the holy doctrine How much more then where God speaketh not but mens abominable inuentions are set vp Let not this séeme harde but marke our Sauiour doth cite out of the prophet Iesay Math. 15. This people draw néere me with their lippes and honour me with their mouth but their hart is farre from mée in vaine doo they worship me teaching for doctrines mens precepts There be a thousand abominatioÌ„s among the Papistes which make their worship to be the sacrifice of fooles but if there were no more but this it doeth ouerthrow them I will come now to a second sort of men which denie poperie yet care not for drawing néere to hearken They can not away with the preaching at least wise with the true preaching of Gods word I can not tel what I should terme them but our land doeth swarme full of them in all places These crie out for praier in Gods house There is say they so much preaching that there is no time for prayer good praiers are hindred Yea say these the prayers be better then all their pratling for so it pleaseth them to terme preaching by which God speaketh vnto vs. In déede prayer is a speciall part of Gods worship but if a man doe not pray aright though the praier in it selfe bée most excellent which he vttereth it is the sacrifice of a soole it is turned in to sinne Lette vs consider the causes The holy Ghost willeth draw néere to hâ—arken when a maÌ„ will worship God And great reason God is our soueraigne Lord whom we are to serue He is our king lawmaker whose will wée are to obey and none other He is our shéepeheard whose voice wée must heare and follow him My shéepe heare my voice Iohn 10. He hath appointed giuen pastors and teachers to féede his shéepe Ephes 4. How canst thou without contempt of Gods maiestie yea without rebellion against the king and renouÌ„cing thy shepheard neglect to heare his voice Thou art a blinde foole thou art so ignorant that thou doost not vnderstand the Lords prayer Thou wouldest haue God heare thée speaking thou knowest not what thou wilt not heare what he saith What reason is it that God should regard those which regard not him Reade the firste Chapter of the Prouerbes and there yée shall see how wisdome complayneth against these ignorant fooles and denounceth vengeance I cried and stretched forth my hand and yee regarded not but despised my counsell ye shal crie when your destruction commeth and I will not heare 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 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 Such as doe not regarde the precious and heauenly doctrine hee doeth liken vnto swine which care not for pearles but tread them in the mire Such as haue the holy things of God offered them and doe persecute the bringers he compareth to dogs which turne againe and rent them Consider now beloued how woful is the state of all these The men which do not hearken to Gods voyce but to superstitioâ—s inuentioÌ„s those that despise and set light by the preaching of the word or heare and doe not obey it such also as bée persecuters of the same all their praiers are turned into sinne they offer the sacrifice of fooles God doth abhorre them and all their doings Destruction and miserie come vpon them they crie vnto God but he doeth not heare them they be neuer the better yea they doe increase their sin by praying For as he saith here they doe euill I know it will be here replied that the Scripture doeth promise that he which calleth vpon God shalbe heard and at what time soeuer a sinner doeth repents him of his sinne all his wickednes shall be done away This must néeds be true but yet wee must vnderstande that the prayer and repentance which are allowed before God procéed from faith which is Gods gifte the work of the holy ghost and not in a mans owne power 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 and the faithfull to the branches The braÌ„ch can bring foorth no fruite except it abide in the vine no more can we do any thing except we abide in Christ All that is of our selues is corrupt yea euen prayers Nothing pleaseth God but that which procéedeth from y e spirit of Christ which those only haue that are graffed into him by faith And this is by the worde as he saith in the same place if ye abide in me and my word abide in you aske what ye will and it shall be done vnto you Wherefore brethren receiue this instruction of Solomon Take heede to thy feet when thou goest to Gods house drawe neere to hearken rather then to offer the sacrifice of fooles Bow down with reuerence with feare trembling to heare the voyce of your God and to know and obey his will then crie he will he are you your prayer shal come vp before him as swéete incense Otherwise yée shall be but fooles Let vs procéede to that which followeth Be not rash with thy mouth neither let thy hart make hast to vtter a thing before God for God is in heauen and thou art vpon earth and therfore let thy words be few The former verse did giue vs instructioÌ„ that in séeking to worship God we must giue eare and hearken to his voice Now in this he giueth rules how we are to speake vnto him For in Gods house the Lord God speaketh vnto vs againe we speake vnto him He speaketh when the faithfull shéepheards doo declare his word We speake in prayer in thankesgiuing in making promises vowes Looke what he speaketh it is to be accepted because he is most holy and nothing can come from him but that which is pure and good CoÌ„trariwise we be corrupt and all that we speake is foolish and vile vnlesse it be ordered by his holy spirit Therfore we must be taught of him how to speake we may not come at aduenture before the Lord to speake vnto him for he is a great king and wée are poore and base wormes He is full of glory power and heauenly maiestie we are dust ashes We ought to consider therefore into whose presence we come and vnto whom we speake and this is it which he saith God is in heauen and thou art vpon the earth Our Sauiour prescribing vnto vs a forme of prayer leadeth vs vnto y e same when he willeth vs to say Our Father which art in heauen The necessitie of this precept
