in whom notwithstanding the more plaine certaine auouchment of this doctrine is to be foūd who if he haue affirmed any thing agréeablye concerning this matter he fet it no doubt from a better and more happy doctryne the which neither he himself sufficiently vnderstood neither could he sufficiently declare it vnto others Therefore the certain and sure knowledge of this doctrine is to bee fet from the word of God the true and auntient recorde of the truth Albeit that there be many things cōmon vnto man and beasts yet is there a great difference between the mind of the one and the life of the other 3. Albeit that all the vitall powers yea and also the vitall spirite it selfe be common vnto man and also vnto brute beastes yet is there a most great difference betwéen the soule of a man and the life of brute beasts for besides those powers of the bodye and of life béeing mortall with the mortall bodye of liuing creatures that is to saye the sences and the powers effects of the sences he hath a certayne and peculiar gifte the whiche is not common with other liuing creatures that is to say Reason the whiche so far off is it that it is borne with the body and dieth with the bodye that it hath nothing cōmon with it but commeth as a straunger into the bodye hee vseth in déede the seruice of the body and of those powers of the body but in such order that the mind it selfe the pallace of Reason is the Mayster and selfe moouer of them and the true beginning of moouing and therefore those powers of the bodye are so long effectuall as the minde remayneth in the body oute of the whiche when as hée goeth both the bodye dieth and also all those powers of the body do dye with the body There are therefore in man two thinges Two things in man the one mortall and the other immortall The body is mortall and whatsoeuer is bodily that is to say al the powers of the body the mind is immortal that is to say reason the perfectiō of the mind But when as things are to be cōsidered according vnto their own nature there is a difference to bee made betwéene those powers of the bodie of man and betwéene the minde it selfe As therefore thinges compounde returne vnto their principles and matter wherof they were made and then the thinges compounde are no longer so that whiche is voyde of Composition as it canne neuer bee dissolued so neyther canne it dye by anye meanes The compounde bodye therefore and the powers of the bodye growing of the sences and instrumentes of the bodye doe die when death cōmeth But the minde of man being voyde of al composition as namely being diuine or comming frō God neyther feareth dissolution nor death by any meanes and therefore when as the body dieth and returneth into his principles that is into the dust the mind remaineth immortal goeth again into his countrie that is to say into heauē being deliuered from the fetters of this prison This is to bee vnderstood of the soules of the faythfull as appeareth plainly in the doctrine next following Flesh séeth not this But shall it not bee therefore true And shal there be no wind because it is not séene The reason therefore of man doteth disputing of diuine inuisible thinges according vnto the outward shew appearance the which cannot be made but of diuine euerlasting principles Death the reward of sinne 4. Death is in déede the wages of sinne common vnto all men like as all men sinned in Adam And for as muche as euen the faithfull are borne in that same staine of sinne which is by inheritaunce He meaneth original sinne and so long as they doe liue in this life doe carrie about with them the most lamentable remnantes of this sinne it is therefore to be no maruaile if they die as wel as other men Their death notwithstanding differeth far and wide from the death of wicked men for vnto them death is an entrance into extreame vnhappinesse and vnto the godly on the other side it is the entrance into chéefest happinesse The practise of such as repose their felicity in this life 5. The blinde and frantike sighte of man his wit because it séeth nothing to be left after death and doeth inclose his felicitie or happinesse within the narrow boundes and lists of this life and imagineth that this life is his chiefest portion neglecteth the care of liuing well and honestlye and is wholy occupied in looking vnto and trimming vp of the body Against this prophane cogitation or thought the earnest thinking vpon the immortalitie of the mind must be set that wée may know that the mindes or soules of all men shall in such sort abide immortal in the other life that for the godlye there remayneth euerlasting happinesse and for the vngodlye euerlasting vnhappinesse The way vnto them both is this life Let those willinglye run headlong vnto euerlasting misery which doe dreame that nothing remayneth after death and in the ende vnto their owne destruction doe learne that their mindes doe remayne vnto extreme punishment Let vs whilest wee liue thinke vppon the garnishing of the better part of vs that is to say of our mindes and let vs betimes tread the path vnto euerlasting happinesse and blisse 6. Against that same pensiue and cumbersome carefulnesse of thinges Quietnesse of mind must be set agaynst worldly carefulnesse that maketh the life miserable and in déede no life let vs set sound contentednesse of minde let vs ioyfully vse thinges present let vs thinke that the care of things to come doth nothing