Eight Sermons on Ecclesiastes, Sermons · Sermon 6

Eight Sermons on Ecclesiastes · Sermons · Sermon 6

The ſixth Sermon.

Eccleſiaſtes. Chap. 3.

MOreouer I hauehave ſeene vnderunderVerſe. 16. the ſunne, the place of Iudgement, there is iniquitie, the place of iuſtice, there is wickednes.

17 I ſaid in my hart, God will iudge the iuſt and the wicked, for there is a time for eueryevery purpoſe, and ouer eueryevery worke there.

p. 9318 I ſaid in my hart concerning the order of the children of men, that God hath giuen them dignitie, and to ſee to, they are beaſtes to themſelues.

19 For the condition of the children of men, and the condition of the beaſtes, is euen as one condition to thē. As the one dieth, ſo dieth the other, for they hauehave all one breath, and there is no excellencie of man aboue the beaſt: for all is vanitie.

20 All goe to one place, all was of the duſt▪ & all ſhall returne to the duſt.

21 Who knoweth the ſpirit of man, that it goeth vpward, & the ſpirit of the beaſt, that goeth downward to the erth.

22 Therefore I ſee there is nothing good, but that a man reioice in his own workes, becauſe that is his portion: for who ſhal bring him to ſee what ſhall be after him?

Chapter 4.

SO I turned, and behelde allVerſe. … the oppreſsions that are wrought vnderunder the ſunne, and beheld the …eates of the oppreſſed, and none comforteth them: and loe, the ſtrength is of the hande of thoſe that oppreſſe them, and none cō forteth them.

2 Wherefore I prayſed the dead, which are now dead, aboue the liuing, which are yet aliue.

3 And I count him better thā them both which hath not yet beene: for he hath not ſeene the euill workes which are wrought vnderunder the ſunne.

4 And I ſaw all trauaile, and all perfection of the worke, that this is the enuie of a man from his neighbor. This is alſo vanitie, and affliction of ſpirit.

Eccleſiaſtes. Chap. 4.

MOreouer, I hauehave ſeene vnderunder the ſunne the peace of &c.

I noted the laſt time, that he wold ſhew ſome particulars of the euils p. 94and miſchéefes which hee obſerued▪ to fall vponupon others, which doe increaſe the miſeries of this life. Now hee commeth to them, and firſt beginneth with the oppreſſors, and the oppreſſed. God hath made all the inhabitants of the earth▪ of one bloud. He willeth them to dwell together in concord and louelove▪ to deale iuſtly, vprightly▪ and with equitie▪ and none to hurt, but to doe good each to other. But all this is gone, through the corruption of our nature, and wee are geuen to oppreſſe, to ſpoyle and deuoure one another like ſauage beaſtes.

For to méete with this, and for y^e preſeruation of mankind the Lorde hath ordeyned the ciuill power, hee hath erected the ſeate of iudgement and iuſtice vppon earth, he hath put his ſword into y^e hands of Iudges and ruler … to right that which is amiſſe. They are by duetie of their office and place to reſcue the innocent, to deltuer the oppreſſed, and to puniſh the wrong doers; This doeth bring much eaſe and quiet vntounto the Inhabitantes of the earth: for without it, no ſocietie, or common wealth can ſtand. There wold be nothing but théeuing, killing and ſpoyling. If this were not ſome what at all times peruerted, there might be much more comfort and reléef to the oppreſſed. But it falleth out as he ſaith, I hauehave ſeen vnderunder the ſunne the place of iudgemēt, there is iniquitie, the place of iuſtice, there is wickednes. The wicked ſhould there be puniſhed, and the innocent reſcued, and it falleth out contrarie. The Lord complayneth of this Pſal. 82. HowPſal. 82.Ps 82 long will ye iudge vniuſtly, and accepts the perſon of the wicked? He crieth vntounto them to iudge the fatherles and poor, but they heare not.

I know ſome take it that Solomon doeth not ſpeake here of the iudgement ſeate, but by the word place, vnderſtandeth as much as to ſay, in ſteade. Then is it thus, that the people in place, that is, in ſteade of iuſtice, doe iniury & wrong one another. I could yeald vntounto this, but that hee ſpeaketh in this manner, the place of iudgement there is iniquitie, which agréeth rather to a very place, thē p. 95to ſay in ſteade. But it may be obiected and ſaide, where did Solomon behold this corrupting of iuſtice in the very ſeate of iudgement? was not hée the2. Sam. 12.2 Sam 12 chéefe Iudge in his kingdome? Did hée, or coulde hee beholde ſuch a thing in his his owne daies, and not remedy it? I anſwere, that he ſpeaketh not of that which he had ſéene in one kingdome, or at one time, or which he behelde ſo much with outward ſight. But by an inward light and knowledge he beheld this great euill in all dominions vnderunder the ſunne, and at all times.

