Eight Sermons on Ecclesiastes, Sermons · Sermon 4
The fourth Sermon.
Eccleſiaſtes. Chap. 2.
I Know alſo that one condition befalleth to them all.
15 Therefore I ſaid in my heart, it befalleth vnvnto me as it befalleth to the foole, why then doe I labour to be more wiſe. And I ſaid in my heart, that this alſo is vanitie.
16 For there ſhalbe no remembrance of the wiſe, and of the foole for euer: for in the dayes that ſhall come, all that is now ſhalbe forgotten, and how dieth the wiſe with the foole.
17 Therfore I hated life, becauſe the worke which is wrought vnderunder the Sun, ſeemed euill vntounto me▪ for all is vanitie, and vexation of ſpirite.
18 I hated alſo my labour, in which I laboured vnderunder the ſunne: for I ſhall leaue it to the man that ſhall bee after me.
19 And who knoweth whether hee ſhalbe wiſe, or a foole, and yet ſhall hee rule ouer all my labour, wherein I hauehave laboured, and wherin I hauehave ſhewed my ſelfe wiſe vnderunder the ſunne, this alſo is vanitie.
20 Therfore I turned away, to make my heart to be without hope, concerning all the labour wherein I hauehave trauailed vnderunder the ſunne.
21 For there is a man whoſe labour is in wiſdome, and in knowledge, an equitie: and to a man that hath not laboured therein muſt he geue his portion, this alſo is vanitie▪ and a great e…il.
22 For what ha…h a man of all h… trauaile, and greefe of heart, wherein h… hath trauailed vnderunder the ſunne?
23 For al his dayes are ſorowes, an… his trauaile greefe: his heart alſo take… no reſt in the night, this alſo is vaniti…
24 There is no good to a man, b… that he eate and drinke, and delight his ſoule with the profite of his labour. I ſaw alſo this, that this is of the hande of God.
25 For who coulde eate, and who could haſt vntounto outwarde thinges more than I?
26 For, to a man that is good in his ſight, God geueth wiſdom, knowledge, and ioy: but to the ſinner hee geueth paine, to gather, and to heape vp, and to geue to him which is good before God. This alſo is vanitie, and vexation of ſpirite.
Eccleſiaſies. Chap. 2.
I Know alſo, &c. In the former part of this Chapter, wée hauehave ſéene how hee ſearched for good in pleaſures and wiſdome mixed together, and in all excellent and magnificall workes, which ſerued for either of them. We hauehave alſo heard what profit he found this way.
Now commeth he to ſhew by reaſons why yet all is vanitie, and firſt for wiſdome. It hath profite in it aboue follie, as much as the light hath aboue darkeneſſe: but yet there remayneth no good by it. For the light of the ſunne which we doe now enioy, doeth ſerue but for the preſent vſe. For when death commeth, and the eyes be cloaſed vp, what good remayneth, can it make a man happie? Euen ſo is it with humane wiſdome, it doeth a man much good for a little time: but afterward, as the blind man, and he which hath his eyes, are made alike: ſo the wiſe and the fool méete together, and are made equall in one condition. For that reaſon he bringeth, I knowe alſo (ſaith he) that one condition befalleth to them all. If all the wiſdome vnderunder the ſunne can aduaunce the poſſeſſor thereof no more, but that he muſt méete in the ſelfe ſame condition with the foole, yea euen with the moſt dullarde which liueth, what profite doeth remaine?
Sée I pray you, how hee reaſoned in himſelfe about this poynt, I ſaide in my heart, it befalleth to me as it befalleth to the foole, why then doe I labour to bee more wiſe? I ſaid in my heart, that this alſo is vanitie. What a goodly gifte was this: yea, what a grace of god in him, that he could in his mind hauehave this conſideration: it came not from the wiſdom of fleſh and bloud, for that doeth blinde men, and puffe them vp in a vaine opinion. They imagine themſelues to be petie Gods in compariſon of the ſimple meane people. It doeth not enter into them to ſay in their heart, what good ſhall all my wiſdome doe me? The fool ſhalbe in the ſame condition, the ſame ſhall befall vntounto mée, which befalleth vntounto him. Shal I glory in that which cannot exalt me one ſteppe aboue the pooreſt, the ſimpleſt, and vileſt foole?