at all appertaine vnto vs Let vs with quiet mindes looke vnto that whiche is at hande So we shall be voyde of a double discommodity wherewith they are troubled which wil be too wise according vnto the wisedome of the flesh For they enioy not thinges present nor attaine vnto things to come and it falleth out with them as it did with Esop his dogge that in vain snatched after the shadow when hee had lost the fleshe The fourth chapiter 1. And I turned He sheweth the third doubt The thirde doubt why happinesse doth not consist euen in vertue it selfe by reason of the horrible disorder of worldly affaires in that the good and guiltles are euery where afflicted and troubled and oppressed and that in suche sort that the disordered lust and boldnesse of lewd persons with all maner of iniuries doth desperatelye rage and scotfree raile agaynste the good being destitute and voyde of all comfort and helpe Then the which tentation what canne bee deuised more sharpe and bitter Now in so greate confusion and disorder truely the life cannot any way bee a lyfe for when as the affayres of the World are tossed vp and down with the storme and tempeste of so greate troubles that they whose lyfe oughte to be defended of al men are
and rashnesse of our fleshe is to be restrayned held in with this bridle A bridle against the rashnes of our flesh These things must needes haue beene done at this time and after this manner because God hath so appointed but if thou shalt be against it whatsoeuer thou further takest in hand shal be vnprofitable and foolish 1 Vnto euery thing in the beginning he setteth downe a generall saying and sentence That there are certaine and set seasons and courses for all the things and enterprises of men the which the prouidence of God both hath appointed and also doeth constantly order and dispose The worde Zeman signifieth a set time Zeman Kairos Chephets occasion opportunitie ho kairos a moment or point of time Chephets hee calleth a trade or course of life to epitedeuma a purpose as beneath ver 17. Mercerus noteth that in the style and phrase of speaking in the Talmud all things are called Chephatsim like as the Greekes haue translated it to panti pragmati vnto euery thing In that this word vnder heauen is adioined I altogither vnderstande it of the enterprises of men not that it should be referred vnto God by whose will notwithstanding these times of thinges are appointed and disposed For he had sayde vnto euerie thing by which worde the things of nature are vnderstoode This generally set downe he prooueth to be true by induction or bringing in of diuerse and sundry things the which may be brought into two sortes natural and ciuil that is those things which consist in nature and the which are conuersant in the counsailes and enterprises of men For these things are to be taken simply and not to be intangled with the forgeries of allegories Needelesse allegories as many expositers foolishly do 2 A time to be borne or of bringing foorth and a time to die no doubt the seasons and verie moments of our birth and death are determined and set downe the which the wisedome of man can by no meanes change For the endes of our life are in the hand of God A time to plant c. In things also without life nature hath her certaine set courses appointed her by God Plants do growe vp at their time and do dy also at their time Yea countreys themselues haue their times some time they are wonderfully garnished encreased beautified with cities sometimes they are laid wast ly ruinous at decay Some times Asia and Graecia flourished with cities now they ly desolat Iewrie how notable a change hath it had 3 4 A time to kill His meaning is Prosperitie aduersitie gouerned by God that prosperitie and aduersitie is gouerned by God as also by these words A time to weepe c. to put vs in minde that those diuerse casualties of our life as sicknes death burial gladnes all things both priuately and publikely do come from the prouidence of God He addeth 5 A time to scatter abroad Diuerse interpreters do diuersly expound this place This place diuersly expounded I wittingly and willingly ouerpasse mad allegoricall interpretations For what doth it profit to load the reader with these trifles I vnderstand this place simply of matters belonging vnto houshold that he should teache that there is a time of gaine a time of losse So To gather stones togither to throw them abroad is to get goods to lose as he saith by by For that which som say of building and pulling downe a wall is nothing at all vnto the purpose With houshold matters he ioyneth marriage for these words A time to embrace Mariage c. I vnderstande of marriage that hee shoulde signifie that mariage the foundation of mankind is gouerned by God to the end we should learn in a matter the most of weight of all the things which belong vnto this life to depend vpō the prouidence of god hauing wiues as not hauing as the Apostle speaking of this matter hath saide Hee setteth out the self same matter of the courses changes of familie matters with other kindes of speaking also for the knowledge of this thing doth especialiy appertaine vnto the wisedome of man of the which he speaketh To cut 7 A time to cut for that which he said To lose he in this place by a figure calleth To cut To sowe vp againe To sow vp againe he vseth for to winne againe or recouer a losse And he doth not without cause note the times