He did know right wel the great corruption of man, that tyrants ſhould oftē ſitte vponupon the higheſt ſeates of iudgemēt. And moreouer, that though the king him ſelfe be iuſt, yet his ſubſtitutes, and ſuch as are put in truſt vnderunder him, would peruert iudgement many times. For when they ſhould look vprightly into the cauſe, they be drawen awrie by manyreſpectes: for there be many thinges which hauehave force and ſtrength in them to draw a man awrie from miniſtring true inſtice. Sometime a gift doeth blinde their eyes, for the Lord ſaith, a gift doeth blind the eyes, and peruert the iudgement of the wiſe. Sometime they accept the perſon of the wocked, for ſome friendſhip, if not toward them, yet for ſome friend which intreateth that fauor may bee ſhewed, as it is vſuall in waightie cauſes that great men write vntounto Iudges, and then downe goeth the innocent very often, vnles the Iudge be of great courage, and feare God.

Sometime there is hatred toward the perſon, for religion. When the iudge is corrupt in opinion that way, as it falleth ont often, becauſe many iudges are ſo addicted to the ſtudie of worldly matters, and ſo wiſe in their owne eſtimatiō, that they muſt hauehave Gods matters ſquared by their rule: the wiſdome of the fleſh is their rule. Somtime feare carieth awrie, whē as ſome great perſon of honour doth ſpeake or write in fauour of the guiltie. The Iudges would be loth to diſpleaſe ſuch, & ſo in the place of iudgement there is iniquitie: iudgement commeth foorth p. 96wreſted, as the Prophet complaineth. This increaſeth greatly the miſerie of the life preſent, when as we lie open cō tinually vntounto a thouſand oppreſſions, where our refuge ſhould be, there we oftentimes find diſcouragement. The prophane and wicked man doeth deale with the innocent euen at his pleaſure, the rich doth iniurie the poore, and when they rome before the iudges, or thoſe that ſhould miniſter iuſtice, euen as if the power were ſet vp for countenance of the vngodly, they are praiſed: the other are rebuked and checked.

Alas what ſhall men doo, where ſhall they ſéeke comfort? is not this life miſerable? the world is euer full (and neuer more then at this day) of oppreſſions, iniuries, wrongs, and violence, & the place of iuſtice that ſhould right it, doeth often increaſe the ſame. Who is he that hath a peaceable minde, but had rather loſe a great part, if he might chooſe, then goe to the law for to ſéeke iuſtice? how many are vndoone, by going to law, how many are there which with long ſuite & great expences cā neuer attaine to their right? If he be rich or mighty that doeth the wrong, let him take away houſe or land wrongfully, we doo account it follie for a meane mā to ſeeke for iuſtice. The world is miſerably corrupted this way now, what remedie, what comfort? Doubtles none but that Solomon doth ſet foorth in the next verſe, I ſaid in my heart, God will iudge the iuſt and the wicked: for there is a time for eueryevery purpoſe, and ouer eueryevery worke there. The Lord hath made all men to dwell together vponupon the face of the earth: hée is the iudge of the whole world: hée is a iudge by nature: he is iuſtice and truth it ſelfe: he can not doo wrong vntounto any: he muſt néedes reſcue and deliuer the iuſt, and execute vengeance vponupon the wicked.

Herevpon Solomon doth gather, beholding withall the confuſion of matters vnderunder the ſunne, that there ſhall be a day of generall iudgement, when as all both good and bad ſhall come to their account, and when as eueryevery man ſhall receiue according to his déedes. It ſhall not euer be p. 97thus: Violence, oppreſſion, and iniuries hauehave but their time, and there is alſo the time for iuſtice, as he ſaith, there is a time for eueryevery purpoſe. The laſt clauſe of this ſentence may be taken diuers waies, as namely, that the iudgement ſhall be ouer eueryevery worke: or thus, he that is ouer eueryevery worke is there. The ſenſe both waies is true, and tendeth to one purpoſe: for it is moſt certaine by the ſcriptures that eueryevery worke both good & bad, ſhalbe brought vntounto iudgement, and it is God, who is ouer al, that ſhall iudge.

