning,
and for this cause they altar, they vary, they change, they succeeds one Another, there is nothing but a continual turning,
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and tumbling vp and downe of all, euen as times doe turne and alter.
and tumbling up and down of all, even as times do turn and altar.
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There is nothing constant and durable, but it hath a season, and then the contrarie thereunto hath the time also, and expelleth it.
There is nothing constant and durable, but it hath a season, and then the contrary thereunto hath the time also, and expelleth it.
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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.
It were infinite to gather every particular, but he gathereth so many as may lead us to the contemplation and sighed of all the rest.
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There is a time to bring forth or to be borne, and a time to die. There is a time to bring forth or to be born, and a time to die.
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These two are set the one against the other.
These two Are Set the one against the other.
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A man, and each liuing thing hath a time when it commeth foorth into the world,
A man, and each living thing hath a time when it comes forth into the world,
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and after certaine daies or yeares that turne about, the time for death dooth come.
and After certain days or Years that turn about, the time for death doth come.
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Who, or what can withstand this? The like is for all works yt are wrought:
Who, or what can withstand this? The like is for all works that Are wrought:
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there is a time for their making, there commeth a time for their marring.
there is a time for their making, there comes a time for their marring.
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We must take this by the way, that he doeth not minde to shew what is lawfull and right to bee done,
We must take this by the Way, that he doth not mind to show what is lawful and right to be done,
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but what is done by change of time. Men plant trées, which grow and liue many yeres:
but what is done by change of time. Men plant trees, which grow and live many Years:
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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.
but trees wax so old, that they be plucked up again. There comes a time of slaughter and killing, and a time to heal the wounded.
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The mightier sort build great houses, & so strong, as it séemeth they should continue for euer:
The Mightier sort built great houses, & so strong, as it Seemeth they should continue for ever:
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but they weare out with age, & the time commeth when other doe pluck thē downe, and build new.
but they wear out with age, & the time comes when other do pluck them down, and built new.
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Thus is it in all workes vnder heauen. There is nothing but continuall doing, and vndoing that which was done before.
Thus is it in all works under heaven. There is nothing but continual doing, and undoing that which was done before.
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Euen so commeth it to passe in all mans affectiōs, and desires in his works, and in the successe of matters.
Even so comes it to pass in all men affections, and Desires in his works, and in the success of matters.
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There is prosperitie, health, and good successe. Thē doeth he reioyce and laugh, then doeth hée daunce and skip for ioy.
There is Prosperity, health, and good success. Them doth he rejoice and laugh, then doth he dance and skip for joy.
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Aduersitie followeth in her time, then doeth he wéepe, then doeth he mourn and lament: this we al know by experience.
Adversity follows in her time, then doth he weep, then doth he mourn and lament: this we all know by experience.
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But because he saith, There is a time to daunce, I must speake some what of that.
But Because he Says, There is a time to dance, I must speak Some what of that.
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There be some which mainteine daunsing, & these be their words:
There be Some which maintain dancing, & these be their words:
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Wee can proue by the Scripture yt daunsing is allowed, there is a time (saith Solomon) to daunce. I noted before,
we can prove by the Scripture that dancing is allowed, there is a time (Says Solomon) to dance. I noted before,
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& 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.
& they which observe well the course of things Here spoken, shall find it true, that he disputeth not what is done lawfully, but what is done.
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But I will not holde them in this straight, I will graunt in this one particular of dansing, that he speaketh of a thing lawfull:
But I will not hold them in this straight, I will grant in this one particular of dancing, that he speaks of a thing lawful:
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yet shall ye sée that they doe fouly abuse gods word in the sence they alledge it.
yet shall you see that they do foully abuse God's word in the sense they allege it.
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There are more kindes of daunsing than one.
There Are more Kinds of dancing than one.
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If they will haue this Scripture serue their turne, they must shewe that such daunsing as is vsed now a daies:
If they will have this Scripture serve their turn, they must show that such dancing as is used now a days:
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wanton dansing, by which men and women nourish and féede their fleshly lustes, is here mainteyned.
wanton dancing, by which men and women nourish and feed their fleshly lusts, is Here maintained.
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By such dauncing sinne is much increased, God is not glorified by it.
By such dancing sin is much increased, God is not glorified by it.
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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.
are they not then ashamed to make God's word allow it, & so to be contrary to it self? For God's word does condemn chambering and wantonness.
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Rom. 13. If any replie, and say we can doo it with a chast mind, onely for recreation, Rom. 13. If any reply, and say we can do it with a chaste mind, only for recreation,
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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.
and in Sobrium manner, when At a marriage such mirth is to be used. I answer, that such Are not to be so disallowed as the rest.
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But yet with all wée must take this, that euery one is to haue regard not onely of his owne chastitie,
But yet with all we must take this, that every one is to have regard not only of his own chastity,
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but also for the preseruation of the chastitie of all other.
but also for the preservation of the chastity of all other.
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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,
If thou do that which is a bait to stir up, and kindle evil lusts in other, thou dost break the Rule of love, thou dost hurt thy neighbour,
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therefore take heed how thou daunce. But let this passe, that we may goe on:
Therefore take heed how thou dance. But let this pass, that we may go on:
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There be many workes of mē, which in their season are wrought and haue their time,
There be many works of men, which in their season Are wrought and have their time,
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when their contrarie succéedeth and they vanish: There is a time to cast away stones, and a time to gather stones.
when their contrary succeedeth and they vanish: There is a time to cast away stones, and a time to gather stones.
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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:
This is not to be restrained unto the particular expressed, but may represent many actions of men life which he does, and undoth of him self:
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for the mind doth alter and change often with the times.
for the mind does altar and change often with the times.
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There is a time to imbrace, that is for marriage, and there is a time to abstaine.
There is a time to embrace, that is for marriage, and there is a time to abstain.
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He noteth diuers other things, as a time to find, to lose, to kéepe, to cast away, to rent in péeces,
He notes diverse other things, as a time to find, to loose, to keep, to cast away, to rend in Pieces,
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& to sewe together, to kéepe silence, and to speake, to loue, to hate, of warre and of peace.
& to sew together, to keep silence, and to speak, to love, to hate, of war and of peace.
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What doo al these, and a thousand such like, but shew that we are shut vp in time, the times doo change,
What do all these, and a thousand such like, but show that we Are shut up in time, the times do change,
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and wée are changed in them.
and we Are changed in them.
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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,
We have good speed, we have evil speed, we make, we mar, we altar, we change, we love, we like, we loath, we mislike, we Are in quiet today, tomorrow in trouble, we never cease turmoiling,
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and can make nothing stand constant, either within vs, as in our mindes, or without vs, in our workes.
and can make nothing stand constant, either within us, as in our minds, or without us, in our works.
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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,
Whereat he breaks forth into an exclamation, what profit hath he that works in the thing wherein he Travaileth? If we could fasten the eyes of our mind, upon this which he hath Set forth in Some particulars,
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euen to behold the variablenesse, the alterations, the change of all creatures, of all workes, of counsels, deuises, enterprises, euents, affections,
even to behold the variableness, the alterations, the change of all creatures, of all works, of Counsels, devises, enterprises, events, affections,
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and desires, we should sée that in déed there is no profit remaining of al the sore trauaile wherein men forment thēselues.
and Desires, we should see that in deed there is no profit remaining of all the soar travail wherein men forment themselves.
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When peace lasteth some clime vp in honour, some build, some plant:
When peace lasteth Some climb up in honour, Some built, Some plant:
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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.
as we see the little Aunts busy to cast up their hill, a man does spurn it with his foot, all is scattered, those that were in the top, Are cast down with the lowest.
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Euē so when the wars doo come, there is a new face of al things, there is casting downe from dignitie, breaking downe,
Even so when the wars do come, there is a new face of all things, there is casting down from dignity, breaking down,
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and rooting vp, yea many grieuous and horrible spectakels doo euery where appeare.
and rooting up, yea many grievous and horrible spectakels do every where appear.
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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,
Here may we Consider again, the admonition which our Saviour does give, Math. 6. Lay not up for your selves treasures in earth, where moth and rust do corrupt,
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& where théeues breake through and steale.
& where thieves break through and steal.
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But lay vp for your selues treasures in heauen, where neither the moth nor rust moth corrupt,
But lay up for your selves treasures in heaven, where neither the moth nor rust moth corrupt,
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& where the théeues doo not breake through & steale.
& where the thieves do not break through & steal.
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Here may wée also remember what S. Paul saith 1. Tim. 6. Charge those that are rich in this world, that they be not high minded,
Here may we also Remember what S. Paul Says 1. Tim. 6. Charge those that Are rich in this world, that they be not high minded,
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and that they trust not in vncertaine riches: for as all other things haue but their time, so is it with riches.
and that they trust not in uncertain riches: for as all other things have but their time, so is it with riches.
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There be many waies for men to lose them, as times doe fall out. It is néedlesse to make rehearsal in the particulars:
There be many ways for men to loose them, as times do fallen out. It is needless to make rehearsal in the particulars:
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but I will rather put you in minde of that exhortation which the holy Ghost maketh, Pro. 23. Weary not thy selfe saith he to be rich: cease from thine owne vnderstanding.
but I will rather put you in mind of that exhortation which the holy Ghost makes, Pro 23. Weary not thy self Says he to be rich: cease from thine own understanding.
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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.
Wilt thou cast thine eyes upon them, for straight Way they Are not. For riches make them wings, they fly away as an Eagl towards the heavens.
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1440
The rich man doth kéepe them but as a bird in a cage, the dore is no sooner open,
The rich man does keep them but as a bird in a cage, the door is no sooner open,
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256
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1441
but they whip out & are gone:
but they whip out & Are gone:
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256
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1442
they mount vp toward the heauens, that is, where the owner can not follow to lay hold of them againe.
they mount up towards the heavens, that is, where the owner can not follow to lay hold of them again.
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1443
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.
O the rich men can you pull the Feathers, or clip the wings of your riches? can you make them as tame fowls to tarry with the for ever? they be uncertain, they have but their time, do what the can to make them sure.
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256
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1444
I may say the like for honours and dignities, for bewtie and fauour, yea for all things vnder the sunne:
I may say the like for honours and dignities, for beauty and favour, yea for all things under the sun:
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257
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1445
they haue but their time, and thē come to naught.
they have but their time, and them come to nought.
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257
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1446
Looke vp then vnto the eternall and euer liuing God, he is before and after all time, he is alwaies the same.
Look up then unto the Eternal and ever living God, he is before and After all time, he is always the same.
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257
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1447
Séeke for to possesse him for your inheritance: with him there be durable riches: hee will neuer fayle ye.
Seek for to possess him for your inheritance: with him there be durable riches: he will never fail you.
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1448
Pray vnto God to teach ye to number your daies, that ye may apply your harts vnto wisdome.
prey unto God to teach you to number your days, that you may apply your hearts unto Wisdom.
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257
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1449
For to your selues, and to your workes there is but a time.
For to your selves, and to your works there is but a time.
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1450
It is not in vaine that the prophet saith, teach vs to number our daies, that we may applie our harts to wisdome.
It is not in vain that the Prophet Says, teach us to number our days, that we may apply our hearts to Wisdom.
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1451
For though the times be thus apparantly variable, and inconstant, yet men are folishly blinded.
For though the times be thus apparently variable, and inconstant, yet men Are foolishly blinded.
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1452
For it will be said, that although a man liue but a time, yet his workes may continue long.
For it will be said, that although a man live but a time, yet his works may continue long.
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1453
For ther be some whose houses and auncetrie haue cōtinued fiue hundred yeares, some say they can shew for a thousand yéeres.
For there be Some whose houses and auncetrie have continued fiue hundred Years, Some say they can show for a thousand Years.
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1454
These haue stood as mightie Cedars, yea as the mountaines themselues in the middest of all stormes and tempestes.
These have stood as mighty Cedars, yea as the Mountains themselves in the midst of all storms and tempests.
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1455
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.
They continue for all the broils that have been in the revolutions of times: Men may make their works so strong, that they may stand for ever.
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257
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1456
What a goodly thing is it, if their posteritie may florish in honour for a thousand yeares.
What a goodly thing is it, if their posterity may flourish in honour for a thousand Years.
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1457
Alas poore fooles, who is able to make sound or due proofe of a thousand yeares? there be many which set vp their bristles and looke a loft,
Alas poor Fools, who is able to make found or due proof of a thousand Years? there be many which Set up their bristles and look a loft,
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1458
if they can find that their auncetors haue béene men of worship, & continued fiue or sixe hundreth yeares:
if they can find that their Ancestors have been men of worship, & continued fiue or sixe Hundredth Years:
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1459
let it be a thousand, how little a part haue they of it.
let it be a thousand, how little a part have they of it.
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1460
Their fathers daies did not profit them, nor theirs on the other side do them any good.
Their Father's days did not profit them, nor theirs on the other side do them any good.
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1461
They haue not learned that a thousand yeares are but as yesterday. They are but as a watch in ye night when they be past:
They have not learned that a thousand Years Are but as yesterday. They Are but as a watch in you night when they be past:
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1462
yea euen as a tale that is told.
yea even as a tale that is told.
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1463
We sée also that the mightie strong kingdomes and monarchies of the world, had but their time and are fallen.
We see also that the mighty strong kingdoms and monarchies of the world, had but their time and Are fallen.
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1464
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,
And shall any man be able to make his works so sure, that they shall not have their time to be broken down? men do reach At such a thing,
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1465
but all in vaine because the state of the world shal continue still the same, the times shall fall out as they haue doone.
but all in vain Because the state of the world shall continue still the same, the times shall fallen out as they have done.
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1466
The wise men of the world doe read the histories of former ages:
The wise men of the world do read the histories of former ages:
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1467
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.
they see Examples Set before them of all sorts, which do as it were in a glass represent unto them the truth of this Doctrine.
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1468
For they sée that all the mighty kings with their nobles and wise counsellors haue laboured in vaine:
For they see that all the mighty Kings with their Nobles and wise counsellors have laboured in vain:
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1469
their thoughts, their coūsels, their works, together with their glorie, are vanished and come to naught:
their thoughts, their Counsels, their works, together with their glory, Are vanished and come to nought:
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1470
what profit haue they of all their trauaile, more then to be pictured in the Catalogue of kings? and yet these labour still,
what profit have they of all their travail, more then to be pictured in the Catalogue of Kings? and yet these labour still,
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1471
as if their works should stand for euer.
as if their works should stand for ever.
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1472
Either they be deceiued with this, that their wisdome and policies shall be able to doe more,
Either they be deceived with this, that their Wisdom and policies shall be able to do more,
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1473
or else they be perswaded amisse, that the times to come wil not be so variable.
or Else they be persuaded amiss, that the times to come will not be so variable.
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1474
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,
For out of all doubt, if they were thus persuaded, the mighty men and men of renown that were before us, did as much as was possible by power or Wisdom to be done, that their works might be durable,
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1475
and yet wée sée all is gone. The changes and alterations of times haue ouerturned them quite.
and yet we see all is gone. The changes and alterations of times have overturned them quite.
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1476
This variablenesse of time will continue still:
This variableness of time will continue still:
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1477
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.
they would not for a thing of nought cast away themselves, I mean by setting their hearts so upon this world that they loose Eternal glory.
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1478
And if they yéeld thus farre, that the men of former ages did as much as they can possibly do,
And if they yield thus Far, that the men of former ages did as much as they can possibly do,
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1479
but they thinke the times may be better: let them consider that which Solomon here addeth, concerning this variablenes and change of times.
but they think the times may be better: let them Consider that which Solomon Here adds, Concerning this variableness and change of times.
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1480
For he doth note diuers points touching this matter. First, that God himselfe hath done it.
For he does note diverse points touching this matter. First, that God himself hath done it.
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1481
I saw (saith he) the trauaile which God hath geuen to the sonnes of men, to occupie and busie them therein. I saw (Says he) the travail which God hath given to the Sons of men, to occupy and busy them therein.
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1482
It is not the whéele of blinde fortune, whereby al things are so tossed and turned here vnder the sunne.
It is not the wheel of blind fortune, whereby all things Are so tossed and turned Here under the sun.
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1483
It commeth not by chance or aduenture, that man and al his doings are subiect to the changeablenes of time.
It comes not by chance or adventure, that man and all his doings Are Subject to the changeableness of time.
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1484
It is God, the maker and ruler of heauen and earth, that hath giuen or appointed vnto man, to toile himselfe,
It is God, the maker and ruler of heaven and earth, that hath given or appointed unto man, to toil himself,
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1485
and to be busied in this sort.
and to be busied in this sort.
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1486
All men must be occupied, therefore the old things decay, or be destroyed, that new may be done.
All men must be occupied, Therefore the old things decay, or be destroyed, that new may be done.
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1487
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.
If there were no decay, nor no undoing of things done in former ages, there would have been enough done long ago, to suffice all that should follow.
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1488
But as he said, there is a time to plant, and a time to plucke vp that which is planted:
But as he said, there is a time to plant, and a time to pluck up that which is planted:
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1489
a time to break down, and a time to builde. Some vndoe and destroy, as falt as other set vp.a time to break down, and a time to build. some undo and destroy, as fault as other Set up.
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1490
Thus shall it continue to the worlds ende, because God hath thus decréed, and set it vpon the children of men.
Thus shall it continue to the world's end, Because God hath thus decreed, and Set it upon the children of men.
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1491
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:
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 Wisdom, should continue:
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1492
For who can withstand Gods decrée?
For who can withstand God's Decree?
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1493
Secondly, he sheweth that this is done of God by a goodly, excellent, and iust dispensation, he vttereth it in these words:
Secondly, he shows that this is done of God by a goodly, excellent, and just Dispensation, he uttereth it in these words:
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1494
he hath made euery thing bewtifull in his time. he hath made every thing beautiful in his time.
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1495
We haue séene certaine particulars, whereby he declared that euerie thing hath his time, and their contraries succéede.
We have seen certain particulars, whereby he declared that every thing hath his time, and their contraries succeed.
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1496
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. A time to be born, a time to die, a time of war, a time of peace, a time to love, a time to hate.
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1497
Goe through all things vnder heauen, and it is so. He saith also, that God hath set it thus.
Go through all things under heaven, and it is so. He Says also, that God hath Set it thus.
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1498
It might arise in mens minds, how can these thinges come from God, are they beséeming his gouernmēt? Many things are vglie, and horrible to behold.
It might arise in men's minds, how can these things come from God, Are they beseeming his government? Many things Are ugly, and horrible to behold.
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1499
He affirmeth that he hath made them all be wtifull in their time.
He Affirmeth that he hath made them all be wtifull in their time.
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1500
In the outward appearance there be a thousand euil fauoured sights in the mischéefes, the miseries,
In the outward appearance there be a thousand evil favoured sights in the mischiefs, the misery's,
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1501
and calamities that light vpō men:
and calamities that Light upon men:
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1502
there be monstrous exploites, loathsome to bée spoaken, wherby men are oppressed, and their estate made miserable.
there be monstrous exploits, loathsome to been spoken, whereby men Are oppressed, and their estate made miserable.
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1503
Come these from Gods appointment? Can it agrée with his holy gouernment? Yea (saith Solomon ) how so euer the outward appearance be,
Come these from God's appointment? Can it agree with his holy government? Yea (Says Solomon) how so ever the outward appearance be,
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1504
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,
if men had eyes to see, if men were lightened with God's Spirit, it should be apparent unto them, that all these deformed mischiefs and calamities, Are not only sent from God for just cause,
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1505
but also very bewtifull in their time.
but also very beautiful in their time.
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1506
I must here enter into some particulars, that it may be cléere, for I knowe this doctrine wil séeme strange to the ignorant sort.
I must Here enter into Some particulars, that it may be clear, for I know this Doctrine will seem strange to the ignorant sort.
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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 peace, is bewtifull.
He said before, that there is a time of war, and a time of peace. The one of them, that is to say, the time of peace, is beautiful.
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All men sée the bewtie of peace and commend it, for then m• increase and prosper.
All men see the beauty of peace and commend it, for then m• increase and prosper.
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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.
They plant Orchards, they build fair houses. Then kingdoms and cities do flourish. But can this be said of the other, namely, of the time of war.
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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,
Is it a beautiful sighed to see men slain, to have their blood run in the streets? Is it pleasant to behold fair houses broken down, Cities and Towns burned and consumed, the Corn fields and Orchards laid waste and destroyed? Is it delightsome for men to look upon the savage barbarous Soldiers,
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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 they take their wives and daughters, even the Sobrium matrons, and beautiful Virgins, to ravish and defile them even before their face? Can any take pleasure,
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when the swordes, the daggers and speares, are thrust into the young infants, the litle babes,
when the swords, the daggers and spears, Are thrust into the young Infants, the little babes,
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euē their daughters and their sonnes, their tender bodies cast foorth into the stréetes, and troaden like mire with the horses.
even their daughters and their Sons, their tender bodies cast forth into the streets, and troaden like mire with the Horses.
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Is not this lamentable? Shall we say that God hath made these bewtifull in their time? He saith so, and we must beléeue him.
Is not this lamentable? Shall we say that God hath made these beautiful in their time? He Says so, and we must believe him.
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In like sort hee said, There is a time to cast away stones, and a time to gather stones together:
In like sort he said, There is a time to cast away stones, and a time to gather stones together:
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a time to find, a time to lose: a time to keepe, a time to cast away. a time to find, a time to loose: a time to keep, a time to cast away.
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The one part, that is to gather, to find, to kéepe, may séeme bewtifull, but not their contraries:
The one part, that is to gather, to find, to keep, may seem beautiful, but not their contraries:
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As for example, a man gathereth goods, heapeth vp riches, buildeth houses, and purchaseth landes.
As for Exampl, a man gathereth goods, heapeth up riches, builds houses, and purchases Lands.
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His sonne doeth come after, and he addeth double and treble, he goeth beyoond his father.
His son doth come After, and he adds double and triple, he Goes beyoond his father.
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It continueth thus for certain generations, vntill the heaps are great: at last their steppeth in one that scattreth all abroad.
It Continueth thus for certain generations, until the heaps Are great: At last their steppeth in one that scatters all abroad.
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He is a ruffian, he is riotous, he is a dicer, he haunteth harlots, and so consumeth all that his Auncetors did gather.
He is a ruffian, he is riotous, he is a dicer, he haunteth harlots, and so consumeth all that his Ancestors did gather.
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Is this bewtifull? is this a good sight? I might go through a number of particulars,
Is this beautiful? is this a good sighed? I might go through a number of particulars,
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but these may suffise to lay open the doctrine which Solomon doeth here teach.
but these may suffice to lay open the Doctrine which Solomon doth Here teach.
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I will make these manifest, & so we may iudge of all other contraries, which in their times fall out by Gods prouidence,
I will make these manifest, & so we may judge of all other contraries, which in their times fallen out by God's providence,
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how he hath made them bewtifull.
how he hath made them beautiful.
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I know it will be said, how can these things be bewtifull? Is riot, whoredom, ruffian liues, dicing,
I know it will be said, how can these things be beautiful? Is riot, whoredom, ruffian lives, dicing,
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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.
or wasting goods and patrimony, beautiful? Are murders, bloodsheds, cruelties, ravishings of matrons and Virgins, wasting & burning all pleasant things, comfortable to behold? These and a number more Are ugly, horrible, and doleful to behold.
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They be sins euen of Heathen men condemned. God is holie, iust, pure, and righteous, he abhorreth & condemneth all sinne and wickednesse,
They be Sins even of Heathen men condemned. God is holy, just, pure, and righteous, he abhorreth & Condemneth all sin and wickedness,
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how can it be said, that he doeth make these bewtifull in their time? shall most foule sinnes be bewtifull,
how can it be said, that he doth make these beautiful in their time? shall most foul Sins be beautiful,
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or shall we say that God doth approue them?
or shall we say that God does approve them?
