Eight Sermons on Ecclesiastes, Sermons · Sermon 2
The ſecond Sermon.
Eccleſiaſtes. Chap. 1.
I Eccleſiaſtes, was king ouerVerſe. 12. Iſrael in Ieruſalem.
13 I gaue my heart to inquire, and make ſearch in wiſdome concerning al that is wrought vnderunder the heauens. This euill trauaile hath God geuen to the ſonnes of men, to occupie them therein.
14 I ſawe all the workes which are wrought vnderunder the ſunne, and beholde, all is vanitie, and vexation of the Spirite.
15 That which is crooked, cannot be made ſtraight, and that which is wanting, cannot be numbred.
16 I ſpake in my heart, ſaying, I hauehave magnified, and increaſed wiſdome aboue all that were before me in Ieruſalem, and my heart hath ſeene much wiſdome and knowledge.
17 And I gaue my hart to know wiſdome, and the knowledge of extreme madnes and follie. I know that euē this is affliction of ſpirite.
18 For, in the multitude of wiſdome there is much indignation, and he that increaſeth knowledge, increaſeth ſorrowe.
Eccleſiaſtes. Chap. 1.
I Eccleſiaſtes, was king, &c. In the former part of this Chapter we hauehave had two reaſons: the one drawen frō man himſelfe, the other from the things about which he laboureth, to proue that a man hath no profite, nor good at all, which remayneth of all his ſore trauaile vnderunder the ſunne, and therefore all is vanitie of vanities.
Now he procéedeth forward, to ſhew that he himſelfe made triall in all things vnderunder heauen, and found by full and perfect experience, that in déede, in all thoſe workes vnderunder the ſunne, wherein men doe ſéeke ſome good, there is nothing els but vanitie, miſerie, and vexation of ſpirite. This his procéeding is a plaine demonſtration, that the diſeaſe (I meane of ſetting our hearts vponupon things tranſitorie) hath not onelyonly taken déep roote in vsus, but is alſo moſt peſtilēt and deadly. For, if it might eaſilie be cured, what néede ſhould there be of heaping vp all manner of proofs, and perſwaſions to draw away our hearts? And if it were not moſt deadly, why ſhould there be ſuch care taken about it?
Solomon did know right well by the holy ſpirite of the Lorde which guyded him, that all which can be ſaid, is little enough in this caſe: nay, the moſt are ſo bewitched, that it doeth not help them at all. But the proofe which is brought frō one mans experience, may ſéeme to be ouer weake and ſlender to moue all men in the world: euen the Princes, the riche, the wiſe and valiant, and to perſwade them to ceaſe from ſéeking good vnderunder the ſunne, for what is one man to try out all things to the full?
In déede leaſt we ſhould thinke thus, before hee come to note what triall hee made, and ſo deliuer vntounto vsus what hee found, and what can be found, he ſpeaketh ſomewhat of his owne perſon, what hee was, and of what ablenes, and diligence.
If it be ſuch a man which ſetteth forth his owne experience, as was throughlie able to ſearch out euerie matter, and alſo did it, and that in ſuch ſort, as all the men in the world (if they woulde ioyne together) cannot come nigh him, then may we be perſwaded by his experience. For, he is a foole that will thinke to finde that which he could not. Nowe in very déede, ſuch a one was Solomon.
Firſt, he was a king, as he ſaith, I Eccleſiaſtes was king. If any in the world be able and fitte for this worke, they bée kings. For they poſſeſſe the flower of all wherein there ſéemeth to bee any good. There can be no experiēce of that which a man hath not. He was king ouer Iſrael in Ieruſalem. This Iſrael was Gods choſen people, which he had magnified aboue all nations vnderunder heauen, and this was the citie of the great king, euen Ieruſalem.
