him in another Countrey where he had no sepulcher prouided Herod hoped when the people cryed at his words It is the voyce of God that hee should be worshipped euer after as God but God resisted his pride and before he descended from his throane the wormes so defaced his pompe that none which called him God would be like vnto him so whē women take more paines to dresse themselues then they doe all the day after and pay deerer to maintaine one vice than they neede to learne all vertues they thinke to please men by it but God resisteth their pride and al that see them though they cap and curtsie to them yet they iudge worse of them and thinke that they would not weare these signes of lightnes and pride vnlesse they were light and proud indeede Thus if their apparell condemne them before men how will it condemne them before GOD If sinne did not blinde them would they so deceiue themselues to take the contrary way and thinke that should honor them which disgraceth other But as Balaam was stopped knew not who stopped him so they are resisted and know not who resisteth them Though they doe al to please yet they can please none they please not God for God resisteth them they please not the humble for the humble are contrarie to thē they please not the proud for the proud doe enuie them which striue to bee as proude as they they please not themselues because they cannot bee so proud and braue as they would bee onely they please the diuell because their pride doth intitle him to them Thus much of Gods battailes against the proud Heere Peter leaueth the proud with this brand in their forehead This is the man whom God resisteth then hee turneth to the lowly and comforteth them But he giueth grace to the humble as if hee should say you are like Iohn the beloued Disciple which leaned on Christs bosome Iohn 13. 23. though God resist the proud yet hee will not frowne vpon you but when he resisteth them he wil giue grace vnto you as if hee should say the proud are without grace for God giueth not grace vnto the proud but to the humble according to that to Esay 66. 2. To him will I looke euen to him that is poore of a contrite heart and trembleth at my wordes therefore Learne of me saith Christ to be hūble meek as though the humble and meeke were his schollers Therefore God must needes loue the humble because they are like his sonne they shall haue his best giftes of which hee sayth 2. Cor. 12. 9. My grace is sufficient as if hee should say hee which hath giuen you his grace can he denie you any thing as Christ saith Hee which hath giuen vs his Sonne will he not giue vs all things with him Therefore grace may be called the gift of gifts because all gifts come with grace as the Court goeth with the Queene Therefore feare not to bee humble least you be contemned for all the promises of God are made to humilitie and yet men feare to be humble lest they shuld be contemned Humilitie did not make Iohn contemptible but when he refused the name of a Prophet Christ saith that hee was more then a Prophet Mat. 11. 2. Humilitie did not make Moses contemptible but as he was the mildest man vpon earth so he was the greatest vpon the earth Numb 12. Humilitie did not make Dauid contemptible but when he humbled himselfe hee said vnto Micol I will be more humble yet and lowly in my owne sight yet thou and thy maides shall honour me 2. Sam. 6. 22. As Christ ceased not to be a king because he was like a seruant nor to bee a Lion because he was like a Lamb nor to be God because he was made man nor to bee a Iudge because he was iudged so man dooth not loose his honour by humilitie but he shal be honored for his humilitie as the Son was honoured when he was humbled Luk. 15. 8. Thus humilitie hath found that which pride sought like little Dauid which was least accompted of and yet gotte the victorie yea when no man durst encounter with the Gyant 1. Sam. 17. 28. This is the ladder whereby we must ascend Gen. 28. 12. pride did cast vs downe and humilitie must raise vs vp As the way to heauen is narrowe Mat. 12. 13. so the gate is lowe and he had neede to stoope which entreth in at it therefore be not proud least God oppose himselfe against you but be humble and the grace of God belongeth to you So long as thou art proude and readest this sentence GOD giueth grace to the humble thou mayst say to thy soule Soule thou hast no part herein for grace is the portion of the humble and the dowrie of the meeke and the treasure of the lowlie but to thee it is saide The Lord resisteth the proude as if he should say Auoide Sathan Math. 4. or Departe from mee ye wicked Math 25. 45. Thus you see howe you may haue GOD your friende or your enemie Hee resisteth the proud and giueth grace to the humble if thou disdaine to learne humilitie of man learne it of GOD who humbled himselfe from heauen to earth to exalte thee from earth to heauen to which Kingdome when the proud shall be shut out the Lord Iesus bring vs for his mercies sake FINIS THE YOVNG MANS TASKE Ecclesiastes 12. 1. Remember thy Creator in the dayes of thy youth IF it be so as they say that none but young men do heare our doctrine then this Text is well chosen for the auditory to teach young men that which if they learne they may say with Dauid I haue more vnderstanding then the auncient Psalm 119. 