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I answere, that neither doth God approue sinne, neither is sinne bewtifull of it selfe at any time,
I answer, that neither does God approve sin, neither is sin beautiful of it self At any time,
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and yet this standeth true, he hath made euery thing bewtifull in his time. Wée must therefore distinguish thus:
and yet this Stands true, he hath made every thing beautiful in his time. We must Therefore distinguish thus:
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God is the Aucthor of all actions, but the sinne of the actions commeth not néere him:
God is the Author of all actions, but the sin of the actions comes not near him:
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For hée is infinitely holy and pure, and hateth all wickednes.
For he is infinitely holy and pure, and hates all wickedness.
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Hée doth in his prouidēce vse as instruments, both men and deuils, to bring the works to passe,
He does in his providence use as Instruments, both men and Devils, to bring the works to pass,
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and the sinne cleaueth onely vnto them.
and the sin cleaveth only unto them.
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The actions arè good as they bée from the most blessed and holy God, but these instruments doo sinne, and are iustly condemned.
The actions arè good as they been from the most blessed and holy God, but these Instruments do sin, and Are justly condemned.
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Moreouer, if we respect the sinne it selfe, it is fond, it is lothsome, it is sorowfull to behold:
Moreover, if we respect the sin it self, it is found, it is loathsome, it is sorrowful to behold:
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for who can behold the rauishment of women, the murthering of men and children, the burning of cities and townes,
for who can behold the ravishment of women, the murdering of men and children, the burning of cities and Towns,
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& not powre forth teares? Who can see theftes, robberies, and spoiles, yea all kind of wickednes in such manner committed,
& not pour forth tears? Who can see thefts, robberies, and spoils, yea all kind of wickedness in such manner committed,
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as if all the Diuils in hell were losed, and walked vpon the earth in mans apparell,
as if all the Devils in hell were losed, and walked upon the earth in men apparel,
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and not mourne? In this the things are not bewtifull.
and not mourn? In this the things Are not beautiful.
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But now in an other respect, if we behold, wée shall sée they be all be wtifull in their time:
But now in an other respect, if we behold, we shall see they be all be wtifull in their time:
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and that is, as they be sent as iust and due punishments from God, as the executiō of his wrath,
and that is, as they be sent as just and due punishments from God, as the execution of his wrath,
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and vengeance for the wickednes of the world, and for the triall of the faith and pacience of his seruants.
and vengeance for the wickedness of the world, and for the trial of the faith and patience of his Servants.
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Looke in the time of peace what securitie there is, what vnthankfulnesse, what pride, what abusing of all Gods creatures vnto riot and excesse,
Look in the time of peace what security there is, what unthankfulness, what pride, what abusing of all God's creatures unto riot and excess,
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and ye shall sée, that the sword, the famine, the pestilence, and al kinde of miserable vexations are iustly sent of God,
and you shall see, that the sword, the famine, the pestilence, and all kind of miserable vexations Are justly sent of God,
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and in that respect are bewtifull in their tune.
and in that respect Are beautiful in their tune.
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Wée sée how many doo gette their goods, with couetousnesse, with vniust dealing, by extortion, briberie,
We see how many do get their goods, with covetousness, with unjust dealing, by extortion, bribery,
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and deceit, vsurie, vnmercifulnesse to the poore, yea euen to the widow and the fatherles, doo fill many mens purses.
and deceit, Usury, unmercifulness to the poor, yea even to the widow and the fatherless, do fill many men's purses.
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Is it not a iust reuenge from God, and a due executiō, and in that respect a thing bewtifull, that a ruffian,
Is it not a just revenge from God, and a due execution, and in that respect a thing beautiful, that a ruffian,
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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.
or an unthrift, do rise up and riotously wast the goods that have been so naughtily got? The Lord God does in righteousness govern all Nations and people of the world, & Punish their ingratitude.
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His owne childrē offēding do not escape. The exāple of Dauid may suffise:
His own children offending doe not escape. The Exampl of David may suffice:
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hée committed adultris with Barseba, hée caused Vrias hir husband to bée slaine with the sword:
he committed adultris with Bathsheba, he caused Vrias his husband to been slain with the sword:
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the thing displeased the Lord excéedingly.
the thing displeased the Lord exceedingly.
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He sent Nathan the prophet vnto Dauid, to shew him his sinne, and also the chasticement that God would send him for the same.
He sent Nathan the Prophet unto David, to show him his sin, and also the chastisement that God would send him for the same.
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The sword shall not depart from thy house for euer. I will raise vp euill, saith the Lord, against thée out of thine owne house:
The sword shall not depart from thy house for ever. I will raise up evil, Says the Lord, against thee out of thine own house:
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I wil take thy wiues before thine eies, and giue them vnto thy neighbour: which shall lie with thy wiues in the sight of ye sunne.
I will take thy wives before thine eyes, and give them unto thy neighbour: which shall lie with thy wives in the sighed of you sun.
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Thou diddest this thing secretly, but I will doe it before all Israell, and in the sight of the sunne.
Thou didst this thing secretly, but I will do it before all Israel, and in the sighed of the sun.
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This was the punishment threatned, let vs sée how the Lord did bring it to passe.
This was the punishment threatened, let us see how the Lord did bring it to pass.
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First Ammon the sonne of Dauid defileth his sister Thamar. Abshalom for reuenge being an other of Dauids sonnes,
First Ammon the son of David Defileth his sister Tamar. Absalom for revenge being an other of David Sons,
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and brother vnto Thamar by the mother also, doeth slay Ammon his brother.
and brother unto Tamar by the mother also, doth slay Ammon his brother.
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Afterward, ye same Abshalom doth gather a power of men, and séeke to thrust his Father from the kingdome.
Afterwards, you same Absalom does gather a power of men, and seek to thrust his Father from the Kingdom.
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Dauid is constrayned to flie from Ierusalem, leauing some of his wiues there: thether commeth Abshalom, and by the counsell of Achitophel causeth a tent to be spread,David is constrained to fly from Ierusalem, leaving Some of his wives there: thither comes Absalom, and by the counsel of Ahithophel Causes a tent to be spread,
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and in the sight of all the people, went in and lay with his fathers wiues.
and in the sighed of all the people, went in and lay with his Father's wives.
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Here is Gods punishment vppon Dauid as hée before threatned. Ammon did commit abominable incest:
Here is God's punishment upon David as he before threatened. Ammon did commit abominable Incest:
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Abshalom, besides his murther, his treason and other enormities did cōmit the like incest with his fathers wiues.Absalom, beside his murder, his treason and other enormities did commit the like Incest with his Father's wives.
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The Lord saith he did all this. But as I said before, the actions were his but not the sin.
The Lord Says he did all this. But as I said before, the actions were his but not the since.
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The sinne did cleau• vnto the men, and to the Deuill which drew them into it,
The sin did cleau• unto the men, and to the devil which drew them into it,
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vnto whose hand th• Lord had iustly giuen them ouer.
unto whose hand th• Lord had justly given them over.
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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.
Thes• Sins in themselves Are foul to look• upon, but as they be punishments sen• of God upon David for his offence, the• were beautiful in their time.
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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.
Thus ma• we judge of all the evils, the calamitie• and mischiefs, which in the variablene• and change of times do Light upon me• He hath made them all beautiful in the• time.
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We must come to the third poin• and that is that God vseth men as his i•struments,
We must come to the third poin• and that is that God uses men as his i•struments,
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and by them as by the mea• he bringeth in all those euils, which 〈 … 〉 punisheth the wickednesse of the world withall,
and by them as by the mea• he brings in all those evils, which 〈 … 〉 Punisheth the wickedness of the world withal,
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and sheweth his glory, except in that which he worketh himselfe extraordinarily and immediatly:
and shows his glory, except in that which he works himself extraordinarily and immediately:
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his words are expounded diuers waies by diuers, but I will translate them euen as they stand, thus:
his words Are expounded diverse ways by diverse, but I will translate them even as they stand, thus:
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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.
He hath also Set the world in their heart (except that which man can not find) even the work which God works from the beginning to the end.
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When he saith, God hath set the world in their heart, hée expoundeth what hée meaneth by the world,
When he Says, God hath Set the world in their heart, he expoundeth what he means by the world,
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euen the worke of God, which hée worketh from the beginning to the end.
even the work of God, which he works from the beginning to the end.
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That is to say, euen the whole worke of God, for the turmoiles that be among the nations of the world:
That is to say, even the Whole work of God, for the turmoils that be among the Nations of the world:
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sauing that he hath made an exceptiō by the way, for he putteth in, except that which man can not find.
Saving that he hath made an exception by the Way, for he putteth in, except that which man can not find.
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We haue séene before how he setteth downe euery thing to haue his time and season.
We have seen before how he sets down every thing to have his time and season.
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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:
He expressed sundry particular parts of contraries, by which we may be induced to behold all things that Are done under heaven, which he calls the world:
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and because Gods prouidence directeth all, he calleth it the worke which he worketh.
and Because God's providence directeth all, he calls it the work which he works.
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This world (because the things be so vniuersall and so many) or this whole worke of God, hath he set in mans heart.
This world (Because the things be so universal and so many) or this Whole work of God, hath he Set in men heart.
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For menne doo worke it all, except that which man findeth not out, which God hath reserued to him selfe.
For men do work it all, except that which man finds not out, which God hath reserved to him self.
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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,
As for Exampl, he hath At all times so governed the world, that he doth many things of him self without the means of men, both in Deliverances of Some particular Persons,
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and also in preseruation of his whole Church. He hath shewed great wonders aboue mans reach.
and also in preservation of his Whole Church. He hath showed great wonders above men reach.
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He doeth send dearths and famines, and pestilences to plague & punish the wicked. These and such like excepted:
He doth send dearths and famines, and pestilences to plague & Punish the wicked. These and such like excepted:
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It is in mans hart to doo all the rest.
It is in men heart to do all the rest.
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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.
All the labour and turmoil of doing and undoing, of making & marring, setting up and destroying, we see is in the heart and mind of man.
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The prosperitie, the aduersitie, the good successe, and the euill successe, yea all the mischiefes, dangers, inconueniences,
The Prosperity, the adversity, the good success, and the evil success, yea all the mischiefs, dangers, inconveniences,
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& euils yt make this life miserable are wrought by men.
& evils that make this life miserable Are wrought by men.
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It is not néedfull that I should stande to declare this by particulars, it is so euident in euery mans knowledge.
It is not needful that I should stand to declare this by particulars, it is so evident in every men knowledge.
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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.
We Are compassed about, both we, and our works under the sun, with tenne thousand evils, which the heart of man hath in it for to do and accomplish.
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Wee are subiect vnto all the iudgements which God sendeth extraordinarilie. Our life therefore is nothing but extreme vanitie and miserie.
we Are Subject unto all the Judgments which God sends extraordinarily. Our life Therefore is nothing but extreme vanity and misery.
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There is in it no good yt remayneth.
There is in it no good that remaineth.
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But as he doeth againe repeate that he saw that there is nothing good in thē,
But as he doth again repeat that he saw that there is nothing good in them,
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but to reioyce and doe good in his life. Also, that euerie man eat and drink, and see the commoditie of all his labour:
but to rejoice and do good in his life. Also, that every man eat and drink, and see the commodity of all his labour:
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this is the gift of God.
this is the gift of God.
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I néede not stand vpon this, being expoūded before, more then this, that he willeth men to reioyce,
I need not stand upon this, being expounded before, more then this, that he wills men to rejoice,
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and to doe good in their life.
and to do good in their life.
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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.
Which I take Here to be referred unto the true joy in God, with the partaking of the creatures in such sort as I showed already.
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Not as the gluttons, ye drunkardes, the epicures, and such as be geuen ouer vnto fleshlie lustes.
Not as the gluttons, you drunkards, the Epicureans, and such as be given over unto fleshly lusts.
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This gift of God, as he calleth it, is not geuen vnto them, they take pleasure like bruite beastes:
This gift of God, as he calls it, is not given unto them, they take pleasure like bruit beasts:
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but when they remember death, or the iudgement seate, they are pricked within.
but when they Remember death, or the judgement seat, they Are pricked within.
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They bée like the sea that resteth not, but foameth out mire, there is no peace to ye wicked, saith my God, Isaie. 57.
They been like the sea that rests not, but foameth out mire, there is no peace to you wicked, Says my God, Saiah. 57.
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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.
The fourth and laste point now remaineth, which is, that God hath (by an unchangeable Decree) done all this which he hath showed of the variableness of all things in time, and with time.
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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.
There is At one time doing, At Another time undoing. There is good success to day, and as evil to morrow. Now mirth, then sorrow: Prosperity, and adversity.
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This hath God so appointed, that it cannot bée altered.
This hath God so appointed, that it cannot been altered.
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Marke what he saith, I knowe that whatsoeuer God shall doe, it shal be for euer ▪ to it can no man adde,
Mark what he Says, I know that whatsoever God shall do, it shall be for ever ▪ to it can no man add,
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& from it can no man diminish. & from it can no man diminish.
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These wordes be effectuall, and plaine, to teach vs, that God almightie which hath made ye world and doeth gouerne it, hath compassed about,
These words be effectual, and plain, to teach us, that God almighty which hath made you world and doth govern it, hath compassed about,
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and shutte many vp in vanities, calamities and miseries, which are innumerable, euen as it were within walles of brasse.
and shut many up in vanities, calamities and misery's, which Are innumerable, even as it were within walls of brass.
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There is no way to wind out, no way to alter any thing, either to adde, or to diminish.
There is no Way to wind out, no Way to altar any thing, either to add, or to diminish.
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No man can change that which God hath determined.
No man can change that which God hath determined.
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He hath in his manifold and vnsearchable wisdome set this course and order in the world, to continue to the end.
He hath in his manifold and unsearchable Wisdom Set this course and order in the world, to continue to the end.
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No thing, no purpose whatsoeuer vnder heauē, shal haue more then the season, and then geue place.
No thing, no purpose whatsoever under heaven, shall have more then the season, and then give place.
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By this we may be taught to beholde the madnes of the children of this world, they striue and indeuour against God, no wiselier,
By this we may be taught to behold the madness of the children of this world, they strive and endeavour against God, no wiselier,
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then if one should run his head against a thicke wall of brasse to breake through it.
then if one should run his head against a thick wall of brass to break through it.
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They applie all their studie, wisdome and power, to make their estate firme vnchangeable, and not subiect vnto vanitie.
They apply all their study, Wisdom and power, to make their estate firm unchangeable, and not Subject unto vanity.
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What inuentions and deuises there be, to make themselues glorious in the earth for euer:
What Inventions and devises there be, to make themselves glorious in the earth for ever:
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what hope to make their posteritie flourish, and their workes (for the greatnes of them) to stande euen to the last day.
what hope to make their posterity flourish, and their works (for the greatness of them) to stand even to the last day.
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Alas poore blinde men, they forment themselues in vaine, for God hath decréed before what shall become of them, and of all their thoughts.
Alas poor blind men, they forment themselves in vain, for God hath decreed before what shall become of them, and of all their thoughts.
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He hath set al vnder time to passe away, and will they goe about to alter his purpose.
He hath Set all under time to pass away, and will they go about to altar his purpose.
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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.
Here is Comfort to the godly, when he Says, all that God doth shall stand for ever, to it can no man add, from it can no man diminish.
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For this doeth teach, that things fall not out at the wil & pleasure of men,
For this doth teach, that things fallen not out At the will & pleasure of men,
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but are wholy ordered by God himselfe, which causeth all thinges to work together for the best to those that loue him.
but Are wholly ordered by God himself, which Causes all things to work together for the best to those that love him.
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The world doth rage, ye mightie tyrants are in a furie, and doe threatē destruction to the church.
The world does rage, you mighty Tyrants Are in a fury, and do threaten destruction to the Church.
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Many troubles and miseries arise, it séemeth there will be no end nor measure:
Many Troubles and misery's arise, it Seemeth there will be no end nor measure:
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so strong they be which trouble all, that they appeare to haue the whole sway of the earth at their commandement.
so strong they be which trouble all, that they appear to have the Whole sway of the earth At their Commandment.
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But when they haue done what they can, they goe not one iot or one haire breadth beyonde that which God had before appointed.
But when they have done what they can, they go not one jot or one hair breadth beyond that which God had before appointed.
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Herein the world is like the sea, in which God hath laide the waters vppon heapes.
Herein the world is like the sea, in which God hath laid the waters upon heaps.
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At the stormie winds the waues therof arise, they swell, they rage, they rore, they fome,
At the stormy winds the waves thereof arise, they swell, they rage, they roar, they foam,
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& threaten to ouer whelm the earth, and to drowne all.
& threaten to over whelm the earth, and to drown all.
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But God hath set the shoare, hee hath appoynted them their boundes and limittes, which they cannot passe.
But God hath Set the shore, he hath appointed them their bounds and Limits, which they cannot pass.
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Hether shalt yu 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.
Hither shalt thou come, and not further, Here shalt thou lay down thy proud waves. The Devil stirs up the tempests, and sets all in a broil upon the land.
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The waues doe threaten the heauens, the tyrants are so proude to enterprise great matters:
The waves do threaten the heavens, the Tyrants Are so proud to enterprise great matters:
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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.
but God's providence and Decree, that is, the shore, further they cannot proceed, for he Says, I know that which God doth shall for ever, to it can no man add.
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The next words in the text doe shew to what ende and purpose God doeth all this:
The next words in the text do show to what end and purpose God doth all this:
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and that is, that men shoulde feare before him. A most worthie ende, both for his glorie, and for mās good.
and that is, that men should Fear before him. A most worthy end, both for his glory, and for men good.
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He ought to be feared and honoured, and it is true blessednes vnto those which do it.
He ought to be feared and honoured, and it is true blessedness unto those which doe it.
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Behold then the excellent wisdome and goodnes of God, which bringeth light out of darknes, and life out of death.
Behold then the excellent Wisdom and Goodness of God, which brings Light out of darkness, and life out of death.
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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,
He hath Set man in this vain estate, transitory and full of calamities, to draw his mind up to his God, to Fear, to worship,
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and to depende vpon him, séeing vnder heauen there is nothing to stay vpon, there is nothing to help or comfort.
and to depend upon him, seeing under heaven there is nothing to stay upon, there is nothing to help or Comfort.
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What dulnes is in vs when we finde that all is like a sea of miserie? if we look vpon the ages past,
What dulness is in us when we find that all is like a sea of misery? if we look upon the ages past,
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or the time present, and when we are tolde it shalbe so in the time to come,
or the time present, and when we Are told it shall so in the time to come,
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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.
yet cannot our hearts been drawn away from it unto God? He does it that we should Fear before him, but we perceive it not.
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He leaueth vs nothing here that is worth the casting our eyes vpon, because we should turne them vnto him.
He Leaveth us nothing Here that is worth the casting our eyes upon, Because we should turn them unto him.
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He is constant, always the same, but the works of man decay, and newe are set vp in their steade.
He is constant, always the same, but the works of man decay, and new Are Set up in their stead.
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He demandeth what it is that hath béene, and maketh answere, that which is now:
He demandeth what it is that hath been, and makes answer, that which is now:
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and yt which shalbe is that that hath béene, for God requireth that which is past.
and that which shall is that that hath been, for God requires that which is passed.
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All thinges are either past, present, or to come. Men in times past did labour, they are all set a work that liue now,
All things Are either passed, present, or to come. Men in times past did labour, they Are all Set a work that live now,
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and those that rise vp after vs shall doe the like.
and those that rise up After us shall do the like.
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They that went before, their workes are decaid and fallen, we doe but the same again.
They that went before, their works Are decayed and fallen, we do but the same again.
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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.
Those that come last, and fallen to it a fresh, when our works Are vanished, shall do nothing but that which hath been done before.
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Thus all turneth round as a whéele, which hee expresseth further in these wordes, God requireth that which is past.
Thus all turns round as a wheel, which he Expresses further in these words, God requires that which is passed.
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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.
This is not Fortune's wheel, it is God, when men turmoil, which so Ordereth the matter, that they can do no more but that hath already been done.
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For when he saith, God requireth, it is as much as to say, God bringeth back againe that which is past.
For when he Says, God requires, it is as much as to say, God brings back again that which is passed.
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Oh poore creatures what do ye? Open your eyes and behold with déepe meditation that which is here set before you.
O poor creatures what do you? Open your eyes and behold with deep meditation that which is Here Set before you.
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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,
Consider the works of the ages that Are past, what is become of them? what shall then become of your works hereafter? God hath decreed,
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and no man can alter it, that this estate of things shal continue to the end.
and no man can altar it, that this estate of things shall continue to the end.
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Turne then vnto him, feare him, and forsake these vanities, and yée shall be blessed for euer.
Turn then unto him, Fear him, and forsake these vanities, and the shall be blessed for ever.
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The end of the fifth Sermon.
The end of the fifth Sermon.
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The sixth Sermon. Ecclesiastes. Chap. 3. MOreouer I haue seene vnder the sunne, the place of Iudgement, there is iniquitie, the place of iustice, there is wickednes.
The sixth Sermon. Ecclesiastes. Chap. 3. Moreover I have seen under the sun, the place of Judgement, there is iniquity, the place of Justice, there is wickedness.
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17 I said in my hart, God will iudge the iust and the wicked, for there is a time for euery purpose, and ouer euery worke there.
17 I said in my heart, God will judge the just and the wicked, for there is a time for every purpose, and over every work there.
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18 I said in my hart concerning the order of the children of men, that God hath giuen them dignitie,
18 I said in my heart Concerning the order of the children of men, that God hath given them dignity,
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and to see to, they are beastes to themselues.
and to see to, they Are beasts to themselves.
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19 For the condition of the children of men, and the condition of the beastes, is euen as one condition to thē.
19 For the condition of the children of men, and the condition of the beasts, is even as one condition to them.
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As the one dieth, so dieth the other, for they haue all one breath, and there is no excellencie of man aboue the beast: for all is vanitie.
As the one Dieth, so Dieth the other, for they have all one breath, and there is no excellency of man above the beast: for all is vanity.
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20 All goe to one place, all was of the dust ▪ & all shall returne to the dust.
20 All go to one place, all was of the dust ▪ & all shall return to the dust.
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21 Who knoweth the spirit of man, that it goeth vpward, & the spirit of the beast, that goeth downward to the erth.
21 Who Knoweth the Spirit of man, that it Goes upward, & the Spirit of the beast, that Goes downward to the earth.
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22 Therefore I see there is nothing good, but that a man reioice in his own workes, because that is his portion:
22 Therefore I see there is nothing good, but that a man rejoice in his own works, Because that is his portion:
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for who shal bring him to see what shall be after him? Chapter 4.
for who shall bring him to see what shall be After him? Chapter 4.
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SO I turned, and behelde all the oppressions that are wrought vnder the sunne, and beheld the •eates of the oppressed, and none comforteth them:
SO I turned, and beheld all the oppressions that Are wrought under the sun, and beheld the •eates of the oppressed, and none comforts them:
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and loe, the strength is of the hande of those that oppresse them, and none cōforteth them.
and lo, the strength is of the hand of those that oppress them, and none comforts them.
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2 Wherefore I praysed the dead, which are now dead, aboue the liuing, which are yet aliue.
2 Wherefore I praised the dead, which Are now dead, above the living, which Are yet alive.
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3 And I count him better thā them both which hath not yet beene: for he hath not seene the euill workes which are wrought vnder the sunne.