Here is a king higher then all ye kings of the earth. This man is not idle, but geueth himſelfe to ſearch out the workes that are wrought vnderunder the ſunne, to ſee what was in them. Yea, but hee might finde naught in ſome, & yet in other ſome there might bee that which he ſawe not. Let no ſuch thought riſe in your minde, for looke whatſoeuer is done, or that all Princes in the worlde are able for to do, yea, and all mē whatſoeuer, he did ſearch it. For ſo he ſaith, that he gaue his heart to ſearche out all the workes which are wrought vnderunder heauen. Doe not thinke, that yee can light vppon any one thing worth the ſearch, which he hath not ſearched.
It may be further obiected, he that ſearcheth ſo many things, how can he doo them all well? To this he ſaith, that hee did ſearch by wiſdome. He was not deceiued, for wiſdome guided him in eueryevery part, God gaue him both wiſdome and honour, and riches aboue all earthly creatures. He is a man euen made fitte of God himſelfe, to find out, and to tell vsus what is in all the workes which are wrought vnderunder the Sunne. Let vsus beléeue him: lette vsus not follow the vayne fooles of the world which giuegive no credit vntounto him, but ſéeke to find good where he could find none. He ſaith, it is an euill trauaile which God hath giuen to the ſons of men to be occupied in. He ſaith alſo, he beheld all, and all is vanitie and vexation of ſpirite.
Do men I pray ye beléeue this? Why doo they then ſet their whole heart night and day vponupon things that be tranſitorie? They labour, but bring not any thing to paſſe worth their ſore trauaile: they be vexed and tormented in vaine, (God hauing in his iuſtice for ſinne laid this euill trauaile vppon Adams children) for hée ſaith, that which is crooked cānot be made ſtraight, and that which is wanting cannot be numbred. There is imbecillitie in mans workes, and that ſo great, that hée can not make that ſtraight which is crooked: there is ſuch imperfection, that the wants and defects are infinit. If he looke vponupon the creatures, if he looke vponupon him ſelfe, or vponupon the ſucceſſe and euent of matters, all is crooked, he toileth but can not reforme it in any.
All the creatures are wearie, ſubiect vntounto vanitie, and vntounto the bondage of corruption, they grone and trauaile in paine. Man laboureth in them to builde and ſet vp ſome ſure worke, but it will not be: for they decay, alter, and periſh. He can by no means withſtand or remedie this crookednes: his ſkill & his power doo vtterly faile him herein. Man him ſelfe is more crooked, his mind depraued, full of vtter blindneſſe, the paſſions & affections moſt vile and corrupt, the bodie baſe and ſubiect vntounto all diſeaſes and incombrances: yea both mind and body eueryevery way in ſuch crookedneſſe as is vnſpeakeable. There is nothing ſtraight in him, all goeth crooked and peruerſe, hée worketh vponupon himſelfe, and can make no part ſtraight. For all the humane Science and wiſdome vnderunder the heauens (if it were poſſible for one man to attaine and poſſeſſe it) is not able to giuegive him any ſparke of true light and knowledge of God, nor to clenſe or rid his ſoule from any one drop of that diueliſh poiſon wherwith it is infected & depraued. Wiſe men might well, and did ſéeme to hauehave made themſelues much ſtraighter then the cō mon ſort, but in very déed their crookedneſſe remained ſtill within.
I ſpeake not of ſuch as are regenerate by Gods holy ſpirite, but of thoſe who were ledde onelyonly by the light of nature. All their riches, their honour and power not able (they imploing their trauaile) to eaſe or recouer their bodies, to reſcue thē from the gout, or from an ague. The ſucceſſe of things is ſo croſſe and vnlucky, they foreſeing what they can, their ignorance by which they take many times the wrong courſe, mans ſkil being ſo imperfect, doth cauſe ſuch infinite defectes, that Solomon beholding this in all the works wrought vnderunder the ſunne, he doth pronounce that all is vanitie & vexation of ſpirit.
How cléere is this, man hath ſuch imperfections, wantes, and errours in his workes as can not be numbred, all is crooked within him, without him, and about him, and he can make no one thing ſtraight: therfore all his labours are loſt, they be vaine, & miſerable, carying with them ſo ſore affliction and vexation of the minde. Thus hath hée in generall pronounced, what he found in al the deuices, ſtudies, and workes, which are wrought vnderunder heauen.