To what end ſhould Ilabour ſo much to abound in wiſdome? It is méere vanitie, ſéeing no good commeth thereby. It is the beſt way for me to ſéek for that which will ſtick by me, and aduaunce me vntounto glorie perpetuall. This wiſdome periſheth, and all the glorie of it doeth vaniſh in a moment. I ſay, if men had the grace to reaſon thus with Solomon, it were a goodly matter. Some wil replie here, and ſay, that the wiſe mā leaueth a fame behind him, and is renowmed for euer, and therein his condition is not all one with the foole. True it is in déede, that many wiſe men leaue a fame behind them, and ſome fewe leaue in record ſuch teſtimonie of their ſkill, that their praiſe continueth.
But alas it is ſo poore a remembrāce, and ſo vaine a thing, that he ſaith, there is no remembrance of the wiſe, and of the foole for euer: in the daies that ſhal come all that is now ſhall be forgotten. Thus we ſée the wiſe man and the foole wrapped vnderunder one couerlet, ouer whelmed in obliuion. Solomon beholding this in his mind, louing and fauoring wiſdome, being himſelfe very wiſe, and deſpiſing follie, he crieth out with great diſdaine, and ſaith, how dieth the wiſe with the foole? Whatſoeuer aduantage he hath in his life time, at his death he is made euen with the foole.
It may be obiected, that if this be a ſufficient reaſon to prooue that wiſdome is vanitie, becauſe the wiſe dieth as the foole: then the ſame reaſon may hold againſt the true, heauenly, and ſpirituall wiſdom. For the true knowledge of God, and his feare doo not ſo priueledge any mā, but that he dieth as others doo. What hath the godly man at his death more thē the wicked? I anſwere, that here is the difference: the wiſe man for this world hath had all that he can hauehave by his wiſdome. It for ſaketh him when death commeth. There remaine no matters in the world that is to come, wherein he may imploy his ſkill, or hauehave any vſe of his knowledge. Thus doth his wiſdome vaniſh and come to an end at his death.
On the contrarie, then beginneth the fruit & commoditie of the heauenly wiſdome when a man dieth. For the knowledge of God which is here but in part, ſhall be perfected in the life to come, and ſhall neuer vaniſh. That man ſhall reap endleſſe fruit by his wiſdome. Out wardly, for his departure from this world, he differeth not from the foole, but with God there is a great difference. Hauing told vsus how he reaſoned in himſelfe about the wiſe man & the foole, thus by death made equall, now hée vttereth what effect it wrought in him. I hated life (ſaith he) becauſe the worke that is done vnderunder the funne ſeemed euill vntounto me.
By this manner of ſpéech, he declareth a wonderful miſliking which he had conceiued in his minde of the ſtate of this preſent life: partly for that the wiſe and the foole end a like, and it befalleth to the one, as it befalleth to the other, and they doo méete together in an equall condition, and partly for that which followeth in this chapter. He taketh ſuch diſpleaſure, that it ſhould be all one with the foole as with him, that he is wearie of his life, yea he hateth this life. For all the worke that is wrought vnderunder the ſunne, ſéemed euill vntounto him, becauſe al is vanitie, and veration of the ſpirit. A notable place to teach vsus whence it commeth that men can ſo well away with this preſent life.
If they were not fooles and blinde, if they had wiſdome to diſcuſſe, as he deeth here, though they had all his glory and riches, they ſhould abhorre this life and be diſcontented with it. Such as be in trouble and vexation, preſſed with pouertie and other grieuances can be content to depart: but how grieuous is the remembrance of death vntounto ſuch as hauehave aboundance and liue in pleaſures? If they be wiſe in this their louelove of preſent life, if they be right, Solomon was a foole, & went wrong out of the way, for he is of a contrarie minde. He ſaw the vanitie of this life to be ſuch, that he hated life.
It may be demaunded whether he did well in this, that he ſaith he hated life: for life in it ſelfe is a precious thing, it is Gods gift, for which we are to giuegive him great thankes: and how ſhould he ſay he hated life? We muſt not take it that hée hated life it ſelfe, but the things which are annexed vntounto it: as vanitie, vexation of ſpirite and miſerie. Theſe are inſeperably annexed vntounto this preſent life, and therfore he nameth the life it ſelfe, which he can not inioy without theſe. Our Saviour ſaith likewiſe Iohn. 12. he that louethIoh. 12. his life in this world ſhall looſe it, and he that hateth his life, ſhall kéepe it vntounto eternal life. Tuſh wil ſome thinke, Solomon was ouer wiſe, his wiſdome made him full of moroſitie, it did hinder him.