100. All Scripture is mans duetie and answeres like Iohn Baptist to What shall wee doe In the first of Iohn the second and the twelfth Iohn sayth I write vnto you babes I write vnto you children I write vnto you fathers I write vnto you youngmen I write vnto you old men So the word which is called aflying booke flyeth from one age to another from one sexe to another from one calling to another till like a Iudge it hath giuen euery man his charge Among the rest I may call this Scripture The young mans taske Wherein the Wise man sheweth when is the best time to sow the seede of vertue that it may bring foorth the fruite of life and make a man alway readie to die Let him remember his Creator in the daies of his youth and all his life shall runne in a line the middle like the beginning and the ende like the middle as the Sunne setteth against the place where it rose After Salomon had described man like Martha troubling and toyling himselfe about many things at last hee bringeth him to that one thing necessarie which Christ taught Marie and shewes him that if he had begun there at first he had found that which
followeth that all the rest might bee cast vpon him as when Salomon desired wisdome before honour God gaue him wisdome and honour too because he sought the best first There was a poole in Iurie where the sicke and Leprous laye for at one time of the daye the Angell came and stirred the water and then he which stept in first was healed of his disease hee which stept in first was healed saith Iohn none but hee which stept in first so he which taketh time is sure but he which foresloweth time oftener faileth then speedeth For when golden opportunitie is past no time will fit for her If Elias would bee serued before the widdow when shee had but a little cruse of Oyle which was not enough to serue her selfe will God be serued after Elias will God bee serued after thee Nay after the flesh and after the diuell Thou maist reade in the 19. of Leuit. and the 13. that GOD would not haue the labourers hire staie in thy hands all night but would haue thee pay him before thou sleepe If God would not haue the labourers due stay in thy hands one night how darest thou keepe his due from him day and night so many dayes and nights and weekes and moneths and yeares together where is the morning sacrifice which God requireth nay where is the euening sacrifice which God requireth the glomy morning hath ouercast the whole day doest thou thinke it enough if thou do not sit in the chaire of scorners or if thou do not staÌ„d in the waie of sinners hee which standeth stayeth not he which sitteth taketh his ease but he which walketh goeth his way Yet he which walketh in the way of sinners though hee neither sit nor stand is not of the blessed number But hee which neither sitteth nor standeth nor walketh is blessed saith Dauid Psalm 1. ver 1. Alas then why doe we sit if they which stande are accurssed and they which walke are not blessed Christ saieth First seeke the kingdome of God and wee say first let mee burie my father first let me bid my friendes farewell and so many things first So long in burying our Father and bidding our friends farewell that is the riches and honours and pleasures of this worlde that there is no time left to seeke the kingdome but followe mee is turned to followe vs Christ must followe our sinnes and come after our pleasures or else he shall not be serued at al. When we were Children we deferred tyll we were men when we are men we deferre tyll wee bee olde men when wee are olde men wee deferre tyll death in all our lyfe wee finde no leasure to liue well but flit from sinne to sin from wicked thoughts to wicked speeches from wicked speeches to wicked deedes as the flie skippeth from scab to scab vntill wee bee cast so farre behinde that we haue no courage to goe forward or else straied so far out of our way that wee care not to seeke it againe Therefore I cannot say to you as Christ saide First seeke the kingdome of heauen for then you should haue sought it long agoe but now I must say with the Apostle Redeeme the time and at last Seeke the kingdome of heauen For it is to be feared that as little flies when many came together plagued and destroyed the Egyptians so short houres but many in sinne and securitie will steale away our whole life and deceiue our repentance while wee liue like beasts longer then Nabuchadnezzar There be not many Lots but many linger like Lot loth to depart vntill they see the fire burne If the Angell had not snatched him awaie Lot had perished with Sodome for his delaye There be not fiue foolish Virgins and fiue wise but fiue for one knock when the doore is shut There bee not many Simeons but many as old as Simeon which neuer yet imbraced Christ in their hearts They thought to repent before they were so olde yet now they doate for age they are not olde enough to repent yet Naye I answere many Masters of Israell Maiors Aldermen Sheriffes Iustices Baâ—liffes Constables Gentlemen know no more what it is to be borne againe than Nicodemus which came by night line after line sermon after sermon and the Black more like himselfe All their tearms are vacations all their religion promises and all their promises hypocrises In stead of catechising their children as Salomon teacheth them they catechise them to hunt hawke to ride and vaute to ruffle sweare to game and daunce as they were catechised themselues least the childe should prooue better than his father and then he is qualified like a