Now he procéedeth vntounto particuler declaration: for hée goeth from point to point, ſhewing that in all the excellenteſt things vnderunder heauen, wherein there is any appéerāce or hope of good to be found, there did he make ſearch. And he did begin firſt of all with wiſedome: Becauſe in very déede, of all things tranſitorie, ſhe is the flower. It is ſhe that maketh men to differre moſt one from another, and to excel.
It falleth out oftentimes, that ſtarke fooles are riche, and in place of great honour. The bruite beaſtes doe enioy delight and pleaſures, as wel as men: but neither beaſt nor foole can poſſeſſe wiſdome, but onelyonly the wiſe man. If there be any true worthines, felicitie, excellencie, or good to be found in the creatures vnderunder the ſunne, it is in wiſdome: therefore he ſaith, I applyed my hart to know wiſdome.
It may be ſaid, that wiſdome, (euen humane wiſdome of which he now ſpeaketh) is high and déepe: who can ſearche into her treaſures? who ſhall finde, or be able to value what ſhe can affoord? Moſt true it is, that wiſdome is no eaſie thing to try. He muſt be no foole nor ſimple perſon: but he muſt poſſeſſe her, and that in excéeding great meaſure, which will diſcerne what her riches and pleaſures be.
Marke therefore what hée ſaith, before he doeth tell that he applyed his hart to know wiſdome. I ſaid in mine heart (ſaith he) behold, I hauehave magnified, and increaſed wiſdome aboue all that hauehave béen before me in Ieruſalē. Alſo, my hart hath ſéen much wiſdom and knowledge, becauſe God had indued him with greater wiſdome and knowledge, than any man vnderunder heauen, he doeth gather therby, that hee was the fitteſt for this purpoſe. He doeth encourage himſelfe, and maketh it knowen vntounto all, that he was thus ſet forward. He ſearcheth not at aduenture, he ſearcheth not in the darke, he hath his rule and his candle in his hand, euen the light and direction of wiſdome her ſelfe. The wiſeſt man vnderunder heauē ſearcheth out wiſdome: yea, I may ſay more, let the wiſdome of al the wiſe men in the world be laid together, it commeth ſhort of his.
Some hauehave béene greatly wiſe in the courſe of the heauens, ſome in the knowledge of nature in all creatures here belowe, ſome ſubtile Logicians, ſome eloquent Orators to perſwade; ſome politike in making lawes to gouerne Cities and commonwealths. Others hauehave béen famous and renowmed for the ſkill of other noble ſciences, as eueryevery mans heart led him: ſome to one, and ſome to another. In all theſe he hath ſurmounted thē far, if they were layde together. Hee ſawe more, he did know more, and coulde tell more then all they. He was in déede the wonder of the world. The Quéen of Saba wondered at his wiſdome, vntil there was no ſpirite in her, 1. Kings 10. Confeſſing1. King. 10 that ſhe did not beléeue that which ſhe heard of him, vntill ſhe came and ſaw it with her eyes, and moreouer, that the one halfe was not tolde her. Hée excelled the fame that went of him. Then behold, here is the man which muſt tell vsus what good is to be found in all the wiſdome and ſkill of this worlde. He did abound in al manner of wiſdome, & thereby gaue his heart to know her.
Moreouer as he was wiſe, ſo he tooke a good and perfect way to make a full ſearch. It is expreſſed in theſe▪ words, I gaue my hart to know wiſdome, and the knowledge of extreme madneſſe and follie. This is certaine, that eueryevery thing is moſt perfectly manifeſted and knowen, by the contrarie. As for example: A man could neuer find ſo well the comfort and benefit of the light, if he were not ſometimes compaſſed about with darkeneſſe. We beſt féele the ſwéete, when we hauehave firſt taſted the ſower. Health is more cō fortable after gréeuous ſickneſſe, the pure white ſheweth the brighter, when it is ſet by the blacke: euen ſo wiſdome ſheweth the greater glory, whē extreme madneſſe and follie are ſet by her.