If I had but the one halfe, or a quarter, yea the hundreth part of that which he had, I would liue merily, I would I might liue vntil I hated my life, or were wearie of it. To ſuch men I ſay, if he were ouer wiſe, they come as far ſhort. He had not ſo much, but they hauehave as litle. It were well for theſe Epicures, if they had ſome hundreth part of his wiſdome, with the like portiō of thoſe things which he poſſeſſed: which becauſe they want, they are like vntounto the oxe which is fed in ſwéete paſture, he is wanton & kicketh vp his héeles, there is no thought of the butchers ax. Theſe looke for no iudgement to come. Set this before your eyes, labour not to finde a pleaſant life here: But rather learne of this king in ye middeſt of all aboundance to meditate, to ſearch out the vanitie of all theſe things, and ſo to draw our harts from them. Before this preſent eſtate doo miſtike vsus, we can not ſigh & grone for a better. Which thoſe do that hauehave receiued the firſt fruits of the ſpirite, as wee are taught Rom. 8. Rom. 8.Let not deceiuéable things blind our eies Whoſoeuer he be that doeth not miſtike this preſent eſtate, yea hate life, in compariſon of eternall life, he ſhall neuer taſt of the ioyes of heauen.
Thus he hath concluded touching wiſdome. Now he commeth vntounto thoſe his great workes, which ſerued for honour & pleaſure. He had his portion in them for the time: but he doth ſhewe by reaſons that there was nothing in them but fore and extreme vanitie: theſe be his words. I hated alſo all my labour in which I labour vnderunder the ſunne. As he hated life, ſo he hated all his labour, and why? becauſe he muſt leaue it vntounto an other man.
It may ſéeme that in this he went too farre: for ſhould that grieue him: nature doth teach men to louelove their childrē and poſteritie, and ſo to prouide for them as for their owne bowels. That maketh men trauaile ſo willingly to get poſſeſſions, which they may conuey vntounto their children, and beyng done with equitie & moderation is a thing very commendable. Is Solomon then become vnnaturall, that it grieueth him becauſe he hath laboured for his ſonne? For he ſaith, I hated all my labour, in which I laboured vnderunder the ſunne, becauſe I ſhall leaue it to the man that ſhall be after mée. Wée may not take it ſo. For doubtleſſe he had naturall affection & louelove to his children. But here is his griefe, and this is that which doth ſtick ſo nigh him, and cauſeth him to hate his labour, that hée can not tell whether the mā whom he ſhal make his heire and leaue all his workes vntounto, will proue wiſe or a foole. He muſt hauehave all, though hée be a foole. He muſt rule ouer all his labours wherein he hath laboured and ſhewed wiſedome.
This is the vanitie. Here is the ſore and griefe. He ſhewed excéeding great wiſdome in all his workes, he delighted in wiſdome, he diſdained follie: and now can he not tell whether all his workes wrought in wiſdome, ſhall come into the hands of a foole. And in déed his ſonne Rehoboam did not proue very wiſe, when he forſooke the counſell of the old men, and followed the counſell of the yoong men. And when he forſoke the way of Dauid & Solomon, (that is, the way of the Lord) and ſet vp Idolatrie, and falſe worſhip. 2. Chro. 11. It is a thing which2. Chr. 11. commeth vſually to paſſe among men: that the father is wiſe, and the ſonne a foole. But let it be that a man perceiueth his ſonne, (vntounto whom he ſhall commit ouer all his good and poſſeſſions) is wiſe, yet he doth not know what his ſonne or his ſonnes ſonne ſhal be. For it doth fall but that certaine generations are wiſe in their worldly affaires, and doo increaſe their ſubſtance: & after riſeth vp a foole, …nd he doth ſcatter and waſt his patrimo…ie. For we muſt not reſtrain his words to the next heire, when he ſaith, I ſhall leaue it to the man that ſhall be after me: and who doth know whether he ſhall be wiſe, or a foole?
Marke one thing then in this place. If thoſe works which are wrought wiſely, hauehave no certaintie in the heires which ſuccéede, but may come into the handes of a foole? and doo very often: what ſhall we ſay of thoſe houſes and landes which are gotten vniuſtly, and by hard dealing: as by couetouſnes, by extortion, by bryberie, by deceipt, and violence? He doeth not meane that ſuch men as come by their goods ſo naughtily, doo ſhe we themſelues wiſe in their laboures, for wiſdome is with vprightnes and truth. What meruaile is it then, though ſuch poſſeſſions do come to naught, for by the iuſt iudgement of God they come into ye hands of fooles? couetouſe ambitious fooles gat them, and prodigall riotous fooles doe ſpend them. Yea, but we ſée ſuch goods and poſſeſſions ſtand as firme (to mans thinking) as the earth, cōueied from heire to heire, for hundreths of yéeres in continuance.
