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
the Sea How commeth it then to passe that in so many hundreth and thousands of yeres the sea is not filled This is his reason by which he proueth that they do returne againe into their owne place and do not abide in the sea for if they did abide there the sea would be filled They be drawen vp by the sunne into the clowdes and so life is a vapor that appeareth for a little time and then vanisheth The Prophet Dauid vseth a comparison beyonde all these Psal 62â— For he compareth the state of man yea euen of princes with vanitie it selfe and maketh it the lighter These be his words The sonnes of base persons are vanitie the sonnes of nobles are deceite If they be put together in the ballance they will ascende aboue vanitie Put all men in one ballance and vanitie in the other and they will goe vpwarde and be found the lighter For the heauier end of the ballance goeth down ward and the lighter ascendeth How commeth it to passe then that men yea such as should be wise and in déede doe take themselues of all other to be the wisest are so be witched and blinded that they make so great account of their estate in this present life as if it were all in al They thinke there is profite and commoditie of their labours and that great no man can perswade them to the contrarie Alas what should I say here I may well lament and bewayle our miserable blindnes I knowe not how to cure it There be so many thinges that doe deceiue it is almost without end Let it be that this worde of the Lord be receiued man is mortall he hath but his generation he passeth away as a shadow and neuer returneth againe his estate and condition is so vaine and transitorie that compared with other creatures he is farre inferior Yet this conclusion will not be receiued therefore their remaineth no profite vnto man of all his trauaile wherin he trauaileth vnder the sunne for this sticketh fast in the hart Although the daies of man vpon the earth be but as a vapor that appeareth for a short time and then vanisheth yea howsoeuer he passe away and returne no more and is inferiour to other creatures yet he receiueth very great profite by his laboures and that many waies He hath to féed and clothe himselfe withall and to serue other necessarie vses He commeth to haue countenance in the world of worship and honour his valiant acts and wisdome shall be renowmed vnto all posteritie He doth conuey ouer his honour and possessions vnto his sonne who is as déere vnto him as his owne soule He shall florish and prosper in the world He shall continue the name countenance of his father are not these great commodities and worth the trauailing for I answer that these had néed be worth somewhat for in déede they be the things for which many thousands doo sell there soules and bodies to the Deuil They be those rocks against which men doo runne and make shipwracke of faith and a good conscience so drowne themselues in perdition and destruction The wise men of the worlde are poisoned and killed with these baites The Deuil deth suggest them and mans blind hart receiueth them euen against the truth For let vs looke well into the matter and we shall find that there is nothing in all these but méere deceit the truth of this sentence shall continue firme that there is no profite vnto a man of all his labours wherein he laboureth vnder the Sunne Touching the first there is some present commoditie in déede obteined by mans labour for he eateth of the labour of his handes he hath to clothe himselfe withall Men are commanded to labour for that purpose this beyng Gods ordinance In the sweat of thy browes thou shalt eat bread Genes 3. Moreouer by their industrie and labour men doo prouide somewhat to leaue vnto their children as nature bindeth them the Scripture pronounceth such as doo not this to be worse then infidels Neuerthelesse here is nothing to contrary that which Solomon teacheth that there is no profite to a man of all his sore trauaile For he vseth a worde which signifieth a profite that doth remaine and continue or sticke by a man All present commodities are vaine yea most vaine because they continue not with menne Againe here is nothing to driue men froÌ„ labour diligence about earthly things but to moderate mens laboures and to correct immoderate vaine care which draweth men from the studie of better things It is the same doctrine which Christ teacheth Iohn 6. Labour not for the meat that perisheth but for the meat that indureth vnto eternall life And which S. Paule exhorteth vnto 1. Cor. 7. Let him that bieth be as though he possessed not for y e fashion of this world passeth away I may say further that to haue riches honors be good benefites in this respect also that by theÌ„ men are the more inabled to doo good and so to be rich in good workes But as worldly men doo account and as they doo couet them there is no good in them at all for if a mans substance be increased neuer so much hée shall carie none of it away with him his pompe saith the Prophet shall not descend with him into the graue Psalm 49. Shée doth often and vsually follow and accompany vnto the graues mouth but then returneth taketh her leaue Well his sonne he is now aloft this is as good to the father as if he had it himselfe Yea we sée many a miser labour like an horse and almost sterue himselfe to make his sonne rich hée continueth the name the lands and the houses haue the name set â—pon them What a goodly matter is â—his no doubt this séemeth a goodly matâ—er yea so goodly that it costeth as I haue â—aid many a soule The worldlings â—pare no trauaile to come to this Looke whatsoeuer standeth in their way to let â—hey will tread it downe if they can yea â—uen Gods truth all equitie faith and â—onestie This is the vaine glorie which the Prophet derideth Psal 49. Their minde â—s saith he that their houses may be for â—uer their habitations from generation â—o generation they call their names vpoÌ„â—heir landes But man is in honour and shall not continue he is like the beastes that perish This their way is their hope and their children approue their wordes They shall lie as beastes in the graue death shall be their shéepeheard This I say is it which God speaketh touching the vayne glory of blinde worldlings which doo more earnestly bende their minde to haue an house and glory in the earth to all posteritie then to séeke to know god aright to glory in him to magnifie set vp his honor and so to be glorified in the heauens for euer to haue their house or name coÌ„tinued is but an earthly commodity should not