bondage of corruption and â— long to be deliuered which shalbe at tâ— latter day Their bondage is so excéediâ— great that he saith they doe groane aâ— trauaile in paine To say that the duâ— and sencelesse creatures doe groane aâ— trauaile with paine is all one as to saâ— they be so wearie man cannot vtter it Now we sée somewhat the sence of the words let vs consider the force of the reason He that will finde any good that shal continue or any thing that may better his estate he must séeke it and finde it in things whose estate is good and permanent hee must not looke for it in thinges whose estate and condition is miserable and subiect vnto vanitie For wil any séeke for light in darknes As any man so simple as to look for blessednes from that which is vnder â—urse Who looketh for fréedome to be geueÌ„ him of those that are in bondage Then consider what he saith all these thinges are wearie man cannot vtter it All creatures vnder the sunne both those y t haue life and sence and those which are without sence and euery one of them are subâ—ect to vanitie and long to be deliuered from the bondage of corruption They be so excéeding wearie that they groane and trauaile in paine Therefore man féeling his owne miserie and beggerlines coueâ—ing to finde good to be made happie or â—t the least to haue his wretchednes mitigated he must not séeke it in things vnder the sunne for they are not able to reléeue themselues nor to rid themselues out of the bondage of corruption which lieth sore and heauie vpon them making them grone What is the cause then that men séek for good in riches in honors and in pleasures Why doe they make account that their miserie is asswaged and mitigated by these Doubtles there is no cause but blindnes yea intollerable and lamentable blindnes as they know not themselues so haue they no eyes to sée in what case all creatures vnder heauen be For if men could be brought to sée in déede but what this is all these things are weary man cannot vtter it they would stay and turne back their eyes and not so gréedely and egarly pursue and lay holde of those poore creatures to seeke succour at their handes They would say we are wrong these are wearie themselues they cannot refresh vs these are féeble weake and transitorie how shal they support comfort vs They be in bondage and miserie shall they reléeue vs Shall wee lay holde vpon them for to stay vpon them they wil fayle vs. We follow but a blast of wind and gape to fill our bellies with the East winde We goe about to ioyne vanitie vnto vanitie for we séeke help of those which are in miserie as déep as our selues I say it is an extreme blindnes which causeth men not to perceiue this What then beloued there is a naturall inclination in vs to séeke reléefe and helpe Yea but let vs seeke it where it is to be found euen in our Lorde God himselfe Séeke as fast to lay hold on him as the worldlings doe to lay hold on riches ye shal finde more than they Many say who wil shew vs any good saith Dauid Psal 4. Lord lift vp the light of thy countenance vpon vs. Thou hast put more gladnes in my hart then they had at such time as their corne and wine and oyle abounded The worldlings are glad when riches increase but it is nothing to the gladnes which those finde that séek the fauor and â—ouing countenance of God Séeke after things which are eternal they wil neuer fayle ye The heauens and the earth that now are waxe olde as doeth a garment shall be changed as a vesture Psal 102. Looke with the eyes of faith vpon y e newe heauens and the newe earth in which dwelleth righteousnes 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 The eye is not satisfied with seing neither is the eare filled with hearing The minde of man can not satisfie it selfe nor rest contented when it hath laid hold of all things vnder heauen For the eye it selfe is a little thing would soone be satisfied The eare is shallow and were quickly filled but y e mind which setteth these a worke is insatiable If men were not starke blind might they not reason thus when a man hath heaped vp all the treasures of the earth when his wisdome is increased and he hath attained vnto the top of all the honour vnder heauen yet is not his mind satisfied he coueteth still to sée he coueteth to heare he coueteth to haue Is it not a manifest proofe that all things vnder the Sunne beyng in that vaine and transitorie estate which they be are not able to ease the miserie of mans mind the fulnesse of ioyes is in Gods presence alone at his right hand there is comely pleasure for euer more What is then the reason that men do neuer cease when they haue