Gentleman Is this to seeke the kingdome of heauen first or last or not at all Woe to the securitie woe to the stubbornnesse woe to the drousinesse of this age The theefe commeth at midnight and we sleep till the dawning of the day we let in sathan before wee bid him auoyd we sell our birthright before it come to our hands we seek for oyle when our lampes should burne this daye passeth like yesterday and to morrowe we will spend like this day So hee which should haue the first fruites can get no fruites because we mar the ground before we sowe it Consider this ye which might haue known a thousand things more than yee doo if yee had begun when Salomon taught you God will not alway knocke at the doore Christ will not alway clocke like an Henne Iohn will not alway crie in the wildernesse but mercy is in the foreward and iudgement in the rereward They which can saye now We haue a prophet shall say We had a prophet but wee entertained him like the Gergesites so God sent him awaie from vs like Ionah to the Niniuites when the Israelites despised him Yet Wisedome cryeth in the streetes Let euerie Ioseph store vp before the famine come for he which promiseth thee pardon when thou doost returne dooth not promise that to morrowe thou shalt returne Repentance is a gift and a gift must be taken when it is offered The time past is gone and thou canst not recall that to repent in the time to com is vncertaine thou canst not assure that to repent in the present time is onely thine and thou maiest repent in that but anone that will be gone too Therefore as Samuell began to serue God in his minoritie as Timothie read the Scriptures in his childhood and Iohn grewe in spirit as hee rypened in yeares so whether thou be olde or yong thy repentance caÌ„not come too soone because thy sinne is gone before If thou lackest a spurre to make thee runne see how euerie day runneth awaye with thy life youth commeth vpon childhood age commeth vpon youth death commeth vpon age with such a swift saile that if all our minutes were spent in mortifying our selues yet our glasse would bee runne out before wee had purged halfe our corruptions All these examples sentences and Prouerbs and
her peace to keepe the peace Therefore they which keepe silence are well said to hold their peace because silence oftentimes dooth keepe the peace when wordes would breake it To her silence and patience she must adde The acceptable obedience which makes a woman rule while she is ruled This is the wiues tribute to her husband for shee is not called his head but he is called her head Great cause hath man to make much of his wife for great and many are her duties to him for Paul saith Wiues submit your selues vnto your husbands as to the Lord. Shewing that shee should regard his will as the Lords will but withall as the Lord commandeth onely that which is good and right so she should obey her husband in good right or else she doth not obey him as the Lord but as the tempter The first subiection of woman began at sinne for when God cursed her for seducing her husband when the Serpent had seduced her he said He shall haue authoritie ouer thee And therefore as the man named all other creatures in signe that they should be subiect to him as a seruant which commeth when his master calleth him by his name so did he name the woman also in token that shee should be subiect to him likewise And therfore Assuerus made a law that euery man should beare rule in his owne house and not the woman because she sinned first therefore she is humbled most euer since the daughters of Sara are bound to call their husbandes Lords as Sara called her husband that is to take them for their Lords for heads and gouernors If ye disdaine to follow Abrahams spouse the apostle biddeth you folow Christs spouse for he saith Let a wife be subiect to her husband as the church is to Christ A greater loue then this saith Christ no man can haue So a better example then this no woman can haue That the wife may yeeld this reuerence to her husband Paul would haue her attire to be modest and orderly for garish apparell hath taught many gossips to disdaine their husbands This is the follie of some men to lay all their pride vpon their wiues they care not how they slouen themselues so their wiues iette like Peacockes But Peter doth commend Sara for her attire and not Abraham shewing that women should braue it no more then men and God made Eues coat of the same cloath that he made Adams They couered themselues with leaues and God derided them but now they couer themselues with pride like Sathan which is fallen down before them like lightning ruffe vpon ruffe lace vpon lace cut vpon cut four twentie orders vntil the woman be not so precious as her apparell that if any man would picture Vanitie he must take a pattern of women or else he cannot draw her likenes As Herodias was worse for her fine dauncing so a woman may haue too many ornaments frisled locks naked brests painting perfume especially a rolling eye are the forerunners of adulterie and hee which hath such a wife hath a fine plague Once women were maried without dowries because they were well nurtured but now if they weighed not more in golde then in godlinesse many should sitte like Nunnes without husbands Thus we haue shadowed the mans dueties to his wife and the womans to her husband After their duties one to another they must learne their duties