3 And I count him better than them both which hath not yet been: for he hath not seen the evil works which Are wrought under the sun.
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4 And I saw all trauaile, and all perfection of the worke, that this is the enuie of a man from his neighbor.
4 And I saw all travail, and all perfection of the work, that this is the envy of a man from his neighbour.
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This is also vanitie, and affliction of spirit. 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 and mischéefes which hee obserued ▪ to fall vpon others, which doe increase the miseries of this life.
This is also vanity, and affliction of Spirit. Ecclesiastes. Chap. 4. Moreover, I have seen under the sun the peace of etc. I noted the last time, that he would show Some particulars of the evils and mischiefs which he observed ▪ to fallen upon Others, which do increase the misery's of this life.
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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.
Now he comes to them, and First begins with the Oppressors's, and the oppressed. God hath made all the inhabitants of the earth ▪ of one blood.
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He willeth them to dwell together in concord and loue ▪ to deale iustly, vprightly ▪ and with equitie ▪ and none to hurt,
He wills them to dwell together in concord and love ▪ to deal justly, uprightly ▪ and with equity ▪ and none to hurt,
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but to doe good each to other.
but to do good each to other.
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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.
But all this is gone, through the corruption of our nature, and we Are given to oppress, to spoil and devour one Another like savage beasts.
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For to méete with this, and for ye 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 ye hands of Iudges and ruler • to right that which is amisse.
For to meet with this, and for you preservation of mankind the Lord hath ordained the civil power, he hath erected the seat of judgement and Justice upon earth, he hath put his sword into you hands of Judges and ruler • to right that which is amiss.
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They are by duetie of their office and place to rescue the innocent, to deltuer the oppressed,
They Are by duty of their office and place to rescue the innocent, to deltuer the oppressed,
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and to punish the wrong doers; This doeth bring much ease and quiet vnto the Inhabitantes of the earth:
and to Punish the wrong doers; This doth bring much ease and quiet unto the Inhabitants of the earth:
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for without it, no societie, or common wealth can stand. There wold be nothing but théeuing, killing and spoyling.
for without it, no society, or Common wealth can stand. There would be nothing but thieving, killing and spoiling.
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If this were not some what at all times peruerted, there might be much more comfort and reléef to the oppressed.
If this were not Some what At all times perverted, there might be much more Comfort and relief to the oppressed.
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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.
But it falls out as he Says, I have seen under the sun the place of judgement, there is iniquity, the place of Justice, there is wickedness.
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The wicked should there be punished, and the innocent rescued, and it falleth out contrarie.
The wicked should there be punished, and the innocent rescued, and it falls out contrary.
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The Lord complayneth of this Psal. 82. How 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.
The Lord Complaineth of this Psalm 82. How long will you judge unjustly, and accepts the person of the wicked? He cries unto them to judge the fatherless and poor, but they hear not.
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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.
I know Some take it that Solomon doth not speak Here of the judgement seat, but by the word place, understandeth as much as to say, in stead.
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1694
Then is it thus, that the people in place, that is, in steade of iustice, doe iniury & wrong one another.
Then is it thus, that the people in place, that is, in stead of Justice, do injury & wrong one Another.
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1695
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 to say in steade.
I could yeald unto this, but that he speaks in this manner, the place of judgement there is iniquity, which agreeth rather to a very place, them to say in stead.
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1696
But it may be obiected and saide, where did Solomon behold this corrupting of iustice in the very seate of iudgement? was not hée the chéefe Iudge in his kingdome? Did hée,
But it may be objected and said, where did Solomon behold this corrupting of Justice in the very seat of judgement? was not he the chief Judge in his Kingdom? Did he,
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1697
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 could he behold such a thing in his his own days, and not remedy it? I answer, that he speaks not of that which he had seen in one Kingdom,
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1698
or at one time, or which he behelde so much with outward sight.
or At one time, or which he beheld so much with outward sighed.
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1699
But by an inward light and knowledge he beheld this great euill in all dominions vnder the sunne, and at all times.
But by an inward Light and knowledge he beheld this great evil in all Dominions under the sun, and At all times.
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1700
He did know right wel the great corruption of man, that tyrants should oftē sitte vpon the highest seates of iudgemēt.
He did know right well the great corruption of man, that Tyrants should often sit upon the highest seats of judgement.
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1701
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.
And moreover, that though the King him self be just, yet his substitutes, and such as Are put in trust under him, would pervert judgement many times.
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1702
For when they should look vprightly into the cause, they be drawen awrie by manyrespectes:
For when they should look uprightly into the cause, they be drawn awry by manyrespectes:
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1703
for there be many thinges which haue force and strength in them to draw a man awrie from ministring true instice.
for there be many things which have force and strength in them to draw a man awry from ministering true Justice.
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1704
Sometime a gift doeth blinde their eyes, for the Lord saith, a gift doeth blind the eyes,
Sometime a gift doth blind their eyes, for the Lord Says, a gift doth blind the eyes,
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1705
and peruert the iudgement of the wise. Sometime they accept the person of the wocked, for some friendship, if not toward them,
and pervert the judgement of the wise. Sometime they accept the person of the wocked, for Some friendship, if not towards them,
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1706
yet for some friend which intreateth that fauor may bee shewed, as it is vsuall in waightie causes that great men write vnto Iudges,
yet for Some friend which intreateth that favour may be showed, as it is usual in weighty Causes that great men write unto Judges,
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1707
and then downe goeth the innocent very often, vnles the Iudge be of great courage, and feare God.
and then down Goes the innocent very often, unless the Judge be of great courage, and Fear God.
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1708
Sometime there is hatred toward the person, for religion.
Sometime there is hatred towards the person, for Religion.
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1709
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,
When the judge is corrupt in opinion that Way, as it falls Onto often, Because many judges Are so addicted to the study of worldly matters,
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1710
and so wise in their owne estimatiō, that they must haue Gods matters squared by their rule:
and so wise in their own estimation, that they must have God's matters squared by their Rule:
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1711
the wisdome of the flesh is their rule.
the Wisdom of the Flesh is their Rule.
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1712
Somtime feare carieth awrie, whē as some great person of honour doth speake or write in fauour of the guiltie.
Sometime Fear Carrieth awry, when as Some great person of honour does speak or write in favour of the guilty.
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1713
The Iudges would be loth to displease such, & so in the place of iudgement there is iniquitie:
The Judges would be loath to displease such, & so in the place of judgement there is iniquity:
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1714
iudgement commeth foorth wrested, as the Prophet complaineth.
judgement comes forth wrested, as the Prophet Complaineth.
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1715
This increaseth greatly the miserie of the life present, when as we lie open cōtinually vnto a thousand oppressions, where our refuge should be, there we oftentimes find discouragement.
This increases greatly the misery of the life present, when as we lie open continually unto a thousand oppressions, where our refuge should be, there we oftentimes find discouragement.
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1716
The prophane and wicked man doeth deale with the innocent euen at his pleasure, the rich doth iniurie the poore,
The profane and wicked man doth deal with the innocent even At his pleasure, the rich does injury the poor,
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1717
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:
and when they room before the judges, or those that should minister Justice, even as if the power were Set up for countenance of the ungodly, they Are praised:
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1718
the other are rebuked and checked.
the other Are rebuked and checked.
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1719
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,
Alas what shall men do, where shall they seek Comfort? is not this life miserable? the world is ever full (and never more then At this day) of oppressions, injuries, wrongs,
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1720
and violence, & the place of iustice that should right it, doeth often increase the same.
and violence, & the place of Justice that should right it, doth often increase the same.
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1721
Who is he that hath a peaceable minde, but had rather lose a great part,
Who is he that hath a peaceable mind, but had rather loose a great part,
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1722
if he might choose, then goe to the law for to séeke iustice? how many are vndoone, by going to law,
if he might choose, then go to the law for to seek Justice? how many Are undone, by going to law,
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1723
how many are there which with long suite & great 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.
how many Are there which with long suit & great expenses can never attain to their right? If he be rich or mighty that doth the wrong, let him take away house or land wrongfully, we do account it folly for a mean man to seek for Justice.
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1724
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:
The world is miserably corrupted this Way now, what remedy, what Comfort? Doubtless none but that Solomon does Set forth in the next verse, I said in my heart, God will judge the just and the wicked:
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1725
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:for there is a time for every purpose, and over every work there. The Lord hath made all men to dwell together upon the face of the earth:
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1726
hée is the iudge of the whole world: hée is a iudge by nature: he is iustice and truth it selfe:
he is the judge of the Whole world: he is a judge by nature: he is Justice and truth it self:
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1727
he can not doo wrong vnto any: he must néedes rescue and deliuer the iust, and execute vengeance vpon the wicked.
he can not do wrong unto any: he must needs rescue and deliver the just, and execute vengeance upon the wicked.
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1728
Herevpon Solomon doth gather, beholding withall the confusion of matters vnder the sunne, that there shall be a day of generall iudgement,
Hereupon Solomon does gather, beholding withal the confusion of matters under the sun, that there shall be a day of general judgement,
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1729
when as all both good and bad shall come to their account, and when as euery man shall receiue according to his déedes.
when as all both good and bad shall come to their account, and when as every man shall receive according to his Deeds.
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1730
It shall not euer be thus:
It shall not ever be thus:
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1731
Violence, oppression, and iniuries haue but their time, and there is also the time for iustice,
Violence, oppression, and injuries have but their time, and there is also the time for Justice,
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1732
as he saith, there is a time for euery purpose.
as he Says, there is a time for every purpose.
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1733
The last clause of this sentence may be taken diuers waies, as namely, that the iudgement shall be ouer euery worke:
The last clause of this sentence may be taken diverse ways, as namely, that the judgement shall be over every work:
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1734
or thus, he that is ouer euery worke is there. The sense both waies is true, and tendeth to one purpose:
or thus, he that is over every work is there. The sense both ways is true, and tendeth to one purpose:
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1735
for it is most certaine by the scriptures that euery worke both good & bad, shalbe brought vnto iudgement,
for it is most certain by the Scriptures that every work both good & bad, shall brought unto judgement,
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1736
and it is God, who is ouer al, that shall iudge.
and it is God, who is over all, that shall judge.
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1737
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 us Here Learn of the wise man, when we behold oppression and perverting of Justice, to gather assuredly that there is a time when things shall be Set in better frame.
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1738
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:
Let us not be cast down & discouraged, when we suffer wrong, and can find no help At the seats of judgement, and places of Justice:
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1739
for the time commeth when the high iudge will take our cause into his hand.
for the time comes when the high judge will take our cause into his hand.
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1740
Because matters now go so farre awrie, be sure there is a day appointed for better order.
Because matters now go so Far awry, be sure there is a day appointed for better order.
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1741
It cā not stand with Gods iustice that matters should thus go cléere away. The wicked doo not reason thus:
It can not stand with God's Justice that matters should thus go clear away. The wicked do not reason thus:
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1742
but because the Lord doth let them alone, and men doo escape with foule factes, they be the bolder,
but Because the Lord does let them alone, and men do escape with foul facts, they be the bolder,
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1743
euen as if God did not regard the thing at all. This I say:
even as if God did not regard the thing At all. This I say:
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1744
is a wrong collection, for that God now winketh at oppression, and at ye 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.
is a wrong collection, for that God now winketh At oppression, and At you perverting of judgement, it is a strong reason to prove that he hath Set a time unto which he does reserve all Causes, we shall all come there both the oppressor and the oppressed.
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1745
Let vs proceed to that which followeth:
Let us proceed to that which follows:
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1746
I said in my heart concerning the order of the children of men, that God hath giuen them dignitie, I said in my heart Concerning the order of the children of men, that God hath given them dignity,
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1747
and to see to ▪ they are beastes to themselues. and to see to ▪ they Are beasts to themselves.
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This sentence is hard & difficult, by reason of some words in it, which may bée construed diuers waies,
This sentence is hard & difficult, by reason of Some words in it, which may been construed diverse ways,
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1749
and therefore no meruaile though it be vnderstood diuersly.
and Therefore no marvel though it be understood diversely.
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1750
But to let passe how it is translated in others, I will shew the cause why I take it thus,
But to let pass how it is translated in Others, I will show the cause why I take it thus,
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1751
as I haue set it downe. First, here is one word, Dibrath which in the Psal. 110. is vsed for order:
as I have Set it down. First, Here is one word, Dibrath which in the Psalm 110. is used for order:
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in this sentence of 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 ye children of mē.
in this sentence of the Psalm, the Lord hath sworn and will not Repent, thou art a priest for ever After the order of Melchizedek. This I take Here to signify the state and order of you children of men.
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1753
Here is an other word, & that is Barar, which signifieth to choose, to purge, to declare.
Here is an other word, & that is Barar, which signifies to choose, to purge, to declare.
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I take it here in the first sence or the second, that God hath chosen men or purged thē:
I take it Here in the First sense or the second, that God hath chosen men or purged them:
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that is to say, he hath set them vp & adorned them with dignitie and honour,
that is to say, he hath Set them up & adorned them with dignity and honour,
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and yet to sée to they be beasts to themselues.
and yet to see to they be beasts to themselves.
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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,
For choice men, Set up in dignity, Are called in the holy scripture Berurim, which comes of the same word Barar. And the Scripture Says Psalm 49. Man is in honour,
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1758
but shall not continue, he is like the beastes that perish.
but shall not continue, he is like the beasts that perish.
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1759
So then touching the state or order of the children of men, God hath giuen them dignitie and honour,
So then touching the state or order of the children of men, God hath given them dignity and honour,
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1760
but yet they be but as the beasts to themselues, as he sheweth by reasons afterward.
but yet they be but as the beasts to themselves, as he shows by Reasons afterwards.
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1761
This is spoken to pull downe the pride and loftines of mans nature, which doth so glory of an excellencie here in ye world.
This is spoken to pull down the pride and loftiness of men nature, which does so glory of an excellency Here in you world.
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1762
For looke wel vpon it, and we shall sée, that this honour and dignitie doth not cōtinue,
For look well upon it, and we shall see, that this honour and dignity does not continue,
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1763
but man becommeth euen as the beasts.
but man becomes even as the beasts.
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1764
The beasts haue no order among them, they haue no magistracie, no seats of iustice or such like.
The beasts have no order among them, they have no magistracy, no seats of Justice or such like.
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1765
But the stronger doo oppresse the weaker, the wild do pray vpon the tame, there is no place of refuge or succour among them.
But the Stronger do oppress the Weaker, the wild do pray upon the tame, there is no place of refuge or succour among them.
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1766
Among men, this is a goodly dignitie, a goodly order, that God giueth the ciuill power, princes and iudges, and men of honour.
Among men, this is a goodly dignity, a goodly order, that God gives the civil power, Princes and judges, and men of honour.
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1767
There are lawes, there be orders, there is authoritie to restrayne wrongs and oppressions, that they may not be as ye beasts to deuour one another.
There Are laws, there be order, there is Authority to restrain wrongs and oppressions, that they may not be as you beasts to devour one Another.
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1768
Yet do they partly in this become beasts to themselues, when the stronger do push the weaker,
Yet do they partly in this become beasts to themselves, when the Stronger doe push the Weaker,
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1769
and when the seat of iudgement doth vphold wickednes. Men are cruell and sauage beasts one to an other many waies:
and when the seat of judgement does uphold wickedness. Men Are cruel and savage beasts one to an other many ways:
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1770
but chiefly in death their dignitie doth vanish, and they differ not from the beasts that perish,
but chiefly in death their dignity does vanish, and they differ not from the beasts that perish,
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1771
as I alledged before, Psalm. 49.
as I alleged before, Psalm. 49.
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1772
Therefore he saith, the condition of the children of men, and the condition of the beasts, is euen as one condition to them:
Therefore he Says, the condition of the children of men, and the condition of the beasts, is even as one condition to them:
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1773
as the one dieth, so dieth ye 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,
as the one Dieth, so Dieth you other, for they have all one breath, and there is no excellency of man above the beast, for all is vanity. All go to one place (Says he) all was of the dust,
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1774
and all shall returne to the dust. and all shall return to the dust.
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1775
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.
Thus we see he Proves them notwithstanding their dignity, to be as the beasts, Because the event falls out to be all one, no difference At all appearing.
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1776
To day a iudge, a ruler, a mightie king, to morrow all one in condition with the vilest beast.
To day a judge, a ruler, a mighty King, to morrow all one in condition with the Vilest beast.
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1777
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.
Both die alike, age, or Some sickness or hurt, doth cause the body to pine and languish, strength Faileth, they abhor meat, and yield up the breath.
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1778
The same also is a like, for both haue nostrels to draw in the aire, both man and beast gaspe,
The same also is a like, for both have nostrils to draw in the air, both man and beast gasp,
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1779
and yéeld vp the same after one sorte:
and yield up the same After one sort:
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1780
the beast doeth rotte and turne to dust, & so doth the man, for both were made of the dust,
the beast doth rotten and turn to dust, & so does the man, for both were made of the dust,
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1781
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.
and both return to the dust. In all these Here is as he Says, no excellency of man above the beast, for all is vanity.
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1782
Thus we sée man is in honour, but doth not cōtinue, he is like the beasts that perish.
Thus we see man is in honour, but does not continue, he is like the beasts that perish.
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1783
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.
The holy Scripture when it will abate men high stomach, doth put him in mind, that his breath is in his nostrils, he is but dust and shall die, and return to dust.
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1784
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,
Now Because this foolish vain glory that men have in themselves and in the vanities of this world, cleaveth so fast, Solomon urges the matter ▪ very soar,
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1785
when he maketh no difference at al, nor no excellencie of man aboue the beast.
when he makes no difference At all, nor no excellency of man above the beast.
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1786
Let men consider well of this, and it must néedes make them lesse estéeme the glorie of this worlde.
Let men Consider well of this, and it must needs make them less esteem the glory of this world.
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1787
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,
Now if they have riches and be a step or two in honour above other, it fareth with them as if they were of an other kindred,
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1788
yea as if they were petie gods. But if it could enter into their mind to thinke, I haue honour and dignitie,
yea as if they were petie God's. But if it could enter into their mind to think, I have honour and dignity,
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1789
and glorie here in the world.
and glory Here in the world.
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1790
I am set vp aboue the common sort, but shal this differēce betwéene me and them continue? Surelie no:
I am Set up above the Common sort, but shall this difference between me and them continue? Surely not:
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1791
I shall be made equall with the basest men, yea which is more, I shall differ nothing at all from the vilest beast.
I shall be made equal with the Basest men, yea which is more, I shall differ nothing At all from the Vilest beast.
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1792
I shall haue no excellencie aboue a dogge. His breath is as my breath, we draw in all one aire.
I shall have no excellency above a dog. His breath is as my breath, we draw in all one air.
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1793
Hée and I shall yéeld it foorth a like, I shall die as hée dieth.
He and I shall yield it forth a like, I shall die as he Dieth.
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1794
My carcasse is now deintily ledde, lieth softe, is decked with rich apparell, and is honoured:
My carcase is now deintily led, lies soft, is decked with rich apparel, and is honoured:
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1795
It shall bée as vile and as rotten and lothsome as his:
It shall been as vile and as rotten and loathsome as his:
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1796
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.
we both return to dust, that body which now is honoured, within few days if a man come to it, he must stop his nose.
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1797
Why doo I then séeke to glorifie my selfe in this vaine estate ▪ • ▪ Why doo I not tread downe these vanities,
Why do I then seek to Glorify my self in this vain estate ▪ • ▪ Why do I not tread down these vanities,
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1798
and séeke the glorie that is of God?
and seek the glory that is of God?
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1799
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.
I say if we could with this noble King, enter thoroughly into such considerations, the vain world should not so bewitch us, and carry us from God.
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1800
For who is so foolishe to labour moste for that, which within a short time can not make him differre from the bruite beastes?
For who is so foolish to labour most for that, which within a short time can not make him differre from the bruit beasts?
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1801
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 it may be objected, that this is hard to say, there is no excellency At all of man above the beast, when death comes, seeing the beast doth wholly pearish:
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1802
but man hath a soule which doth not die, but liueth, though the bodie turne to dust?
but man hath a soul which does not die, but lives, though the body turn to dust?
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1803
This obiection doeth Solomon preuent, when he saith, who knoweth the spirit of man, that it goeth vpward,
This objection doth Solomon prevent, when he Says, who Knoweth the Spirit of man, that it Goes upward,
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1804
and the spirit of the beast that it goeth down ward to the earth? As if he should say,and the Spirit of the beast that it Goes down ward to the earth? As if he should say,
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1805
though it be most certaine that man hath a spirite which dieth not with the bodie,
though it be most certain that man hath a Spirit which Dieth not with the body,
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1806
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 returns to God that gave it, (as he speaks afterwards in the last chapter of this book,) and that the beast hath no other Spirit or soul,
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1807
but such as dieth with the bodie, yet this maketh no difference betwéene them touching this present• worlde.
but such as Dieth with the body, yet this makes no difference between them touching this present• world.
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1808
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:
For whereby can any man gather, in the death of man, that he differeth or hath an excellency above the beast? I there be, it doth not appear:
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1809
neith•• doeth it therefore touch the state of the world.
neith•• doth it Therefore touch the state of the world.
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1810
Such as die in the Lord are blesed, and doo in that respect farre excell the beast.
Such as die in the Lord Are blessed, and do in that respect Far excel the beast.
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1811
But touching this world (about the vanitie and miserie wherof Solomon disputeth) there is no difference nor excellencie, nor priuiledge aboue the beast.
But touching this world (about the vanity and misery whereof Solomon disputeth) there is no difference nor excellency, nor privilege above the beast.
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1812
For the men which haue imbraced this present world, they haue a soule in deede that liueth,
For the men which have embraced this present world, they have a soul in deed that lives,
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1813
but it were a thousand times better for them, if they had not, but did wholy perish as the beastes.
but it were a thousand times better for them, if they had not, but did wholly perish as the beasts.
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1814
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.
Here is no colour of matter in this sentence, to uphold the wicked opinion of those detestable monsters, which denis the immortality of the soul.
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1815
When they alleadge this saying of Solomon, yée sée it is but wrested.
When they allege this saying of Solomon, the see it is but wrested.
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1816
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:
Again, Here is no cause to move us, for Fear lest we should strengthen that wicked opinion, to take it that Solomon doth Here show what he judged by humane Wisdom:
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1817
for humane reason hath not so iudged, that men differ nothing at all from beasts after death.
for humane reason hath not so judged, that men differ nothing At all from beasts After death.
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1818
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, because all is vanitie,
The humane reason is so blind, that it will not been brought to make such a proof as this, that man doth not differ from the beast, Because all is vanity,
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1819
as we see he saith a litle before in this discourse.
as we see he Says a little before in this discourse.
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1820
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:
I say Therefore it is out of all doubt a matter propounded by Solomon, through the due contemplation whereof, the proud and lofty mind of man may be brought down, that he may thirst for a better estate, and seek it:
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1821
that he may lesse regard these transitorie things, in which his condition doeth fall out very soone to be all one with the beastes.
that he may less regard these transitory things, in which his condition doth fallen out very soon to be all one with the beasts.
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1822
And here we may remember by the way, how abiect and base the proud mindes of men be which know not God.
And Here we may Remember by the Way, how abject and base the proud minds of men be which know not God.
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1823
They be as loftie in conceit, as if all fortitude and magnanimitie were in them:
They be as lofty in conceit, as if all fortitude and magnanimity were in them:
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1824
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.
yea they would seem to be glorious, and yet look well upon the matter, and the shall see they have bowed down themselves to a base condition? when their heart is Set upon earthly glory, which can not long lift them up above the beast.
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1825
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.