attained great things yet féele no ease Here is their foolish blindnesse they still séeks for new things they imagine that by a further and déeper reach they shall finde some good Here come in new deuises new honours new pleasures new workes all new He meeteth with this and sheweth that there is nothing new vnder the heauens When they haue gone as farre as they can yet shall not their eye come to sée nor their eare to heare any new thing That saith he that hath béen is the same that shal be and that which is done is the same that shal be doone neither is there any thing new vnder the sunne Is there 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 vnderstaÌ„d this they would not be so mad as to be still insatiable touching y e world their owne experieÌ„ce would teach them that nothing in this earth can content or eaâ—e their mind am I not satisfied with that which I haue séene and heard or that others before me haue attayned Then shall I neuer for there is no new thing to be found out in which a man may find good Yea but men finde out thinges that be new That is but our ignorance for saith he there is no remembraunce of former things also of things to come which shall be doone there shall be no remembrance with those that shall be after There be things which séeme new I speake of such as men séeke felicitie in but it is because they are forgotten so that the eye is neuer satisfied looking for new things the eare that doth hearken after them and thus are men insatiable but all in vaine for in their new things where they séekâ— some good they shall find nothing but old vanitie O then brethren forsake your worldly cares looke vpon your selues
be sought It séemeth so still vnto men and that it is a most abiect nature which can not tast it In déede vnto such as can not sée farre of as S. Peter speaketh 2. Pet. 1. but haue the beames of their sight determined within the limites of this world it must néedes be all in all and the thing which they doe thirst after But if they could sée thus farre that all this glorie shall doe a man no good when he goeth downe into the darke pit of hell it would alter their minde For he which passeth through that gate must leaue his traine behind him he must put of his robes of honour lay aside his weapons of war This will some say is nothing to the purpose these were Heathen men whom ye haue named they knew not God A man may haue al this glory and the glorie of heauen also as many haue had That is most true that a man may haue the glory of this world and the glory of heaueÌ„ also and that some haue had both or else were it wide with Dauid and Solomon many other But yet we must note this that those be no other then as Heathen which delight and glorie in the pompe of this world and account them fooles which cannot as they say tast this glorie Lette not the wise man glorie in his wisedome nor the strong man in his strength nor the rich man in his riches But he that glorieth lette him glory in this that he hath vnderstanding knoweth me c. Ierem. 9. Our Sauiour 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 and séeke not the glorie which commeth of God alone Whereby it is manifest that such as set their hearts to séeke the honour that is of men be Infidels The godly men as king Dauid and others which had the glorie of this world made it not their delight and glorie but gloried in the Lord. Yet it will be said that this doctrine is absurd For is not wisdome and knowledge in the noble Artes and Sciences the gift of God are they not helpes then and furtherances to approch néerer vnto God and vnto true glorie I answere that they be good giftes of God where the corrupt nature of man doth not hinder they be helps vnto higher and better things But Solomon doth not dispute what this wisdome is in it selfe but whether a man can attaine any true felicitie by it Which he denieth for though it benefit a man for the present as touching worldly coÌ„modities yet it is no true good because it is transitorie doth vanish It is gotten with sorrowes and vexations so that a little swéet is mixed with a great deale of sower It is neuer perfect neither caÌ„ it make that straight which is crooked It is so farre from bringing a man néerer vnto God that it casteth men further froÌ„ him as the state of man is now For it setteth vp man in pride and to glorie in himselfe It is so blind touching spirituall heauenly mysteries in which God reuealeth the knowledge of himself vnto saluation that it is not onely not capable of them but doth blasphemously and madly condemne them to be foolishnesse as the holy Apostle teacheth 1. Cor 2. the reasons cogitations which come from the wisdome of this world or from the flesh are compared vnto holdes and munitions high things which exalt themselues against the knowledge of Christ which the Gospell must throw downe when it turneth meÌ„ vnto God 2. Cor. 10. And therefore the same Apostle saith that God hath made the wisdome of this world foolishnes that he doth destroy the wisdome of this world willing that hee which will be wise become a foole that he may be wise 1. Cor. 4. Not that a mâ— can emptie himselfe of the wisdome thaâ— he hath attayned or that he is to reiect â—â— vtterly but that he must not stay vpoâ— it nor rest in it nor glorie in it nor let â—â— blinde him but acknowledge that therâ— is a higher