Eight Sermons on Ecclesiastes, Sermons · Sermon 3
The thirde Sermon.
Eccleſiaſtes. Chap. 2.
I Said in my heart, goe to now, I will powre foorth with mirth, therefore take thou pleaſure in that that is pleaſant. But behold alſo, this is vanitie.
2 I ſaid of laughter, it is mad, and of mirth, what is it that ſhe doeth?
3 I ſought in my minde to draw out my fleſh in wine, and leading my heart in wiſdome, and to take holde of follie, vntill I ſawe whether this be the good to the ſonnes of men, which they are to doe vnderunder the heauens, the number of the dayes of their life.
4 I made my works great, I built me houſes, I planted me vineyardes.
5 I made me gardens, and orchardes, in which I planted trees of all manner of fruite.
6 I made me ciſterns of water, to water therewith the wood, ſpringing vp with trees.
7 I gate me menſeruants, and maideſeruants, and had children borne in the houſe: alſo, I had poſſeſsion of cattle, & flockes, great aboue all that were before me in Ieruſalem.
8 I heaped vp for me alſo ſiluer and golde, and the peculiar of kings, and of the prouinces: I gate me men ſingers, and women ſingers, the delightes of the childrē of men, all manner of harmony.
9 And I was great, and increaſed aboue all that were before me in Ieruſalem: alſo, my wiſdome did abide with me.
10 And whatſoeuer mine eyes deſired, I withhelde it not from them, I kept not back my hart from any ioy, but my heart reioyced ouer all my labour, and this was my portion of all my trauel.
11 I looked then vntounto al the workes which my hands had wrought, and vntounto the trauaile in which I trauailed to doe, and behold, all is vanitie, and vexation of ſpirite, and there is no profit vnderunder the ſunne.
12 Then I turned to beholde wiſdome, and extreme madnes and follie, for, what ſhall the man doe that ſhal folow the king? euen that which is done alreadie.
13 I ſaw that there is profite in wiſdom more then in folly, as there is profite in light aboue the darke.
14 The wiſe mans eyes are in his head, but the fool walketh in the darke.
Eccleſiaſtes. Chap. 2.
ISaide in my heart, goe to now, &c. We hauehave alreadie ſéene in the former Chapter, that Solomon, firſt of all, ſearched out wiſdome, and found no good therein, but ſorrowes. Now therfore, he turneth to ſéek elſwhere. And firſt vntounto pleſures, which he ſtaieth not in, but by and by deteſteth. And ſo he cōmeth to a third courſe, which is this. He mixed wiſdome and pleaſures together. But he doeth conclude, that although he found in this way ſome good in both, yet not ſuch, but that he ſawe all to be vanitie, and vexation of ſpirit. For the good be founde, is but for the preſent time.
But let vsus come to his words for that former, he ſtirreth vp himſelfe vntounto delights and pleaſures, to ſée whether ther be in them the felicitie that mē ſhall hauehave vnderunder the heauens. And to the ende wée may vnderſtande that he ſearched euen to the bottome of al pleaſures & delights, he vſeth a ſpéech to expreſſe the ſame as vehemently as might be. For hee doeth not ſay, I wil geue my ſelfe to pleaſure, which might be done with ſome moderation, and ſo he ſhoulde not ſearch déepe enough: but he ſaith, I will powre foorth with pleaſure▪ that is, he wil▪ wholy giuegive ouer, or power foorth himſelf, or his hart vntounto pleaſure. And ſo he willeth his hart (euen as it were letting loſe al ye raines) to take pleaſure in that which is pleſant. This is very néedefull to be conſidered, becauſe our nature is addicted vntounto delights and pleaſures, and men do greatly couet them, imagining that there is felicitie in them, they be ſo ſwéete vntounto the fleſh.
If Solomon had but taſted, or vſed moderation in pleaſures, we might hauehave ſaid, what can he tel how great good there is to be found in delights? But when hée poured foorth, and gaue ouer him ſelfe whollie (for the time) vntounto them, what doubt remayneth, or can remaine? He was a great king, wanting nought, but hauing at wil and commandement what he would for all lawfull delights. No other king in the world able to doe ye like. He put foorth himſelfe, & did what might be done. And now hauing proued, marke what he ſaith: Beholde, this alſo is vanitie.