Let vsus here learne of the wiſe man, when we behold oppreſſion and peruerting of iuſtice, to gather aſſuredly that there is a time when things ſhal be ſet in better frame. Let vsus not be caſt downe & diſcouraged, when wée ſuffer wrong, and can find no help at the ſeats of iudgement, and places of iuſtice: for the time commeth when the high iudge will take our cauſe into his hand. Becauſe matters now go ſo farre awrie, be ſure there is a day appointed for better order. It cā not ſtand with Gods iuſtice that matters ſhould thus go cléere away.

The wicked doo not reaſon thus: but becauſe the Lord doth let them alone, and men doo eſcape with foule factes, they be the bolder, euen as if God did not regardPſal. 50.Ps 50 the thing at all. This I ſay: is a wrong collection, for that God now winketh at oppreſſion, and at y^e peruerting of iudgement, it is a ſtrong reaſon to proue that he hath ſet a time vntounto which he doth reſerue all cauſes, wée ſhall all come there both the oppreſſor and the oppreſſed. Let vsus proceed to that which followeth: I ſaid in my heart concerning the order of the children of men, that God hath giuen them dignitie, and to ſee to▪ they are beaſtes to themſelues. This ſentence is hard & difficult, by reaſon of ſome words in it, which may bée conſtrued diuers waies, and therefore no meruaile though it be vnderſtood diuerſly.

But to let paſſe how it is tranſlated in others, I will ſhew the cauſe why I take it thus, as I hauehave ſet it downe. Firſt, here is one word, Dibrath which in the Pſal. Pſal. 110.Ps 110110. is vſed for order: in this ſentence of p. 98the Pſalme, the Lord hath ſworne and will not repent, thou art a prieſt for euer after the order of Melchiſedech. This I take here to ſignifie the ſtate and order of y^e children of mē. Here is an other word, & that is Barar, which ſignifieth to chooſe, to purge, to declare. I take it here in the firſt ſence or the ſecond, that God hath choſen men or purged thē: that is to ſay, he hath ſet them vp & adorned them with dignitie and honour, and yet to ſée to they be beaſts to themſelues. For choiſe men, ſet vp in dignitie, are called in the holy ſcripture Berurim, which cōmeth of the ſame word Barar. And the Scripture ſaith Pſal. 49. Man is in honour, but ſhall not continue, he is like the beaſtes that periſh. So then touching the ſtate or order of the children of men, God hath giuen them dignitie and honour, but yet they be but as the beaſts to themſelues, as he ſheweth by reaſons afterward. This is ſpoken to pull downe the pride and loftines of mans nature, which doth ſo glory of an excellencie here in y^e world. For looke wel vponupon it, and we ſhall ſée, that this honour and dignitie doth not cō tinue, but man becommeth euen as the beaſts. The beaſts hauehave no order among them, they hauehave no magiſtracie, no ſeats of iuſtice or ſuch like. But the ſtronger doo oppreſſe the weaker, the wild do pray vponupon the tame, there is no place of refuge or ſuccour among them.

Among men, this is a goodly dignitie, a goodly order, that God giueth the ciuill power, princes and iudges, and men of honour. There are lawes, there be orders, there is authoritie to reſtrayne wrongs and oppreſſions, that they may not be as y^e beaſts to deuour one another. Yet do they partly in this become beaſts to themſelues, when the ſtronger do puſh the weaker, and when the ſeat of iudgement doth vphold wickednes. Men are cruell and ſauage beaſts one to an other many waies: but chiefly in death their dignitie doth vaniſh, and they differ not from the beaſts that periſh, as I alledged before, Pſalm. 49.

Therefore he ſaith, the condition of the children of men, and the condition of the p. 99beaſts, is euen as one condition to them: as the one dieth, ſo dieth y^e other, for they hauehave all one breath, and there is no excellency of man aboue the beaſt, for al is vanitie. All go to one place (ſaith he) all was of the duſt, and all ſhall returne to the duſt.

Thus we ſée hée proueth them notwithſtanding their dignitie, to be as the beaſts, becauſe the euent falleth out to be all one, no difference at all appearing. To day a iudge, a ruler, a mightie king, to morrow all one in condition with the vileſt beaſt. Both die alike, age, or ſome ſickneſſe or hurt, doeth cauſe the bodie to pine and languiſh, ſtrength faileth, they abhorre meate, and yéeld vp the breath. The ſame alſo is a like, for both hauehave noſtrels to draw in the aire, both man and beaſt gaſpe, and yéeld vp the ſame after one ſorte: the beaſt doeth rotte and turne to duſt, & ſo doth the man, for both were made of the duſt, and both returne to the duſt. In all theſe here is as he ſaith, no excellencie of man aboue the beaſt, for all is vanitie.