For this cauſe Solomon (to the end he might behold this goodly lady wiſdome in her full beautie, and commoditie,) ſetteth by her extreme madneſſe and follie. For together with the ſight of this euill fauoured and deformed bedlem, with all her inconueniences, the vew of wiſdome doth ſet her out moſt excellently. All her brightneſſe, all that ſhe hath to delight, or to benefit, are diſplayed. We may ſée then what ladde him to applie his hart to know extreme madneſſe, or all kindes of madneſſe, (for he vſeth the word in the plurall number) and fooliſhneſſe. It was not any louelove that he bare vntounto them, but to finde out the perfection of wiſedome through the knowledge of theſe. For by the vglines of madneſſe & follie, the pleaſant countenance of wiſdome is more delightſome and amiable. The harmes, the inconueniences, and miſchiefes which grow from thoſe, to the annoyance of all mad raging fooles: doo make knowen and manifeſt, what good, what treaſures and cōmodities this wiſdome doth bring vntounto him that doth poſſeſſe her.
May we not thinke that Solomon did now beholde as it were an Angell in brightneſſe and glorie, which might fill the mind with conſolation & happineſſe: but marke what hée pronounceth in the next words following: I know alſo that this is affliction of ſpirite. What can be more plaine? There is a ſhew of good to be attained by humane wiſdome, & men are wonderfullie allured and drawen in hope thereof: but when it commeth to the proofe, they hauehave loſt all their labour, there is naught but a méere illuſion, the good is vaniſhed. What doe they find in ſtéed thereof? Looke what he fonnd, euen affliction of ſpirite, ſhall they find any better.
It may ſéeme very ſtrange & abſurd, that this wiſdome, which hath alwaies beene ſo extolled, magnified, and honored of all nations in the world: ſo loued and imbraced of kings: ſo ſet forth and bewtified with all the iewels and ornaments that might be by the ſkilfull and learned of all ſortes, ſhould thus be abaſed, as to be made but an illuſion and a vaine deceipt, which in ſtéed of good ſo ſought and hoped for▪ doth bring nothing but afflictiō of the ſpirit. The wiſe men of this world hauehave in all ages thought their labours aboundantly recompenſed by wiſdome.
Solomon which had more then they all, pronounceth, that it hath nothing but affliction of ſpirite. How commeth ſuch contrarietie of iudgement? Doubtleſſe from their blindneſſe, they ſaw not that which he ſaw. Their eyes were daſeled with preſent glory and commodities: he beheld that it could not further a man vntounto true bleſſedneſſe in the kingdome of God. He did behold the weakeneſſe and imperfection which is in it, being vnable to make that ſtraight which is crooked, eſpecially in the depraued heart of man. So then let all her fréends ſet her out to the vttermoſt of their ſkill, & paint forth her prayſes in the freſheſt colours that they can: yet ſhall the ſentence of this one man preuaile againſt them. He did know her more perfectly then all they, he giueth the right ſentence, they are deceiued. They ſay there is great good, he ſaith I know that this alſo is affliction of ſpirit. And he rendreth a reaſon thus: for in the aboundance of wiſdome, there is aboundance of indignation, and he that increaſeth knowledge increaſeth ſorrow.
He that would be in felicitie, muſt not ſéeke it in ſorrowes and griefes of minde and bodie: but in things that are ſwéete and pleaſant. Happineſſe is in ioy & conſolation, bitterneſſe and anguiſh are contrarie thereunto. Then muſt it néeds follow, that all thoſe are deceiued vtterly, which ſéeke felicitie in humane wiſdome. Becauſe the more wiſdome aboundeth, the more doth indignation abound (as he did féele) and he that increaſeth his ſkill, it is with ſore trauaile, and it is full of ſorowes. There may be many cauſes of trouble and diſturbance of the mind with indignatiō where wiſdome doth abound. For he ſhall ſée that there is no end, but an infinite trouble, queſtion vponupon queſtion will ariſe, the wants & the aukneſſe of matters will torment.