In deed this is the valiant mind, to despise, to tread down the vain pomye of this world, to esteem basely of things transitory, to long for that blessed estate in which there shall no baseness approach.
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1826
And in which it shall not be saide, man is in honour, and shal not continue, he is like the beastes that pearish.
And in which it shall not be said, man is in honour, and shall not continue, he is like the beasts that pearish.
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1827
If the sonnes of great Princes, which are borne to honor and dignitie, should be so basely minded,
If the Sons of great Princes, which Are born to honour and dignity, should be so basely minded,
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1828
as to let goe all regarde of their birth and place, and choose rather to be shepheards,
as to let go all regard of their birth and place, and choose rather to be shepherds,
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1829
or Plowmen, it would be wondered at. But when God calleth vs to a farre greater glorie, and wee estéeme it not,
or Plowmen, it would be wondered At. But when God calls us to a Far greater glory, and we esteem it not,
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1830
but set our mindes vpon the beggarlie pompe of this world, it séemeth no maruaile at all,
but Set our minds upon the beggarly pomp of this world, it Seemeth no marvel At all,
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1831
yet the trueth is, that these latter are much more to be wondered at, thē those other, they be baser minded.
yet the truth is, that these latter Are much more to be wondered At, them those other, they be baser minded.
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1832
Let vs goe for ward, it followeth in the next verse, Therefore I see there is nothing good,
Let us go for ward, it follows in the next verse, Therefore I see there is nothing good,
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1833
but that a man doe reioyce in his workes, because that is his portion:
but that a man do rejoice in his works, Because that is his portion:
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1834
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.for who shall bring him to see what shall After him? He hath uttered this diverse times, in which he Affirmeth, that there remaineth no good unto man of all his travail After death.
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1835
To reioice in his workes, to take part while he liueth, is all the portion that he can haue of things vnder the sunne,
To rejoice in his works, to take part while he lives, is all the portion that he can have of things under the sun,
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1836
for he shall neuer be brought againe so much as to haue the sight of any thing that shalbe after him.
for he shall never be brought again so much as to have the sighed of any thing that shall After him.
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1837
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,
God hath ordained that we shall have the use of his creatures to serve for present necessity, which we may rejoice in, not like gluttons, Epicureans,
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1838
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.
or riotous folk, but by them to have our hearts lifted up to the giver. men nature is not only able to do the former, namely, gluttony and excess: but is prove thereunto.
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1839
But this later is the speciall gift of God, as hee taught vs in the second Chapter:
But this later is the special gift of God, as he taught us in the second Chapter:
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1840
such as haue not this, haue no portion at all of the riches & goods which they possesse, bee they neuer so wealthie:
such as have not this, have no portion At all of the riches & goods which they possess, be they never so wealthy:
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1841
Unlesse we will account it a portion which differeth not from that which bruite beastes doe equally enioy.
Unless we will account it a portion which differeth not from that which bruit beasts do equally enjoy.
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1842
For they take pleasure in swéet pastures they haue their delights.
For they take pleasure in sweet pastures they have their delights.
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1843
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.
Contrariwise, such as have a portion in the creatures, rejoicing in them, as by them being lifted up to rejoice in God, Are not hindered, though they have little.
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1844
For it is writtē, a small thing which the righteous haue, is better then the great reuenewes of the wicked, Psal. 37.
For it is written, a small thing which the righteous have, is better then the great revenues of the wicked, Psalm 37.
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1845
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:
It follows, I turned and beheld all the oppressions that Are wrought under the sun, etc. I noted unto you that he deals with the Oppressors's, and oppressed:
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1846
and hauing first propounded what he beheld the state of mans life to be in that former,
and having First propounded what he beheld the state of men life to be in that former,
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1847
now hee commeth to that other.
now he comes to that other.
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1848
When he saith he beheld all the oppressions that are wrought vnder the sunne, it confirmeth that which I taught you before,
When he Says he beheld all the oppressions that Are wrought under the sun, it confirmeth that which I taught you before,
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1849
namely, that it was not with bodily sight, but with inward contemplation of minde:
namely, that it was not with bodily sighed, but with inward contemplation of mind:
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1850
he did finde that euen vnder the best kings it coulde not be auoyded, but that in the kingdome there would be oppressions.
he did find that even under the best Kings it could not be avoided, but that in the Kingdom there would be oppressions.
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1851
For such as be put in trust to execute iustice, doe soone swerne, the corrupt nature of man is such:
For such as be put in trust to execute Justice, do soon swerne, the corrupt nature of man is such:
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1852
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:
then how can it be avoided where a wicked Prince is Set upon the throne? If the King himself be as a devouring lion, what will his of•icers and Ministers be? This did Solomon view throughly, and Therefore Says:
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1853
turned and beheld all the oppressions that are wrought vnder the sunne. turned and beheld all the oppressions that Are wrought under the sun.
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1854
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,
We may Learn by his speech Here, when he Says, I turned and beheld, for it doth us to wit, that he fixed and be the eyes of his mind even wholly,
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1855
for the time, vppon the oppressions that are wrought. He applied all the force of his wisdome and knowledge, to search this thing aright:
for the time, upon the oppressions that Are wrought. He applied all the force of his Wisdom and knowledge, to search this thing aright:
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1856
and so did he •• al other matters which he made triall of. This was a wise mans part;
and so did he •• all other matters which he made trial of. This was a wise men part;
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1857
the eyes of a foole are in ye 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.
the eyes of a fool Are in the corner • of the world, as he •aith in the Proverbs ▪ He looks all abroad, upon all things At once and so hath no d•p•ight into my thing.
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1858
For ▪ as it is in thinges subic• vnto our bod• … sight, when we looke with our eyes br••• vpon all, 〈 … 〉 nothing but superficially,
For ▪ as it is in things subic• unto our bod• … sighed, when we look with our eyes br••• upon all, 〈 … 〉 nothing but superficially,
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1859
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.
or in a glimpse upon the 〈 … 〉, so is it with the mind, for the consideration of every particular vanity and miseri• in the state of this life.
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1860
The wise heart •e•••th and taketh note of euery thing particularly.
The wise heart •e•••th and Takes note of every thing particularly.
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1861
But th• foole goeth thro•gh all ▪ looketh round about, neuer furneth his eies from one to another, to fasten them, and so knoweth nothing perfectly.
But th• fool Goes thro•gh all ▪ looks round about, never furneth his eyes from one to Another, to fasten them, and so Knoweth nothing perfectly.
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1862
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,
God hath Set men in the world to be taught by all things, but the most Are wonderful negligent, not only about things Here spoken of,
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1863
but also in the holy word of God. Many are content ▪ to reade now and then at their pleasure certaine chapters sleightly,
but also in the holy word of God. Many Are content ▪ to read now and then At their pleasure certain Chapters slightly,
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1864
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,
but who Are they, or where Are they almost, which d•o labour in deed to find out the will of God from point to point? who does give himself with deep meditation to study the word of God? Is it marvel though all be full of Fools,
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1865
if we respect true wisdome? we haue no promise to be wise vnto God,
if we respect true Wisdom? we have no promise to be wise unto God,
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1866
vnlesse wée search for wisdome, and digge for it as for hidde treasures Prou. 2. Be diligent then brethren; and God will blesse yée:
unless we search for Wisdom, and dig for it as for hid treasures Prou. 2. Be diligent then brothers; and God will bless the:
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1867
ye shal espie al the vanitie of this world: ye shall be deliuered from it, and find the way to true blessednes.
you shall espy all the vanity of this world: you shall be Delivered from it, and find the Way to true blessedness.
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1868
God hath promised to blesse the diligent, séeke and yée shal find.
God hath promised to bless the diligent, seek and the shall find.
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1869
Next let vs consider what he found touching oppression, Behold (saith he) the teares of the oppressed and none comforteth them:
Next let us Consider what he found touching oppression, Behold (Says he) the tears of the oppressed and none comforts them:
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1870
and lo the strength is of the hand of those that oppresse them, and none comforteth them. and lo the strength is of the hand of those that oppress them, and none comforts them.
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1871
What a miserable condition is this, that oppressions are alwaies so many & so grieuous, and none to comfort the oppressed.
What a miserable condition is this, that oppressions Are always so many & so grievous, and none to Comfort the oppressed.
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1872
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,
Where there is strength & might, there they wrong the Weaker, even as the Stronger beasts do push and harm the feebler? there be Multitudes of poor men in the world, whose wives and children, through oppression of the rich, have scarce bred to put in their mouths,
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1873
or rags to hang vpon them.
or rags to hang upon them.
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1874
The landlords set such rent of their grounds, that they labour and toile like horses, spend their strength,
The landlords Set such rend of their grounds, that they labour and toil like Horses, spend their strength,
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1875
and can get nothing, which bée the tenaunts. This is a cruell part, for they doo euen as it were, eat the flesh,
and can get nothing, which been the tenants. This is a cruel part, for they do even as it were, eat the Flesh,
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1876
and drinke vp the bloud of these and of their children.
and drink up the blood of these and of their children.
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1877
And yet there is greater crueltie, they plucke away from the widow & fatherles that litle which was left them.
And yet there is greater cruelty, they pluck away from the widow & fatherless that little which was left them.
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1878
If there be but a cow, they will haue it:
If there be but a cow, they will have it:
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1879
let there be two or thrée poore babes, frō whose mouths they snatch away ye milke, it doth not moue them.
let there be two or thrée poor babes, from whose mouths they snatch away you milk, it does not move them.
vvb pc-acp vbi crd cc crd j n2, p-acp rg-crq n2 pns32 vvb av pn22 n1, pn31 vdz xx vvi pno32.
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1880
If there be a litl• cōmoditie of house or land, what deuises they haue to wind it in, and to wring it away:
If there be a litl• commodity of house or land, what devises they have to wind it in, and to wring it away:
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1881
they goe as nigh as to the bedde which they lie vpon.
they go as High as to the Bed which they lie upon.
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1882
This sauage crueltie exercised euery where vpon the weake by those that are strong, doth cause many a salt teare to be shed.
This savage cruelty exercised every where upon the weak by those that Are strong, does cause many a salt tear to be shed.
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1883
The smart is great, they may wéepe to ease their hart a litle, but there is none to comfort them.
The smart is great, they may weep to ease their heart a little, but there is none to Comfort them.
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1884
The Lord doeth looke vpon it, and will be reuenged.
The Lord doth look upon it, and will be revenged.
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1885
For if this shal be heard, Goe ye cursed into euerlasting fire, prepared for the deuill and his angels,
For if this shall be herd, Go you cursed into everlasting fire, prepared for the Devil and his Angels,
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1886
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,
for when I was hungry you gave me no meat, etc. How shall they escape which do snatch away the meat from the hungry? take heed all you that hold away other men's houses & Lands,
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1887
because they be not able to wage law with ye.
Because they be not able to wage law with you.
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1888
Take héed you that grind the faces of the poore, and gripe them with harde bargaining.
Take heed you that grind the faces of the poor, and gripe them with harden bargaining.
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1889
Take you héed also, that accept the person of the mightie, or iudge for reward.
Take you heed also, that accept the person of the mighty, or judge for reward.
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1890
The iudge of the whole world doeth lay vp al these things in store against the day of vengeilie. Lay aside your crueltie;
The judge of the Whole world doth lay up all these things in store against the day of vengeilie. Lay aside your cruelty;
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1891
visite the father lesse and widow in their distresse, dea• your bread to the hungrie, helpe them to their right which suffer wrong, visit the father less and widow in their distress, dea• your bred to the hungry, help them to their right which suffer wrong,
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1892
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.
and then shall you have none of these tears of the oppressed against the ▪ which Solomon beheld under the sun ▪ Princes and great men 〈 … 〉 whose place you 〈 … 〉 in.
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1893
Is it not Gods seat ▪ hath not he said ye are gods? •e ought to be like him:
Is it not God's seat ▪ hath not he said you Are God's? •e ought to be like him:
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1894
He doth not abhorpe the poore. He is the father of the fatherl•s, and iudgeth the wid• … case.
He does not abhorpe the poor. He is the father of the fatherl•s, and Judgeth the wid• … case.
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1895
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 the oppressed ▪ iudge the fatherlesse and widow•breake the •awes of the wicked,
He hath Set you up to be eyes to the blind, le•• to the lame ▪ and arms to the weak ▪ He give this in charge, open thy Mouth for the dumb, deal in the cause of the poor, deliver the oppressed ▪ judge the fatherless and widow•breake the •awes of the wicked,
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1896
and deliuer the pray out of his teeth.
and deliver the pray out of his teeth.
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1897
If ye would execute this throughly, it should not bes••d, I behold the reares of the oppressed ▪ & there is none to comfort them.
If you would execute this thoroughly, it should not bes••d, I behold the rears of the oppressed ▪ & there is none to Comfort them.
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1898
The rich men • men of countenance are let in by and by when they come, the poore man is thrust back:
The rich men • men of countenance Are let in by and by when they come, the poor man is thrust back:
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1899
some gentleman doth take away his land from him, to his vtter vndoing, he is not able to go to the law:
Some gentleman does take away his land from him, to his utter undoing, he is not able to go to the law:
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Image 109
1900
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.
he would make his case known to the Prince, who will do it for him? he may well go and weep in a corner to himself.
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Image 109
1901
If he had any thing left he were euen as good giue it away as séeke remedie, vules he haue some friend.
If he had any thing left he were even as good give it away as seek remedy, vules he have Some friend.
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1902
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,
How w•e thy a matter were it, if Princes & great judges would make the Entrance for poor men easy vntothem, by appointing such as should attend for that purpose,
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Image 109
1903
and that they would not be wearie of the trouble.
and that they would not be weary of the trouble.
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1904
It would stay many oppressions, for they would be ashamed to doo them, if they thought it should come to be scanned:
It would stay many oppressions, for they would be ashamed to do them, if they Thought it should come to be scanned:
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Image 109
1905
and so should God be highly pleased.
and so should God be highly pleased.
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1906
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 are wrought vnder the sunne.
But to know what the state of the world hath ever been Concerning this, let •••heare what Solomon adds ▪ Wherefore I praised the dead, which Are now dead I above the living which Are yet a liue• And I account him better the them both which hath not yet been ▪ for he hath not seen the evil works which Are wrought under the sun.
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1907
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:
He does esteem the misery's, so many & so great which fallen upon men by oppressions, that •e commends the state of the dead, above the case of those which remain alive:
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Image 110
1908
yea he doeth account him best at ease which hath not béene.
yea he doth account him best At ease which hath not been.
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1909
The dead, though they be now rid and freed, and in that respect better then the liuing,
The dead, though they be now rid and freed, and in that respect better then the living,
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Image 110
1910
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,
yet Because they have passed through the calamities of this life, and born their burden of them, •e makes them inferior to those which Are unborn,
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Image 110
1911
because they haue not séene the euill worke that is wrought vnder the sunne.
Because they have not seen the evil work that is wrought under the sun.
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Image 110
1912
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.
He sets this life before us, as a sea or gulf full of storms, unquietness and Troubles, death is as it were the Haven & landing place, where men Are Set free.
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1913
But they are most at ease which neuer came in it, they haue not felt,
But they Are most At ease which never Come in it, they have not felt,
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1914
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,
nor tasted of these bitter blasts, nor been tossed with us This being true, what shall we think of those which seek feliciti• and good in this world? But it may be said,
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1915
how can this be true which Solomon speaketh? The wicked goeth through many troubles in this world,
how can this be true which Solomon speaks? The wicked Goes through many Troubles in this world,
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1916
yet when he is dead & freed from them he is not in better, but in worse case, feeling assuredly, that he is dāned.
yet when he is dead & freed from them he is not in better, but in Worse case, feeling assuredly, that he is damned.
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1917
The godly, although of all other the most miserable in this world, (if we respect only ye waight of afflictiōs) yet they be in ioy after death, are happy that euer they were borne,
The godly, although of all other the most miserable in this world, (if we respect only the weight of afflictions) yet they be in joy After death, Are happy that ever they were born,
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1918
& therfore it can not be said, that he which hath not yet béene is better then they.
& Therefore it can not be said, that he which hath not yet been is better then they.
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Image 110
1919
I answere, yt Solomon doth not respect any thing in this cōparison, but that which is vnder the sun.
I answer, that Solomon does not respect any thing in this comparison, but that which is under the sun.
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Image 110
1920
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:
He doth prove that under heaven, there is nought but vanity. He doth not in this place meddle with that which is out of the world:
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Image 110
1921
that is, either with saluation or damnatiō.
that is, either with salvation or damnation.
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1922
We sée the men that séeke good in ye world, doe set those respects also aside:
We see the men that seek good in you world, do Set those respects also aside:
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1923
so that he dealeth now within their compasse.
so that he deals now within their compass.
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1924
Is this true, that respecting ye miseries of this world, the dead be in better case then the liuing,
Is this true, that respecting you misery's of this world, the dead be in better case then the living,
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1925
& 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 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?
& he that hath never been born better At ease then they both? Is it not then also true, that he said, vanity of vanities, all is vanity, there is no profit to a man of all his travail under the sun? Why then do men Set their heart upon this miserable life? what will they find in it?
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1926
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.
The next sentence sets forth Another evil which might make this life unpleasant, when he Says, I saw all travail and all perfection of the work, that this is the envy of a man from his neighbour, this also is vanity, and affliction of Spirit.
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Image 111
1927
Wee haue heard how miserable he iudged this life by reason of oppressions: now hee speaketh of that which addeth further miserie.
we have herd how miserable he judged this life by reason of oppressions: now he speaks of that which adds further misery.
pns12 vhb vvn c-crq j pns31 vvd d n1 p-acp n1 pp-f n2: av pns31 vvz pp-f d r-crq vvz jc n1.
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Image 111
1928
It is but a small thing which man hath allotted him here, euen to reioyce in his workes,
It is but a small thing which man hath allotted him Here, even to rejoice in his works,
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Image 111
1929
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.
and yet he can not enjoy the same quietly, or without vexation. God Giveth skill in all manner of works which Are wrought under the sun.
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Image 111
1930
The greater giftes he geueth, the greater perfection doe they shew in their workes that haue them.
The greater Gifts he Giveth, the greater perfection do they show in their works that have them.
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Image 111
1931
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.
It is (After a sort) to be injurious to God himself, when men do not give the due praise unto such men that do so excel in Gifts of skill.
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Image 111
1932
They should be honoured, and haue matter to reioyce, but they be enuyed. The more perfect they be, the more dooth enuie repine.
They should be honoured, and have matter to rejoice, but they be envied. The more perfect they be, the more doth envy repine.
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1933
This springeth from vainglorie, and couetousnes withall. Men would be praysed, and haue the chéefe fame and profite of their science.
This springs from vainglory, and covetousness withal. Men would be praised, and have the chief fame and profit of their science.
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1934
If God haue geuen more perfection vnto an other, it gréeueth them, they depraue, and disgrace all that euer they can.
If God have given more perfection unto an other, it Grieveth them, they deprave, and disgrace all that ever they can.
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1935
From hence doe flow foorth many annoyances, which make this life gréeuous.
From hence do flow forth many annoyances, which make this life grievous.
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1936
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.
To conclude then (Beloved) you may see also out of this portion of Scripture that I have now handled, that the vanity and vexation of this life is very great, & shall ever continue.
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1937
God geue vs grace to consider of it, and to be so much further drawen from things transitorie. Amen.
God give us grace to Consider of it, and to be so much further drawn from things transitory. Amen.
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1938
The end of the sixth Sermon.
The end of the sixth Sermon.
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The seuenth Sermon. Ecclesiastes. Chap. 4. THe Foole foldeth together his handes, and eateth his own flesh.
The Seventh Sermon. Ecclesiastes. Chap. 4. THe Fool foldeth together his hands, and Eateth his own Flesh.
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1940
6 One handful is better with quiet, then two handfuls with toyle and vexation of spirite.
6 One handful is better with quiet, then two handfuls with toil and vexation of Spirit.
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1941
7 And I turned, and beheld a vanitie vnder the sunne.
7 And I turned, and beheld a vanity under the sun.
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1942
8 There is one, and there is not a seconde, also he hath neither sonne nor brother,
8 There is one, and there is not a seconde, also he hath neither son nor brother,
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1943
and yet there is no ende of all his labour, also his eye is not satisfied with riches:
and yet there is no end of all his labour, also his eye is not satisfied with riches:
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1944
and for whom doe I trauel and defraud my soul of good? This also is vanitie,
and for whom do I travel and defraud my soul of good? This also is vanity,
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1945
and this is an euill affliction. 9 Two are better than one, because they haue a good reward for their labor
and this is an evil affliction. 9 Two Are better than one, Because they have a good reward for their labour
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1946
10 And if they fal, one lifteth vp his fellow:
10 And if they fall, one lifts up his fellow:
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1947
but woe be to him that is alone which falleth, seeing there is not a secōd to lift him vp.
but woe be to him that is alone which falls, seeing there is not a secōd to lift him up.
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1948
11 Also, if two lie together they haue heare, but howe shoulde one haue warmth?
11 Also, if two lie together they have hear, but how should one have warmth?
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1949
12 Also, if one be to strong for him, two shall withstand him, and a threefold corde is not easilie broken.
12 Also, if one be to strong for him, two shall withstand him, and a threefold cord is not Easily broken.
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1950
13 A poore childe that is wise, is better then an old king which is a fool,
13 A poor child that is wise, is better then an old King which is a fool,
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1951
and knoweth not to be admonished aany more.
and Knoweth not to be admonished any more.
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1952
14 For he commeth out of the prison to raigne, when this is borne poore in his kingdome
14 For he comes out of the prison to Reign, when this is born poor in his Kingdom
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1953
15 I saw also al the liuing which walk vnder the sunne, with the second childe, which standeth vp in his steade.
15 I saw also all the living which walk under the sun, with the second child, which Stands up in his stead.
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1954
16 There is no end of al the people, also of any that hath ruled ouer them, those that come after wil not reioyce in •im:
16 There is no end of all the people, also of any that hath ruled over them, those that come After will not rejoice in •im:
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1955
this also is vanitie and affliction of •pirit. 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 ye state of the liuing worse than of the dead.
this also is vanity and affliction of •pirit. Ecclesiastes. Chap. 4. THe fool foldeth his hands, etc. This King Goes forward in opening the vanities of this life, which make it miserable The last time we herd what he beheld among the children of men touching oppressions, in which they show themselves so cruel beasts one to Another, that they make you state of the living Worse than of the dead.
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1956
Also, of the enuie which lighteth •pon those that are wise, perfect, and prosperous in their workes.
Also, of the envy which lights •pon those that Are wise, perfect, and prosperous in their works.
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1957
In these he hath included many of the harmes which one doeth to another.
In these he hath included many of the harms which one doth to Another.
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1958
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:
It were enough to make our present estate nought, if there were no more but the injuries in body, goods and name, which we lie open unto continually, and must bear from Others. But this is not all:
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1959
for if there were none to hurt vs, we are ready to annoy our selues, and that many waies. Thrée sortes are here brought in, which are their owne fo•s,
for if there were none to hurt us, we Are ready to annoy our selves, and that many ways. Thrée sorts Are Here brought in, which Are their own fo•s,
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1960
and which heape miseries vpon themselues: the slouthfull person, the miserable niggard, and the wilfull conceited man.
and which heap misery's upon themselves: the slothful person, the miserable niggard, and the wilful conceited man.
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1961
He beginneth with the slouthfull, because he had spoken of the perfection of trauaile in the former verse.
He begins with the slothful, Because he had spoken of the perfection of travail in the former verse.