of holding our peace of speaking as which in the life of man beare great sway Also he doeth not ouerpasse those things the which in life do verie much preuail namely loue and hatred among priuat persons warre peace betweene cities for the words are plaine 8 A time to loue Doubtles there are to be found among men certaine felow feelings and louing affections as also the contrarie the which the prouidence of God without all question doeth gouerne diuersly turning and stirring the mindes of men vnto both partes according vnto his pleasure And that warre peace are ruled by God both the word of god and also experience doeth abundantly shewe By this reckoning vp therfore of diuerse things is concluded this generall That all things and enterprises hath their proper and set times and that Warre and peace ruled by God by the prouidence of GOD both Nature her selfe and also the fellowship of man are wisely gouerned yea and all things the which doe diuersely fall out both in the one and the other These things thus set downe hee concludeth 9 What profit that is if a man go about any thing against these times ordeined by God albeit he vse neuer so great labor diligence he shall altogither lose it wearie himselfe For this is the conclusion of the thinges going before therfore this condition of foolish ouerthwart enterprise is to be vnderstood This conclusion hee garnisheth amplifieth with a new circumstance to the same end purpose 10 I haue seene the trouble I haue saith he by assured argumēts founde out the cause why men do so miserably turmoyle themselues God in his secrete but yet most iust iudgement punisheth one sin with another He sayeth that God hath giuen vnto men that same pensiue toyle of life proceeding from vnmeasurable carefulnesse that is to say trouble and vexation not that God doeth put that same wicked desire into the minds of men for then he should be the cause and author of sin which is great blasphemie but to expresse the force and power of the prouidence of God who in his iudgement secrete in deede and vnknowen vnto vs but yet always iust doeth punish that same great sinne of distrust ouerthwart trustfulnesse with a new sin as with a penaltie that because men do neither trust vnto God yet do put too much trust in these fleeting and vading things he doth more deeply drown them and driue them headlong as it were
molested euen by those in whose hande is power and authoritie and when as to bee shorte nothing is safe from the lewdnesse and boldenesse of wicked persons Death seemeth farre to bee preferred before lyfe in as much as it doeth sette vs free from suche discommodities and troubles This is the tenoure of the wordes By the worde Turning are noted both the swiftnesse of our inconstant nature the whiche diuersly gapeth after euery thing and also the stormy ebbing and flowing of those things like vnto the arme of the sea Euripus Euripius is a crike or hauen of the sea ebbing and flowing seuen times in a day diuersly changing with sundry waues Hee garnisheth with new fygures the Oppressions that is the iniuries whiche are done Vnder the Sunne that is to saye in this life Beholde sayeth hee not as in a new matter and vnheard of but to signify the haynousnesse of the crime albeit that it come to passe often The teares of the oppressed And hee sayeth that The hande of the oppressors is armed with power that by a notable representation hee might set oute as it were before the eyes that whiche dayly in this life falleth out namelye the poore sheepe in the hande of the Butchers holding oute their knyfe lying readye bounde to bee slaughtered Thinges being thus disordered he saith that yet there appeareth no comforter and this he repeateth agayne to the mouing of affectiō to shew that innocency and honesty are on euery side layd vtterly naked of comfort and help and therefore he concludeth 2 3. Therefore That is if life shoulde bee considered in regard of the troubles and miseryes whiche are in it that the estate of the deade were farre better than the estate of the liuing or at leaste wise of them whiche neuer sawe the light of this life He yeeldeth a reason Because he hath not c. because that they are voyde of the miseryes and troubles of this lyfe For hee onelye weygheth the outwarde both troubles and greefes of this presente lyfe the whiche is rounde aboute besette wyth infynyte Mazes of myseryes and suche as wee canne finde no waye oute of For lyfe in it selfe is the gift of GOD. Hee speaketh therefore both according vnto the outward appearance of thinges and also according vnto the iudgement of our sence So this was a common saying among the Heathen It is beste not to bee borne or so soone as you are borne straight wayes to die and as it were out of a shipwrack to escape in this life as it were in a tempestuous sea the stormes tormentes of fortune so that death is the most safe hauen of these miseries The doctrine Our dayly life a pattern of the oppression of the innocent 1. Our dayly life doth sufficiently too abundantly minister a liuely descriptiō of this violēce and oppression against the innocent namely that the more mightie do wickedly employ their autority to oppresse the innocent and that at theyr pleasure they haue the law in their own handes as he sayth In so great disorder let God be called vpon who is the god of reuenge the iudge of wickednesse the deliuerer and defēder of iustice and such as