Thus we ſée man is in honour, but doth not cōtinue, he is like the beaſts that periſh.

The holy Scripture when it will abate mans high ſtomake, doeth put him in mind, that his breath is in his noſtrels, he is but duſt and ſhall die, and returne to duſt. Now becauſe this fooliſh vaine glory that men hauehave in themſelues and in the vanities of this world, cleaueth ſo faſt, Solomon vrgeth the matter▪ very ſore, when he maketh no difference at al, nor no excellencie of man aboue the beaſt.

Let men conſider well of this, and it muſt néedes make them leſſe eſtéeme the glorie of this worlde. Now if they hauehave riches and be a ſteppe or two in honour aboue other, it fareth with them as if they were of an other kindred, yea as if they were petie gods. But if it could enter into their mind to thinke, I hauehave honour and dignitie, and glorie here in the world. I am ſet vp aboue the common ſort, but ſhal this differēce betwéene me and them continue? Surelie no: I p. 100ſhall be made equall with the baſeſt men, yea which is more, I ſhall differ nothing at all from the vileſt beaſt. I ſhall hauehave no excellencie aboue a dogge. His breath is as my breath, we draw in all one aire. Hée and I ſhall yéeld it foorth a like, I ſhall die as hée dieth. My carcaſſe is now deintily ledde, lieth ſofte, is decked with rich apparell, and is honoured: It ſhall bée as vile and as rotten and lothſome as his: wée both returne to duſt, that bodie which now is honoured, within few dayes if a man come to it, he muſt ſtoppe his noſe. Why doo I then ſéeke to glorifie my ſelfe in this vaine eſtate▪ … ▪ Why doo I not tread downe theſe vanities, and ſéeke the glorie that is of God?

I ſay if wée could with this noble King, enter throughly into ſuch conſiderations, the vayne worlde ſhoulde not ſo bewitch vsus, and carrie vsus from God. For who is ſo fooliſhe to labour moſte for that, which within a ſhort time can not make him differre from the bruite beaſtes?

But it may be obiected, that this is hard to ſay, there is no excellencie at all of man aboue the beaſt, when death commeth, ſéeing the beaſt doeth wholy peariſh: but man hath a ſoule which doth not die, but liueth, though the bodie turne to duſt?

This obiection doeth Solomon preuent, when he ſaith, who knoweth the ſpirit of man, that it goeth vpward, and the ſpirit of the beaſt that it goeth down ward to the earth? As if he ſhould ſay, though it be moſt certaine that man hath a ſpirite which dieth not with the bodie, but returneth to God that gaue it, (as he ſpeaketh afterward in the laſt chapter of this booke,) and that the beaſt hath no other ſpirit or ſoul, but ſuch as dieth with the bodie, yet this maketh no difference betwéene them touching this preſent… worlde. For whereby can any man gather, in the death of mā, that he differeth or hath an excellencie aboue the beaſt? I there be, it doeth not appeare: neith… doeth it therefore touch the ſtate of the world. Such as die in the Lord are bleſed, p. 101and doo in that reſpect farre excell the beaſt. But touching this world (about the vanitie and miſerie wherof Solomon diſputeth) there is no difference nor excellencie, nor priuiledge aboue the beaſt. For the men which hauehave imbraced this preſent world, they hauehave a ſoule in deede that liueth, but it were a thouſand times better for them, if they had not, but did wholy periſh as the beaſtes. Here is no colour of matter in this ſentence, to vphold the wicked opinion of thoſe deteſtable monſters, which denis the immortalitie of the ſoule. When they alleadge this ſaying of Solomon, yée ſée it is but wreſted.

Againe, here is no cauſe to moue vsus, for feare leaſt we ſhould ſtrengthen that wicked opinion, to take it that Solomon doeth here ſhew what hée iudged by humane wiſdome: for humane reaſon hath not ſo iudged, that men differ nothing at all from beaſts after death. The humane reaſon is ſo blinde, that it will not bée brought to make ſuch a proofe as this, that man doeth not differ from the beaſt, becauſe all is vanitie, as we ſee he ſaith a litle before in this diſcourſe.