to their familie One compareth the maister of the house to the Seraphin which came kindled the prophets zeale so he should go from wife to seruants and from seruants to children and kindle thē in the zeale of God longing to teach his knowledge as a Nurse to emptie her brests Another sayth that a maister in his familie hath all the offices of Christ for he must rule and teach and pray rule like a king and teach like a prophet and pray like a Priest To shew how a godly man should behaue himself in his houshold whē the holy Ghost speaketh of the conuersion of any housekeeper lightly he saith That the man beleeued with all his houshold As Peter being conuerted must conuert his brethren so the maister being conuerted must conuert his seruants For therfore God said that he would not hide his counsel from Abraham because he would teach his familie and surely all dutie which is not done of conscience is but ey-seruice and fayleth at most need as Ziba betrayed his mayster when he should haue defended him Therefore before Onesimus was conuerted Paul said he was an vnprofitable seruant but whē hee was conuerted he calleth him more then seruant because such a seruant is better then many seruants Therfore though Laban was wicked himselfe yet hee reioyced that Iacob his seruaunt was godlie because God blessed him better for him Ioshua sayth I and my houshold will serue the Lord. Shewing that maisters should receiue none into their houses but whome they can gouerne as Ioshua did and if any haue crept into their doores then they must put him foorth againe for Dauid sayth I will not suffer a lyar to stay in my house Psal 101. 7. Hee sayth not a swearer nor a theefe but a lyer as if he should say I will rid him out of my doores before he be a swearer and a theefe for a lyer will grow to a swearer and a theefe in a daye as a Dicer groweth to a begger in a night Therefore it is noted of Cornelius that all his houshold serued God himselfe This is reported also of Ioseph and Marie for an example that they went vp euery yeare with all their families to worship at Ierusalem that their children their seruants might learne to know God as well as they These examples be written for housholders as others are for magistrates ministers and soldiors that no calling might seek further then the Scripture for instruction Wherefore as you are maisters now and they your seruants instruct them and train them as if you would shew what maisters they should be hereafter After the care of their soules they must care for their bodies for if the laborer is worthie of his hire which laboureth but a day what is the seruant worth which laboureth euery day Therefore Paul is so earnest with Philemon to make much of Onesimus his seruant that he desireth Philemon to receiue him as he would himselfe Therfore because cruell greedie masters should not vse them too hardly God remembred them in his creation and made euery weeke one day of rest wherein they should be as free as their maisters so God pittieth the labourer from heauen and euery Sabboth lookes downe vpon him from heauen as if he should say one day thy labors shall haue an end and thou shalt rest for euer as thou restedst this day By this we see as Dauid did limit
earthly and the other heauenly Cyril saith our Sacraments auouch not the eating of a man Cyprian saith the Lord calleth bread made of many graines his bodie and called wine made of many grapes his blood Athanasius sayth Christ made mention of his ascension into heauē that he might withdraw his Disciples from corporall and fleshly eating Chrysostome sayth God giueth vs things spirituall vnder things visible and naturall And againe being sanctified it is deliuered from the name of bread and is exalted to the name of the Lords body although the nature of the bread still remaine And because they beleeue that the Pope cannot erre Pope Gelasius setteth too his hand and sayth with the rest Neyther the substaunce of the bread nor nature of the wine cease to be more then they were before Tell vs Papist do not these Fathers speake as plaine as we Canst thou auouch Transubstantiation more flatlie then they denie it How had this heresie bene chased if the diuel had hatched it in their time Thus the Scriptures on the one side and the Fathers on the other side did so trouble three Archpapists Biel Tonstal and Fisher that Gabriel Biel sayth how the bodie of Christ is in the Sacrament is not found in the Canon of the Bible Tonstall saith It had bene better to leaue euerie man to his owne coniecture as they were before the Councell of Laterane than to bring in such a question Fisher saith No man can proue by the words of the Gospell that any Priest in these dayes dooth consecrate the verie bodie and blood of Christ Here is fulfilled Out of thine owne mouth I will condemne thee But we will not carrie the matter so because a Iudge must haue two eares therefore now let them speake Because they cannot tell how the bread wine should bee turned into flesh and blood and yet appeare bread and wine still they say it is a myracle but how doe they prooue it If they contende it is a myracle they must shewe vs a signe for euerie myracle may be seene like all the myracles of Moses and Christ and the Apostles and therefore a myracle is called a signe because it may be seene like a signe and the word signifieth a wonder And the Iewes crauing a myracle sayd Shew vs a