are wrongfully oppressed the Father of mercye and of comfort the which no doubte will helpe his in time In the meane season we ought to possesse our soules in patience in hope wayting patiently for our God We must not heape greater troubles vpon our troubles 2. Moreouer we must asswage the teadiousnes and wearisomnes the which cannot chuse but be ingendred in our minds by reason of so great disorders neyther must we so farre forth let out the bridle vnto our gréeues that we heape vpon our life greater troubles the which is otherwise intangled with incombrances ynough already the remedy against this way wardnesse must bee sought for out of the worde of God and must bee applied vnto our necessities neyther must wee giue the bridle vnto this péeuishnesse ¶ The last confutation of the Vanitie of man taken from the actions of common life and from certain especiall and principall trades and maners of liuing The Exposition 4. I beheld also He noteth great vanitie in the vse also of common life The societie and fellowship of mankind is preserued by traffike one with an other and in the dislikenesse and varietie of diuers degrees of men there is great consent and agreement if men woulde so behaue thēselues as they ought He that best behaueth him self is most hated But he teacheth that there reigneth so greate enuie among all men of al degrees that the arrowes of enuie are especially discharged vpon him the which hath handled his matters best of al others For so do I vnderstand those words Al labour and all perfection of worke that is when as a man doeth so order his thinges that they go forward according vnto his mind The word Kischron therefore signifieth both industry and diligence and also an happie successe of one his labour So also is the word Tsedek taken Psalme 23. verse 3. Thou leadest me through the pathes of righteousnesse that is to saye Thou doest blesse mee thou giuest good and prosperous successe vnto mine affayres and in Iames this word Dikaiosune The anger of a man bringeth not to passe the righteousnesse of GOD that is to saye letteth that things be not done wel nor as they ought to be for he calleth the righteousnesse of God a right an equall and temperate action For according vnto the proprietie of the Hebrewe tongue notable and great thinges are attributed vnto God Enuie a lette of many good matters Enuie therefore is a great lette of necessary and profytable thinges in life yet it often times followeth those whiche handle their matters actiuely and with good successe and therefore hee sheweth that there is greate vanitye in that kynde of life As it is also commonly sayde in the Prouerbe Enuye followeth riches and the complaints of enuy are vsuall and common * It is a peece of a verse taken out of Hesiodus where hee sheweth that men of the same trade do enuie eche others thrifte yea that one begger is hatefull vnto an other And the Potter c. What then in an idle and slouthful life is there any more profit or quietnesse therein He aunswereth 5 A Foole. That is to saye a sluggishe and a slouthfull person whiche giueth himselfe vnto lazinesse and casteth aside al care of his businesse hee calleth him a foole whiche is negligent because there is nothing the whiche doth more dull and breake the witte then laizie and sluggishe idlenesse is not in deede in daunger of the same enuie the which is wonte to follow the painefull and diligent yet doeth hee snarle and bewrappe himselfe in infinite other troubles and encombrances For Whilest hee foldeth his handes that is whilest hee geueth himselfe vnto lazinesse and waxeth as it were benummed with ydlenesse hee liuelye setteth out the gesture of
of preface he sayth that he thought so earnestly That God hath purged them the Hebrewe wordes are A hard place Lebaram haelohim A harde place also diuersely expounded I wil recite the more likely expositioÌ„s out of the which I wil choose that which is more agreeable both vnto the wordes and also the meaning that is to saye the which shall seeme most simple and most fit Some thinke that Solomon speaketh according vnto the iudgement of wicked and prophane men that is according vnto the iudgement of man his reason falsly gathering Others and the same most lerned Interpreters suppose that Solomon speaketh not in their person but according vnto the outward appearance of the verie things themselues simply forasmuch as hee bringeth nothing the which is vngodly or sauoureth any way of vngodlines nay the which is not agreeable vnto the Scripture the which euery where with these arguments blameth increaseth the vanitie of man for that he doth not teach any thing but only bring reasons of doubting Therefore they expound the whole place thus That God hath made men cleare that is to say hath plainly opened and declared vnto men and hath shewed them that they are vnto him as it were beastes that is that their estate doth neuer aw hit differ froÌ„ brute beastes when as namely there is the same common end vnto them both when as both of them indifferently are subiect vnto death liue with the same vitall spirit haue the same vitall powers the same functions of life eating drinking sleepe generation mouing and other external and outward properties are taken out of the same matter namely out of the dust returne againe into dust And in the ende of their life is there any that knoweth whether the spirit of man goeth and whether the spirite of a