He ſtayeth not here, in pronouneing all carnall delights and pleaſures to bée vanitie, but ſheweth alſo, that he did euē ldath them with contempt and indignation.
I ſaid (ſaith he) of laughter, it is mad, and of mirth, what doeth ſhe? Being marueylous wiſe, it gréeued him excéedingly to be carried ſo farre awrie, and out of the way, as to be made a foole, a mad man, or a beaſt. Nowe he ſaw that pleaſures, (which he vnderſtandeth by laughter) doe in déede make thoſe euen brutiſh, and mad fooles, which are geuen ouer vntounto them. That is the cauſe why he ſaith laughter is mad, which is not to be vnderſtoode only what it is in it ſelfe, but what it maketh men. It carieth men which are poured foorth thereunto, euen to the forgetfulnes of God, and to quēch all light of true vnderſtanding in them. Thus then he reaſoneth: felicity, or good, is not to be ſought in that which maketh a man forget God, quencheth the light of reaſon, turneth him into a beaſt, or maketh him mad. But carnall pleaſures do all theſe, when a man doeth poure foorth him ſelfe vntounto them, therefore they are to be deſpiſed, abhorred, and reiected.
A wiſe man may wel ſay of mirth as he doeth: what doeth ſhe? as if it ſhould be ſaid, ſhe doeth marre at, leadeth cleane awry, and leaueth no good. In this point there is little credite giuen, or like to bée giuen vntounto Solomon. For almoſt the whole world doth giuegive ouer it ſelfe vntounto vaine mirth and pleaſures. There is ſuch a ſwéetneſſe in them vntounto the fleſh, that ye ſhall ſcarce find the tenth man, among noble or baſe, which doth not thinke himſelfe euen after a ſort happie, if he may inioy euen the ſcumme or dregges of them.
I ſpeake thus, becauſe in compariſon of Solomons pleaſant delights, all the pleaſures which the common ſort of men attaine vntounto, are but euē as the ſcumme. And what is the cauſe that we can not beléeue him, but doo ſtill follow after carnall pleaſures, as gréedily as euer hungry fiſhes doo catch at the bait? Surely this is the cauſe, men are fooles, and ſo it gréeueth them not to be made beaſtes or madde men, as it gréeued him being wiſe. Is this the way to happineſſe? O miſerable blindnes. Men are now (as the holy Apoſtle prophecied, they ſhould be in the laſt daies) louers of pleaſures, more then louers of God. 2. Timoth. 3. Let vsus2. Tim. 3. take héed of it, ſeing it is but a vaine illuſion, and no more but as the dreame of a ſick man. He dreameth that he ſéeth pleaſant ſights, & heareth goodly ſongs which delight him, but when he awaketh, he is in his bed full of paine: pleaſures for the time carrie men on as happie, but in the end they ſhall find they were deluded.
I may here reaſon by compariſon after this ſort: If lawfull mirth or that which is indifferent in it ſelfe, doo make men to become madde and baſe minded, when they be giuen ouer thereunto, not kéeping moderation, for power forth thy ſelfe and thou ſhalt become madde, how much more ſhall filthie and vnlawfull, or impure delights make them brutiſh? for we muſt not thinke that king Solomon did poure foorth himſelfe vntounto vncleane mirth: but vntounto ſuch pleaſures as are déemed honeſt. And they that are carried away with theſe become madde, and baſe minded, their felicitie being all one with the beaſts. Then wée know not whereunto for to likē thoſe which make a ſport of ſinne, and ſport themſelues with wickedneſſe. Some of them delight in pride, painting forth thēſelues by all the waies and meanes which they can, that they may ſéeme goodly in the eyes of men. Others follow gluttonie and drunkennes, cramming and ſtuffing their bellies like ſwine. Others ſolace thēſelues in whoredome & vncleannes, theſe be their ſwéet delights. Solomon did not giuegive himſelfe to ſuch pleaſures.