myracle as though they were taught to iudge of myracles by sight All which doth shew that a myracle may be seene but here no myracle is seene Againe a myracle especially in the time of the Gospell is an extraordinarie thing but they make this an ordinarie thing for if the bread and wine be turned into flesh blood then myracles are as common as Sacraments and so because they haue Masse euerie day they should worke myracles euerie day Lastly this seemeth strange that Augustin whom they so much honour gathered all the myracles which are written in the scripture and yet amongst all speaks not of this therefore then it was counted no myracle but Paule speakes of lying myracles and this is one of them If they say that Christ can turne bread and wine into his bodie and therefore hee doth First they must proue that he wil for they can doe many things themselues which they doe not because they will not therefore it is an old answere that from Can to Will no Argument followeth The Leper did not say vnto Christ If thou cāst thou wilt but If thou wilt thou canst But the question which they think cannot be answered like their inuincible Nauies is this If the bread be not his bodie why doth he call it his bodie Resolue this knot and all is cleare Marke then and we will loose it as well as we can He saith This is my bodie as he saith after which is broken for you Why his bodie was not broken before he suffered how did he say then which is broken before it was broken There is no sense of it but this the bread was broken and signified that his body should be broken Now as the breaking of the bread did signifie the breaking of his bodie so the bread must needes signifie his bodie but as his bodie was not broken indeede when the bread was broken so the bread could not be his bodie indeed for then his body should haue bin broken when the bread was broken Yet let them obiect what they can If say they the bread and wine bee not changed into his bodie and blood why doth hee speake so darkly hee might haue spoken plainer I answere though this seeme darke to Papists yet it was not darke to the Apostles they vnderstood his meaning well inough and all the rest for 1215. yeares after Christ before Transubstantiation was spoken of If the Apostles had not vnderstood his meaning they would not sticke to aske him as their manner was vntill they were acquainted with Christs phrase whensoeuer they doubted vpon any of his speeches they were wont to come vnto him and say Master what is the meaning but they were vsed to such phrases for it was Christes manner to teach by similitudes shewing one thing by another which is the plainest manner of teaching and most vsed in holie scripture especially in the types and shadowes of this Sacrament For example Christ calleth the Lambe the Passeouer in place whereof this Sacrament succeeded and therefore presentlie after they had eaten the Passe-ouer Christ instituted this Sacrament to be vsed for it Christ I say called the Lambe the Passe-ouer and yet the Passe-ouer was this an angel passed ouer the houses of the Israelites and stroke the Egyptians this was not a Lambe and yet because the Lambe was a signe of this Passe-ouer as the bread and wine is of Christes bodie therefore Christ called the Lambe the Passeouer as hee calleth the bread and wine his bodie Againe Circumcision is called the Couenant and yet Circumcision was nothing but the cutting away of a skinne but the Couenant is In Abrahams seede all Nations shall be blessed I will be their God and they shall be my people I will defend and saue them they shall serue and worship me This is not Circumcision and yet as though circumcision were the couenant it selfe it is called the couenant because it signifieth the Couenant so bread and wine are called Christes bodie because they signifie Christs bodie Againe Baptisme is called Regeneration and yet Baptisme is a dipping of our bodies in water but regeneration is the renuing of the minde to the image wherein it was created This is not Baptisme and yet as though Baptisme were Regeneration it selfe it is called Regeneration because it signifieth Regeneration so the bread and wine are called Christs bodie because they signifie Christs bodie Againe the Cup is called the new Testament and yet the Cup is but a peece of mettall filled with wine but the new Testament is He which
he is vaine which makes euerie man deferre his repentance vntill the verie houre come that sinne maketh preparation to leaue him and then fainting hee is vnwilling to depart because he is not readie Therfore I haue chosen this sentence which speakes of nothing but vanitie to shew how wee take the waie to miserie for the waie to happines and turne the day of saluation to the day of vanitie Let euerie man thinke as I goe in this matter why he should loue that which Salomon repented if he think Salomon happier after he repented thaÌ„ he was before This verse is the summe or contentes of all this booke and therefore Salomon beginnes with it and ends with it as if he should saie First this is the matter which I will prooue and after this is the matter which I haue proued now you see whether I tolde you true that All is vanitie I may call it Salomons Theame or the faâ—dle of vanities which when he hath bound in a bundle he bids vs caste it into the fire for after hee hath done with them in his last chapter and thirteenth verse as though