brute beast goeth by what reasons can he make difference betweene them Thinges standing in this order in as much as the vanitie of man is so great and that in outward shew and appearance his condition differeth not from brute beasts that far the best kind of life is no other then that so long as he remaineth aliue in this life he vse and enioy his labours ioyfully and quietly and season the sweete pleasure of the bodie with the sounde vse of the benefites of God and with lawfull ioyfulnesse of minde vsing things present pleasant and vtterly reiecting the care of things to come I for my part doe not disallowe either of the interpretations A middle interpretation yet doeth the middle way like me better For I cannot thinke that Solomon speaketh simply either in his owne person or in the person of prophane men as I suppose the learned weighing the circumstances of this place will iudge Againe they doe not vnto the meaning of this place set down the ende of these words the which no doubt is the more to expresse the doubting of vanitie the which falleth into the externall and outwarde consideration of vertue For if in this life lawe and right bee broken and good and gyltlesse men bee euery where molested and troubled verie sore yet at leastwise there ought to bee some difference in their death yet the good man dyeth as wel as the badde But that this may bee the more liuely set foorth because hee had spoken in an other place of the like ende of the good and badde hee speaketh generally of the ende of man and compareth it with a brute beast by the which comparison the externall or outwarde condition of man is no doubt more expressely vnderstood To conclude I doe not agree with them in the exposition of certaine wordes They expounde these wordes Lebaram Lebaram That it will come to passe that hee will make cleare so that the worde following namely Velireâ—th should be of the same signification with the other and signifie That hee might shewe I am of an other iudgement For it standeth not with the vse of this tongue in such sort to ioyne wordes of one signification togither Againe the placing of these woordes of one signification shoulde bee nothing wisely set downe for the first is more than the latter that is to saye lebaram than halireoth and therefore it shoulde bee no increasing but a lessening againe the accent is against it for it is a greater distinction in the accent which the Hebrewes do call Athnach the which is diligently to bee considered vnto the finding out of the true meaning These are graÌ„mar matters in Hebrewe therfore beyond the reach of the simple reader and therefore rather appertaineth vnto the learned as doth that also which foloweth immediatly after and finally what neede is there in this behalfe to heape vp wordes togither of one signification Therefore I had rather haue an other sense of those wordes For barar signifieth not onelye to expresse or shewe a thing plainly but also to choose and to purifie Thus therefore doe I expounde it That Solomon considered these thinges with him selfe concerninge the condition and estate of men That GOD hath chosen them that is to saye out of the multitude of all other liuinge creatures hath seuered out man vnto him selfe and dedicated him as it were vnto him or hath purified altogither in the same sense that is to saye hath consecrated him vnto him as it were an honourable and holye liuing creature namely imprinting in him his owne image and likenesse And yet hath shewed that is to saye by certaine and sure argumentes hath layde as it were before his sight for this is the signification of the Hebrewe verbe Raah in the coniugation Pihel that men themselues men I say them verie selues for the Pronoune is significantly repeated indewed with so greate giftes are brute beastes vnto them selues that is to saye in respect of their owne estate or of those thinges which fall out vnto them euen their owne conscience or experience it selfe being witnesses or simply he hath shewed them so that they cannot pretende or colourably alleage any thing for excuse vnto the knowledge of their owne condition and estate And this interpretation as it is more agreeable vnto the wordes so is it also vnto the meaning and also containeth a more plentifull and excellent doctrine For it is a plain comparison and the same contrarie a comparison I saye betweene his firste estate in the which man was created and that estate wherinto he fell through his own fault by reason of sinne For that same image of God if it by it selfe had remained in man constantly without change it had kept whole man from death and had made him whole immortall But death is the rewarde of sinne A great difference betweene man and brute beastes yet is there a great difference betweene man and brute beastes the which were neuer indued with this image of GOD for in man after the entrance of sinne there remaineth yet the image of GOD but darkened with greate and many darknesses It is therefore verie