Theſe be more then madde, for they drinke in poiſon only becauſe it is ſwéet, euen the moſt peſtilent and deadly poyſon and bane, both of ſoule & body: therefore it is ſaid, the foole maketh a ſporte of ſinne. Moſes is commended for great wiſdome, Hebr. 11. When he did refuſeHebr 11. to be called the ſonne of Pharoes daughter, chooſing rather to ſuffer afflictiō with the people of God, then to inioy the pleaſures of ſinne for a ſeaſon, eſtéeming the rebuke of Chriſt greater riches, then theHebr. 11. treaſures of Egipt. I would all kings, princes, nobles, & great men of the earth, did know that which king Solomon doth teach in this place. Yea I would all men did cōſider it a right. Thē ſhould we not hauehave the deuiſers of vaine delights ſo much made of, wée ſhould not hauehave ſo much coſt & ſo much time ſpent in vaine mirth.
I will now procéede vntounto that which doth follow, beyng the third ſearch that he made to find good. He ſaith he tooke vponupon him to drāwe forth his fleſh in wine (that is to my ſwéete delights and pleaſures) for wine being one of the chief delicates, is as a parte vſed for the whole. But he would doe this (as he ſaith) leading his hart in wiſdome and taking hold of follie. That is he will ioyne wiſdome and delights together. The ſtudie of wiſdome did carrie with it as much increaſe of indignation and ſorrow, as of knowledge, ſo the more knowledge, the more ſorrow, and being tranſitorie how ſhould it bring felicitie or good, yea euen for the time preſent? felicity, as was ſaid before, is a ſwéete thing, it is not in griefes and vexatiōs. To come then vntounto pleaſures, there may be felicitie in them, for they are ſwéete & delicate, they bring delight. He powreth forth his heart vntounto them, they make him madde. If felicitie be to be found in brutiſh madneſſe, they can afford it.
Whether ſhall he ſéeke now, he hath failed in theſe two former? he doth therfore take a third courſe, and doth make a mixture, and ioyne them both together. The pleaſures & delights ſhall aſſwage, and delay the ſorrowes which goe with the increaſe of wiſdome: and ſo the bitternes of them ſhall not be felt. Againe, wiſdome ſhall be as a bridle to moderate the pleaſures, to auoid the fooliſh madnes, which other wiſe they doo bring. So that now he goeth about to prooue what is in theſe, when both thoſe former euils are ſalued. He will neither be beſotted, or made abrutiſh foole by the one, neither tormented by ſorrowes with the other. Here ye ſée a moſt excellent wiſe way, and in déede as we ſhall ſée afterward, ye good that is to be found is in this courſe.
It may be ſaid, that he, ioyning them thus together, the one might be an impediment to the other. For either his aboū dant wiſdome would not ſuffer him to take pleaſure (filling him full of moroſitie) or elſe his great pleaſures could not but carrie him awrie from wiſdomes lore: therefore marke what he ſaith, for in déed neither of them hindred the other. His pleaſures ſhould be to the full, and wheras he profeſſeth, for he would draw out or continue his fleſh in wine, that is in delights. He would alſo lead his heart in wiſdome, and take hold of follie, then pleaſure ſhall not make him madde: wée hauehave ſéene before why this is added, that hée would take hold of follie.
And ſo here he doth let vsus vnderſtand, that in both theſe together he waded déeply, yea moſt déepely, vntill (as he ſaith) he might ſée whether this be the good that the ſonnes of men are to inioy vnderunder the heauens, the number of the daies of their life, whether a man may find good vnderunder the heauens in wiſedome, and delights mixed together?
Thus hauing declared the purpoſe of his minde, he ſheweth how he did practiſe the ſame. For looke what ſerued for honour, for royaltie, and magnificence, he ſet it vp. Nothing was omitted which might miniſter comfort and ioy, in lawfull and honeſt delightes. Wiſdome alſo ſhewed her ſelfe eueryevery where in all his labours. For, according to the power of a king, and the ſame the greateſt in glorie, riches, and wiſdome vnderunder heauen, he made his workes great and magnificall. He did builde faire and ſtately Palaces, goodly houſes, none ſuch (in euerie reſpect) to be ſéene in the world. He planted vineyardes, he made him gardens & orchards, in which he planted al manner of fruitful trees, euen of all the beſt fruits that could be gotten in the earth. Into theſe the pleaſant ſwéet ſtreams of freſh waters, were deuided by conductes, or pipes, into ciſterns, for to water the trées and plants.