continuall vexation of minde and no good remayneth What shal we thinke then of such as get their goods vnlawfully Manie doe scrape and catch on all sides so they may lay holde they care not how whether it be by violence or by fraude Yea they pluck it euē from the poore and néedie from the fatherles from the widow for such wretched men there be many in these daies Now beside all such miseries and sorrowes as he hath spoken of accursed are such riches yea the heauie curse of God hangeth ouer those men which clime to wealth and honour that way For sake it people forsake it deale vprightly euerie man with his neighbor If ye haue either house or land y t commeth not rightlie or any goods euill gotten restore all to the true owners Wilt thou appeare before thy iudge or darest thou come into his presence to holde vp giltie handes Wilt thou damne thine owne soule for a little worldly wealth For how wilt thou escape damnatiō if thou hast hidden stolne gooddes among thy stuffe If thou hast not repented how wilt thou be saued If thou reserue that which thou knowest to bee none of thine how doost thou repent At this I cānot but wonder how men dare when they die make gifte to their children of euill gotten goods I doe not maruaile to see men deceiue and defraude one another while they liue The nature of man is so licourish of gaine and the deuill leadeth men on in a forgetfulnesse that they shal euer be brought to make any reckoning Againe they be so afraide that they shall want to serue their necessities before they die But when they lie sicke and can sée no remedie but death knowing they must come to iudgement and would faine be saued and therefore doo crie for mercie I saie it is verie strange that they will then depart and carrie the stolen goods before the iudge and damne their owne soules For many a one doth remember euen at that time this same house or such a péece of land is none of mine My father gatte it and held it vnlawfullie in my knowledge it is such a mans if he had his right I remember I did deceiue many and oppressed them I haue hindred them for to enrich my selfe I haue taken vnlawfull gaine I haue griped the poore that sold for néed I haue sold them hard peniworthes Well God haue mercie vpon mée I will not restore it I will giue it to mine heire How horrible is the estate of these men How wretched are they which grow great and féede vpon bryberie it is best to kéepe thy hands vnspotted from one penie of wrong gottē goods but if thou hast dealt vniustly repent restore it leaue it not behind thée among thy substance when thou goest to iudgement For the iudge will send to thy tent and fetch it and lay it before thée thou shalt be found guiltie and not able to answere Thus I conclude then there is no good remaineth to a man of al his works wherein he hath dealt wisely vprightly though his goods so gotten be manie his honour great yet after al his sorrowfull daies he must forgoe all an other must haue that which he hath trauailed in those goods and honours euill gotten are much worse Vpon occasion of these former reasons he doth repeat againe what is all the good which a man can haue of his laboures that is to eat and drinke and to delight his soule with the profit of al his labour He saith before in this chapter that hée withheld his heart from no ioy and that was his portion of all his labour He had nothing else And now he telleth that it is al which any man can haue by his trauaile For by eating and drinking and delighting his soule he meaneth all the vse of mans works and of his riches Let a man take part of them while he liueth and vse them in such sort as that his sorrowes and dexations may be mitigated We may not take it that he stirreth men vp here vnto excesse vnto gluttonie and drunkennesse or to become belligods and Epicures Neither is it his mind to shew here what the flesh iudgeth for the next words doo shew that he speaketh of a good thing For else how should it be said I law that this is of the hand of God it is Gods gift vnto a man when he can eat and drinke and delight his soule with the good of his trauaile Yee haue séene before how he condemned eating and drinking and pleasures when a man doth power forth him selfe vnto thē riotously they make men mad to become beasts But God hath made ordeined many things not only to serue necessitie but also for pleasure delight of his children which they be to vse moderately and wisely They differ much from the carnal man For he doth delight his soule in eating and drinking forgetting God and drowned in these things But they solace themselues so in these thinges that their hartes delight is not drawen from God For they beholde his blessing fauour and good will in the creatures of which they take their part And this in déed is of the hand of God The delight which the Epicure hath in filling his belly is nothing beyng cōpared with this It is but as the beasts doo God must be our delight we may not delight in the creatures further then thus that he hath giuen them vs as our portion here Wée reioyce in the Lord when wée reioyce in them so The other sort are far from this For they doo delight themselues and imagine that they take their part as Solomon saith but if the remēbrance of God come in the way all is marred their pleasure is in vanities and sinnes Do but speake of death of the day of iudgement or of Gods displeasure against sinners they take it euill and be angrie They say it is no time nor place to speak of such matters they came to be merie Kuffians and riotous beasts solace themselues and are merie but yet it cōmeth not nigh this gift of God This is in no mans power but where the giuer doth bestow it Some man hath great plentie and doeth grudge at his owne bellie this man is miserable couetous if clay would nourish him he would eate it to spare his substance yea he would eat worse for need Another hath aboundance and saith to his soul eate drinke and be merrie thou hast goods inough laide vp for many yeres Why doeth not this man right He is couetous and stayeth vpon the riches he delighteth in them Read the 12. Chapter of S. Luke and there ye shall sée how our Souiour setteth him out pulling downe his barnes building greater This then is Gods gift with peace of conscience with ioy in God for a man to take his part and to delight himselfe in his labours This is not in euery man which hath riches For if a man stay vpon them their