It is ſo no doubt, but here is our weakeneſſe which can not ſée that fiue or ſixe hundreth yéeres is nothing. It is a litle prolonging of time, but it paſſeth as a ſhadow. Their houſes, their memoriall, and their glory periſheth. If we did liue but a thouſand yeares we ſhould ſée much cōcerning this point. We liue thrée ſcore and ten, and in this we ſée ſomewhat. For there be many whoſe workes we ſée are with fraud and bloud: and in the verie next heire are conſumed to naught in ſhort time,
By this the Lord doth teach vsus, what ſhal be the end of thoſe other, which ſéeme to ſtand as faſt as the mountaines, and to endure all ſtormes and tempeſtes which do ariſe? thus might we ſee what the inſatiable gréedineſſe of man commeth vntounto. Man walketh (ſaith the Prophete in the Pſalme) in a ſhadow, he diſquieteth him ſelfe in vaine: he heapeth vp riches and can not tell who ſhall gather them, for oftentimes it falleth out that ye riches which he hath heaped vp, come not onelyonly into the handes of a foole, but of a foole which is not of his kindred.
Shall we then ſo hate all labour as to giuegive it ouer, is that Solomons purpoſe? No, in no wiſe. It is not his meaning, that a man ſhould not trauaile for his poſteritie, becauſe his ſonne may proue a foole. But he would not hauehave men ſo to labour, and ſo to ſet their harts as vponupon a matter of value. Labour in ſuch ſort as about that which is vaine and tranſitorie, ſeruing but for preſent neceſſitie. Iudge and eſtéeme theſe worldly things to bée moſt vaine and vncertaine: let them not hinder better things. Labour & poſſeſſe, but yet as though ye poſſeſſed not. 1. Cor. 7. Labour becauſe God will hauehave yée to1. Cor. 7. eate bread in the ſweat of your browes. But yet ſée and know that all your laboures are ſubiect vntounto vanitie. And ſo may yée come to that which hée ſaith, I hated all my labour. Set your delight and louelove vponupon the labour for the ſpirituall and true treaſure: lift vp your minds to ſéeke heauen and heauenly things.
Wel, he goeth yet a ſtep further, and ſaith, Therefore I turned away, to make my heart to be without hope, or to deſpaire, concerning all my trauaile vnderunder the ſunne: for ſo he ſpeaketh. This turning away, is the turning away of his minde, & affection from his workes. For, to the ende he might ſearch duely, bee ſet his delight for a time vponupon them. Now, to draw away the ſame more forciblie, he cauſeth his heart to deſpaire, or to hauehave no hope to receiue any good in all his ſore trauaile, wherein he trauailed vnderunder the ſunne.
Here is an example for all wiſe men to follow, euen by déepe meditation, and a full inſight into thinges, to perſwade their hearts by ſound reaſons, that they may neuer hope for any good to remaine of their worldly trauails. For if men did this, they could not be ſo blinded with a vaine hope, and caried away, as if the cō modities were incomparable which they ſhal reap by their labors. Men are blind herein by nature, and the deuil doth blinfolde them: he wil not let them ſée that which made Solomon turne away, and make his heart deſpaire of his laboures. And to ſée what are other mens workes in compariſon of his. Hee doeth (as it were) fiſh in the maine ſea, and they in little ditches. If his nets come vp emty, how then?
Touching this matter he hath hetherto ſpoken of himſelfe, now he doeth amplifie it by a kinde of compariſon. It is taken from the meaner ſort of men, there is none of them, but if he hauehave laboured in wiſdome, knowledge and equitie, but it may gréeue him, that he muſt leaue it to another man which hath not trauayled therein, for his portion. This he ſaith is vanitie, and a great euill. For by this it commeth to paſſe, that one man trauaileth, and another receiueth all the profite and commoditie. The father, to make his ſonne rich, ſo turmoyleth and pyneth himſelfe, that he hath no pleaſure of his life: the ſonne, when he is a father▪ doeth the like for his childe, and ſo euerie one defraudeth himſelfe. For he demandeth, what remaineth to a man of all his trauaile and gréefe of heart, wherin he hath trauailed vnderunder the ſunne. And marke how hee ioyneth gréefe with mans trauayle. For he addeth in the next words, that all his daies are ſorrowes, and his trauaile greefe, his heart alſo reſteth not in the night.