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1962
Let a man trauaile with wisdome and perfection, he shal be enuied:
Let a man travail with Wisdom and perfection, he shall be envied:
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1963
let him cease & be slouthfull, it is his destruction, as we shall vnderstand by that which is here taught.
let him cease & be slothful, it is his destruction, as we shall understand by that which is Here taught.
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1964
There be harmes on euery side. The foole foldeth his hands, this is spoken of the slouthfull or idle person.
There be harms on every side. The fool foldeth his hands, this is spoken of the slothful or idle person.
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1965
It may be demaunded how we know that he speaketh this of ye idle, seing he doth not name him:
It may be demanded how we know that he speaks this of you idle, sing he does not name him:
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1966
he saith not ye slouthfull, but the foole foldeth his hands. The foole cōprehendeth mo then sluggards & idle persons:
he Says not you slothful, but the fool foldeth his hands. The fool comprehendeth more then sluggards & idle Persons:
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1967
I answer, that the description is of a sluggard very plaine & manifest.
I answer, that the description is of a sluggard very plain & manifest.
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1968
For wheras God hath laid this vpon Adam and all his sonnes, In the sweat of thy browes thou shalt eat bread.
For whereas God hath laid this upon Adam and all his Sons, In the sweat of thy brows thou shalt eat bred.
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1969
Gen. 3. And he that will not labour, must not eat. 2. Thess. 3. Hée hath also giuen hands to that purpose.Gen. 3. And he that will not labour, must not eat. 2. Thess 3. He hath also given hands to that purpose.
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1970
He that worketh is said to lay to his hands, & the works are called the works of our hands.
He that works is said to lay to his hands, & the works Are called the works of our hands.
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1971
Contrariwise, he that is idle is said to fold together his hands.
Contrariwise, he that is idle is said to fold together his hands.
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1972
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,
It may then be demanded why he doth not name the sluggard, but use so general a name as fool? It is for special Causes,
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1973
for the idle which foldeth his handes, is almost a foole alone. Againe:
for the idle which foldeth his hands, is almost a fool alone. Again:
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1974
In the Prouerbes he saith, the sluggard is wiser in his owne conceipt, then seuen men that can render a reason.
In the Proverbs he Says, the sluggard is Wiser in his own conceit, then seuen men that can render a reason.
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1975
He taketh himselfe the wisest of many, that hée doeth spare his body, when other take paines,
He Takes himself the Wisest of many, that he doth spare his body, when other take pains,
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1976
and he is deceiued, for it is to his great miserie and destruction.
and he is deceived, for it is to his great misery and destruction.
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1977
The holy ghost doth of purpose set him forth to be cleane contrarie vnto that which he boasteth of, and that doth nippe sore.
The holy ghost does of purpose Set him forth to be clean contrary unto that which he boasts of, and that does nip soar.
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1978
For so dealeth S. Paule with those which let goe wholesome doctrine, and giue themselues to vaine speculations.
For so deals S. Paul with those which let go wholesome Doctrine, and give themselves to vain speculations.
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1979
He saith they be vainely puffed vp and know nothing.
He Says they be vainly puffed up and know nothing.
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1980
1. Timoth. 6. What can grieue such men more, then when they doo looke to be accounted the wisest of all,1. Timothy 6. What can grieve such men more, then when they do look to be accounted the Wisest of all,
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1981
and to know more then any (he saith) they be puffed vp and know nothing.
and to know more then any (he Says) they be puffed up and know nothing.
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1982
So the sluggard séemeth to be very wise, and therfore he noteth him by the word foole,
So the sluggard Seemeth to be very wise, and Therefore he notes him by the word fool,
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1983
as by his proper name, for he hath a chief place among fooles, cā there be any greater folly,
as by his proper name, for he hath a chief place among Fools, can there be any greater folly,
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1984
then to bring so great miserie vpon himself, that he eat his owne flesh.
then to bring so great misery upon himself, that he eat his own Flesh.
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1985
Wée all doo know that it is a great extremitis which canseth a man to bite and eat the flesh from his owne armes.
We all do know that it is a great extremitis which canseth a man to bite and eat the Flesh from his own arms.
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1986
With such doth he compare the idle, because he doth deuour himselfe.
With such does he compare the idle, Because he does devour himself.
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1987
It will be said, it hath béene seldome or neuer heard that anie hath lien stil wt slouth,
It will be said, it hath been seldom or never herd that any hath lain still with sloth,
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1988
and fed vpō his own flesh.
and fed upon his own Flesh.
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1989
We may not so vnderstād Solomon, that the sluggard doth in déed eat his own flesh wt his téeth,
We may not so understand Solomon, that the sluggard does in deed eat his own Flesh with his tooth,
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1990
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,
but denoureth himself with such misery, that it is all one as if he did. For as he speaks in the Proverbs, yet a little sleep, yet a little slumber,
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1991
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, and thy necessitie like an armed mā:
yet a little folding of the hands, together (there we may see who the fool •s which is described by folding his hands) •nd thy poverty comes like a trauellor, and thy necessity like an armed man:
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1992
by this he telleth that pouertie both come vpon the foole that foldeth his hands vnwares,
by this he Telleth that poverty both come upon the fool that foldeth his hands unwares,
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1993
and necessitie taketh hold of him so strongly, that it can not be withstood. For the trauellor commeth vnwares, & the armed man commeth strongly.
and necessity Takes hold of him so strongly, that it can not be withstood. For the trauellor comes unwares, & the armed man comes strongly.
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1994
He saith also that the sluggard shalbe clothed with ragges, & in very déed what followeth idlenes,
He Says also that the sluggard shall clothed with rags, & in very deed what follows idleness,
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1995
but shamefull beggerie? he doth want, he doth hunger, he doth vse deceipt & cosenage, yea he doth steale.
but shameful beggary? he does want, he does hunger, he does use deceit & cozenage, yea he does steal.
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1996
He commeth to the stockes, to the prison, to the whippe, and to the gallowes, his wife and children are beggars.
He comes to the stocks, to the prison, to the whip, and to the gallows, his wife and children Are beggars.
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1997
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,
Does not this man now eat up his own Flesh? is not this a right fool, may he not be so called as by his proper name? the world does swarm full of these Fools, they be in every country, in every City, in every village,
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1998
yea it is certaine they be almost in euery familie, and many together in some house.
yea it is certain they be almost in every family, and many together in Some house.
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Image 115
1999
For many haue a glory to bring vp their children in idlenesse and vaine pleasures, this is gentrie among a number.
For many have a glory to bring up their children in idleness and vain pleasures, this is gentry among a number.
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2000
From hence spring so many ragged r•ges, so many 〈 … 〉, & sh• … as be now a •aies.
From hence spring so many ragged r•ges, so many 〈 … 〉, & sh• … as be now a •aies.
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2001
Let all men take 〈 … 〉 and be warned by this, that the foole foldeth his hāds and ea•eth vp his owne 〈 … 〉.
Let all men take 〈 … 〉 and be warned by this, that the fool foldeth his hands and ea•eth up his own 〈 … 〉.
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351
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2002
Bring vp your children to labour, and honest trauaile, rich mens s• … it a disgrace,
Bring up your children to labour, and honest travail, rich men's s• … it a disgrace,
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2003
and an attain••• to their bloud; to doo any honest worke.
and an attain••• to their blood; to do any honest work.
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351
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2004
If he be a gentleman, though he haue not two g••a•es by the yeare to spend, y•• he may not labour.
If he be a gentleman, though he have not two g••a•es by the year to spend, y•• he may not labour.
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2005
Hée must spend his time in pleasures from morning to night, from the beginning of the wéeke to the end,
He must spend his time in pleasures from morning to night, from the beginning of the Week to the end,
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2006
and all the yeare long, as any pastim• groweth in season.
and all the year long, as any pastim• grows in season.
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Image 115
2007
These take not themselues •• be of his house to whom it was said, In the sweat of thy browes thou shalt •ate bread.
These take not themselves •• be of his house to whom it was said, In the sweat of thy brows thou shalt •ate bred.
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351
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2008
They come of greater houses then to wor•e with their ha•••, or to giue themselues to honest trauaile or studie.
They come of greater houses then to wor•e with their ha•••, or to give themselves to honest travail or study.
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2009
An other ••rt haue b•ene souldiers:
an other ••rt have b•ene Soldiers:
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2010
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:
a man shall he••e them •i••r• great Oaths, & with him hanged, that will •uer work again After he hath once served that Way:
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Image 115
2011
these will follow harl•ts and the di••, (their handes be not folded vp from such things) and can also take a purse by the high way side.
these will follow harl•ts and the di••, (their hands be not folded up from such things) and can also take a purse by the high Way side.
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Image 116
2012
Other ther• be which haue béene brought vp at home, but yet the plow and the cart,
Other ther• be which have been brought up At home, but yet the blow and the cart,
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2013
or their ••••ations b• to mea•e for them, they •a•e •earie of them, and they must be s•ruing men,
or their ••••ations b• to mea•e for them, they •a•e •earie of them, and they must be s•ruing men,
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2014
and in that course of life they loiter and are vnprofitable.
and in that course of life they loiter and Are unprofitable.
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2015
If they ware old or be turned out of seruice, they be in miserie, they begg• or steale.
If they beware old or be turned out of service, they be in misery, they begg• or steal.
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2016
Thus wée may sée, that there be many of these fooles which ••ld vp their handes, and eate their owne flesh.
Thus we may see, that there be many of these Fools which ••ld up their hands, and eat their own Flesh.
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2017
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,
It is (Beloved) a cruel thing for a man to Donor himself, to eat up the Flesh of his wife and children• and this d••th he that is •louthfull,
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2018
because God hath ordeined that by the labor of our hands we must nourish• our selues & our families.
Because God hath ordained that by the labour of our hands we must nourish• our selves & our families.
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2019
God hath set vs here for a fewe dayes to labour truelie and painfullie for our liuing.
God hath Set us Here for a few days to labour truly and painfully for our living.
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2020
H••e care of this ordinance, and remember what is said of the slouthfull ▪ One handfull is better with quiet,
H••e care of this Ordinance, and Remember what is said of the slothful ▪ One handful is better with quiet,
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2021
than two handfull• with toyle and vexation of spirite. This sentence may be vnderstood two wayes:than two handfull• with toil and vexation of Spirit. This sentence may be understood two ways:
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2022
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,
for either Solomon sets it down as a Doctrine, and then the sense is this, that it is better to have a smaller portion of riches with moderate care and travail,
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2023
then to haue great aboundance with toyle and vexation of spirite:
then to have great abundance with toil and vexation of Spirit:
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2024
and that is very true, and then is it set down as the meane betwéene the slouthful and the miserable drudge, spoken of next:
and that is very true, and then is it Set down as the mean between the slothful and the miserable drudge, spoken of next:
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2025
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,
or Else he speaks in the person of the slothful, showing how he Persuadeth himself unto idleness, that he had rather fare thinly and take his ease,
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2026
then to wearie himselfe with labour, for to get riches.
then to weary himself with labour, for to get riches.
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2027
It is a true saying, when it is applied against an ouer gréedie desire or riches:
It is a true saying, when it is applied against an over greedy desire or riches:
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2028
yet is it a bad reason, as the sluggard vseth it, to his purpose.
yet is it a bad reason, as the sluggard uses it, to his purpose.
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2029
For, he carrieth himselfe by it, not vnto moderate care and trauaile to prouide things necessarie,
For, he Carrieth himself by it, not unto moderate care and travail to provide things necessary,
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2030
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 in deed into idleness, and beggeris. He Says, One handful, (that is, a little,) is better with quiet rest, than two handfuls with labour:
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2031
But he hath not that 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:
But he hath not that one handful At his will, for the slugga•• Lusteth, and hath nothing, Prou. 6. Let it not seem strange, that the idle do abuse a true saying to colour their laziness:
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2032
ye shall finde it so in other vices.
you shall find it so in other vices.
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2033
The prodigall ruffian beholdeth the couetbus niggard, and what saith he? There is a miserable caitife, he maketh his money his god.
The prodigal ruffian beholdeth the couetbus niggard, and what Says he? There is a miserable caitiff, he makes his money his god.
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2034
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,
I will never (Says he) be a slaus to my purse, I will make gold my servant, andiso he pours forth so long as he hath any,
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2035
and that riotouslie, where there is no néed.
and that riotously, where there is no need.
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2036
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.
The coustous man looks upon him, Oh (Says he) yonder bea•• follow weth his pleasure, he is an vnthrist, he is Worse then an Infidel (Says the Scripture) which Provideth not for his family.
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2037
Thus doe men with true sentences séeke to colour their sinnes, and are caried into extremities,
Thus do men with true sentences seek to colour their Sins, and Are carried into extremities,
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2038
and so doeth the idle foole here.
and so doth the idle fool Here.
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2039
He séeth men labour, and take paines for their sustenaunce, and to prouide somwhat for their children.
He seeth men labour, and take pains for their sustenance, and to provide somewhat for their children.
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2040
O (thinketh he) these are foolish men, they vexe & wearie themselues, I had rather haue a cup of béere and a morsel of bread with ease,
O (Thinketh he) these Are foolish men, they vex & weary themselves, I had rather have a cup of beer and a morsel of bred with ease,
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2041
then to haue all their good cheare with the paines which they take.
then to have all their good cheer with the pains which they take.
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2042
This no doubt, is a swéet reason vnto flesh and bloud, which shunneth labour, and is prone vnto idlenes and luste.
This no doubt, is a sweet reason unto Flesh and blood, which shunneth labour, and is prove unto idleness and lust.
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2043
It causeth thousands to séek easie occupations.
It Causes thousands to seek easy occupations.
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2044
Brethren, withstand this temptation, remēber that God hath laide vpon euery man that he shall trauaile carefully in his vocation.
Brothers, withstand this temptation, Remember that God hath laid upon every man that he shall travail carefully in his vocation.
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2045
As no man ought to set his heart vpon riches, so ought all to beware of slouthfulnes,
As no man ought to Set his heart upon riches, so ought all to beware of slothfulness,
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2046
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.
for it is a folly that brings great calamity in the end. Thus have we seen one sort of men that plague themselves: now follows Another.
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2047
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,I beheld a vanity under the sun, there is one, and there is not a second, etc. He Describeth such a man as Punisheth himself with extreme care and labours to heap up riches,
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2048
and cā neuer haue his eye satisfied:
and can never have his eye satisfied:
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2049
yea such a one as is a nigard to his owne bellie, and doeth euen grudge to bestow any good thing vpon himselfe.
yea such a one as is a niggard to his own belly, and doth even grudge to bestow any good thing upon himself.
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2050
When a man hath a wife and children, brethren or kinred, there bee some bondes of naturall affection, which may moue him to lay vp som what to geue vnto them.
When a man hath a wife and children, brothers or kindred, there bee Some bonds of natural affection, which may move him to lay up Some what to give unto them.
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2051
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,
When it is so, there seems to be a just excuse, (as in deed it is commendable where measure is kept) but this is to be wondered At, that there should be so cruel a sickness in our nature, that a man being alone, having no son,
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2052
nor any kinred to prouide for, is yet so insatiable, that he can neuer think he hath inough,
nor any kindred to provide for, is yet so insatiable, that he can never think he hath enough,
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2053
but doeth continuallie whippe and torment himselfe wt thoghts and sorowful cares, and with paines and nigardly pinching.
but doth continually whip and torment himself with thoughts and sorrowful Cares, and with pains and niggardly pinching.
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2054
He doeth also geue vs to vnderstand, how blinde and foolish this man is.
He doth also give us to understand, how blind and foolish this man is.
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2055
For, he hath not the wisdome to thinke in him selfe, for whom doe I toile,
For, he hath not the Wisdom to think in him self, for whom do I toil,
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2056
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,
and defraud my soul of good? If a man could but reason thus in his heart, I have plenty of riches, I have no child, I have no near kinsman,
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2057
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.
for whom do I torment my self with care to get riches? Why should not I enjoy part of them my self? It would a little ease him of his burden.
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2058
Peraduenture it will be said, there bee fewe thus miserable. If a man woulde séeke, he shoulde hardly finde tenne such in a whole shire:
Peradventure it will be said, there be few thus miserable. If a man would seek, he should hardly find tenne such in a Whole shire:
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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,
why then doth Solomon bring it in to declare the misery of this life, seeing it lights but upon Here and there an odd person? I answer, that in deed there be few to be found which have no child,
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nor nigh kinred, and yet are extreme néedie, and of a miserablé nigardlines. But we must vnderstande that he speaketh of a common infection.
nor High kindred, and yet Are extreme needy, and of a miserablé nigardlines. But we must understand that he speaks of a Common infection.
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It is in many thousandes, but he doeth declare it, chu••ng such a person to set it foorth in,
It is in many thousandes, but he doth declare it, chu••ng such a person to Set it forth in,
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as in whom the disease is broken foorth, and hath nothing to couer it.
as in whom the disease is broken forth, and hath nothing to cover it.
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Shall we thinke, that to want childrē and kinred, doe bréede this vile maladie, nay that doeth but detect it:
Shall we think, that to want children and kindred, do breed this vile malady, nay that doth but detect it:
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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,
As the world doth swarm full of idle Fools, so is it certain, that there be thousands of these miserable hard men, which moil in the world as base drudges, to get and heap up riches for their children, which if they had no children,
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yet their disease woulde remayne with them. He saith this is vanitie, and this is an euill affliction.
yet their disease would remain with them. He Says this is vanity, and this is an evil affliction.
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And doubtles who can deny but that the life of such men is most miserable.
And doubtless who can deny but that the life of such men is most miserable.
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Now because this miser, though hée be among men, yet liueth (if it may bée called a life) vnto himselfe,
Now Because this miser, though he be among men, yet lives (if it may been called a life) unto himself,
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as he saith, he is one, and his minde cannot admit any fellow in that he possesseth, in which hée pincheth his owne bellie,
as he Says, he is one, and his mind cannot admit any fellow in that he Possesses, in which he pincheth his own belly,
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and saith it nay euen when it cryeth vnto him for somewhat.
and Says it nay even when it Cries unto him for somewhat.
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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,
He will Set forth further evils and inconveniences of his life by showing the good which comes of the contrary, that is, the society and fellowship of life. Two Are better than one, they can do more work,
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and many works together which one cannot, and so they haue a good reward for their labour.
and many works together which one cannot, and so they have a good reward for their labour.
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There be many commodities in laboring together. Companions are in societie, if one of them fal, his fellow lifteth him vp.
There be many commodities in labouring together. Sodales Are in society, if one of them fall, his fellow lifts him up.
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But he which is alone and doth fall, wo be ▪ to him, there is no helpe for him.
But he which is alone and does fallen, woe be ▪ to him, there is no help for him.
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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 for him, two will be able to resist:
If two lie together they Are warm, but one alone can not be warm, if any do Set upon one and would be to strong for him, two will be able to resist:
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and a thréefold cord is not easily brokē.
and a threefold cord is not Easily broken.
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Where men are linked together in societie and friendship, they be strong and can not easily be iniuried.
Where men Are linked together in society and friendship, they be strong and can not Easily be injuried.
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By these his meaning is to shewe the manifold mischisfes which the worldly drudge coueting to liue by himselfe, doth fall into.
By these his meaning is to show the manifold mischisfes which the worldly drudge coveting to live by himself, does fallen into.
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Let vs note thus much, that men are dissociate and liue a sunder, gréedinesse of wealth is a great cause of it.
Let us note thus much, that men Are dissociate and live a sunder, greediness of wealth is a great cause of it.
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They can not abide that one should haue any gaine by another, they will bestow nothing vpon any to norish loue.
They can not abide that one should have any gain by Another, they will bestow nothing upon any to nourish love.
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And thus they draw euils vpon themselues, and make their life full of miseries.
And thus they draw evils upon themselves, and make their life full of misery's.
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Where he saith of the worldly drudge, that there is no end of all his labour, also his eye is not satisfied with riches,
Where he Says of the worldly drudge, that there is no end of all his labour, also his eye is not satisfied with riches,
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though he haue neither sonne nor brother, I feare many wil take none but such to be couetous:
though he have neither son nor brother, I Fear many will take none but such to be covetous:
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least any should be deceiued in taking this to be the onely description of a couetous man, I will stand somewhat vpon it.
lest any should be deceived in taking this to be the only description of a covetous man, I will stand somewhat upon it.
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In déed it is the descriptiō of a couetous mā, but yet of one that is in a déepe degrée of couetousnes,
In deed it is the description of a covetous man, but yet of one that is in a deep degree of covetousness,
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yea of an extreme miser and drudge.
yea of an extreme miser and drudge.
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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.
A man may come certain Degrees short of him, and yet be covetous, and so covetous that she Scripture calls him an Idolater, making riches his trust ▪ and so his God, he shall not enter into the Kingdom of heaven.
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First, if a man haue many children for which he is bound to prouide by his trauaile,
First, if a man have many children for which he is bound to provide by his travail,
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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,
and to teach them to work, yet to have an insatiable desire for riches, to toil without end, is condemned, it is a savage thing, to live (which many do,) without society of neighbours,
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as ye shall see many so couetous that they admit no companions.
as you shall see many so covetous that they admit no Sodales.
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I will say further, though he doo not defraud his soule of good, but doo féed of them,
I will say further, though he do not defraud his soul of good, but do feed of them,
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yea though he come to be after a sort satisfied and haue enough, yet he may be couetouse:
yea though he come to be After a sort satisfied and have enough, yet he may be covetous:
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for couetousnesse is not onely in the gréedie desire of hauing more, or in pinching the bellie,
for covetousness is not only in the greedy desire of having more, or in pinching the belly,
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but chiefly in trusting in riches.
but chiefly in trusting in riches.
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God hath giuen vs our life, he hath commaunded vs to trauaile for sustenance, but yet so as that we depend vpon him,
God hath given us our life, he hath commanded us to travail for sustenance, but yet so as that we depend upon him,
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and know that he doth féed vs, & maintaine our life. Faith in him, is she keye of our store house, if we stay vpon riches,
and know that he does feed us, & maintain our life. Faith in him, is she key of our store house, if we stay upon riches,
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as though our life were maintained by them, be guiltie of couètousnes.
as though our life were maintained by them, be guilty of couètousnes.
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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:
Our Saviour Says, take heed and beware of covetousness, Lycia 12. and then for Exampl brings in a man, whose garners brought forth such stoare, that he had not room to lay it up:
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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.
he pulled down his Barns, and built greater, and then he said, Soul thou hast enough laid up in store for many Years, eat, drink, and be merry.
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Thou foole, this night shall they take away thy soule, &c. Here is one ye sée, doeth eate, drinke, and is merrie;
Thou fool, this night shall they take away thy soul, etc. Here is one you see, doth eat, drink, and is merry;
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hath enough for many yeres, and yet condemned as couetous.
hath enough for many Years, and yet condemned as covetous.
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The wretched drudge here described by Solomon, goeth farre beyond this, and yet this is not excused ▪
The wretched drudge Here described by Solomon, Goes Far beyond this, and yet this is not excused ▪
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We haue now in our daies, it may be, but here and there one, which fitly in euery respect agréed with this description.
We have now in our days, it may be, but Here and there one, which fitly in every respect agreed with this description.
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For though there be many that cannot be satisfied wish goodes, that neuer rest toyling, that robbe their own bellies,
For though there be many that cannot be satisfied wish goods, that never rest toiling, that rob their own bellies,
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yet fewe of them be without children or kinred. Well, let it be they differ some what, yet they be but base drudges.
yet few of them be without children or kindred. Well, let it be they differ Some what, yet they be but base drudges.