and a more excellent wisdom euen the wisdom of God which shewetâ— the way vnto true blessednes Trust iâ— the Lord with all thine heart and leanâ— not to thine own vnderstanding saith thâ— holy Ghost Prou. 3. For in déede the corrupt nature of man is made so wonderfull proud by knowledge that it despisetâ— and treadeth downe the trueth Nothing séemeth glorious or excellent vnto thâ— wise of this sort but their owne skil All must be measured by that and look what soeuer doeth not square with it is condemned From hence it commeth that among the prudent after the flesh few are called to inherite the kingdome of God as weâ— are taught 1. Cor 1. It is so hard a thing to bring them to be fooles It will be replyed here againe that this is more absurde then the former namely to coÌ„fesse that euen humane wisdome is Gods gift a thing therefore good and commendable and withal to affirme that it doth not bring men néerer vnto God but casteth them further back Can a good thing be the cause of euill I answer that a good thing cannot be blamed iustly to be the cause of euill We doe not affirme that the knowledge and skill of all that is vnder the Sunne is in it selfe the cause that menne are caried further from God but mans corrupt nature is the cause which dooth peruert abuse it as it doth the best things of all vnto destruction As for example the law is good the commandement is holy iust pure saith the Apostle And yet it is called the ministrie of condemnation the letter that killeth and the strength of sinne Is that which is holy and ordeined for life made sinne or the cause of sinne or death Looke how the Apostle answereth Rom. 7. Sinne doth take occasion and worketh all manner of concupiscence by the commandement It tooke occasion by the law and seduced me and siue me Yea he sheweth that sinne through the law doth become out of measure sinfull And what shall wee say further doth not the vile nature of man abuse the grace of God it self Why doth the Apostle say shall we continue in sin that grace may abound God forbid Ro. 6. Why doth he giue this admonition brethren ye are called vnto libertie only make not your libertie an occasion to the flesh Gal. 5. but that there is so vile corruption in men by nature as that they will make the lesse regard of committing sinne because sinnes are fréely pardoned by the bloud of Christ Shall wée then maruaile that the wisdome of this world though in it self good doo not bring men néerer vnto God but carrie them further from him Yet how will some man say First thus the more a man is lifted vp in pride doth glorie in him selfe the further he is remooued
goeth the innocent very often vnles the Iudge be of great courage and feare God Sometime there is hatred toward the person for religion When the iudge is corrupt in opinion that way as it falleth ont often because many iudges are so addicted to the studie of worldly matters and so wise in their owne estimatiō that they must haue Gods matters squared by their rule the wisdome of the flesh is their rule Somtime feare carieth awrie whē as some great person of honour doth speake or write in fauour of the guiltie The Iudges would be loth to displease such so in the place of iudgement there is iniquitie iudgement commeth foorth wrested as the Prophet complaineth 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 The prophane and wicked man doeth deale with the innocent euen at his pleasure the rich doth iniurie the poore and when they rome before the iudges or those that should minister iustice euen as if the power were set vp for countenance of the vngodly they are praised the other are rebuked and checked Alas what shall men doo where shall they séeke comfort is not this life miserable the world is euer full and neuer more then at this day of oppressions iniuries wrongs and violence the place of iustice that should right it doeth often increase the same Who is he that hath a peaceable minde but had rather lose a great part if he might choose then goe to the law for to séeke iustice how many are vndoone by going to law how many are there which with long suite great expences cā neuer attaine to their right If he be rich or mighty that doeth the wrong let him take away house or land wrongfully we doo account it follie for a meane mā to seeke for iustice The world is miserably corrupted this way now what remedie what comfort Doubtles none but that Solomon doth set foorth in the next verse I said in my heart God will iudge the iust and the wicked for there is a time for euery purpose and ouer euery worke there The Lord hath made all men to dwell together vpon the face of the earth hée is the iudge of the whole world hée is a iudge by nature he is iustice and truth it selfe he can not doo wrong vnto any he must néedes rescue and deliuer the iust and execute vengeance vpon the wicked Herevpon Solomon doth gather beholding withall the confusion of matters vnder the sunne that there shall be a day of generall iudgement when as all both good and bad shall come to their account and when as euery man shall receiue according to his déedes It shall not euer be thus Violence oppression and iniuries haue but their time and there is also the time for iustice as he saith there is a time for euery purpose The last clause of this sentence may be taken diuers waies as namely that the iudgement shall