He doeth in few wordes paynt out a miſerable condition of ſuch as be worldlings, and gréedie of gaine. A couetous man hath tortures and ſorowes ſufficiēt in him. They cannot gather riches, and kéep them, but with ſorrowes and gréefs. Yea all times, & continually, for he ſaith, all their daies are ſorowes. It agréeth with that which I alledged out of Saint Paul 1. Tim. 6. when he ſaith, that ye louelove1. Tim. 6. of money is the roote of all euill: which while ſome hauehave luſted after, they hauehave erred from the faith, and pearced themſelues through with many ſorowes. But this which he addeth laſt, goeth beyonde all, that the heart doeth not lie downe, or reſt in the night. The night is made for reſt, when men hauehave on the day time trauailed and▪ wearied themſelues, the body cannot endure without reſt. Now when that is laid down, the heart or mind doth not lie downe, but walketh about all the night long.
It is the chéef part of man, but in this reſpect, in worſe caſe then the bodie, that it walketh al about, and taketh no reſt in the night. In the day time it is buſied, and ſetteth the body a worke: if the bodie could holde out, it would alſo, and neuer reſt: but it cannot, and therefore in the night the heart doeth wander, and folowe the buſines alone.
Here is great inſtruction for couetous ambitious worldlings, if they might hauehave their eies opened: certainly they be ſtark foles which couet to be rich. If they were not blinde as ſtones, they muſt néedes féele that which he vttereth here, & hauehave theſe thoughts in themſelues. I deſire, and I labour to gather riches, all my labours are full of gréefes and ſorowes. I hauehave ſuch hindrances and loſſes, & méete with ſo many croſſe matters, that it vexeth and diſquieth my heart. I hauehave ſuch care to increaſe and kéepe that which I hauehave, that my hart reſteth not in ye night. I hauehave ſo many enemies, and that great men, which lie in wayte to pluck me. I am to buy a péece of lande, for which I muſt diſburſe a great deale of money, if I loſe it, I am euen halfe vndone: If the title ſhould not be good, or if my euidēces ſhould be made vnſkilfullie, there is ſuch craftie dealing in the world, that I ſhalbe ſure to loſe it. This troubleth my minde day and night, I cannot ſléepe quietly, I labour all the day, euen while my bones ake. When night commeth I am afraide of théeues. For, my cattle, my corne, or my money lyeth in danger. My heart, when I lie in my bed, is either vponupon my goods in the fields, or deuiſing where I may light vponupon ſome good bargaine. I hauehave light vponupon euil creditors, and crafty dealing felowes, I am afraide I ſhal neuer come by mine owne. But why doe I goe about to reckon vp all particulars, a man were almoſt as good take vponupon him to number the ſtars. My ſorrowes and cares are infinite. I dreame of théeues, I am troubled in my ſléepe with this and that buſines. I perceiue that my hart neuer lieth downe, neuer taketh any reſt, but when my bodie is a ſléepe, that walketh about. In the morning (my body being refreſhed) I am carried abroad again ſo long as I am able to indure. My ſorrowes doe laſt continuallie, and hauehave no ende, I am a night-walker, what ſhal I get? When I hauehave laboured, and heaped vp all that I can, another which hath not trauayled therein muſt hauehave my portion. I hauehave dealt wiſely to get riches, which I leaue behinde me in great plentie. It may be they ſhal come into the handes of a foole, which will ſcatter them abroade. What a wretched foole am I, thus to tormente and diſquiet my ſelfe in vaine? Gréefe, and care, and ſorrowes, & toyle night and day, and no good remaine. I wiſh it from the very bottom of my hart, and I doe inſtantly begge it of God, that mens eyes might be opened, to ſée cléere in this poynt, & that they would déepely meditate vponupon this doctrine. For I doe not hope to ſée any great fruite of the goſpell, ſo long as men be ſo gréedie of this world. Ye ſhall ſée hote profeſſors of gods word, both of prechers and people, which in fewe yeres ſetting their heartes vponupon riches, become colde inough.
Alas, it is not poſſible they ſhould cō tinue vpright, vnleſſe we will imagine that the ſcripture is not true, which ſaith, Ye cannot ſerue God and riches.
And here again geue me leaue to reaſon a little by cōpariſon. King Solomon hated life, hated all his workes, turned away his heart, to make it deſpaire of his trauaile, in the middeſt of riches and honor lawfullie gotten, crieth out that all is vanitie, ſorowes, and gréefes, and continuall vexation of minde, and no good remayneth. What ſhal we thinke then of ſuch as get their goods vnlawfully? Manie doe ſcrape, and catch on all ſides, ſo they may lay holde, they care not how, whether it be by violence or by fraude. Yea they pluck it euē ▪ from the poore and néedie, from the fatherles & from the widow, for ſuch wretched men there be many in theſe daies.