He had (as he ſaith) great riches, aboue all that were before him in Ieruſalem, He had a great familie, of men ſeruants, maidſeruants, and children born of them in the houſe. He had ſtore of cattle, as, of ſhéepe and oxen. He heaped vp golde and ſiluer, &. the peculiar treaſures of kinges, and of the prouinces: euen ſuch treaſures as none but kings and potentates are able to poſſeſſe, for the great price of them.
Furthermore, he had the ſwéeteſt melodie that might be: for he had men ſingers, and womē ſingers, and (as he ſaith) the delights of the children of men, all maner of muſicall harmonie: which is tranſlated in our engliſh bible, a woman taken captiue, & women taken captiues. The words be Schiddah, and Schiddoth Now, Schadad is to ſpoyl, and lay waſt, but here it is vnfitly taken in that ſence, of a womā, or women takē captiues. He ſpake of men ſingers, and womē ſingers, and then no doubt hee addeth the muſike of the inſtrumentes, which was vſed together with their voice. And to note that he had not common muſike, he ſaith, the delights of the children of men, harmonie, and harmonies: as much as to ſay, all maner of harmonie, and noyſes of muſike, the ſwéeteſt inſtruments that might be, being ioyned together. And the words which he vſeth, doo very fitly expreſſe the matter, becauſe in the harmonie of muſike, many diuers ſoundes meeting together, are (as it were) waſted eache of other, and doe make all one tune. And ſo he calleth it Schiddah, and Schiddoth.
Thus we may ſee, that there was nothing vnderunder the heauens, either beutifull vntounto the eye, ſweete and pleaſant to the taſte, or delight ſome vntounto the eare, but he had it. And for the ſame purpoſe he telleth more then once, I was great, and increaſed aboue all that were before mee in Ieruſalem. But doeth he (as he purpoſed) inioy pleaſures, and yet lead his hart in wiſdome, for that is the thing he profeſſed to vndertake. He affirmeth that he did. His delights did not carie him into fooliſh madnes, for he ſaith, verſe 10. yet my wiſdom did abide ſtill with mee. But did not his wiſdome withholde him from taking ſolace? In no wiſe, for hee ſaith, All that mine eyes deſired, I kept not back from them, I witheld not my hart from any ioy. Behold then, as hee purpoſed, ſo doeth he bring to paſſe. Hée ioyneth wiſdome and delights together. Mirth and laughter ſhall not make him mad. He wil not ſo forget himſelfe, to be caried with ſenſualitie and voluptuouſnes, as to be made a beaſt. His wiſdome did ſtill continue with him, and guide his heart.
Againe, he did not vexe himſelfe with indignation and ſorow, for the multiplying of knowledge, and ſo withdrawe him ſelfe from pleaſures. For, whatſoeuer his eye deſired, whatſoeuer his heart wiſhed for in any lawfull mirth, he was able to hauehave what he would, he did not denie the ſame.
Sée then how he was lifted vp touching all the excellent thinges vnderunder the ſunne. He did flow, and ſwim in wealth, in pleaſures, in honour, and wiſdome. He had al that hart can wiſh. If theſe things be able to reléeue, or to eaſe mans miſerie, he is happie by them. He wanteth not, nor is not ſcanted. Let all kings and princes now looke vponupon him, and harken what he ſaith, for he commeth now to tel what he found in all theſe.
He confeſſeth in déede, that in this way he receiued commoditie. And firſt touching the delights, that he withhelde not his heart from any ioy. He ſaith it was his portion of all his labour. Wherby he doeth vsus to witte, that there is no more to be had but for a temporall profite. He is to hauehave but his part, and then when he hath lefte all behinde, another doeth take his part: and ſo along ſtil from one to another. There is no man which will maintayne, that after death any one is the better ſor the delights which he liued in. For the preſent time there is profite, being vſed in ſuch ſort, as that they doe not quench the light of the mind, and drowne it in ſecuritie, and other filthie ſinnes. For God hath geuen men ye lawful vſe of his creatures, not onelyonly for neceſſitie, but alſo for delight and pleaſure. As he hath appointed that we ſhall labor and trauaile, ſo alſo we are to take parte of our labors, it is our portion vnderunder the ſunne. But withall wee muſt obſerue, that when he ſaith, this is my portion of all my labor, he doeth ſpeake as of a ſmal thing, and not to be wayed or eſtéemed as the chéefe and principal matter which man is to ſéek. For it is as if he had ſaid, my labors are great, I hauehave no more for my portion but delight and pleaſure for the time.