Againe, with what infinite trauaile and care of mind and bodie, is knowledge come by? how hauehave men ſtudied and wearied themſelues all the daies of their life, to get knowledge? who is able to expreſſe the paines which the Philoſophers did take, and yet none of them able to excell in all, but in ſome péeces as their affections chiefly drew them. He that will be a perfect Logician, to hauehave the full vſe of naturall reaſon in perfect rules, it is not the worke of a few daies, nor yet of a few yeares. It muſt be with long trauaile, euen all his life, & yet he ſhal come ſhort. Coſmographers, in deſcribing all partes of this world, the heauens, the earth, and the things that be in them, hauehave no ſmall worke in hande. Come to theſe which ſearch to knowe the nature & properties of all creatures, where ſhall they euer come to ſée towarde an ende of their trauaile? They be in a bottomleſſe ſea with out ſhoare. How muſt thoſe ſtudie, how many hiſtories, volumes, & bookes, muſt they turne ouer, which will come to bée ſound Politikes, to be furniſhed for the gouernment of Cities and Commonweales, and for the warres? Looke vntounto all others which trauaile in any ſcience, and the paines of ſuch as will excell in déede, are wonderfull. Here is trauaile, here is care, here is indignation, here is wearines and gréefe vponupon gréefe, here is no ende, here is no perfection attayned, here is no ſetling, or quieting of ye minde, all doeth vaniſh as ſmoke, there remayneth no good at all.
Thus we ſée the ſentence of the wiſe man himſelfe, concerning all the ſkil and knowledge vnderunder the ſunne. I knowe fleſh and bloud will here riſe vp. Wiſdome will not ſuffer this diſgrace, but will pleade for her ſelfe.
Firſt it will be obiected, that this is a weak reaſon, there is no wiſdome attayned vntounto but with ſorrowes, therefore wiſdome is vanitie, and vexation of ſpirite. Men may goe through infinite labours and gréefes willingly, to enioy ſo precious a iewell. Their laboures are wel ſpent, they be fully recompenced. To hauehave the eſtimation and honor of a wiſe man, is no ſmall benefite. Knowledge filleth the minde with delight, ſo that it forgetteth the ſorowes ſuſtayned in trauayling.
I anſwere, that there are no labours, nor ſorrowes ſuſtained for true felicity, which can any thing impaire the ſame, the ioy of that will ſurmount them all: it is moſt happie labour that is ſo ſpent. But in theſe things there is no true ioy, but a ſhadow. It is the louelove of vainglory that hath caried mē forward to take ſuch paines, and ſo ſore to vexe and torment themſelues. All their ioy and comfort reſteth in this, that they may hauehave fame & glorie in this worlde. If this glory bee …aine and tranſitorie, how doth it recom…ence their labours and gréefes? If there …emaine no good, is not all vanitie, & vexation of ſpirite?
Let vsus examine it in ſome particu…ars. Cicero and Demoſthenes were eloquent Orators: how wiſe, and how ſwéet was their ſpéech? They could delight the …are, and perſwade the minde. But can their eloquence now perſwade, to hauehave their torments mitigated, or to be let out of the priſon of hell? Alas, what can their ſmoothe tongues benefite them now? their fame doeth them no good. Solon and Lycurgus could make wiſe lawes, and make men partakers of great fréedomes, but they can purchaſe no infranchiſemēt to themſelues, from the miſerable bondage of eternall deſtruction. Ariſtotle could diſpute ſubtillie, let him now ſhew his cunning to acquitte himſelfe. Iulius Caeſar, Scipio, and Hanniball, were expert and valiant warriors, but what can their ſharpe ſwordes helpe them nowe? They coulde ouercome men, but not deuils.
We may ſée that all the paynes an… vexations to attaine worldly ſkil, are n… way recompenſed but vtterly loſt. Th… parties hauehave but deceiued themſelue… with vaine glory and pride, they hauehave made great account of that which is nothing worth. For it is not any good tha… they hauehave found, which made the Philoſophers and great wiſe men ſo to labour, but an opinion that their glory ſhould neuer be darkened, & that this glory was the chiefe thing to be ſought.