be ouer euery worke or thus he that is ouer euery worke is there The sense both waies is true and tendeth to one purpose for it is most certaine by the scriptures that euery worke both good bad shalbe brought vnto iudgement and it is God who is ouer al that shall iudge Let vs here learne of the wise man when we behold oppression and peruerting of iustice to gather assuredly that there is a time when things shal be set in better frame Let vs not be cast downe discouraged when wée suffer wrong and can find no help at the seats of iudgement and places of iustice for the time commeth when the high iudge will take our cause into his hand Because matters now go so farre awrie be sure there is a day appointed for better order It cā not stand with Gods iustice that matters should thus go cléere away The wicked doo not reason thus but because the Lord doth let them alone and men doo escape with foule factes they be the bolder euen as if God did not regard the thing at all This I say is a wrong collection for that God now winketh at oppression and at y e peruerting of iudgement it is a strong reason to proue that he hath set a time vnto which he doth reserue all causes wée shall all come there both the oppressor and the oppressed Let vs proceed to that which followeth I said in my heart concerning the order of the children of men that God hath giuen them dignitie and to see to they are beastes to themselues This sentence is hard difficult by reason of some words in it which may bée construed diuers waies and therefore no meruaile though it be vnderstood diuersly But to let passe how it is translated in others I will shew the cause why I take it thus as I haue set it downe First here is one word Dibrath which in the Psal 110. is vsed for order 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 y e children of mē Here is an other word that is Barar which signifieth to choose to purge to declare I take it here in the first sence or the second that God hath chosen men or purged thē that is to say he hath set them vp adorned them with dignitie and honour and yet to sée to they be beasts to themselues For choise men set vp in dignitie are called in the holy scripture Berurim which cōmeth of the same word Barar And the Scripture saith Psal 49. Man is in honour but shall not continue he is like the beastes that perish So then touching the state or order of the children of men God hath giuen them dignitie and honour but yet they be but as the beasts to themselues as he sheweth by reasons afterward This is spoken to pull downe the pride and loftines of mans nature which doth so glory of an excellencie here in y e world For looke wel vpon it and we shall sée that this honour and dignitie doth not cōtinue but man becommeth euen as the beasts The beasts haue no order among them they haue no magistracie no seats of iustice or such like But the stronger doo oppresse the weaker the wild do pray vpon the tame there is no place of refuge or succour among them Among men this is a goodly dignitie a goodly order that God giueth the ciuill power princes and iudges and men of honour There are lawes there be orders there is authoritie to restrayne wrongs and oppressions that they may not be as y e beasts to deuour one another Yet do they partly in this become beasts to themselues when the stronger do push the weaker and when the seat of iudgement doth vphold wickednes Men are cruell and sauage beasts one to an other many
waies but chiefly in death their dignitie doth vanish and they differ not from the beasts that perish as I alledged before Psalm 49. Therefore he saith the condition of the children of men and the condition of the beasts is euen as one condition to them as the one dieth so dieth y e other for they haue all one breath and there is no excellency of man aboue the beast for al is vanitie All go to one place saith he all was of the dust and all shall returne to the dust Thus we sée hée proueth them notwithstanding their dignitie to be as the beasts because the euent falleth out to be all one no difference at all appearing To day a iudge a ruler a mightie king to morrow all one in condition with the vilest beast Both die alike age or some sicknesse or hurt doeth cause the bodie to pine and languish strength faileth they abhorre meate and yéeld vp the breath The same also is a like for both haue nostrels to draw in the aire both man and beast gaspe and yéeld vp the same after one sorte the beast doeth rotte and turne to dust so doth the man for both were made of the dust and both returne to the dust In all these here is as he saith no excellencie of man aboue the beast for all is vanitie Thus we sée man is in honour but doth not coÌ„tinue he is like the beasts that perish The holy Scripture when it will abate mans high stomake doeth put him in mind that his breath is in his nostrels he is but dust and shall die and returne to dust Now because this foolish vaine glory that men haue in themselues and in the vanities of this world cleaueth so fast Solomon vrgeth the matter very sore when he maketh no difference at al nor no excellencie of man aboue the beast Let men consider well of this and it must néedes make them lesse estéeme the glorie of this worlde Now if they haue riches and be a steppe or two in honour aboue other it fareth with them as if they were of an other