For when hee doeth well way what this portion is, he maketh it nothing. He had as much ioy and pleaſure as could be had in all earthly creatures: and doeth he ſay, HaueHave I no more for my portion but this? Doeth he make ſo light of the matter? There be multitudes, which if they could come but vntounto the tenth part of his glorie, riches, and pleaſures, woulde not ſet ſo light by them. They would thinke their labours wel beſtowed, and take thē ſelues very happie men, if they might but ſwil themſelues in the dregs of thoſe pleaſures which he did ſwim in. If ſome man had but one of his goodly houſes, it would cauſe him to looke aloft.
It ſheweth that this noble king had a farre better ſight, to diſcerne and iudge of theſe earthly thinges, then men commonly hauehave. For the world is blinde, and countes it gaine to liue deliciouſly for a ſeaſon. He ſaith in the next words, I looked vntounto all my works which my hands had done, and vntounto the labour which I had trauailed for to doe, and behold, all is vanitie, and vexation of ſpirite, and there is no profite vnderunder the ſunne.
Then we ſée, his portion was not ſuch, but that all ſtil was vanitie. A worthie thing to be conſidered of all men, that hée could enioy to the ful the good which is to be found in all things vnderunder heauen, and yet ſée ſo cléer that all is vanitie, and veration of ſpirite, and no profite at all. For he dooth now ſpeake of ſome profit which remayneth. Then we might ſée by him, that if we had our portion in all the beſt things vnderunder the ſunne, yet it ſhall not make vsus one iotte the néerer vntounto happines: yet fooliſh people wilſay, he hath all things at will, he is happie.
Let vsus here make compariſon. The great magnificall workes of king Solomon, with all his royaltie, and glory, and pleaſures, are vanitie, and vexation of ſpirite. What is then to be thought of the workes of meaner perſons, yea, let it bée euen of kings? Their works are not comparable vntounto his. All his hauehave vaniſhed, and ſhall not theirs? He founde no good, and ſhall they finde any? Behold then, a man ſet vp in the height and toppe of all excellencie for this world, who alſo hauing made ſearch eueryevery way to the full, to finde good, doeth proclaime, and cry out aloud vntounto all other whom he beholdeth from aloft, ſtriuing below, and labouring themſelues euen out of breath, to clime vp vntounto him, that they doe but loſe their labour, and wearie themſelues in vaine. For when they hauehave gotten euen to the higheſt degrée of wealth, of dignitie, and pleaſures, they ſhall finde naught but méere vanitie. There is no credite geuen vntounto this, which ſheweth, that the worldlings are too too ſhamefully beſotted and be witched, for they labour as earneſtly to clime aloft in the worlde, as if the fulnes of ioy and felicitie were therby to be attained. They hauehave nothing the like care to ſéeke the kingdome of God, where in déed alone is the true bleſſednes. They ſpill both bodie and ſoule, to come by that which can doe them no good at all. They builde their houſes in bloud, in craft and deceite, with briberie, extortion, yea with all maner of vniuſt dealing, hauehave they increaſed their riches.
If they coulde riſe vp as lawfully as Solomon, it were much néerer, yet all vanitie. What is their miſerie then, which they hauehave doubled by their wicked couetouſnes, and ambition? If they looke to goe beyonde Solomon, they be madde▪ If they looke to be equall with him, they be fooles, they ſhall neuer come nigh him by many degrées. If they thinke to find good, then it muſt be in the ſcraps, whereas he could neuer finde, but denieth it to be in the full furniture of the table.