It ſéemeth ſo ſtill vntounto men, and that it is a moſt abiect nature which can not taſt it. In déede vntounto ſuch as can not ſée farre of, as S. Peter ſpeaketh. 2. Pet. 1. 2. Pet. 1.but hauehave 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 hauehave named, they knew not God. A man may hauehave al this glory, and the glorie of heauen alſo, as many hauehave had. That is moſt true, that a man may hauehave the glory of this world, and the glory of heauē alſo, and that ſome hauehave 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 ſpeakethIerem. 9. in this wiſe of thoſe which ſéeke the glorie of this world, Ioh. 5. How can yeIohn. 5. 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 vntounto God, and vntounto true glorie? I anſwere that they be good giftes of God, & where the corrupt nature of man doth not hinder, they be helps vntounto 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 cōmodities, 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 cā it make that ſtraight which is crooked. It is ſo farre from bringing a man néerer vntounto God, that it caſteth men further frō 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 vntounto ſaluation, that it is not onelyonly not capable of them, but doth blaſphemouſly and madly condemne them to be fooliſhneſſe, as the holy Apoſtle teacheth. 1. Cor 2. the1. Cor. 2. reaſons & cogitations which come from the wiſdome of this world, or from the fleſh, are compared vntounto holdes and munitions, & high things which exalt themſelues againſt the knowledge of Chriſt, which the Goſpell muſt throw downe when it turneth mē vntounto God. 2. Cor. 10.2. Cor. 10.
And therefore the ſame Apoſtle ſaith,1. Cor. 1. 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 m… 1. Cor. 4.can emptie himſelfe of the wiſdome tha… he hath attayned, or that he is to reiect … vtterly: but that he muſt not ſtay vpo… it, nor reſt in it, nor glorie in it, nor let … blinde him: but acknowledge that ther… is a higher and a more excellent wiſdom, euen the wiſdom of God, which ſhewet… the way vntounto true bleſſednes. Truſt i… the Lord with all thine heart, and lean… not to thine own vnderſtanding, ſaith th… holy Ghoſt Prou. 3. For in déede, the corruptProu. 3. nature of man is made ſo wonderfull proud by knowledge, that it deſpiſet… and treadeth downe the trueth. Nothing ſéemeth glorious or excellent vntounto th… 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 we… are taught 1. Cor 1. It is ſo hard a thing1. Cor. 1. to bring them to be fooles.
It will be replyed here againe, that this is more abſurde then the former, namely, to cōfeſſe that euen humane wiſdome is Gods gift, a thing therefore good and commendable, and withal to affirme that it doth not bring men néerer vntounto 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 vnderunder 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 vntounto deſtruction. As for example, the law is good,Rom. 7. the commandement is holy, iuſt, & pure, ſaith the Apoſtle. And yet it is called the miniſtrie of condemnation, the letter that2. Cor. 3. killeth, and the ſtrength of ſinne. Is that which is holy and ordeined for life, made1. Cor. 15. ſinne, or the cauſe of ſinne, or death? Looke how the Apoſtle anſwereth, Rom. 7. 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 giuegive this admonition,Rom. 6. brethren ye are called vntounto 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 vntounto 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 from God. For God abhorreth the proude, and beholdeth him a farre of, yea he doth ſet himſelfe againſt him, or reſiſt him as S. Peter teacheth. It is not poſſible for man by nature1. Pet. 5. but to be puffed vp, and to glorie in naturall vnderſtanding. And therefore we ſée that men which are of great wiſdome for the direction of earthly things, in lawes, in policies, and in artes, doe ſo much glorie in thēſelues as if they were the flower of men, ſo long as they be not regenerate. Then alſo they be the hardeſt of all other, to be brought for to yéeld to the heauenly wiſdome. For they be full and rich already. Who ſhall admoniſh, who ſhal teach, who ſhall inſtruct or controll them?