Now, beſide all ſuch miſeries and ſorrowes as he hath ſpoken of, accurſed are ſuch riches, yea, the heauie curſe of God hangeth ouer thoſe men, which clime to wealth and honour that way. For ſake it people, forſake it, & deale vprightly euerie man with his neighbor. If ye hauehave either houſe or land yt commeth not rightlie, or any goods euill gotten, reſtore all to the true owners. Wilt thou appeare before thy iudge, or dareſt thou come into his preſence to holde vp giltie handes? Wilt thou damne thine owne ſoule for a little worldly wealth? For, how wilt thou eſcape damnatiō, if thou haſt hidden ſtolne gooddes among thy ſtuffe? If thou haſt not repented, how wilt thou be ſaued? If thou reſerue that which thou knoweſt to bee none of thine, how dooſt thou repent?
At this I cānot but wonder, how men dare (when they die) make gifte to their children of euill gotten goods? I doe not maruaile to ſee men deceiue and defraude one another while they liue. The nature of man is ſo licouriſh of gaine, and the deuill leadeth men on in a forgetfulneſſe, that they ſhal euer be brought to make any reckoning. Againe, they be ſo afraide that they ſhall want to ſerue their neceſſities before they die. But when they lie ſicke, and can ſée no remedie but death, knowing they muſt come to iudgement, and would faine be ſaued, and therefore doo crie for merciemercy: I ſaie it is verie ſtrange, that they will then depart, and carrie the ſtolen goods before the iudge, and damne their owne ſoules. For many a one doth remember euen at that time, this ſame houſe, or ſuch a péece of land is none of mine. My father gatte it, and held it vnlawfullie in my knowledge, it is ſuch a mans, if he had his right.
I remember I did deceiue many, and oppreſſed them: I hauehave hindred them for to enrich my ſelfe. I hauehave taken vnlawfull gaine: I hauehave griped the poore that ſold for néed, I hauehave ſold them hard peniworthes. Well God hauehave merciemercy vponupon mée, I will not reſtore it, I will giuegive it to mine heire. How horrible is the eſtate of theſe men? How wretched are they which grow great and féede vponupon bryberie? it is beſt to kéepe thy hands vnſpotted from one penie of wrong gottē goods: but if thou haſt dealt vniuſtly, repent, reſtore it, & leaue it not behind thée among thy ſubſtance, when thou goeſt to iudgement. For the iudge will ſend to thy tent and fetch it, and lay it before thée: thou ſhalt be found guiltie, and not able to anſwere. Thus I conclude then, there is no good remaineth to a man of al his works wherein he hath dealt wiſely & vprightly, though his goods ſo gotten be manie & his honour great, yet after al his ſorrowfull daies he muſt forgoe all, an other muſt hauehave that which he hath trauailed in: thoſe goods and honours euill gotten are much worſe.
VponUpon occaſion of theſe former reaſons he doth repeat againe, what is all the good which a man can hauehave of his laboures: that is to eat and drinke, and to delight his ſoule with the profit of al his labour. He ſaith before in this chapter, that hée withheld his heart from no ioy, and that was his portion of all his labour. He had nothing elſe. And now he telleth that it is al, which any man can hauehave by his trauaile. For by eating and drinking, and delighting his ſoule, he meaneth all the vſe of mans works, and of his riches. Let a man take part of them while he liueth, and vſe them in ſuch ſort, as that his ſorrowes and dexations may be mitigated. We may not take it that he ſtirreth men vp here vntounto exceſſe, vntounto gluttonie and drunkenneſſe, or to become belligods and Epicures. Neither is it his mind to ſhew here what the fleſh iudgeth: for the next words doo ſhew that he ſpeaketh of a good thing. For elſe how ſhould it be ſaid, I law that this is of the hand of God? it is Gods gift vntounto a man, when he can eat and drinke, and delight his ſoule with the good of his trauaile.
Yee hauehave ſéene before how he condemned eating and drinking, and pleaſures, when a man doth power forth him ſelfe vntounto thē riotouſly: they make men mad, & to become beaſts. But God hath made & ordeined many things not only to ſerue neceſſitie, but alſo for pleaſure & delight of his children, which they be to vſe moderately and wiſely. They differ much from the carnal man. For he doth delight his ſoule in eating and drinking, forgetting God, and drowned in theſe things. But they ſolace▪ themſelues ſo in theſe thinges, that their hartes delight is not drawen from God. For they beholde his bleſſing, fauour and good will in the creatures of which they take their part: And this in déed is of the hand of God. The delight which the Epicure hath in filling his belly, is nothing beyng cōpared with this. It is but as the beaſts doo. God muſt be our delight, we may not delight in the creatures further then thus, that he hath giuen them vsus as our portion here. Wée reioyce in the Lord, when wée reioyce in them ſo.