This might ſtay our courſe when we runne ſo gréedily and ambiciouſly after the world. If we had the grace and wiſdome but to be thinke vsus, that we are told by one which hath proued that all is but labour loſt. We run frō God whom we ſhould ſéeke and ſtay vponupon: and follow after that which can not helpe vsus at all. We leane vponupon a broken ſtaffe and ſtay vponupon a réed. If God giuegive vsus riches and honor, vſe them to his glorie, account of them as things tranſitorie. We muſt ſet our hearts vponupon better things. If I could be equall with Solomon in glorie and royaltie, I perceiue by him it were nought worth. Why ſhould I depriue my ſelf of ye ioies of heauen, by a likerouſnes of that which is vtterly vaine? I can not ſerue God and Mammon. I can not delight in this world, and delight in God alſo. He that doth but deſire to be rich falleth into many noyſome luſtes, which drowne men in deſtructiō and perdition.1. Tim. 6. I will firſt, as I am commaunded, ſéeke the kingdome of God, and his righteouſneſſe. I will not labour for ye meat which periſheth, but for the meate which indureth vntounto eternall life. VntoUnto this I ſay we be admoniſhed.
Then to conclude this point, I wiſh that kings, princes, nobles, rich men, and all other would take the vew of Solomons workes: his ſtately palaces, his pleaſant gardens, and orchyards, his gold and ſiluer, with al his honors & delights: and with all marke wel and beléeue that he ſaith, all is vanitie and vexation of ſpirite, there is no profit vnderunder the ſun. This would doo them much good: they ſhould not be drowned and ſwalowed vp in earthly cares and pleaſures. Now he cōmeth to the other part. I turned (ſaith he) to behold wiſdome, and madneſſe, and follie. It may be demaunded, did he not behold wiſdome before, comparing her with madneſſe and follie, why doeth he then now turne to behold her againe? He did behold wiſdome before, and did ſearch her out by her ſelfe, & found much indignation and ſorrow. Now he doeth behold what commoditie he receiued by her beyng mixed with delights, ſhe guiding his hart, through pleaſures. And becauſe he ſpeaketh of eueryevery thing ſo reſolutely, before he doo procéede any further, he preuenteth an obiection, for it might be ſaid, who is Solomon that we ſhould ſtand to his ſentence, is his experience ſo perfect aboue all others?
To this he maketh anſwere, what ſhall the man doo which ſhall follow the king? that is, which will ſearch out matters which he hath ſearched. And he addeth, euen that which they hauehave doone alreadie. But the phraſe of the Hebrew tongue doth beare to ſay, euē that which is doone already. As if he ſhould ſay, let any man what ſoeuer he be vnderunder heauen, take vponupon him to follow me, and to make triall in any one thing, he ſhall not go beyond me, he ſhal doo no more then I hauehave already doone. When he ſaith who is the man, it is to ſhewe that he is not to be found. All kings, princes, rich and wiſe men in the earth ioyning together can not match him. God made him euen for the purpoſe, ſuch as hée neuer made any before nor after him.
Then I ſaw (ſaith he) that there is profit in wiſdome, more then in follie: as there is profit in light more then in darkneſſe. The wiſe mans eyes are in his head, but the foole walketh in the darke. He ſhewed before that to take delight in his trauaile (his hart beyng guided in wiſdome) had ſome commoditie in it, but yet all vanitie, it was but his portion for the preſent time. So now he declareth that he did alſo find profit in wiſdome being thus tempered, neuertheleſſe all is but vanitie, as he ſheweth by reaſons.
But firſt ſée, how he doth lay open the commoditie of wiſdome aboue follie, by a compariſon. It is ſo much more beneficiall and good, as the light is aboue the darkeneſſe: compare then theſe two, the light and the darkneſſe, and ye hauehave the difference of the other. It is not in eueryevery mans power to match wiſdome and follie together, for how ſhall men iudge of that which they know not, nor neuer ſaw? they are acquainted with follie, but wiſdome is hid from them. For this cauſe he giueth a rule which is common. All men can tell what profit there is in light aboue darkneſſe. And hee ſheweth that thereby wee may take a iuſt meaſure what profit there is in wiſdome more then in follie, when he ſaith it is as in the light aboue the darkeneſſe, Well then let vsus hold vsus to the rule, which he giueth to take the true meaſure and to ſcanne this matter withall: becauſe there is no man that poſſeſſeth wiſdome: but ſome hath one péece, and ſome an other more then the common ſort.