hee would haue no more thought of them he turnes away from them as if hee had buried them goes to another matter saying Now let vs heare the end of all Feare God and keeep his commaundements for this is the whole dutie of man as though hee were exceeding glad that after so many daungers through the rout of vanitie yet GOD let him see the hauen of rest and brought him to the right end and set him vpon shoare where hee might see his vanities as Moses looked back vpon his enemies saw them drowned behind him The whole narration doth shew that Salomon wrote this book after his fall When he had the experience of vanities and seene the folly of the world what euill comes of pleasure and what fruite groweth of sinne he was bold to say Vanitie of vanities c. which he auoucheth with such protestation as though he would iustifie it against many aduersaries For all the world is in loue with that which he calles vanitie Therefore hee puts to his name in the middest of his sentence as if hee would defend it against all commers if any man ask who broched this strange doctrine the Preacher saith SalomoÌ„ To testifie his heartie conuersion to God he cals himselfe a Preacher in the witnes of his vnfained repentance as if God had said vnto him Thou being conuerted conuert thy brethren and be a Preacher as thou art a King so when we are conuerted wee should become Preachers vnto other and shew some fruits of our calling as Salomon left this book for a monument to all ages of his conuersioÌ„ Therefore they which write that Salomon dyed in his sinne and that such a famous instrument of God went to the damned doe great wrong to the worthie King which giues them such an example to repent and would correct their rash iudgement if they considered First that he was the cleerest figure of Christ except Melchisedec which passed all Kings in prosperitie and all men in wisedome Secondly that hee was inspired by the Holie Ghost like the prophets to bee one of the pennes of God to write his holy word the word of saluation which was not fit for a reprobate Thirdlie that GOD promised to his father that hee would not take his spirit and his mercie from him as he did froÌ„ Saule nor forsake him as he did Saule but correct him in another sort Fourthlie that GOD is said to loue him therefore as Paule concludes that Iacob was elected because God saith Iacob haue I loued So we may conclude that Salomon was elected because God saith Salomon haue I loued Fiftly that in Luke 13. 28. Al the Prophets of God are said to be in heauen and therefore Salomon being an holie Prophet must beholden to be in heauen To shew that he was a holy prophet in 2. Pet. 3 2. Peter calleth all the Prophets which wrote the Scripture Holie Prophets Lastly we may gather out of the seauenth Chapter of this booke and the thirtieth verse and out of the 5. of the Prouerbes and the fourteenth verse that Salomon had left his concubines and vanities before he wrote this booke Therefore to say that the figure of Christ the penne of the holie Scripture the man whom God loued the wisest man that euer was and one of the holie prophets died a reprobate is presumption against the Word impietie against God and wrong to the dead Although because of his grieuous fal in Idolatrie and vncleannesse GOD left him in disgrace and makes no mention of his repentance where hee speakes of his death that they which stand may take heed lest they fall and see how easie it is to slip by the exaÌ„ple of him which was wiser than they Salomon being wicked and yet saued was a figure of the Church whose sinnes are forgiuen Thus hauing found as it were the Mine now let vs digge for the treasure Vanitie of vanities c. This is Salomons conclusion when hee had gone through the whole world tried all thinges like a spye sent into a straunge country as if he were now come home from his pilgrimage they gather about him to inquire what he hath heard and seene abroad and what he thinks of the world and these things which are so loued among men like a man in admiratioÌ„ of that which he had seen and not able to expresse particularly one after another hee contracts his newes into aword you aske me what I haue seene and what I haue heard Vanitie saith Salomon what els Vanitie of vanities and what els All is vanitie This is the history of my voyage I haue seen nothing but vanitie ouer the world Carrie this for the newes from the Preacher vanitie of vanities Al is vanitie as if hee should say Vanitie and greater Vanitie and more than Vanitie so the further hee did goe the more Vanitie hee did see and the nearer he looked the greater it seemed till at the last he could see nothing but vanitie When he was come to this that he did see all things vaine vpon which men set their heartes he was moued with compassion and could be silent no longer but needes hee must write to them which seeke felicitie as he did in transitorie things to warne them that they seek it not any longer in these foolish things which haue no stability nor contentation but flie from them to The feare of God which hath the promises of this life and the life to come Therefore he beginnes with All is vanitie as if he should say Loue not the world nor the things of the world For I haue tryed that there is no certaintie in them Thus hee withdraweth them First from the wrong way and then sets them in the right way to happines which he defineth at last to Feare