The other ſort are far from this. For they doo delight themſelues, and imagine that they take their part, as Solomon ſaith, but if the remēbrance of God come in the way, all is marred: their pleaſure is in vanities and ſinnes. Do but ſpeake of death, of the day of iudgement, or of Gods diſpleaſure againſt ſinners, & they take it euill, and be angrie. They ſay it is no time nor place to ſpeak of ſuch matters, they came to be merie. Kuffians and riotous beaſts ſolace themſelues and are merie, but yet it cōmeth not nigh this gift of God. This is in no mans power, but where the giuer doth beſtow it.
Some man hath great plentie, and doeth grudge at his owne bellie, this man is miſerable couetous, if clay would nouriſh him, he would eate it to ſpare his ſubſtance: yea, he would eat worſe for need.
Another hath aboundance, and ſaith to his ſoul, eate, drinke, and be merrie, thou haſt goods inough laide vp for many yeres. Why doeth not this man right? He is couetous, and ſtayeth vponupon the riches, he delighteth in them. Read the 12. Chapter of S. Luke, and there ye ſhall ſée how our Souiour ſetteth him out, pulling downe his barnes, & building greater.
This then is Gods gift, with peace of conſcience with ioy in God, for a man to take his part, and to delight himſelfe in his labours. This is not in eueryevery man which hath riches. For if a man ſtay vponupon them, their torment is neuer ended, they can neuer be ſatiſfied. For, when he hath all, his ſtay is doubtfull and therfore he ſéeketh to heap vp ſtill, ſuppoſing that in greater aboundance he ſhall quiet his minde. O ſaith one, if I had but two hū dreth pounds of good land, by the yeare, I would be fully contented. It falleth out that hee hath two & two, and as his goods are increaſed, ſo is his minde more grupple. He is leſſe ſatiſfied then, when he was poore. Let vsus ſtay vponupon God, and vſe that he geueth with a chereful mind. The worldlings doe reioyce, but it is a madde ioy: for there be ſtinges within in their conſcience, which doe marre their mirth. Euen in laughter the heart is ſorowfull, and the end of that mirth is heauines,Prou. 14. Pro. 14.
It may be ſaid, how coulde Solomon tell this? he might know his own heart, but coulde hée iudge of other men? To this he maketh anſwere: Who could eat, and who could haſt vntounto outward things more then I? As if he ſhould ſay, I know there is no man vnderunder heauen, which can of him ſelfe, or by any gifte of nature that is in him▪ eate and drink, and delight his heart in his labour, for if any man were able, it was my ſelfe: but I coulde not, therefore I am ſure no other coulde, vnleſſe it were geuen him of God, euē by a worke of grace. I was rich, I was in honor, I had wiſdome aboue all other, I had as little to care for as any, and yet could not I doe this without a ſpeciall gift and grace of God.
The next verſe doeth more cléerly lay open this matter, by expreſſing the cauſe on both ſides. For (ſaith he) to the man that is good in his ſight, God geueth wiſdome, knowledge, and ioy: but to the ſinner he geueth paine, to gather & to heape vp, to geue to him that is good before God. The Lord is gratious and bountifull vntounto whome it pleaſeth him. The man that findeth fauour in his ſight, or vponupon whom he ſetteth his heart, he receiueth from him all bleſſings. For vntounto him he geueth wiſdome, and knowledge, and ioy.
He ſpeaketh not here of the worldlie wiſdom and knowledge, of which he ſaid before, in the multitude of wiſdome is much indignation, and he that increaſeth knowledge, increaſeth ſorrow. For we ſee, that the wiſdome and knowledge whereof he ſpeaketh here, hauehave ioy accompanying them. This is the knowledge of holy things, the feare of God, the truſt, & delight in him. From hence dooth ſpring the cōtempt of this preſent world, the treading downe of immoderate cares and ſorowes about it, and the frée vſe with ioy and gladnes of all Gods benefites. This is it of which it is ſaid in the Pſalme, It is in vaine to riſe vp early, & late to take reſt, eating the bread of ſorrowes, he doeth ſurely geue his beloued ſleepe. There he calleth it ſléepe, and here he doeth call it ioy. For he ſpeaketh not of that ſléepe of the bodie, ſo much as of ye quietnes of minde which the godly man enioyeth, whether he be rich or poore.