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Of the last sort, that is, such as stay and trust vppon riches, there be infinite:
Of the last sort, that is, such as stay and trust upon riches, there be infinite:
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for all are such, vntil God worke in them the regeneration.
for all Are such, until God work in them the regeneration.
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Ye shall heare many say, I thanke God I am not conetous, If I were sure to haue inough but to liue withall.
You shall hear many say, I thank God I am not conetous, If I were sure to have enough but to live withal.
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I woulde haue lesse care, and take lesse paines. It is in some sence, and as some speake it, as much as to say,
I would have less care, and take less pains. It is in Some sense, and as Some speak it, as much as to say,
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if I were sure that Mammon my God were so great to kéep me, I would wish no more.
if I were sure that Mammon my God were so great to keep me, I would wish no more.
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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.
These men Are afraid their riches will not suffice them and their posterity. For they imagine that their children can not live but by them.
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It wil here be obiected, that it is lawfull and requisite to make prouision, and to lay vp for the children:
It will Here be objected, that it is lawful and requisite to make provision, and to lay up for the children:
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and dayly experience doeth teach, that such as haue litle or nothing left, doe ful ill.
and daily experience doth teach, that such as have little or nothing left, do full ill.
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I answere, we must so lay vp, that we yet trust not to the riches which be vncertaine, but to the liuing Lord.
I answer, we must so lay up, that we yet trust not to the riches which be uncertain, but to the living Lord.
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Our life dependeth vpon him, and so doe the liues of our children.
Our life dependeth upon him, and so do the lives of our children.
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And where it is said, they doe ful il which haue little or nothing left them, that is through vnbeléefe.
And where it is said, they do full il which have little or nothing left them, that is through unbelief.
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Is it maruell though the Lord suffer thousands of such as trust in riches, to be depriued of his blessing? They fayle of riches,
Is it marvel though the Lord suffer thousands of such as trust in riches, to be deprived of his blessing? They fail of riches,
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and haue no God to stay: vpō, and so doe pilfer and steale.
and have no God to stay: upon, and so do pilfer and steal.
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But such as feare the Lorde, and trust in him, shall ve fed in the time of dearth.
But such as Fear the Lord, and trust in him, shall we fed in the time of dearth.
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I haue béene young, and now am olde (saith the Prophet) yet saw I neuer the righteous forsaken,
I have been young, and now am old (Says the Prophet) yet saw I never the righteous forsaken,
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and his seed begging their bread.
and his seed begging their bred.
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We sée also many left in wealth that come to beggerie, and thousandes lefte with nothing, which come to be wel able to liue.
We see also many left in wealth that come to beggary, and thousandes left with nothing, which come to be well able to live.
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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.
The Parents which provide that their children may have provision made for the Flesh, to fulfil the lusts thereof, do often give them a knife to Cut their own throat.
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For they be idle, and riotous, and learn no good trade to get their liuing. If that be once spent which was left, they must begge, or steale.
For they be idle, and riotous, and Learn no good trade to get their living. If that be once spent which was left, they must beg, or steal.
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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.
Thus I have stood somewhat largely, lest any should take none to be covetous, but such as to whom in every respect the description Here made by Solomon doth agree.
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We must now come to the third sort of men which do plague thēselues. Wée haue dealt with the idle, & with the miserable couetouse:
We must now come to the third sort of men which do plague themselves. We have dealt with the idle, & with the miserable covetous:
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there remaineth that foole which is wilfull and conceipted. He describeth him in these wordes, that knoweth not to bee admonished any more.
there remains that fool which is wilful and conceited. He Describeth him in these words, that Knoweth not to be admonished any more.
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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.
He hath such an opinion of his own Wisdom, and is so addicted to follow his own brain, that let never so good counsel and admonition be given, he will not follow it.
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To make manifest how great the harme and dammage is, which this man doeth draw vpon himselfe,
To make manifest how great the harm and damage is, which this man doth draw upon himself,
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and the mischiefes and snares into which he falleth, Solomon doth very excellently set it foorth by comparison.
and the mischiefs and snares into which he falls, Solomon does very excellently Set it forth by comparison.
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This foole (for so he termeth him) let him haue all the aduantages that may be to such an one,
This fool (for so he termeth him) let him have all the advantages that may be to such an one,
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yet shall they not deliue• him. Age is a great matter to be regarded, and a great helpe to goe through, because it hath séene much.
yet shall they not deliue• him. Age is a great matter to be regarded, and a great help to go through, Because it hath seen much.
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Riches and honour, and authoritie especially when they be with the greatest, as in kings, must néedes doo excéeding much.
Riches and honour, and Authority especially when they be with the greatest, as in Kings, must needs do exceeding much.
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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.
But yet all these, that is, age, riches, honour, power or Authority, shall not be able to deliver the wilful conceited fool, that Knoweth not to be admonished, any more, from misery's and dangers, no though he be a King.
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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.
This is the cause why he Says, better is a poor child that is wise, then an old King which is a fool, and Knoweth not to be admonished.
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And to shew how vn•esistablie this foole casteth himselfe •owne, or how little those things shall •elpe,
And to show how vn•esistablie this fool Cast himself •owne, or how little those things shall •elpe,
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namely his yeares of experience, •is riches, honour and power, he setteth •ne that wanteth all these in better case.
namely his Years of experience, •is riches, honour and power, he sets •ne that Wants all these in better case.
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For a poore child hath not experience: he •anteth power, for both tender age and •ouertie bring cōtempt.
For a poor child hath not experience: he •anteth power, for both tender age and •ouertie bring contempt.
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He hath nothing •ut wisdome, and that wisdome but of a •ild, yet is he better thē the other.
He hath nothing •ut Wisdom, and that Wisdom but of a •ild, yet is he better them the other.
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Thus are we taught what mischiefe hedstrong follie doth carrie with it. But I must here make the matter a little plainer.
Thus Are we taught what mischief headstrong folly does carry with it. But I must Here make the matter a little plainer.
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It will be said, what is this to declare the vanitie of life present.
It will be said, what is this to declare the vanity of life present.
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We shall seldome find such a king, and if it fall out oftenner, yet doeth it touch but a few.
We shall seldom find such a King, and if it fallen out oftenner, yet doth it touch but a few.
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I answer first that when this is a king, all the whole realme doth smart for it.
I answer First that when this is a King, all the Whole realm does smart for it.
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A wise king is a great blessing vnto all his subiects.
A wise King is a great blessing unto all his Subjects.
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On the contrary such a foole as is here described to be wilfull, and not knowing to be admonished by wise coūsellors, doeth not onely harme himselfe,
On the contrary such a fool as is Here described to be wilful, and not knowing to be admonished by wise counsellors, doth not only harm himself,
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but wrappeth all his kingdome in calamities. Great menne draw many with them, they fall not alone.
but wrappeth all his Kingdom in calamities. Great men draw many with them, they fallen not alone.
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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.
Secondly, I answer that Solomon does not mean to speak this only of a King, but by Way of comparison to include all other Degrees of men.
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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,
For thus must we reason, If an old King that is a fool, and Knoweth not to be admoninished any more, be through his wilfulness & heady conceit, in Worse case then a poor child,
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then other menne of lesse power and wealth, though they be noble and rich can not be safe,
then other men of less power and wealth, though they be noble and rich can not be safe,
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and how shal the inferiour sort of people then escape, I meane such as be wilfull?
and how shall the inferior sort of people then escape, I mean such as be wilful?
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Thus wée sée how it concludeth all sorts of mē that be addicted to their owne will,
Thus we see how it Concludeth all sorts of men that be addicted to their own will,
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and be so wise in their owne eyes, that they wil not be counselled.
and be so wise in their own eyes, that they will not be counseled.
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Now let vs sée the difference betwéene them, by which is laid open the harme which hée doth to himselfe.
Now let us see the difference between them, by which is laid open the harm which he does to himself.
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The one he saith (which is the poore childe) commeth out of prison to raigne,
The one he Says (which is the poor child) comes out of prison to Reign,
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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:
also the other (that is the King which is a fool, and Knoweth not to been admonished) is born poor in his Kingdom. Here is wonderful difference:
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the one out of pouertie and afflictiō riseth vp into princely estate: the other doeth fall downe from his dignitie and power into calamitie.
the one out of poverty and affliction Riseth up into princely estate: the other doth fallen down from his dignity and power into calamity.
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We haue example of this in holy scripture, poore Ioseph was sold for a bond man, he was cast into prison,
We have Exampl of this in holy scripture, poor Ioseph was sold for a bound man, he was cast into prison,
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and from thence he was lifted vp to be ruler ouer all Egipt.
and from thence he was lifted up to be ruler over all Egypt.
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Sedekiah did not humble himselfe before Ieremie the prophet at the mouth of the Lord, 2. Chron. 36. and therefore he was cast downe.Sedekiah did not humble himself before Ieremie the Prophet At the Mouth of the Lord, 2. Chronicles 36. and Therefore he was cast down.
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All wilfull fooles are not kings or princes, and so can not fall so high.
All wilful Fools Are not Kings or Princes, and so can not fallen so high.
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But miserable are the plagues if we behold them, among the children of men, which are wrought by wilfull conceipted fooles.
But miserable Are the plagues if we behold them, among the children of men, which Are wrought by wilful conceited Fools.
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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.
It is a Common sickness, every man almost is wise, and many Are so full with the opinion of Wisdom, that they despise good council, and good admonition.
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Looke what they set vpon, they go through with it in a gard, they plague others & vndoo themselues, they be vnrecouerable.
Look what they Set upon, they go through with it in a guard, they plague Others & undo themselves, they be unrecoverable.
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For in the prouerbes Solomon speaketh thus:
For in the proverbs Solomon speaks thus:
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If thou braie a foole in a morter with a pestle among wheat, yet will not his foolishnes depart from him.
If thou bray a fool in a mortar with a pestle among wheat, yet will not his foolishness depart from him.
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This is to be vnderstood of the simple foole, there is no tawing that can bring him to any passe:
This is to be understood of the simple fool, there is no tawing that can bring him to any pass:
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instruction or stripes and all will not serue: a foole will be a foole still doe what ye can.
instruction or stripes and all will not serve: a fool will be a fool still do what you can.
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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.
In an other place of the Proverbs, he Says thus, See thou a man that is wise in his own conceit, there is more hope of a fool then of him.
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Yée sée he leaueth litle hope of a foole, when braying in a morter wil not serue.
The see he Leaveth little hope of a fool, when braying in a mortar will not serve.
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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.
What hope is there then of this other kind of fool, that is of him that is wise in his own eyes, whom he Affirmeth to be the harder.
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In this place he is called a foole, not that he is so selie as to want common sence,
In this place he is called a fool, not that he is so silly as to want Common sense,
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but because there is no greater follie then for a man to be wise in his owne eies.
but Because there is no greater folly then for a man to be wise in his own eyes.
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There be many of these fooles which be craftie fooles, they be déepe in fetches, suspicious, vaineglorious, and proude.
There be many of these Fools which be crafty Fools, they be deep in Fetches, suspicious, vainglorious, and proud.
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It is not possible with wordes to expresse what inconueniences and plagues these bring vnto countries, townes,
It is not possible with words to express what inconveniences and plagues these bring unto countries, Towns,
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and families where they beare sway: ye shall sée them like vnto vnbrideled coltes.
and families where they bear sway: you shall see them like unto unbridled colts.
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It is no meruaile though Solomon did behold these, and bring them in as a part of the plagues which are vnder the sun.
It is no marvel though Solomon did behold these, and bring them in as a part of the plagues which Are under the sun.
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There be an innumerable rabblement of idle fooles, which fold vp their hands, and eat their owne flesh.
There be an innumerable rabblement of idle Fools, which fold up their hands, and eat their own Flesh.
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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 many misers which turmoil without end to heap up riches for they can not tell whom: they pinch their own bellies.
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There be also as we may well perceiue, if we looke vpon the quarrels in law,
There be also as we may well perceive, if we look upon the quarrels in law,
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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.
and contentions among societies and companies, that there be also very many conceited Fools, all is full of Fools, the Whole world is troubled with Fools.
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If there be mo sortes, they are not here mētioned, because these thrée are sufficient to be brought forth vpon the stage.
If there be more sorts, they Are not Here mentioned, Because these thrée Are sufficient to be brought forth upon the stage.
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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.
Learn out of this place a necessary Lesson, when you be to choose any to bear• office of government, either alone or together with other, take heed that you make not choice of such Fools, that is of such as be wise in their own estimation.
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Such men will trouble all, the more wit they haue the more daungerous ye shall finde them, the more wilfull and headie,
Such men will trouble all, the more wit they have the more dangerous you shall find them, the more wilful and heady,
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and the further of from receyuing admonitiō. Men can liue no pleasant life but where there is the comfort of societie.
and the further of from receiving admonition. Men can live no pleasant life but where there is the Comfort of society.
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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.
Miserable Therefore is the condition of this present life through the multitude of these three sorts of Fools, which Are most noisome to themselves, and bring vexation unto Others.
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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.
Let us go forward, I saw (Says he) all the living walking under the sun with the second child which Stands up in his stead.
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This is to be vnderstoode of the succession of kings, and great men of the earth.
This is to be understood of the succession of Kings, and great men of the earth.
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He spake of an olde king that is a foole, he doeth in contemplation behold him thrown down from his throne,
He spoke of an old King that is a fool, he doth in contemplation behold him thrown down from his throne,
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and forsaken of all his subiectes, He doth also ▪ behold them, euen all the liuing that walke vpon the earth, walking,
and forsaken of all his Subjects, He does also ▪ behold them, even all the living that walk upon the earth, walking,
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or ioyning thēselues with ye newe king, whom he calleth the second childe that standeth vp in steade of that olde foole cast downe.
or joining themselves with you new King, whom he calls the second child that Stands up in stead of that old fool cast down.
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He nameth him a childe, because he had made the comparison betwéene an olde king that is a foole,
He names him a child, Because he had made the comparison between an old King that is a fool,
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and a poore child that is wise. The foole falleth from his honor, the childe commeth out of prison for to raign.
and a poor child that is wise. The fool falls from his honour, the child comes out of prison for to Reign.
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He calleth him the second, because he spake but of two.
He calls him the second, Because he spoke but of two.
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What then? shall the state of this second childe, this wise king, be ought saue vanitie? Doubtles no.
What then? shall the state of this second child, this wise King, be ought save vanity? Doubtless no.
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The sicknes of the people is such, that he shall not be delighted in but for a time.
The sickness of the people is such, that he shall not be delighted in but for a time.
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Those that come after will not reioyce in him.
Those that come After will not rejoice in him.
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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.
He Says, there is no end of all the people, that is, no stop or stay, they never come to rest in any that have been before them, which may be said, those that have been Rulers over them.
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The people delight stil in new kings, the sunne rising is honoured aboue the sunne setting:
The people delight still in new Kings, the sun rising is honoured above the sun setting:
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and so the wise childe comming to raigne, findeth nothing but vanitie, and sore vexation of spirite.
and so the wise child coming to Reign, finds nothing but vanity, and soar vexation of Spirit.
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The end of the seuenth Sermon.
The end of the Seventh Sermon.
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The eight Sermon. Ecclesiastes. Chap. 4.
The eight Sermon. Ecclesiastes. Chap. 4.
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TAke heede to thy feete when thou goest vnto the house of God, and be readie to heare, rather then to offer the sacrifice of fooles,
TAke heed to thy feet when thou goest unto the house of God, and be ready to hear, rather then to offer the sacrifice of Fools,
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for they perceiue not that they doe euill. Chapter 5.
for they perceive not that they do evil. Chapter 5.
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BE not rash with thy mouth, neither let thy heart make hast to vtter a thing before God,
BE not rash with thy Mouth, neither let thy heart make haste to utter a thing before God,
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for God is in heauen, and thou art vpon earth, therefore let thy wordes be fewe.
for God is in heaven, and thou art upon earth, Therefore let thy words be few.
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2 For as a dreame commeth foorth by the multitude of businesse, so the voice of a foole by the multitude of wordes.
2 For as a dream comes forth by the multitude of business, so the voice of a fool by the multitude of words.
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3 When thou vowest a vow to God, be not slack to pay it, for he is not delighted with fooles: perform that thou hast vowed.
3 When thou vowest a Voelli to God, be not slack to pay it, for he is not delighted with Fools: perform that thou hast vowed.
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4 It is better not to vowe, then that thou shouldest vowe, and not performe it.
4 It is better not to Voelli, then that thou Shouldst Voelli, and not perform it.
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5 Suffer not thy mouth to cause thy flesh to sinne, and say not before the angell that it is an error,
5 Suffer not thy Mouth to cause thy Flesh to sin, and say not before the angel that it is an error,
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why should God be angrie at thy voice, and destroy the worke of thy handes. 6 For as in the multitude of dreames there be vanities:
why should God be angry At thy voice, and destroy the work of thy hands. 6 For as in the multitude of dreams there be vanities:
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so in the multitude of wordes, but feare thou God. 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 to true blessednes.
so in the multitude of words, but Fear thou God. Ecclesiastes Chap. 4. 5. TAke heed to thy feet, etc. I did show you (Beloved in christ) that the purpose of King Solomon in this book is to teach men how to come to true blessedness.
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I did also note that it consisteth of two partes.
I did also note that it Consisteth of two parts.
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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.
For First he Laboureth to draw men out of the wrong Way, that is, from setting their hearts upon any thing under the sun, to seek good therein.
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And this hath he dealt in from the beginning of the book vnto this place, as we haue séene.
And this hath he dealt in from the beginning of the book unto this place, as we have seen.
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Now by way of digression cutting of that, he toucheth the other, that is, ye right course vnto blessednesse, which is in the true worship and feare of God.
Now by Way of digression cutting of that, he touches the other, that is, you right course unto blessedness, which is in the true worship and Fear of God.
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Our miseries be many and great, we féele it so:
Our misery's be many and great, we feel it so:
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here is a holesome medicine to ease and cure ▪ vs, if wee take héede and applie it well.
Here is a wholesome medicine to ease and cure ▪ us, if we take heed and apply it well.
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There is none of vs so dull, but knoweth that f•licitie is in god, he is the fountaine of happines.
There is none of us so dull, but Knoweth that f•licitie is in god, he is the fountain of happiness.
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We haue this also engrauen in our mindes, that such only are blessed as be in Gods fauor,
We have this also engraved in our minds, that such only Are blessed as be in God's favour,
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and therfore he must be worshipped, and his displeasure must be appeased. These pointes Solomon doeth not touch at all, for he néeded not:
and Therefore he must be worshipped, and his displeasure must be appeased. These points Solomon doth not touch At all, for he needed not:
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but how to séeke God aright, and to worship him as he may accept and be pleased, that is the thing.
but how to seek God aright, and to worship him as he may accept and be pleased, that is the thing.
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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,
For when it comes to this, men fail and Are foolish: they seek him, they worship him, feign they would have his anger appeased towards them,
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and be in his fauour, but they doe it so fondly, that they be neuer the better but the worse.
and be in his favour, but they do it so fondly, that they be never the better but the Worse.
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Let vs therfore be taught here by Solomon, how to auoyde so intollerable a mischiefe, which we be all ready is run into.
Let us Therefore be taught Here by Solomon, how to avoid so intolerable a mischief, which we be all ready is run into.
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Take heede to thy feet (saith he) whē thou goest to the house of God. Take heed to thy feet (Says he) when thou goest to the house of God.
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When thou goest to séeke God, o• to worshippe him. For God did appoint a special place for his worship, the Temple in Ierusalem.
When thou goest to seek God, o• to worship him. For God did appoint a special place for his worship, the Temple in Ierusalem.
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There he did so rea•ale him selfe, that hee was saide to dwell in it among his people: it was called his house.
There he did so rea•ale him self, that he was said to dwell in it among his people: it was called his house.
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Here they were to offer gifts & sacrifices vnto him.
Here they were to offer Gifts & Sacrifices unto him.
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This Temple, and all the worship in ceremonies which was 〈 … 〉 vnto it are taken away.
This Temple, and all the worship in ceremonies which was 〈 … 〉 unto it Are taken away.
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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 and now is, that neither at Ierusalem,
For they were ordained but while christ should come and finish our redemption, and Therefore he said to the woman At the well, John 4. Woman believe me, the hour comes and now is, that neither At Ierusalem,
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neither in this mountaine ye shall worship the father. And againe he saith, that the true worshippers shall worship in spirite and truth.
neither in this mountain you shall worship the father. And again he Says, that the true worshippers shall worship in Spirit and truth.
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God reuealeth himselfe in all nations of the world, and men are to worship him euery where.
God Revealeth himself in all Nations of the world, and men Are to worship him every where.
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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.
But yet nevertheless these words do stand still unto us We have God's house where he is chiefly to be sought and worshipped, even the public assembly.
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For God hath ordeyned shepeheards and teachers to call the flocke together, & to •éed them, Ephes. 4. There is speciall promise made of a blessing in the publike assemblies.
For God hath ordained shepherds and Teachers to call the flock together, & to •éed them, Ephesians 4. There is special promise made of a blessing in the public assemblies.
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Where two or thrée are gathered together in my name, there am I in the middest of them.
Where two or thrée Are gathered together in my name, there am I in the midst of them.
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Matth. 19. The holy prophete of God did stagger when he beheld the prosperitie of the wicked, Matthew 19. The holy Prophet of God did stagger when he beheld the Prosperity of the wicked,
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and the affliction of the iust, Psalm. 73. He could not tell how to be satisfied,
and the affliction of the just, Psalm. 73. He could not tell how to be satisfied,
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vntil he went (as he saith) into the sanctuaries of God, there God resolued him of his great doubt.
until he went (as he Says) into the sanctuaries of God, there God resolved him of his great doubt.
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We must therefore goe to Gods house to séeke such blessings, and to worship and praise God together.
We must Therefore go to God's house to seek such blessings, and to worship and praise God together.
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No man can be a right worshipper of God in priuate, that doeth not frequent the publike assemblies, where God speaketh to his people.
No man can be a right worshipper of God in private, that doth not frequent the public assemblies, where God speaks to his people.
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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.
We must all of us, if we be wise, go to God's house: but that is not enough, mark what he gives in precept: take heed to thy feet.
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This must néeds be a borowed spéech: for wée may not be so simple, as to vnderstand it of the bodily féet.
This must needs be a borrowed speech: for we may not be so simple, as to understand it of the bodily feet.
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He doeth not set downe a charge to will men to looke how they step in the way when they goe to the Church.
He doth not Set down a charge to will men to look how they step in the Way when they go to the Church.
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It is to be vnderstood of the hart and mind, approaching to séeke and worship God.
It is to be understood of the heart and mind, approaching to seek and worship God.
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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.
It is Therefore as much as to say, when thou wilt seek God & worship him, take heed how thy heart and mind do come, for thou Mayest go awry.
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There is a right way, and there is a wrong way: if thou goe in the right way, thou art blessed:
There is a right Way, and there is a wrong Way: if thou go in the right Way, thou art blessed:
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if thou goe in the wrong way thou doest marre all, thou shalt kindle Gods wrath against thée.
if thou go in the wrong Way thou dost mar all, thou shalt kindle God's wrath against thee.
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Then next he doeth in generall expresse which is the right way, and which is the wrong.
Then next he doth in general express which is the right Way, and which is the wrong.
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The one is in these words, draw neare to heare. The other in these, rather then to offer the sacrifice of fooles,
The one is in these words, draw near to hear. The other in these, rather then to offer the sacrifice of Fools,
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for they perceiue not that they do euill.
for they perceive not that they do evil.