Here will great diſpleaſure be taken. For will ſome wiſe men ſay, this doctrine doth tend to the deſtruction of all the noble ſciences: for who will take the paines if he may not hauehave the honour? Nay to heare that they doo carrie a man further from God. It will alſo be the ouerthrow of commonwelths. For where ſhall become our wiſe politikes, and valiant warriours? If honour be brought into contempt, then farewell al. We ſhal hauehave none but fooles and cowardes. Will men aduenture their liues if it were not for glorie wil they ſtudie if they may not hauehave praiſe? Is not this ſuch a miſchiefe as is intollerable? I anſwere, that in verie déed, to ouerthrow common-wealths, or to deſtroy noble ſciences, is a miſchiefe intollerable. But to ſay that it will be ſo, vnleſſe men may ſéeke the praiſe and glory of the world, is a reaſon not good among chriſtians.
Among Turkes or Heathen where there is no other thing to lead them forward, it might well be allowed: among vsus it is to be accounted as flat Atheiſme: we are to ſéeke the glory of God, and not vaine glorie. I may reaſon thus: If a Pagan would take ſuch paines in ſtudie, for ſkill & wiſdome, & aduēture his life in the wars for the glorie and praiſe of mē. How much more ought a chriſtian man, to do the like to glorifie & ſerue his God? God ſaith he will honour thoſe which honour1. Sam. 2. him: their glorie ſhall laſt for euer. The other which ſought for to glorifie themſelues ſhall lie couered in ſhame, when their vaine praiſe ſhall vaniſhe: There hauehave béene men as wiſe and poli…ike for gouernment, and as valiant for warre as euer any other, which ſought not the praiſe of men, but with true feare …o ſerue and glorifie their God, as Iehoſua, Dauid, and Solomon, with many others. And it is a bad mind of thoſe which will not allow humilitie, becauſe they … it maketh men fooles and cowards.
Let vsus ſée then, when as Solomon doth affirme that in all the wiſdome vnderunder heauē there is no good, there is no fe…icitie, there is naught but vanitie and affliction of ſpirite, he doeth not condemne the ſkill of this world, but doeth ſet it in the due place. It is profitable for the affaires of this life: it may be an handmaid to doo ſeruice vntounto the true heauenly wiſdome. But when ſhe is ſet vp as a iudge and controller in heauenly matters, or as Hagar doth aduance her ſelfe, and deſpiſe Sara her Ladie, that is grieuous. All this is wickedly performed, when men doe glorifie it, reſt in it, couet to be aduanced by it, deſpiſing in reſpect thereof the true knowledge of God. And herein behold the wickedneſſe of men: the knowledge of Philoſophie and worldly wiſdome is ſo highly eſtéemed, and ſo bewtifull and precious in their eies, that they hauehave more delight in it by many degrées, then in the heauenly knowledge. This doeth appéere by their ſtudies.
How ſwéete vntounto them are Tullies orations, and Ariſtotels politikes, when as the Pſalmes of Dauid, the Prouerbes of Solomon, or Paules Epiſtles, are but as drie chips. Theſe are neglected, there is no pain or trauaile vndertakē about thē, there is no ſwéetneſſe in them. About the other for the wiſdome of this world, there is vnſpeakable toile. Bookes vpō bookes, volumes vponupon volumes, ſtudie vponupon ſtudie, and happie men if they can ſo come to excell in ſome one thing. For why? they ſuppoſe, they hauehave gotten feathers of gold to make them goodly wings for to mount aloft in this world. For the wealth and glory of this worlde is in their eye, the chiefe matter.
Alas poore vaine men, that they had the wiſdom to conſider well what is here ſpoken, Vanitie of vanities, all is vanitie: yea euen wiſdome it ſelfe. For it bringeth much ſorrowe both to body & mind, and can but aduance in this worlde, the ſhape of which paſſeth away. It would make them alter their ſtudies, and deuide them ſo, that their chéefe laboures would be for the heauenlie wiſdom. For beholding the vanitie of all the glory vnderunder the ſunne, it would cauſe them to ſet their hearts vponupon the true glorie, and to ſéek for it ten times more carefully then for that. Which the Lord geue vsus grace to doe,
Amen.
The end of the ſecond Sermon.