kindred yea as if they were petie gods But if it could enter into their mind to thinke I haue honour and dignitie and glorie here in the world I am set vp aboue the common sort but shal this differeÌ„ce betwéene me and them continue Surelie no 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 haue no excellencie aboue a dogge His breath is as my breath we draw in all one aire Hée and I shall yéeld it foorth a like I shall die as hée dieth My carcasse is now deintily ledde lieth softe is decked with rich apparell and is honoured It shall bée as vile and as rotten and lothsome as his wée both returne to dust that bodie which now is honoured within few dayes if a man come to it he must stoppe his nose Why doo I then séeke to glorifie my selfe in this vaine estate â— Why doo I not tread downe these vanities and séeke the glorie that is of God I say if wée could with this noble King enter throughly into such considerations the vayne worlde shoulde not so bewitch vs and carrie vs from God For who is so foolishe to labour moste for that which within a short time can not make him differre from the bruite beastes But it may be obiected that this is hard to say there is no excellencie at all of man aboue the beast when death commeth séeing the beast doeth wholy pearish but man hath a soule which doth not die but liueth though the bodie turne to dust This obiection doeth Solomon preuent when he saith who knoweth the spirit of man that it goeth vpward and the spirit of the beast that it goeth down ward to the earth As if he should say though it be most certaine that man hath a spirite which dieth not with the bodie but returneth to God that gaue it as he speaketh afterward in the last chapter of this booke and that the beast hath no other spirit or soul but such as dieth with the bodie yet this maketh no difference betwéene them touching this presentâ— worlde For whereby can any man gather in the death of maÌ„ that he differeth or hath an excellencie aboue the beast I there be it doeth not appeare neithâ—â— doeth it therefore touch the state of the world Such as die in the Lord are blesed and doo in that respect farre excell the beast But touching this world about the vanitie and miserie wherof Solomon disputeth there is no difference nor excellencie nor priuiledge aboue the beast For the men which haue imbraced this present world they haue a soule in deede that liueth but it were a thousand times better for them if they had not but did wholy perish as the beastes Here is no colour of matter in this sentence to vphold the wicked opinion of those detestable monsters which denis the immortalitie of the soule When they alleadge this saying of Solomon yée sée it is but wrested Againe here is no cause to moue vs for feare least we should strengthen that wicked opinion to take it that Solomon doeth here shew what hée iudged by humane wisdome for humane reason hath not so iudged that men differ nothing at all from beasts after death The humane reason is so blinde that it will not bée brought to make such a proofe as this that man doeth not differ from the beast because all is vanitie as we see he saith a litle before in this discourse I say therefore it is out of all doubt a matter propouÌ„ded by Solomon through the due contemplation wherof the proud and loftie mind of man may be brought downe that he may thirst for a better estate and séeke it that he may lesse regard these transitorie things in which his condition doeth fall out very soone to be all one with the beastes And here we may remember by the way how abiect and base the proud mindes of men be which know not God They be as loftie in conceit as if all fortitude and magnanimitie were in them yea they would séeme to be gloriouse and yet looke well vpon the matter and yée shall sée they haue bowed downe themselues to a base condition when their heart is set vpon earthly glorie which can not long lift them vp aboue the beast In déede this is the valiant mind to dispise to tread downe the vaine pomye of this world to estéeme basely of things transitorie to long for that blessed estate in which there shall no basenes approch And in which it shall not be saide man is in honour and shal not continue he is like the beastes that pearish If the sonnes of great Princes which are borne to honor and dignitie should be so basely minded as to let goe all regarde of their birth and place and choose rather to be shepheards or Plowmen it would be wondered at
no ende of all his labour also his eye is not satisfied with riches and for whom doe I trauel and defraud my soul of good This also is vanitie and this is an euill affliction 9 Two are better than one because they haue a good reward for their labor 10 And if they fal one lifteth vp his fellow but woe be to him that is alone which falleth seeing there is not a secoÌ„d to lift him vp 11 Also if two lie together they haue heare but howe shoulde one haue warmth 12 Also if one be to strong for him two shall withstand him and a threefold corde is not easilie broken 13 A poore childe that is wise is better then an old king which is a fool and knoweth not to be admonished a-any more 14 For he commeth out of the prison to raigne when this is borne poore in his kingdome 15 I saw also al the liuing which walk vnder the sunne with the second childe which standeth vp in his steade 