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Solomon doeth in a worde set downe that which Moses and the Prophetes doo so much and so often vrge,Solomon doth in a word Set down that which Moses and the prophets do so much and so often urge,
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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:
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 commands thee:
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thou shalt walke in his commandements, his statutes, ordinances and lawes. Thou shalt adde nothing vnto his word, thou shalt take nothing therfro.
thou shalt walk in his Commandments, his statutes, ordinances and laws. Thou shalt add nothing unto his word, thou shalt take nothing therfro.
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In this place he saith, draw neare to hearken: that is to be vnderstood that we must giue eare vnto yt which God speaketh:
In this place he Says, draw near to harken: that is to be understood that we must give ear unto that which God speaks:
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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.
for there ought to be no voice in God's house but his own. It is high sacrilege for any other voice but God's to be uttered there.
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And Christ saith hée is the true shéepeheard, his shéepe heare his voice, but a stranger they will not heare.
And christ Says he is the true shepherd, his sheep hear his voice, but a stranger they will not hear.
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The true and faithful pastors, when they preach, vttering nothing but Gods word, it is not their owne voice, but his.
The true and faithful Pastors, when they preach, uttering nothing but God's word, it is not their own voice, but his.
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There is one lawe giuer, which is able to saue and to destroy, wée haue then one soueraigne Lord and King,
There is one law giver, which is able to save and to destroy, we have then one sovereign Lord and King,
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euen the King of Kings, and Lord of Lords: and first wée must begin with this, to giue eare vnto his voice.
even the King of Kings, and Lord of lords: and First we must begin with this, to give ear unto his voice.
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We know not how to worship him:
We know not how to worship him:
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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 may not worship him After our own devises, for of such he Says, they worship me in vain, teaching for doctrines men's Precepts, he hath prescribed Fully and perfectly in every point, how we shall worship him.
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We are therfore willed to draw neare to heare.
We Are Therefore willed to draw near to hear.
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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.
For if we fail in this, and will be worshippers, not regarding to harken, we fail in the Foundation and go awry out of the Way in all that we do.
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Therefore herein, take heed to thy feet when thou goest to Gods house: to heare and not to doo, is not worth ought.
Therefore herein, take heed to thy feet when thou goest to God's house: to hear and not to do, is not worth ought.
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Be ye doers of the word and not hearers onely, deceiuing your selues.
Be you doers of the word and not hearers only, deceiving your selves.
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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 ▪ great is the fall of that house, Matth. 7. The holy Scripture doth not account it worth the name of hearing, Iam. 1. And our Saviour Says, if any hear my words & do them not, I will liken him to a man that builds his house upon the sand ▪ great is the fallen of that house, Matthew 7. The holy Scripture does not account it worth the name of hearing,
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vnles a man be a doer.
unless a man be a doer.
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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.
Moreover, this is to be well observed when he Says, draw near to harken, for it Teaches that the true worshippers must have a ready and cheerful mind to harken.
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Loue and reuerence to their God, doeth make them delight in his voyce, and not that onely,
Love and Reverence to their God, doth make them delight in his voice, and not that only,
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but the benefit which we receiue by his worde, he doeth beget vs by it, to be his children, as S. Peter saith.
but the benefit which we receive by his word, he doth beget us by it, to be his children, as S. Peter Says.
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We are borne, not of mortall, but of immortall séede, the worde of God which indureth for euer.
We Are born, not of Mortal, but of immortal seed, the word of God which Endureth for ever.
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Of his owne good will (saith S. Iames ) hath hée begotten vs with ye word of trueth:
Of his own good will (Says S. James) hath he begotten us with the word of truth:
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therfore let euery man be swift to heare. By hearing the holy word, wee become the sonnes and daughters of God.
Therefore let every man be swift to hear. By hearing the holy word, we become the Sons and daughters of God.
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If wée be swift to heare, and kéepe, happie are we.
If we be swift to hear, and keep, happy Are we.
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For our Sauiour saith, Blessed are they •hat heare the word of God, and kéepe it.
For our Saviour Says, Blessed Are they •hat hear the word of God, and keep it.
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To make this yet more plaine, why wée •hould drawe nigh to hearken, I will speake some what more of the new birth which is wrought thereby.
To make this yet more plain, why we •hould draw High to harken, I will speak Some what more of the new birth which is wrought thereby.
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We are all dy nature the children of wrath, in as much as we be borne in sinne.
We Are all die nature the children of wrath, in as much as we be born in sin.
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All that is in vs is but flesh, that is to be crucified with the lusts and concupiscences.
All that is in us is but Flesh, that is to be Crucified with the Lustiest and concupiscences.
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This mortification of the flesh through the spirite, is called the putting off the old mā.
This mortification of the Flesh through the Spirit, is called the putting off the old man.
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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.
This is wrought by learning, God hath appointed his word for to purge us All our uncleanness is to be cleansed away by the pure word.
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Ignorance, heresie, errors, darkenes, and vnbeléefe, are expelled by it.
Ignorance, heresy, errors, darkness, and unbelief, Are expelled by it.
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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.
Then further, there is the true image of God to be Set up, which is called the putting on of the new man, which After God is created in righteousness and true holiness.
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The blessed spirite of grace breathing life and all good thinges into our soules, doeth it by hearing the word.
The blessed Spirit of grace breathing life and all good things into our Souls, doth it by hearing the word.
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It is therefore the swéete foode of our soules, the Preachers are called Shepheards, which féede the Lords flock.
It is Therefore the sweet food of our Souls, the Preachers Are called Shepherds, which feed the lords flock.
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We may well see there is no comming to séek God, and to worship him, but this way.
We may well see there is no coming to seek God, and to worship him, but this Way.
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This is the right way, take héede to thy féet for to walke in it, draw néere to harken.
This is the right Way, take heed to thy feet for to walk in it, draw near to harken.
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Learne by the word of the Lorde how thou mayst worship him aright.
Learn by the word of the Lord how thou Mayest worship him aright.
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I will come now to the other parte, which is the worshippe disalowed, called the sacrifice of fooles.
I will come now to the other part, which is the worship disallowed, called the sacrifice of Fools.
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In olde time, before the comming of Christ, God instituted many ceremonies & sacrifices, which did shadow things to come.
In old time, before the coming of christ, God instituted many ceremonies & Sacrifices, which did shadow things to come.
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These was the Church then to be exercised in.
These was the Church then to be exercised in.
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Not that he estéemed the doing of those outward things so much, or accounted his worship to consist therein:
Not that he esteemed the doing of those outward things so much, or accounted his worship to consist therein:
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but he regarded the inward faith, and integritie of heart. Those outward ordinances were but for helpes to further faith: and true godlines.
but he regarded the inward faith, and integrity of heart. Those outward ordinances were but for helps to further faith: and true godliness.
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When they offered slayne beasts in sacrifice, Christ was represented, and withall, the offerer did declare his faith and repentance thereby.
When they offered slain beasts in sacrifice, christ was represented, and withal, the offerer did declare his faith and Repentance thereby.
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This was forgotten, or not regarded of many, and so they offered their sacrifices, omitting the chiefe vse,
This was forgotten, or not regarded of many, and so they offered their Sacrifices, omitting the chief use,
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as though they had doone the Lord a pleasure.
as though they had done the Lord a pleasure.
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This wee may sée by the Psalm. 50. And many are the complaints of the prophets against such worshippers.
This we may see by the Psalm. 50. And many Are the complaints of the Prophets against such worshippers.
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They neglect the holy doctrine of God, and be ignorant and vnskilfull in his waies, for which he calleth thē fooles in this place.
They neglect the holy Doctrine of God, and be ignorant and unskilful in his ways, for which he calls them Fools in this place.
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He doth wish men to take héed of it, because these fooles doo nothing but sinne,
He does wish men to take heed of it, Because these Fools do nothing but sin,
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when they come to worship God. Al that they doo is accursed and abominable, yea euen their praiers & whols worship,
when they come to worship God. All that they do is accursed and abominable, yea even their Prayers & whols worship,
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yet (he saith) they doo not perceiue that they doo euill.
yet (he Says) they do not perceive that they do evil.
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Their blind deuotiō to séeke God séemeth to themselues a goodly ie well, and that is one great part of their follie.
Their blind devotion to seek God Seemeth to themselves a goodly ie well, and that is one great part of their folly.
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Thus we sée the sense of his wordes.
Thus we see the sense of his words.
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Now will I come to apply this doctrine more particularly, that wée may know who they be that erre,
Now will I come to apply this Doctrine more particularly, that we may know who they be that err,
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& how miserable their estate is. And first I will beginne with the church of Rome and all Papists.
& how miserable their estate is. And First I will begin with the Church of Room and all Papists.
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This doctrine doth ouerthrow them, for this beyng true, they can not be the Church of God.
This Doctrine does overthrow them, for this being true, they can not be the Church of God.
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There is no drawing néere to hearken to the word of God among them, they haue banished it and buried it.
There is no drawing near to harken to the word of God among them, they have banished it and buried it.
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2306
God speaketh not in their synagoges, but the deuises of men are set vp: therefore all their worship is the sacrifice of fooles.
God speaks not in their Synagogues, but the devises of men Are Set up: Therefore all their worship is the sacrifice of Fools.
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2307
They do sinne, they be abominable and accursed in all their doings.
They do sin, they be abominable and accursed in all their doings.
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2308
It is a vaine excuse when they alledge, wée worship none but the true God, we worship Christ.
It is a vain excuse when they allege, we worship none but the true God, we worship christ.
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399
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2309
When ye sée it plaine that a man may goe to Gods owne house where his worde is purely taught,
When you see it plain that a man may go to God's own house where his word is purely taught,
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2310
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.
and seeks to worship the very true God, and yet offer the sacrifice of Fools, if he give not ear to be taught in the holy Doctrine.
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399
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2311
How much more then where God speaketh not, but mens abominable inuentions are set vp.
How much more then where God speaks not, but men's abominable Inventions Are Set up.
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399
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2312
Let not this séeme harde, but marke our Sauiour doth cite out of the prophet Iesay, Math. 15. This people draw néere me with their lippes,
Let not this seem harden, but mark our Saviour does Cite out of the Prophet Isaiah, Math. 15. This people draw near me with their lips,
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399
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2313
and honour me with their mouth, but their hart is farre from mée, in vaine doo they worship me, teaching for doctrines mens precepts.
and honour me with their Mouth, but their heart is Far from me, in vain do they worship me, teaching for doctrines men's Precepts.
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2314
There be a thousand abominatiōs among the Papistes, which make their worship to be the sacrifice of fooles,
There be a thousand abominations among the Papists, which make their worship to be the sacrifice of Fools,
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2315
but if there were no more but this, it doeth ouerthrow them.
but if there were no more but this, it doth overthrow them.
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399
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2316
I will come now to a second sort of men which denie poperie, & yet care not for drawing néere to hearken.
I will come now to a second sort of men which deny popery, & yet care not for drawing near to harken.
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400
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2317
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,
They can not away with the preaching (At least wise) with the true preaching of God's word ▪ I can not tell what I should term them,
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2318
but our land doeth swarme full of them in all places. These crie out for praier in Gods house.
but our land doth swarm full of them in all places. These cry out for prayer in God's house.
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2319
There is (say they) so much preaching that there is no time for prayer, good praiers are hindred.
There is (say they) so much preaching that there is no time for prayer, good Prayers Are hindered.
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400
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2320
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.
Yea (say these) the Prayers be better then all their prattling, for so it Pleases them to term preaching, by which God speaks unto us
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400
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2321
In déede prayer is a speciall part of Gods worship, but if a man doe not pray aright,
In deed prayer is a special part of God's worship, but if a man do not pray aright,
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2322
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.
though the prayer in it self been most excellent which he uttereth, it is the sacrifice of a fool, it is turned in to sin. Let us Consider the Causes.
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2323
The holy Ghost willeth, draw néere to h•arken, when a mā will worship God. And great reason, God is our soueraigne Lord, whom we are to serue.
The holy Ghost wills, draw near to h•arken, when a man will worship God. And great reason, God is our sovereign Lord, whom we Are to serve.
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2324
He is our king & lawmaker, whose will wée are to obey and none other. He is our shéepeheard whose voice wée must heare and follow him.
He is our King & lawmaker, whose will we Are to obey and none other. He is our shepherd whose voice we must hear and follow him.
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2325
My shéepe heare my voice Iohn. 10. He hath appointed & giuen pastors and teachers to féede his shéepe, Ephes. 4.
My sheep hear my voice John. 10. He hath appointed & given Pastors and Teachers to feed his sheep, Ephesians 4.
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2326
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.
How Canst thou without contempt of God's majesty, yea without rebellion against the King, and renouncing thy shepherd, neglect to hear his voice? Thou art a blind fool, thou art so ignorant, that thou dost not understand the lords prayer.
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2327
Thou wouldest haue God heare thée speaking thou knowest not what, & thou wilt not heare what he saith.
Thou Wouldst have God hear thee speaking thou Knowest not what, & thou wilt not hear what he Says.
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2328
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,
What reason is it that God should regard those which regard not him? Reade the First Chapter of the Proverbs, and there the shall see how Wisdom Complaineth against these ignorant Fools,
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2329
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.
and Denounceth vengeance, I cried, and stretched forth my hand, and ye regarded not, but despised my counsel, you shall cry when your destruction comes, and I will not hear.
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2330
If this doctrine doe séeme hard, heare what is written Prouerbs 28. Hee that turneth away his eare from hearing the law, euen his prayer shalbe abhominable.
If this Doctrine do seem hard, hear what is written Proverbs 28. He that turns away his ear from hearing the law, even his prayer shall abominable.
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2331
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 doeth call them dogs.
Is not this plain enough, 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 God's word? they must needs be Worse, Our Lord and Saviour doth call them Dogs.
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2332
Such as doe not regarde the precious and heauenly doctrine, hee doeth liken vnto swine which care not for pearles,
Such as do not regard the precious and heavenly Doctrine, he doth liken unto Swine which care not for Pearls,
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2333
but tread them in the mire.
but tread them in the mire.
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2334
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.
Such as have the holy things of God offered them, and do persecute the bringers, he compareth to Dogs which turn again and rend them.
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2335
Consider now beloued, how woful is the state of all these? The men which do not hearken to Gods voyce,
Consider now Beloved, how woeful is the state of all these? The men which do not harken to God's voice,
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2336
but to superstitio•s inuentiōs, those that despise and set light by the preaching of the word,
but to superstitio•s Inventions, those that despise and Set Light by the preaching of the word,
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2337
or heare, and doe not obey it:
or hear, and do not obey it:
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2338
such also as bée persecuters of the same, all their praiers are turned into sinne, they offer the sacrifice of fooles, God doth abhorre them, and all their doings.
such also as been persecuters of the same, all their Prayers Are turned into sin, they offer the sacrifice of Fools, God does abhor them, and all their doings.
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2339
Destruction and miserie come vpon them, they crie vnto God but he doeth not heare them, they be neuer the better:
Destruction and misery come upon them, they cry unto God but he doth not hear them, they be never the better:
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2340
yea, they doe increase their sin by praying. For (as he saith here) they doe euill.
yea, they do increase their since by praying. For (as he Says Here) they do evil.
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2341
I know it will be here replied, that the Scripture doeth promise, that he which calleth vpon God shalbe heard,
I know it will be Here replied, that the Scripture doth promise, that he which calls upon God shall herd,
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2342
and at what time soeuer a sinner doeth repents him of his sinne, all his wickednes shall be done away.
and At what time soever a sinner doth repents him of his sin, all his wickedness shall be done away.
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2343
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,
This must needs be true, but yet we must understand, that the prayer and Repentance which Are allowed before God, proceed from faith, which is God's gift, the work of the holy ghost,
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2344
and not in a mans owne power.
and not in a men own power.
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2345
Whatsoeuer is not of faith is sinne, Rom 14. which is all one with that which our sauiour doeth teach Iohn 15. Where hee compareth himselfe to the true vine,
Whatsoever is not of faith is sin, Rom 14. which is all one with that which our Saviour doth teach John 15. Where he compareth himself to the true vine,
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2346
and the faithfull to the branches.
and the faithful to the branches.
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2347
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.
The branch can bring forth no fruit except it abide in the vine, no more can we do any thing except we abide in christ.
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2348
All that is of our selues is corrupt, yea euen prayers.
All that is of our selves is corrupt, yea even Prayers.
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2349
Nothing pleaseth God but that which procéedeth from ye spirit of Christ, which those only haue that are graffed into him by faith.
Nothing Pleases God but that which Proceedeth from you Spirit of christ, which those only have that Are graffed into him by faith.
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2350
And this is by the worde, as he saith in the same place, if ye abide in me,
And this is by the word, as he Says in the same place, if you abide in me,
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405
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2351
and my word abide in you, aske what ye will, and it shall be done vnto you.
and my word abide in you, ask what you will, and it shall be done unto you.
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2352
Wherefore brethren, receiue this instruction of Solomon, Take heede to thy feet when thou goest to Gods house,
Wherefore brothers, receive this instruction of Solomon, Take heed to thy feet when thou goest to God's house,
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& 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,& draw near to harken, rather then to offer the sacrifice of Fools. Bow down with Reverence, with Fear & trembling, to hear the voice of your God,
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and to know and obey his will:
and to know and obey his will:
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then crie, & he will he are you, your prayer shal come vp before him as swéete incense.
then cry, & he will he Are you, your prayer shall come up before him as sweet incense.
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Otherwise yée shall be but fooles. Let vs procéede to that which followeth.
Otherwise the shall be but Fools. Let us proceed to that which follows.
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2357
Be not rash with thy mouth, neither let thy hart make hast to vtter a thing before God: Be not rash with thy Mouth, neither let thy heart make haste to utter a thing before God:
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for God is in heauen and thou art vpon earth, and therfore let thy words be few. for God is in heaven and thou art upon earth, and Therefore let thy words be few.
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2359
The former verse did giue vs instructiō, that in séeking to worship God, we must giue eare and hearken to his voice.
The former verse did give us instruction, that in seeking to worship God, we must give ear and harken to his voice.
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2360
Now in this he giueth rules how we are to speake vnto him.
Now in this he gives rules how we Are to speak unto him.
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For in Gods house, the Lord God speaketh vnto vs, & againe we speake vnto him.
For in God's house, the Lord God speaks unto us, & again we speak unto him.
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He speaketh when the faithfull shéepheards doo declare his word. We speake in prayer, in thankesgiuing, in making promises & vowes.
He speaks when the faithful shepherds do declare his word. We speak in prayer, in thanksgiving, in making promises & vows.
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2363
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.
Look what he speaks it is to be accepted, Because he is most holy, and nothing can come from him but that which is pure and good.
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2364
Cōtrariwise we be corrupt, and all that we speake is foolish and vile, vnlesse it be ordered by his holy spirit.
Contrariwise we be corrupt, and all that we speak is foolish and vile, unless it be ordered by his holy Spirit.
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2365
Therfore we must be taught of him how to speake:
Therefore we must be taught of him how to speak:
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2366
we may not come at aduenture before the Lord to speake vnto him, for he is a great king,
we may not come At adventure before the Lord to speak unto him, for he is a great King,
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407
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2367
and wée are poore and base wormes. He is full of glory, power, and heauenly maiestie, we are dust & ashes.
and we Are poor and base worms. He is full of glory, power, and heavenly majesty, we Are dust & Ashes.
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(10) sermon (DIV2)
407
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2368
We ought to consider therefore into whose presence we come, and vnto whom we speake:
We ought to Consider Therefore into whose presence we come, and unto whom we speak:
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(10) sermon (DIV2)
407
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2369
and this is it which he saith, God is in heauen, and thou art vpon the earth.
and this is it which he Says, God is in heaven, and thou art upon the earth.
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407
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Our Sauiour ▪ prescribing vnto vs a forme of prayer, leadeth vs vnto ye same, when he willeth vs to say, Our Father, which art in heauen.
Our Saviour ▪ prescribing unto us a Form of prayer, leads us unto you same, when he wills us to say, Our Father, which art in heaven.
po12 n1 ▪ vvg p-acp pno12 sy n1 pp-f n1, vvz pno12 p-acp pn22 d, c-crq pns31 vvz pno12 pc-acp vvi, po12 n1, r-crq n1 p-acp n1.
(10) sermon (DIV2)
408
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2371
The necessitie of this precept is to bee estéemed from our disposition, how rude, how vnreuerent,
The necessity of this precept is to be esteemed from our disposition, how rude, how unreverent,
dt n1 pp-f d n1 vbz pc-acp vbi vvn p-acp po12 n1, c-crq j, c-crq j,
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408
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& how vnmannerly our hearts be, when we speake to the Lord.
& how unmannerly our hearts be, when we speak to the Lord.
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408
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2373
We dore not in such sort speake vnto an earthly prince, no no• to a man of meane worship.
We door not in such sort speak unto an earthly Prince, no no• to a man of mean worship.
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(10) sermon (DIV2)
408
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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,
But to avoid this rudeness, and to come with due Reverence, yea even with Fear and trembling ▪ before so high a Majesty, he wills each man not to be rash with his Mouth,
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408
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2375
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.
nor to let his heart make haste to utter a thing before God, where Reverence is Set a part of him to whom he speaks, a man doth hastily and rashly babble whatsoever comes into his mind.
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(10) sermon (DIV2)
408
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2376
But when he doth carrie great reuerēce, hee doeth not speake but with feare and trēbling, aduisedly waying whatsoeuer he doeth vtter.
But when he does carry great Reverence, he doth not speak but with Fear and trembling, advisedly weighing whatsoever he doth utter.
p-acp c-crq pns31 vdz vvi j n1, pns31 vdz xx vvi cc-acp p-acp n1 cc j-vvg, av-vvn vvg r-crq pns31 vdz vvi.
(10) sermon (DIV2)
408
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2377
When we come to speake vnto ye God of glory, how wicked a thing is it to come vnreuerently,
When we come to speak unto you God of glory, how wicked a thing is it to come unreverently,
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(10) sermon (DIV2)
408
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2378
and yet men doe it, and as boldly as it were to come before the meanest man vpō earth.
and yet men do it, and as boldly as it were to come before the Meanest man upon earth.
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(10) sermon (DIV2)
408
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2379
Nay there is no man would take it well, but thinke he were mocked and despised as a foole,
Nay there is no man would take it well, but think he were mocked and despised as a fool,
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(10) sermon (DIV2)
408
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2380
if men should speake so vnto him, as they do vnto God.
if men should speak so unto him, as they do unto God.
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408
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2381
It is true that there be some outward signes of reuerence, as knéeling or vowing, which is méete,
It is true that there be Some outward Signs of Reverence, as kneeling or vowing, which is meet,
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(10) sermon (DIV2)
408
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2382
but God doth looke vpon the hart.
but God does look upon the heart.
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(10) sermon (DIV2)
408
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2383
They babble and vtter wordes with their mouth which they vnderstand not, or speaking them, their mind is vpon other matters.
They babble and utter words with their Mouth which they understand not, or speaking them, their mind is upon other matters.
pns32 vvb cc vvi n2 p-acp po32 n1 r-crq pns32 vvb xx, cc vvg pno32, po32 n1 vbz p-acp j-jn n2.
(10) sermon (DIV2)
408
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2384
This is a foule contempt of Gods maiestie, a sinne which shall be punished with the vengeance of eternall •re.
This is a foul contempt of God's majesty, a sin which shall be punished with the vengeance of Eternal •re.