God and whilest hee goeth about to defend ambitiously that which he had improperly spoken he is carryed so far with heat of wordes that he rent in peeces pulled a sunder the natures in Christ Euthyches Euthyches whilest he will amend this errour of Nestorius falleth into another extreme that is to saye hee confoundeth and mingleth togither the same natures of Christ both which doth plainly destroy Christ Of this foolish babling there are yet apparant lamentable effectes in the vnhappie controuersie concerning the Supper of the Lord. For whilest they dispute euen as it were being at the point of dagger drawing about the maner of the presence of the flesh bloud of Christ in the supper the prouerbe is fulfilled that the trueth is lost in striuing and that vnto the great hurt of the churches of God And from hence haue sprong and also do spring all heresies whilest manie thinges are curiously canuased in harde and darke disputations and some newe thing is sought after besides Christ Iesus and him crucified which was the strong and pithie eloquence of the olde martyrs the which did excell all man his eloquence The thirde rule of establishing of godlines 4 When thou vowest The third lawe or rule of establishing godlinesse Concerning the paiing of a vowe in due time the which in deede is spoken according vnto the custome of the lawe yet no doubt it ought to bee stretched further For hee doeth not entreat particularly of vowes and nothing else but of all other religious bandes wherwith our life being tyed and bound is consecrated vnto God Vowes were prescribed or appointed by the lawe of God as testimonies of faith and bands of that reuerence and obedience the which we do owe vnto God that our flesh getting too much libertie as if it were in his owne power shoulde not waxe more wilde and vnruly but with this bridle put into the mouth of it should be held and kept in when as it should vnderstand that it was no more at his owne libertie Now this is a true and a sure vowe the which Dauid in his own person Psalm 119. witnesseth to haue beene perfourmed of all the faithful generally A true vowe saying I haue vowed vnto the Lorde and will not breake my vow I will not depart from the commaundements of my God This doubtlesse is a moste honourable and moste holye vowe the whiche when as it is conceiued necessarilye of all the godly entring into the Church of GOD and ought stedfastly to bee kept in our whole life all diligence is to bee vsed that it bee not conceiued or made rashly of vs that is to saye wee are to take great heede what wee vowe when as being receiued through baptisme into the citie of the church of God wee take vppon vs to professe Christ and by a solemne sacrament do binde our selues vnto him Let vs weigh the greatnes both of the promise and also of our estate least that feeling the burden of the afflictions and troubles whereunto the same is subiect wee shamefully drawe backe our foote as Christ giueth counsaile that when wee will builde wee shoulde sit downe and reckon our money least that wee bee compelled to leaue off the building begun vnto the being laughed to scorne of others First of all therefore I vnderstande these words of vowes simply What voâ—es betokened â— the law as they were prescribed or appointed in the lawe but because they were solemne tokens of spirituall reuerence and obedience therefore I doe extende them vnto that generall vowe of liuing well that in these woordes this rule or lawe shoulde bee enacted concerning the establishing of godlinesse Hee which professeth godlinesse first of all ought to consider that hee doe it not rashly but when as hee hath consecrated himselfe vnto GOD that hee stedfastly continue all his life time in the same obedience through all the thornes and incumbrances of afflictions For it were better not to professe true religion then by shamefull running away to forsake it It is therefore a notable place concerninge the constancie of the faithfull in the profession of the trueth by the way of contraries against the inconstancie and lightnesse of men both rashly triumphing in the light of the Gospell and also rashly falling backe againe from the same according as prosperitie or aduersitie doeth offer it selfe vnto them Hereupon are some times great heapes and companies of Christians in the church sometimes as namely when affliction draweth on there are horrible backslydings and in a manner meere solitarinesse they falling rashly from the Church which rashly had commen vnto the Church Hee sayeth that God is greatly offended with rash vowes namely The pleasure of God is not in fooles that is to saye that inconstancie and rashnesse of life displeaseth GOD That God doeth greatly detest rashe vowes And therefore he warneth that those thinges are to bee payd with a godly and holye minde the which haue beene promised by vowe The Papists This place concerning vowes the Papistes doe canuas diuerse wayes and by it goe about to establish their vowes I dispute not whether their vowes bee true or no whether they bee to bee payed or no. This notwithstanding is cleare that they are giltie of this rashnesse the which the wise man doeth in this place condemne For can any man holily vow continencie the which hee hath not in his power But hereof others haue discoursed at large and wee our selues also in another place 5 Hee amplifieth and maketh greater the fault of not paying a vowe saying That it is better not to vowe then to vowe and not to pay That this is impudently to mock GOD and therefore that thou pullest great hurt and punishment vppon thine owne head For thus much doeth that kinde of speaking signifie Suffer not thy mouth to cause thy flesh to sinne And these wordes Before the Angell are all one with these that went before namelye Before GOD as the Greekes also haue translated it enopion tou theou