But we inioy the light and are depriued thereof eftſoones by the darke: this is common to the foole and to the wiſe. He that walketh in the light doth not ſtumble, for it ſheweth him his way. He that goeth in the darke knoweth not whether he goeth, he ſteppeth into the ditch. The light is comfortable, and ſheweth vntounto a man many chéerefull and delightſome things. Darkeneſſe is dolefull and vncomfortable, couering the bewtie of all goodly things, when a man is in the middeſt of them. By the light men ſée to order their worke and doo it well: In the darke they cā doo nothing but marre that they take in hand.
We ſée that the eyes are ye light of the bodie, they be placed aboue in the head as in a watch to wer, and ſo behold round about and a farre of. If there be any good to be gotten they ſhew where the way lieth toward it. If any daunger approch, they tell how to ſhunne and auoid the ſame. To this he cōpareth the wiſdome of the wiſe, whē he ſaith, the wiſe mans eyes are in his head, but he likeneth a foole to a blind man: the foole (ſaith he) doth walke in darkneſſe. Then we may ſée his minde is this, a wiſe man touching ye matters of this world (for he ſpeaketh here but of the worldly wiſdome, which can ſée no iotte beyond worldly affaires) hath his ſkill and knowledge for a light, euen, as ye eies be in a mans head.
The benefit hereof is ſuch, that it ordreth all his waies. He doth eſchew dangers, miſchiefs, inconueniences, and eueryevery hurtfull thing. He procureth cōmodities on all ſides. He hath delight & pleaſure in the worke of his hands. The foole is blind, & if he hauehave not one which hath eies to lead him, falleth into the ditch on eueryevery ſide: he daſheth his head againſt eueryevery poſt: he wrappeth himſelfe among buſhes and briers, and is rent and torne: If he ſtruggle out, he is neuer the néere, becauſe he is by and by in new dangers. Thus we may ſée what is the proſite of wiſdome aboue follie. Let vsus note here then firſt, that Solomon doeth not condemne humane wiſdome, but commendeth it as a thing profitable, when it is rightly vſed, as conteyning it ſelfe within the compaſſe of worldly matters. For when ſhe medleth with heauenly & ſpirituall thinges, ſhe is aboue her reach, ſhée doth ſteppe out of her owne ſhop: though ſhe be as a cléere eye for this preſent world, yet for heauenly things ſhée is ſtarke blinde, and a very madde bedlem, condemning the wiſdome of God & ſpirituall1. Cor. 2. myſteries to be follie, becauſe they agrée not with her.
Let vsus alſo marke in this place, that it is little maruaile, though the wiſe men of this world make wonderfull account of their wiſdome: they take pleaſure in the commodities which they reape thereby. They laugh ſlilie to ſée others in the briers and plagued through their follie. But this is aboue their ſkill, and herein they erre, that when a man for to kéepe a good cōſcience▪ falleth into dāgers & miſeries in this world, they iudge him a foole. Al their wiſdom is to kéep this world, the loſſe of it they eſtéem madnes. It is far of frō the wiſdome of fleſh & bloud to teach a mā to deny himſelf, to renounce ye world, and to take vp his croſſe. And this is the only way vntounto true bleſſedneſſe.
For the ſonne of God ſaid, that ſuch as will be his diſciples, muſt doo that. Math. Math. 16.16. The great wiſe men of this world, whoſe wiſdome doeth abound and ouerflow, euen as the waters in the ſea, delighting in the excellencie of things preſent, doo together with the fooliſh, hate and perſecute extremely Chriſtes true diſciples. For the wiſdome of the fleſh is enmitie againſt God: Becauſe it is not ſubiect vntounto the law of God, neither in déede can be. Rom. 8. God doth deſtroy the wiſdomeRom. 8. of this world. 1. Cor. 1. He hath giuen1. Cor. 1. Chriſt to be our wiſdom: and in him are all the treaſures of wiſdome & knowledge. Col. 1. His doctrine deſtroleth thatCol. 1. wherin the wiſe doo moſt glory, and therfore they doo account it moſt abſurd. Few ſuch wiſe men are called to be partakers of Gods glory. 1. Cor. 1. they follow the1. Cor. 1. world, they heape vp riches, they ſéeke countenance and glorie.