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 â—im this also is vanitie and affliction of â—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 childreÌ„ of men touching oppressions in which they shewe themselues so cruell beastes one to another that they make y e state of the liuing worse than of the dead Also of the enuie which lighteth â—pon those that are wise perfect and prosperous in their workes In these he hath included many of the harmes which one doeth to another It were inough to make our present estate nought if there were no more but the iniuries in body goods and name which we lie open vnto continually and must beare from others But this is not all for if there were none to hurt vs we are ready to annoy our selues and that many waies Thrée sortes are here brought in which are their owne foâ—s and which heape miseries vpon themselues the slouthfull person the miserable niggard and the wilfull conceited man He beginneth with the slouthfull because he had spoken of the perfection of trauaile in the former verse Let a man trauaile with wisdome and perfection he shal be enuied let him cease be slouthfull it is his destruction as we shall vnderstand by that which is here taught There be harmes on euery side The foole foldeth his hands this is spoken of the slouthfull or idle person It may be demaunded how we know that he speaketh this of y e idle seing he doth not name him he saith not y e slouthfull but the foole foldeth his hands The foole coÌ„prehendeth mo then sluggards idle persons I answer that the description is of a sluggard very plaine manifest For wheras God hath laid this vpon Adam and all his sonnes In the sweat of thy browes thou shalt eat bread Gen. 3. And he that will not labour must not eat 2. Thess 3. Hée hath also giuen hands to that purpose He that worketh is said to lay to his hands the works are called the works of our hands Contrariwise he that is idle is said to fold together his hands It may then be demaunded why hée doeth not name the sluggard but vse so generall a name as foole It is for speciall causes for the idle which foldeth his handes is almost a foole alone Againe In the Prouerbes he saith the sluggard is wiser in his owne conceipt then seuen men that can render a reason He taketh himselfe the wisest of many that hée doeth spare his body when other take paines and he is deceiued for it is to his great miserie and destruction The holy ghost doth of purpose set him forth to be cleane contrarie vnto that which he boasteth of and that doth nippe sore For so dealeth S. Paule with those which let goe wholesome doctrine and giue themselues to vaine speculations He saith they be vainely puffed vp and know nothing 1. Timoth. 6. What can grieue such men more then when they doo looke to be accounted the wisest of all and to know more then any he saith they be puffed vp and know nothing So the sluggard séemeth to be very wise and therfore he noteth him by the word foole as by his proper name for he hath a chief place among fooles caÌ„ there be any greater folly then to bring so great miserie vpon himself that he eat his owne flesh Wée all doo know that it is a great extremitis which canseth a man to bite and eat the flesh from his owne armes With such doth he compare the idle because he doth deuour himselfe It will be said it hath béene seldome or neuer heard that anie hath lien stil w t slouth and fed vpoÌ„ his own flesh We may not so vnderstaÌ„d Solomon that the sluggard doth in déed eat his own flesh w t his téeth but denoureth himselfe with such miserie that it is all one as if he did For as he speaketh in the Prouerbes yet a litle sléepe yet a litle slumber yet a litle folding of the hands together there we may sée who the foole â—s which is described by folding his haÌ„ds â—nd thy pouertie commeth like a trauellor and thy necessitie like an armed maÌ„ by this he telleth that pouertie both come vpon the foole that foldeth his hands vnwares and necessitie taketh hold of him so strongly that it can not be withstood For the trauellor commeth vnwares the armed man commeth strongly He saith also that the sluggard shalbe clothed with ragges in very déed what followeth idlenes but shamefull beggerie he doth want he doth hunger he doth vse deceipt cosenage yea he doth steale He commeth to the stockes to the prison to the whippe and to the gallowes his wife and children are beggars Doth not this man now eate vp his owne flesh is not this a right foole may he not be so called as by his proper name the world doth swarme full of these fooles they be in euery countrie in euery citie in euery village yea it is certaine they be almost in euery familie and many together in some house For many haue a glory to bring vp their children in idlenesse and vaine pleasures this is gentrie among a number From hence spring so many ragged râ—ges so many 〈…〉 shâ—… as be now a â—aies Let all men take 〈…〉 and be warned by this that the foole foldeth his haÌ„ds and eaâ—eth vp his owne 〈…〉 Bring vp your children to labour and honest trauaile rich mens sâ—… it a disgrace and an attainâ—â—â— to their bloud to doo any honest worke If he be a gentleman though he haue not two gâ—â—aâ—es by the yeare to spend yâ—â— he may not labour Hée must spend his time in pleasures from morning to night from the beginning of the wéeke to the end and all the yeare