before GOD. And this kynde of speakinge sprang hereof because GOD vseth the seruice of Angels in the gouerning of men and so the names of the Lorde and of his Ambassadours are put one for another Some saye that by the worde Angell Christe is meant for that it is vsuall with the Fathers and Prophetes to call the sonne of GOD an Angel for that they knew him to be the Lord promised vnto the church the messenger of the wonderful decree concer the deliuerance of mankind the Lord keeper of the church and the almightie sauiour deliuering the elect from sinne and death I iudge more simply Why mention is made of Angels that therefore mention is made of Angels to amplifie and encrease the sinne of a rash and foolish vowe because the Angels are by God ordained keepers not onely of the affaires of men of societie it selfe and of kingdoms and Empires but chiefely of the church it selfe whose ministers they are saide
giltles life as the pledges of their election Hee calleth them Wise because they are enlightened with the true light of true wisedome that is to saye with the knowledge of God and with Godlinesse the which is true and sounde wisedome This is one cheefe point of this whole answere yet he adioyneth a new and diligent descriptiō of the wauering vncertaine condition and estate of the life of mā And yet for so I expoūd the particle gam man knoweth not neither loue nor hatred c. that is to say Although it be moste certaine that God hath an especiall care for the saluation of the faithfull yet such is the course of thinges falling oute vnto men in this life that it cannot bee iudged by their outwarde shewe and appearance whome God loueth or whome he hateth for there is euery where such a cōfused shufling of things together that ther is all together all one ende and the same common vnto all men both godlie and vngodlye and when as lewd persons haue passed all their lyfe in wickednesse yet at length they go vnto death as vnto the last ende of thinges wherewith they are taken awaye like vnto other men the which seeme with one dart of Death to bee slayne quite I reade al this in one contexte and tenour together from this first verse vnto the end of all the sixte verse and thinke this to be the true meaning of these wordes The summe is Howsoeuer things goe in the world yet the prouidence of God watcheth continually ouer the faithfull albeit the outwarde shewe of things do cast a certaine infinite or endles confusion before the eyes of man his reason yet that this is sure and certaine that the prouidence of God doth continually watch ouer the saluation and safetie of the faithfull But the wordes with an exquisite and great garnishing of figures are more diligently to bee examined He sayeth that man knoweth not either loue or hatred of all things which are before them that is to saye It can by no meanes be iudged by the difference of those thinges the which sundrye wayes fall out in this life what men are acceptable vnto God or no for the wordes loue hatred are to be referred vnto God and not vnto men that is to saye What men God loueth or hateth Therefore the olde translator hath not translated them well Man knoweth not whether he be worthie of loue or hatred The Sophisters in deede halfe Pelagians to speake most modestly gently of them haue lewdly corrupted this place Against the Papists corrupting this place to bring in a doubting that is to say a tormenting of the consciences of men as if the faithfull ought not to bee certainly persuaded in their consciences that they albeit neuer so vnworthie are loued of God for Christ his sake when as by faith the which hee also giueth vnto them they lay holde vpon his free promises nor contrariwise that sinne is most greatly hated of GOD but that men ought to stand at this point that they stagger and wauer in doubting The which doctrine shaketh the foundation of true religion for it taketh away the efficacie and force of the promises and threatnings of God The verie principall and in deede effectuall effect of faith is that persuasion or trust whereby wee assuredly beleeue the forgiuenesse of sinnes and that the spirite of God is a witnesse vnto our spirit that we are the sonnes of God do approch without feare vnto the throne of grace The which full assurance or trust hee that taketh away from faith doeth altogither weaken and destroy faith and so farre as in him lyeth maketh God a lyar As God is true in his promises so is he also in his threatenings Nowe as wee are to beleeue that God is true in his promises so must wee also doubtlesse beleeue that hee hath the same trueth in his threatenings and therefore that hee is greatly offended euen with his children when they sinne that with this bitt we may be helde backe from wickednesse and robbe not God his prouidence of one of her eyes For God is both iust and also mercifull and wee must stedfastly agree vnto his worde wherein we are taught that wee are the sonnes of God and that the euerlasting foundation of oure faith standeth in such sort that it cannot bee shaken vpon his free good will also that God is an enimie vnto sinne that we may feare him because he is good This is a true doctrine agreeable vnto faith the which Sophisters do impurely defile and they fouly corrupt this place when as it doth manifestly preach of the prouidence of God against such as denye his prouidence because of the outwarde appearance of thinges for that it