I ſay therefore it is out of all doubt a matter propoūded by Solomon, through the due contemplation wherof, the proud and loftie mind of man may be brought downe, that he may thirſt for a better eſtate, and ſéeke it: that he may leſſe regard theſe tranſitorie things, in which his condition doeth fall out very ſoone to be all one with the beaſtes. And here we may remember by the way, how abiect and baſe the proud mindes of men be which know not God. They be as loftie in conceit, as if all fortitude and magnanimitie were in them: yea they would ſéeme to be gloriouſe, and yet looke well vponupon the matter, and yée ſhall ſée they hauehave bowed downe themſelues to a baſe condition? when their heart is ſet vponupon earthly glorie, which can not long lift them vp aboue the beaſt. In déede this is the valiant mind, to diſpiſe, to tread downe the vaine pomye of this world, to eſtéeme baſely of things tranſitorie, to long for that bleſſed eſtate in which there ſhall no baſenes approch. p. 102And in which it ſhall not be ſaide, man is in honour, and ſhal not continue, he is like the beaſtes that peariſh.

If the ſonnes of great Princes, which are borne to honor and dignitie, ſhould be ſo baſely minded, as to let goe all regarde of their birth and place, and chooſe rather to be ſhepheards, or Plowmen, it would be wondered at. But when God calleth vsus to a farre greater glorie, and wee eſtéeme it not, but ſet our mindes vponupon the beggarlie pompe of this world, it ſéemeth no maruaile at all, yet the trueth is, that theſe latter are much more to be wondered at, thē thoſe other, they be baſer minded. Let vsus goe for ward, it followeth in the next verſe, Therefore I ſee there is nothing good, but that a man doe reioyce in his workes, becauſe that is his portion: for who ſhall bring him to ſee what ſhalbe after him? He hath vttered this diuers times, in which he affirmeth, that there remayneth no good vntounto man of all his trauaile after death. To reioice in his workes, to take part while he liueth, is all the portion that he can hauehave of things vnderunder the ſunne, for he ſhall neuer be brought againe ſo much as to hauehave the ſight of any thing that ſhalbe after him. God hath ordeyned that we ſhal hauehave the vſe of his creatures to ſerue for preſent neceſſitie, which we may reioyce in, not like gluttons, epicures, or riotous folke, but by them to hauehave our hearts lifted vp to the geuer.

Mans nature is not onelyonly able to doe the former, namely, gluttonie and exceſſe: but is prone thereunto. But this later is the ſpeciall gift of God, as hee taught vsus in the ſecond Chapter: ſuch as hauehave not this, hauehave no portion at all of the riches & goods which they poſſeſſe, bee they neuer ſo wealthie: Unleſſe we will account it a portion which differeth not from that which bruite beaſtes doe equally enioy. For they take pleaſure in ſwéet paſtures they hauehave their delights. Contrariwiſe, ſuch as hauehave a portion in the creatures, reioiſing in them, as by them being lifted vp to reioyce in God, are not hindered, though they hauehave little. For it is writtē, a ſmall thing which the righteous hauehave, p. 103is better then the great reuenewes of thePſal. 37.Ps 37 wicked, Pſal. 37.

It followeth, I turned and behelde all the oppreſsions that are wrought vnderunder the ſunne, &c. I noted vntounto you that hée dealeth with the oppreſſors, and oppreſſed: and hauing firſt propounded what he beheld the ſtate of mans life to be in that former, now hee commeth to that other. When he ſaith he beheld all the oppreſſions that are wrought vnderunder the ſunne, it confirmeth that which I taught you before, namely, that it was not with bodily ſight, but with inward contemplation of minde: he did finde that euen vnderunder the beſt kings it coulde not be auoyded, but that in the kingdome there would be oppreſſions. For ſuch as be put in truſt to execute iuſtice, doe ſoone ſwerne, the corrupt nature of man is ſuch: then how can it be auoyded where a wicked Prince is ſet vponupon the throne? If the king himſelfe be as a deuouring Lion, what wil his of…icers and miniſters be? This did Solomon vew throughlie, and therfore ſaith: turned and beheld all the oppreſsions that are wrought vnderunder the ſunne.

We may learne by his ſpeache here, when he ſaith, I turned and beheld, for it doeth vsus to witte, that he fixed and bene the eyes of his minde euen whollie, for the time, vppon the oppreſſions that are wrought. He applied all the force of his wiſdome and knowledge, to ſearch this thing aright: and ſo did he … al other matters which he made triall of.