Let vsus obſerue further, that it is not onelyonly Gods gift, to vſe the things of this world aright, with ſound comfort, but alſo a ſpeciall gift of wiſdome and true vnderſtanding, wherby the man is directed.
As this is Gods merciemercy to the good, ſo the contrarie, that is, to be a drudge in the world, to be vexed, moleſted and formented with cares, to eate the bread of ſorrowes, for to heape vp, and increaſe riches, is a puniſhment and iudgement of God vponupon wicked men. For he ſaith, that God geueth torment or paine to the ſinner, to gather and to heape vp. And as the other is wiſdome, ſo this is follie. The good man (through the true knowledge of God) deſpiſeth the world: the worldlie man is blinded with follie, and tormenteth himſelfe for the world.
It is true that a penaltie is layd vponupon all Adams children, that with the ſweat of their browes they ſhall eat bread: but the bleſſing of God doeth aſſwage the gréeuouſneſſe thereof, vntounto the faithfull. His curſe (as wee may gather by this place) doeth double it vponupon the wicked. For when it is ſaide, God geueth him paine, it muſt néedes be more than common.
A very notable place to be conſidered of all men: to teach them whence all moleſtations doe ſpring, for the mainteining of this preſent life. We ſée many hauehave a ſore burthen vponupon them, and are troubled in ſuch wiſe to get their liuing, that they be euen wearie of life. They put to all the trauell of their bodies, and ſtudie and deuiſes of their minds, to winde out, but all will not ſerue. They grudge & murmure, they catch on eueryevery ſide what they can lay hold of, they deale deceitfully, they vſe couſenage, but neuer the néere. What doo they ſay at the laſt? this is an harde world: they hauehave not the wiſdome to ſée that God doeth accurſe them. And why? Becauſe they be wicked ſinners.
Others there be which know no end of their goods, and of thoſe Solomon doth here particularly ſpeake, which yet notwithſtanding are neuer ſatiſfied: they hauehave ſo much care to gather and ſtill to heape vp, that they defraud their owne ſoules of good, they doo not inioy that which they hauehave. The world is full of theſe: a man that looketh vponupon thē would thinke them iolly fellowes: they can not doo amiſſe, they hauehave plentie. Aſke how doth ſuch a man: anſwere is made, hée can not but doe well, hée doth liue at his hearts eaſe: hée may diſpend fiue hundreth pounds by the yeare. When as neuertheleſſe his heart is in little eaſe: for cares doe pinch him: he doeth ſtill turmoile him ſelfe for to heape vp more: he doeth rob his owne bellie: he doth grudge to laie out any thing vponupon himſelfe: becauſe he is looth to diminiſh his ſubſtance.
This puniſhment (which he in blindneſſe can not perceiue) hath God laied vponupon him. For he is worthie to be thus puniſhed, beyng one which hath let goe the feare of the Lord. Thus we ſée that the righteous iudge doth puniſh the contempt of his lawes, both in this world and in that which is to come. Now the vexation and trouble both of bodie and minde, which men doe ſuſteine: in the world to come, the euerlaſting paines of hell. It is not againſt this doctrine, which is ſaid to the rich glutton in hell, thou receiuedſt good in thy life, & Lazarus paine, and now contrariwiſe hée is comforted, and thou art tormented. For this rich mā which was ſo daintily kept, both for his apparell & diet, thought he receiued good (when it was no more but ſuch pleaſure as brute beaſts inioy) which he had in all his aboundance: and wanting faith to reſt vpō God, he was not without his cares: for riotous men, and delicate Epicures, be very couetous and gréedie of gaine: for if they had a ſea of wealth, they are in doubt it will be dried vp.
How happie are thoſe which find fauour in Gods ſight, which hauehave a portion in this life, and afterward inherite eternall glory. This is it which Saint Paule ſaith, godlineſſe is great riches, which of it ſelfe doeth being contentation, and is fully ſufficient: for it hath the promiſes of this life and the life to come. There is an other thing which hée ſaith is a vanitie, which God alſo doeth lay vponupon the wicked: that they with vexation doo trauell to gather riches (not for themſelues) but to giuegive vntounto the righteous. They hauehave laboured, but full little doo they know vntounto whom the fruite of their labour ſhall come. The Aſſe doeth carrie great waight of treaſure vponupon his backe, but not for him ſelfe, or vntounto any vſe of his owne, but for his maiſter. Euen ſo theſe doe grone, and are burthened, and carrie the waight vntill they bring it where God will beſtow the ſame. Thus he hath laid open what mē find in worldly poſſeſſions. Let vsus carefully remember his doctrine.
The end of the fourth Sermon.