goeth ill with the good and well with the bad and because of these sightes or disorder they do fal away from God For by these wordes All things before them all those things are signified which befall vnto this life and are apparant before the eyes of men by the outward consideration of which thinges cannot bee gathered whome God doeth loue or hate And why he so sayth he yeldeth by and by a reason 2 All things fall out c. That is there is all one end vnto the Godly and vnto the vngodly Yet doeth hee wisely describe and set out the difference of the men betweene them selues vnto whome notwithstanding there is a common ende He that sacrificeth Hee calleth Him that sacrificeth him that diligently giueth himselfe vnto the seruice and worship of GOD and doeth holily keepe the seruice and ordinances set downe by the lawe Contrariwise hee calleth him that Sacrificeth not such a one as contemneth the worship of GOD. The which is a token of a godlesse an impure heart He calleth him a Sinner according vnto the common vse of the scripture which is a man of notorious lewdnesse and wickednesse Him that sweareth hee termeth such a one as abuseth an othe by swearinge either prophanely Him that sweareth and when there is no neede as those doe the which doe spice their talke with blasphemies as if it were with ornamentes of Rhethorike or by forswearing in an earnest matter Which is a signe of lewde and extreme wickednesse And hee sayeth that there rangeth so great disorder among men that there is all one ende vnto all men And that men take such a common course of life as if there were no feelinge after death and that there shoulde bee no punishment at all for sinnes as if after that they haue passed ouer this life they care not howe when the race thereof is runne they must passe vnto death as vnto a common necessitie whiche shoulde swallowe vp and blotte out for euer the memoriall of all men whosoeuer they are Hee marketh this prophane cogitation or surmize with expresse wordes The heart of men is full of euill madnesse is in their heart in their life and after this vnto the dead
in the true feare of God That true happinesse doth consist in the true feare of GOD The end hee calleth the principall and chiefe end and drift for this was the purpose of the disputation or discourse at the beginning What felicitie or happinesse shoulde bee it is therefore as much as if hee shoulde saye My intent and purpose was to teach what happinesse was and wherein it doth consist I haue taught that it doeth consist in the feare of God Let this therefore bee the summe and ende of my whole discourse Feare God that thou mayst liue happily For this is all or whole man that is to saye This is the onely principall ende of our whole life whereat all men ought to leuel and ayme This is the soueraigne good of man man euen all whatsoeuer hee is ought to direct all his studie and thoughtes vnto this ende or if man bee anye thing this onely hee is all other thinges are vaine all the accountes and doings of man ought to bee referred vnto this alone So in Heathen writers to Solon and to Agathon are taken for all one namely for the principall chiefe ende that man ought to haue regarde vnto that is true happinesse And for a rule of this godlinesse hee prescribeth and appointeth The commaundements of the Lorde that is to saye his word the which was the third part of this disputation that the vse of true religion might bee shewed for the right framing of our life and the strengthening of our mindes against the outrages and disorders of the life of man with the diligent and earnest thinking vpon the prouidence of god as he hath at large declared The summe and effect of which doctrine he addeth in these last wordes 14 For God will bring euery worke He therefore teacheth that GOD doeth moste assuredlye watch ouer the affairs of men God watcheth most assuredly ouer the affaires of mē that he hath regard both of the godly also of the vngodly and that in that same last daye of restoringe of all things hee will redresse all the disorders of this life that it may goe ill with the bad and well with the good cleane contrarie whereunto it often falleth out in this life For this is a principle knowen euen vnto the reason of man That God will render vnto euery one according vnto his workes But the good are those in deede whom God adopteth or chooseth in his sonne and vnto whome hee doeth impute or reckon the righteousnesse of his sonne and therefore doeth acknowledge them for his And death is in deede the rewarde of sinne life euerlasting the gift of God This iust iudgement of God shall no doubt redresse the disorders the which fall out in this mortall life and shal in the ende at his good time pull out the hypocrits by the eares out of their lurking hoales into the manifest light of his iudment So he hath here set downe the matter the principall ende principall circumstances of this discourse namely That happinesse is not in any thinges of this worlde belonging vnto men That it doeth consist in the true knowledge of the true GOD And that the same is the guyde and leader of our whole life and doeth teache vs the true and certaine waye to frame our liues well and happily that being furnished with fit remedies against all tentations wee shoulde liue well to the ende wee may dye well Euen so come Lorde Iesus FINIS Imprinted at London by Iohn Windet for Iohn Harison the younger 1585.