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(10) sermon (DIV2)
408
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2385
He that is rash with his mouth, & doeth let his hart make hast to speake vnto God, doeth not reuerence his glorious maiestie:
He that is rash with his Mouth, & doth let his heart make haste to speak unto God, doth not Reverence his glorious majesty:
pns31 cst vbz j p-acp po31 n1, cc vdz vvi po31 n1 vvi n1 pc-acp vvi p-acp np1, vdz xx vvi po31 j n1:
(10) sermon (DIV2)
408
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2386
and yet ye sée how such blind & grosse hypocrites doo glory in their vaine babbling,
and yet you see how such blind & gross Hypocrites do glory in their vain babbling,
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(10) sermon (DIV2)
408
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2387
euen when they know not what they say. Let vs cōsider beloued how to eschew this euill;
even when they know not what they say. Let us Consider Beloved how to eschew this evil;
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(10) sermon (DIV2)
408
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2388
how shall a man frame himselfe, that he may not vnaduisedly & rashly speake vnto God,
how shall a man frame himself, that he may not unadvisedly & rashly speak unto God,
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(10) sermon (DIV2)
409
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2389
but with reuerence which is due, yea with feare & trembling? I will shew ye.
but with Reverence which is due, yea with Fear & trembling? I will show you.
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(10) sermon (DIV2)
409
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2390
First consider déepely, of that he saith, God is in heauen. Consider I say what a great and glorious God hee is.
First Consider deeply, of that he Says, God is in heaven. Consider I say what a great and glorious God he is.
ord vvb av-jn, pp-f cst pns31 vvz, np1 vbz p-acp n1. vvb pns11 vvb q-crq dt j cc j np1 pns31 vbz.
(10) sermon (DIV2)
409
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2391
His maiestie and power are aboue the heauens. He is iust, holy and good, a hater of all iniquitie and vncleannesse:
His majesty and power Are above the heavens. He is just, holy and good, a hater of all iniquity and uncleanness:
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(10) sermon (DIV2)
409
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the fountaine and giuer of all good things: louing to the faithfull, and a most terrible God to the wicked.
the fountain and giver of all good things: loving to the faithful, and a most terrible God to the wicked.
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(10) sermon (DIV2)
409
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2393
Then looke vpon thy selfe, remember that he saith here, thou art vpon earth. Thou art weake, base, sinfull and miserable.
Then look upon thy self, Remember that he Says Here, thou art upon earth. Thou art weak, base, sinful and miserable.
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(10) sermon (DIV2)
409
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2394
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 ye sense and féeling of thy sins and beggerlinesse.
What art thou to come before him? how wilt thou speak unto him? wherein shalt thou be regarded? Consider thine unworthiness, cast down thy self in humility, with the sense and feeling of thy Sins and beggarliness.
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(10) sermon (DIV2)
409
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2395
Looke what he doeth promise to giue, craue it earnestly with stedfast faith, and with a groning spirite.
Look what he doth promise to give, crave it earnestly with steadfast faith, and with a groaning Spirit.
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(10) sermon (DIV2)
409
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2396
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,
Not thus when they come to speak unto God, Are rash & foolish, they imagine that the very babbling of words is a service of God,
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(10) sermon (DIV2)
409
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2397
and as the blind Papistes thought, if a man did one day say more then his ordinarie stint, God was in his debte:
and as the blind Papists Thought, if a man did one day say more then his ordinary stint, God was in his debt:
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(10) sermon (DIV2)
409
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2398
and wée sée how the foolish pardons are granted from the bishop of Rome, with condition that a man shall say ouer seuen or ten Aue Maries, and so many Pater nosters.
and we see how the foolish Pardons Are granted from the bishop of Room, with condition that a man shall say over seuen or ten Aue Mary's, and so many Pater noster's.
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(10) sermon (DIV2)
409
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2399
Solomon giueth warning to beware of this:Solomon gives warning to beware of this:
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Be not rash with thy mouth, neither let thy heart make hast to vtter a thing before God. Be not rash with thy Mouth, neither let thy heart make haste to utter a thing before God.
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(10) sermon (DIV2)
410
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2401
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,
To perform this there is need of deep meditation before a man pray: the unskilful and untaught in God's holy word, can not meditate any thing but corruptly,
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(10) sermon (DIV2)
410
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2402
and after the rotten braine of flesh and bloud in vaine imagination, and therefore they can not pray aright:
and After the rotten brain of Flesh and blood in vain imagination, and Therefore they can not pray aright:
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(10) sermon (DIV2)
410
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2403
they cast forth their words and desires vnaduisedly, they come rudely before God, because they know not him nor yet themselues.
they cast forth their words and Desires unadvisedly, they come rudely before God, Because they know not him nor yet themselves.
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(10) sermon (DIV2)
410
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2404
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.
By his heavenly word, the Lord does reveal himself unto us, by the knowledge and Light thereof we behold his glory, we Are carried unto a wonderment and admiration of his excellency, we Reverence him, we tremble before him.
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(10) sermon (DIV2)
410
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2405
As by the worde we behold God, that in him is life and all good things,
As by the word we behold God, that in him is life and all good things,
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(10) sermon (DIV2)
410
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2406
so by the same wée sée and know our selues, that we be very corruption & miserie:
so by the same we see and know our selves, that we be very corruption & misery:
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(10) sermon (DIV2)
410
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2407
we be poore, naked, and void of all good things. He is the bottomles fountaine of holines, life and ioy:
we be poor, naked, and void of all good things. He is the bottomless fountain of holiness, life and joy:
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410
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if we will haue ought, we must draw it from him. This may lead vs to humilitie, to hunger & thirst for his heauenly gifts:
if we will have ought, we must draw it from him. This may led us to humility, to hunger & thirst for his heavenly Gifts:
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(10) sermon (DIV2)
410
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2409
hunger and thirst be such things as no man can endure, but will spéedily crie out for reliefe.
hunger and thirst be such things as no man can endure, but will speedily cry out for relief.
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411
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2410
The hungrie and thirstie soule doth make as great hast vnto God, and doth vehemently crie out to be refreshed:
The hungry and thirsty soul does make as great haste unto God, and does vehemently cry out to be refreshed:
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411
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such doth God call for, such onely doth he heare, all other doo not pray, but babble.
such does God call for, such only does he hear, all other do not pray, but babble.
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(10) sermon (DIV2)
411
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2412
The prophet Iesay chapt. 55. doth in the name of the Lord proclaime, Come to the waters all that be a thirst.
The Prophet Isaiah Chapter. 55. does in the name of the Lord proclaim, Come to the waters all that be a thirst.
dt n1 vvb j. crd vdz p-acp dt n1 pp-f dt n1 vvi, vvb p-acp dt n2 d cst vbb dt n1.
(10) sermon (DIV2)
411
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2413
The blessed virgin in her song, saith, that he filleth the hungrie with good things, and the rich he sendeth away emptie.
The blessed Virgae in her song, Says, that he fills the hungry with good things, and the rich he sends away empty.
dt j-vvn n1 p-acp po31 n1, vvz, cst pns31 vvz dt j p-acp j n2, cc dt j pns31 vvz av j.
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411
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2414
Those be called rich which féele not their miserie.
Those be called rich which feel not their misery.
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411
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2415
And Christ saith, Come vnto mée all yée that trauaile and be heauy laden, and I will refresh ye, Math. 11. Againe by the word of the Lord, we sée what he hath promised vs. For we must aske according to his will,
And christ Says, Come unto me all the that travail and be heavy laden, and I will refresh you, Math. 11. Again by the word of the Lord, we see what he hath promised us For we must ask according to his will,
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(10) sermon (DIV2)
411
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2416
and not after our owne fantasies & destres:
and not After our own fantasies & destres:
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411
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2417
we must also aske in faith & not wauer, or else we shall receiue nothing, Iam. 1. Which can not be but where we haue his promise:
we must also ask in faith & not waver, or Else we shall receive nothing, Iam. 1. Which can not be but where we have his promise:
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411
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wée must giue him thankes and praise with vnfained harts.
we must give him thanks and praise with unfeigned hearts.
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411
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2419
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,
All this is to be done as he wills in few words, for it follows After he had said, God is in heaven and thou art upon the earth,
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412
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2420
therfore let thy words be few. The faithful soule doth crie continuallie vnto God: for being in continuall néede, it watcheth vnto prayer.
Therefore let thy words be few. The faithful soul does cry continually unto God: for being in continual need, it watches unto prayer.
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But yet the words are fewe.
But yet the words Are few.
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2422
On the other side, the blinde and foolish, as our Sauiour sheweth Mat. 6. vse many words, much babbling, and vaine repetitions,
On the other side, the blind and foolish, as our Saviour shows Mathew 6. use many words, much babbling, and vain repetitions,
p-acp dt j-jn n1, dt j cc j, c-acp po12 n1 vvz np1 crd vvb d n2, d j-vvg, cc j n2,
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412
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2423
for which they thinke to be heard. They wish and desire euen as their blinde fantasie doeth leade them:
for which they think to be herd. They wish and desire even as their blind fantasy doth lead them:
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412
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2424
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.
they speak they know not what, they multiply words upon words, babbling upon babbling, supposing that they do a great good thing to please God.
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412
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We are warned ye sée, to take héede of such rashnes.
We Are warned you see, to take heed of such rashness.
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What are now all the prayers, the vowes and thanks geuing of the Popish Church? What is all the babbling of 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,
What Are now all the Prayers, the vows and thanks giving of the Popish Church? What is all the babbling of long Prayers, either public or private, where the word of the Lord is not opened to the people? Can they have those former things which I noted? Is it possible that they should not be rash in speaking unto God? They think if they have tumbled over their stint and full number of Prayers, all is well, they say on tongue, they cannot tell what,
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neither doo they much care, their heart is blind and wicked.
neither do they much care, their heart is blind and wicked.
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When they haue cast behinde their backes the word of the Lord, & haue filled themselues with lustes and vayne pleasures, forgetting God,
When they have cast behind their backs the word of the Lord, & have filled themselves with lusts and vain pleasures, forgetting God,
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yet they must for fashion sake, haue halfe an hower to •umble ouer a sort of prayers,
yet they must for fashion sake, have half an hour to •umble over a sort of Prayers,
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when the heart is drowned in securitie.
when the heart is drowned in security.
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These be fooles, yea these bewray thēselues to be fooles, for he saith, that like as a dreame commeth foorth by the multitude of busines,
These be Fools, yea these bewray themselves to be Fools, for he Says, that like as a dream comes forth by the multitude of business,
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so the voice of a foole by the multitude of words. so the voice of a fool by the multitude of words.
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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,
Look how a men mind which is earnestly busied in the day time, doth dream of it in the night ▪ and so out of the multitude of business the dream doth disclose it self,
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euen so by many words the voice of a foole is bewrayed.
even so by many words the voice of a fool is bewrayed.
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We doe account thē fooles which are full of words, and prattle vnaduisedly of euery matter:
We do account them Fools which Are full of words, and prattle unadvisedly of every matter:
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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 what reason is it that we should not, as it is Here said, take them to be Fools which do so unto God? What shall we say then of all the popish worship,
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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,
and of the Papists which do babble many words which they do not understand? what shall we think of those also which will have prayer with so many words,
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& 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.
& so many turnings in & out in the public assembly, when thou vowest a Voelli to God, etc. This is Another part of God's worship, about which he doth instruct.
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We speake to God in praier, & in thankesgiuing: so do we also in vowing vowes:
We speak to God in prayer, & in thanksgiving: so do we also in vowing vows:
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for we make a solēne promise to God either to doo some good thing, or else to forsake some euill.
for we make a solemn promise to God either to do Some good thing, or Else to forsake Some evil.
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In old time some of the kings of Iuda did cause the people to sweare, that they would serue the Lord & cleane vnto him,
In old time Some of the Kings of Iuda did cause the people to swear, that they would serve the Lord & clean unto him,
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and renounce the worship of idols.
and renounce the worship of Idols.
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Holy men of God in their afflictions did vow and promise to God, that when he should deliuer them, they would openly declare his praise.
Holy men of God in their afflictions did Voelli and promise to God, that when he should deliver them, they would openly declare his praise.
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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.
We have in Baptism vowed to consecrate our selves, even our Souls & our bodies to God, by renouncing the Devil, the world, and the Flesh.
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If we goe backe from this our vowe, how can we come rightly to Gods table? for there we doe also renew the same:
If we go back from this our Voelli, how can we come rightly to God's table? for there we do also renew the same:
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wée bind our selues with promises vnto God. There be also particuler vowes & promises, as euery man hath cause.
we bind our selves with promises unto God. There be also particular vows & promises, as every man hath cause.
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If we féele our selues slacke vnto good duties, we are to stirre vp our selues,
If we feel our selves slack unto good duties, we Are to stir up our selves,
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& to bind our selues by some earnest promise to God.
& to bind our selves by Some earnest promise to God.
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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.
If we be inclined to any vice, we Are to do the like When we be in distres & seek help At God's hands, we promise upon our deliverance to be thankful and obedient.
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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 take heed in all these that we be not rash with our Mouth, nor let our heart make haste to utter a promise.
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We must be well aduised what we sweare & promise to God.
We must be well advised what we swear & promise to God.
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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 there is promise made vnto God and not performed.
What a fault is it accounted in such as will promise much unto men, & perform little? do not all despise such Persons? the fault is much greater when there is promise made unto God and not performed.
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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:
He wills Therefore that he which hath vowed be not flack to perform his Voelli: they be vain Fools which make promise and pay it not:
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& God is not delighted in fooles, God is delighted in his true worshippers. Vow therefore and performe.
& God is not delighted in Fools, God is delighted in his true worshippers. Voelli Therefore and perform.
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For he saith, it is better not to vow, then to vow and not to performe:
For he Says, it is better not to Voelli, then to Voelli and not to perform:
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we are to vow vnto God, and therefore it is euill not to vow:
we Are to Voelli unto God, and Therefore it is evil not to Voelli:
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but it is a greater euill to vow, & not to doo that we haue vowed.
but it is a greater evil to Voelli, & not to do that we have vowed.
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Men are rash & afterward doo repent, then séeke they to excuse the matter that they did ignorantly:
Men Are rash & afterwards do Repent, then seek they to excuse the matter that they did ignorantly:
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but this will not serue, for he saith, Suffer not thy mouth to cause thy flesh to sinne,
but this will not serve, for he Says, Suffer not thy Mouth to cause thy Flesh to sin,
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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. and say not before the Angel that it is an error: why should God be angry At thy voice & destroy the work of thy hands.
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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.
He that rashly makes vows to God, may very well be said to suffer his Mouth to cause his Flesh to since, that is himself, a part being put for the Whole.
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As often on the contrary, the scripture doth vse to put ye soule for the whole man.
As often on the contrary, the scripture does use to put you soul for the Whole man.
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There is no excuse before the Lord Christ, who is the Angel he here speaketh of,
There is no excuse before the Lord christ, who is the Angel he Here speaks of,
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when he saith, say not before the Angel it was an error, for he is called the Angel of the couenant, Malach. 3. Make what excuse thou canst to excuse thy rashnes,
when he Says, say not before the Angel it was an error, for he is called the Angel of the Covenant, Malachi 3. Make what excuse thou Canst to excuse thy rashness,
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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.
yet God's wrath shall be kindled against thee, he will plague & Punish thee: he will (as it is Here said) destroy the work of thy hands.
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It is a lamentable case, why wilt thou cast thy selfe into it? againe he vseth a cōparison:
It is a lamentable case, why wilt thou cast thy self into it? again he uses a comparison:
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In the multitude of dreames (saith he) there be vanities, so in the multitude of words. In the multitude of dreams (Says he) there be vanities, so in the multitude of words.
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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,
we see he likeneth those foolish vows made to God, unto dreams, which Are but vanity, but Fear thou God. Know thou well unto whom thou Speakest,
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and be wel aduised, & kéepe thy promise.
and be well advised, & keep thy promise.
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Thus we sée briefly what is to be obserued in our vowes which wée make vnto God.
Thus we see briefly what is to be observed in our vows which we make unto God.
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Let vs consider in some particulers who breake these rules.
Let us Consider in Some particulars who break these rules.
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And first for our generall vow in baptisme, we haue promised to consecrate both our soules and bodies to the seruice of God in true holinesse, by renouncing the deuill and all sinfull lustes.
And First for our general Voelli in Baptism, we have promised to consecrate both our Souls and bodies to the service of God in true holiness, by renouncing the Devil and all sinful lusts.
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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.
Then all such as despise God's truth and walk in darkness After the Flesh, have beside all other there Sins, this great burden upon them, that they be vowbreakers, they have broken their faith, & promise made unto God.
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It had béene better for them neuer to haue vowed, then thus to deale, they be in a bad case.
It had been better for them never to have vowed, then thus to deal, they be in a bad case.
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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.
Secondly those offend (as we see it usually come to pass) which in great affliction make promise if God deliver them they will Glorify him, but Are false.
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For God doeth will vs, Psal. 50. Call vpō me in the day of affliction, I will deliuer thée, and thou shalt glorifie me.
For God doth will us, Psalm 50. Call upon me in the day of affliction, I will deliver thee, and thou shalt Glorify me.
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When a man hath lewdly spent his time, in riot, in drunkennes, in wantonnes, in enuie, hatred, and malice.
When a man hath lewdly spent his time, in riot, in Drunkenness, in wantonness, in envy, hatred, and malice.
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If God strike him with gréeuous sicknes, that his bones séeme to rattle in his skinne,
If God strike him with grievous sickness, that his bones seem to rattle in his skin,
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and that hée feareth death, then doth he tremble, then doeth he desire that God wil haue mercy vpon him,
and that he fears death, then does he tremble, then doth he desire that God will have mercy upon him,
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and then doth he make vowes and promises:
and then does he make vows and promises:
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If God doe restore me to health againe, and geue mee life, I will neuer be the man I haue béene.
If God do restore me to health again, and give me life, I will never be the man I have been.
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I haue liued a naughtie life, I haue dishonoured God, I haue despised his worde, I will harken to his voice,
I have lived a naughty life, I have dishonoured God, I have despised his word, I will harken to his voice,
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& leaue my naughty vices, and liue to Gods glorie. How wel were this, if men did as they say.
& leave my naughty vices, and live to God's glory. How well were this, if men did as they say.
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But marke, and ye shall finde the most part• so soone as euer they be recouered,
But mark, and you shall find the most part• so soon as ever they be recovered,
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& can but crawle out, fall againe to their former wayes, and be as euill, or worse thē euer they were before.
& can but crawl out, fallen again to their former ways, and be as evil, or Worse them ever they were before.
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What shall wee say of these men, are they not gréeuous offenders? I haue obserued some very wicked liuers:
What shall we say of these men, Are they not grievous offenders? I have observed Some very wicked livers:
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God hath stricken them, and terrified them, so that with teares they haue confessed their vngodly behauiour.
God hath stricken them, and terrified them, so that with tears they have confessed their ungodly behaviour.
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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.
They have promised and vowed, if God would restore them, to become new men. They have recovered, and become as vile in sin as before.
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God hath stricken them againe, and they haue died in fury and rage, without any apparance of grace, or remorse.
God hath stricken them again, and they have died in fury and rage, without any appearance of grace, or remorse.
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Doth not this shew that Gods wrath is heauie against such faithlesse vow breakers? Let men (as he saith) feare God.
Does not this show that God's wrath is heavy against such faithless Voelli breakers? Let men (as he Says) Fear God.
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Let them take héede how they dallie wt him, for sure God will destroy such, and al the worke of their handes.
Let them take heed how they dally with him, for sure God will destroy such, and all the work of their hands.
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Moreouer whē he saith pay that thou vowest, hee condemneth all those rashe vowes which are not agréeable to ye rule of Gods word, which be not to his glory,
Moreover when he Says pay that thou vowest, he Condemneth all those rash vows which Are not agreeable to you Rule of God's word, which be not to his glory,
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or that be not in our power. For such vowes are not to be performed.
or that be not in our power. For such vows Are not to be performed.
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King He rod promised with an oath to the daughter of Herodias, yt he would geue whatsoeuer she should aske, to the halfe of his kingdome.
King He rod promised with an oath to the daughter of Herodias, that he would give whatsoever she should ask, to the half of his Kingdom.
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She asked the head of Iohn the Baptist, it had béene much better for him to haue repented of his rash oath,
She asked the head of John the Baptist, it had been much better for him to have repented of his rash oath,
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& not haue performed it, then to shedde the innocent bloud of so great a seruant of God.
& not have performed it, then to shed the innocent blood of so great a servant of God.
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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,Jephthah vowed when he went to war, that if the Lord should give him victory, At his return that which should First come out At his doors to meet him, should be the lords,
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or els he would offer it for a burnt offering. Meaning, that if it were such as might be offered in sacrifice, it should:
or Else he would offer it for a burned offering. Meaning, that if it were such as might be offered in sacrifice, it should:
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if not, it should be consecrate to the Lord.
if not, it should be consecrate to the Lord.
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What warrant had he to make such a vowe? how should it be to Gods glorie? He was punished,
What warrant had he to make such a Voelli? how should it be to God's glory? He was punished,
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for his daughter (being his onely child) first met him, and though it were gréeuous, he did with her as he had vowed:
for his daughter (being his only child) First met him, and though it were grievous, he did with her as he had vowed:
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she was let go a time to bewayle her virginitie, & then put a parte to the Lorde,
she was let go a time to bewail her virginity, & then put a part to the Lord,
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and restrayned from mariage, for so they thought it must be, and it is said she knew no man:
and restrained from marriage, for so they Thought it must be, and it is said she knew no man:
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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 wt slaying his daughter in sacrifice.
and by a Decree the daughters of Israel went year by year, foure days in the year, to talk with the daughter of Jephthah: for it is too hard to charge a faithful man with slaying his daughter in sacrifice.
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Many haue béene deceiued in so thinking, the Church of Rome wil haue men and women vow virginitie.
Many have been deceived in so thinking, the Church of Rome will have men and women Voelli virginity.
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Our Sauiour saith all men are not able to doe so, to liue vnmarried, but those to whom it is geuen.
Our Saviour Says all men Are not able to do so, to live unmarried, but those to whom it is given.
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To the same effect teacheth Saint Paul, 1. Cor. 7. They againe replie and say, let a man aske, and he shall receiue.
To the same Effect Teaches Saint Paul, 1. Cor. 7. They again reply and say, let a man ask, and he shall receive.
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But this is true against them, that he which receiueth that he doeth aske, asketh that which God hath promised to geue him:
But this is true against them, that he which receiveth that he doth ask, asks that which God hath promised to give him:
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or els, if hee take vpon him yt which God doeth not promise to make him able to performe, he may aske,
or Else, if he take upon him that which God doth not promise to make him able to perform, he may ask,
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& 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:
& not receive, for he tempts God, and Committeth a grievous sin. And we may see by lamentable experience, how God hath punished such rash vows:
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when the stink of that horrible filthines which was committed euery where by monks, friers, nunnes,
when the stink of that horrible filthiness which was committed every where by Monks, Friars, nuns,
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& priestes, is not yet out of our noses. All such vowes are abhominable.
& Priests, is not yet out of our noses. All such vows Are abominable.
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Vow according to Gods holie wil, to his glory and praise, in yt which he hath promised to inhable vs by his grace to performe, and pay it.
Voelli according to God's holy will, to his glory and praise, in that which he hath promised to inhable us by his grace to perform, and pay it.
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It is a sinne not to vow such things: it is a greater sinne, to vowe and not to performe them.
It is a sin not to Voelli such things: it is a greater sin, to Voelli and not to perform them.
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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.
I will Here end, not entering into that sea of foolish, rash, and undiscrete vows, which upon every occasion both men and women do take upon them, not considering to whom they speak.
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God of his mercy open our eyes, & kéepe vs frō this rash dealing with him. Amen. FINIS.
God of his mercy open our eyes, & keep us from this rash dealing with him. Amen. FINIS.
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