Moreouer, we muſt beware that wée doo not miſunderſtand Solomon in this place, when he doth ſpeake of wiſdome, comparing her to the light, & to the eies in the head. We may not iudge that hée doth ſpeake this of craft and ſubtiltie, but of ſuch knowledge as is good in▪ it ſelfe, and in the right vſe doth bring commoditie: now a daies, though there-be fewe wiſe men (for it is attained with great & long trauaile) yet there be many that thinke themſelues wiſe, and are offended if men doo not ſo déeme them. When as in déede the greateſt part of their wiſdome, doth reſt in a naughtie diſſembling craftines and falſhood. They hauehave no ſkil in good ſciences, and yet becauſe they can with ſubtill ſhiftes and very couſening tricks ouer reach other, they glory much, and take themſelues to be the onelyonly politikes of the world. Theſe men are none of thoſe of whom he ſpeaketh, when he ſaith, the wiſe mans eyes are in his head, this kind of ſkill is gotten without ſore trauaile and ſorrow. It is an eaſie thing for mans corrupt nature to put in practiſe this diueliſh art: who can not faine, lie, and diſſemble?
Wel, theſe are to be put out of the nū ber, and ſent among the fooles, leaſt they might glorie, and ſay, we be the men of whom Solomon doeth ſpeake: We hauehave our eyes in our head. No, no, your ſubtle wilines is oftentimes a ſnare or a nette, a pit, or a trap to catch your ſelues. Hée catcheth the wiſe in their craftineſſe. 1. 1. Cor. 4.Cor. 4.
Moreouer, we may learn this in cōtinuall experience, that a mā whoſe policy is craft, is ſuſpected in all his doings, and thought to diſſemble, euen when he meaneth ſimplie, and without fraud. Away then all diſſembling and falſe, not wiſe men, but fooles, Ye wil replie, that there is ſuch déepe craft and diſſimulation now practiſed in the world, that (vnles a man doe méete with it with the like) he ſhall neuer goe through. For ſome are not aſhamed to ſay, that he which will liue in theſe dayes, muſt diſſemble, and vſe craft For priuate affaires, and for publike buſines in gouernment of commonwelths, if a man do not vſe craft, if he do not fain and diſſemble, he ſhalbe made a foole, hée muſt ſtudie with ſubtiltie to repell ſubtiltie, and ſo faſhion himſelfe to the manners of the world.
Alas, is wiſdome become ſo weake, that ſhe cannot defende her ſelfe againſt falſhode? Certainly, there is no falſe packing in the worlde, but wiſdome is able both to eſpie it, and to incounter it. Make a difference therefore (my brethren) béetwixt theſe ſortes of men. Count not the wiſdome of this world to be fraude and guile. No; it is ſimple and plaine, the other is but the abuſe thereof.
Thus farre hauehave we ſéene what Solomon found in pleaſures and wiſdom ioined together, and in all his royall & magnificall workes, which ſerued for honour and delight. There doe remaine the reaſons which he bringeth to proue that not notwithſtanding the good that enſueth frō either, yet all is vanitie in both. I will not now deale with them, but if it pleaſe God, the next time.
Lay vp I pray you (brethren) in your hearts, his doctrine here vttered. Meditate alone by your ſelues vponupon his glory▪ riches, and delights. Conſider his great workes, and his wiſdom, and remember wel what he found in them all. Be not ſo vnwiſe, as to imagine ye can goe béeyonde him, yea or to come any thing ni… to that he had▪ Striue not to clime aloft, ſuppo…ing ye ſhall be better then belowe. But remember how hée crieth out vntounto you from aloft, affirming that ye doe but loſe your labor, and torment your ſelues in vaine. If ye doe this diligently, ye ſhal not be like the miſerable worldlings, for of all men they be miſerable, which couet to be rich, and ſet vp in the world. The Lord bleſſe your meditatiō herin,
Amen.
The end of the third Sermon.