This was a wiſe mans part; the eyes of a foole are in y^e corner … of the world, as he …aith in the Prouerbes▪ He looketh all abroad, vppon all thinges at once and ſo hath no d…p…ight into my thing. For▪ as it is in thinges ſubic… vntounto our bod… ſight, when we looke with our eyes br… vponupon all, … nothing but ſuperficially, or in a glimſe vponupon the …, ſo is it with the minde, for the conſideration of euerie particular vanitie and miſeri… in the ſtate of this life.

The wiſe heart …e…th and taketh note of eueryevery thing particularly. But th… foole goeth thro…gh all▪ looketh round about, neuer furneth his eies from one to p. 104another, to faſten them, and ſo knoweth nothing perfectly. God hath ſet menne in the world to be taught by all things, but the moſt are wonderfull negligent, not onelyonly about things here ſpoken of, but alſo in the holy word of God.

Many are content▪ to reade now and then at their pleaſure certaine chapters ſleightly, but who are they, or where are they almoſt, which d…o labour in deede to find out the will of God from point to point? who doth giuegive himſelfe with déepe meditation to ſtudie the word of God? Is it meruaile though all be ful of fooles, if we reſpect true wiſdome? we hauehave no promiſe to be wiſe vntounto God, vnleſſe wée ſearch for wiſdome, and digge for it as for hidde treaſures Prou. 2. Be diligentProu. 2.Prov 2 then brethren; and God will bleſſe yée: ye ſhal eſpie al the vanitie of this world: ye ſhall be deliuered from it, and find the way to true bleſſednes. God hath promiſed to bleſſe the diligent, ſéeke and yée ſhal find. Next let vsus conſider what he found touching oppreſſion, Behold (ſaith he) the teares of the oppreſſed and none comforteth them: and lo the ſtrength is of the hand of thoſe that oppreſſe them, and none comforteth them.

What a miſerable condition is this, that oppreſſions are alwaies ſo many & ſo grieuous, and none to comfort the oppreſſed. Where there is ſtrēgth & might, there they wrong the weaker, euen as the ſtronger beaſtes doo puſh and harme the febler? there be multitudes of poore men in the world, whoſe wiues and children, through oppreſſion of the rich, hauehave ſcarce bread to put in their mouths, or rags to hang vponupon them. The landlords ſet ſuch rent of their grounds, that they labour and toile like horſes, ſpend their ſtrength, and can get nothing, which bée the tenaunts. This is a cruell part, for they doo euen as it were, eat the fleſh, and drinke vp the bloud of theſe and of their children. And yet there is greater crueltie, they plucke away from the widow & fatherles that litle which was left them. If there be but a cow, they will hauehave it: let there be two or thrée poore babes, frō whoſe mouths they ſnatch away y^e milke, p. 105it doth not moue them. If there be a litl… cōmoditie of houſe or land, what deuiſes they hauehave to wind it in, and to wring it away: they goe as nigh as to the bedde which they lie vponupon.

This ſauage crueltie exerciſed eueryevery where vponupon the weake by thoſe that are ſtrong, doth cauſe many a ſalt teare to be ſhed. The ſmart is great, they may wéepe to eaſe their hart a litle, but there is none to comfort them. The Lord doeth looke vponupon it, and will be reuenged. For if this ſhal be heard, Goe ye curſed into euerlaſting fire, prepared for the deuill and hisMath. 25.Matt 25 angels, for when I was hungrie ye gaue me no meat, &c. How ſhall they eſcape which doo ſnatch away the meat from the hungrie? take héed all you that hold away other mens houſes & lands, becauſe they be not able to wage law with ye. Take héed you that grind the faces of the poore, and gripe them with harde bargaining. Take you héed alſo, that accept the perſon of the mightie, or iudge for reward.

The iudge of the whole world doeth lay vp al theſe things in ſtore againſt the day of vengeilie. Lay aſide your crueltie;Iam. 1.Jas 1 viſite the father leſſe and widow in their diſtreſſe, dea… your bread to the hungrie, helpe them to their right which ſuffer wrong, and then ſhall ye hauehave none of theſe teares of the oppreſſed againſt yée▪ which Solomon beheld vnderunder the ſunne▪ Princes and great men … whoſe place ye … in. Is it not Gods ſeat▪ hath not he ſaid ye are gods? …e ought to be like him: He doth not abhorpe the poore. He is the father of the fatherl…s, and iudgeth the wid… caſe. He hath ſet ye vp to be eyes to the blind, le… to the lame▪ and armes to the weake▪ He giuegive thys in charge, open thy mouth for the dumbe, deale in the cauſe of the poore, deliuer theProu. 31.Prov 31 oppreſſed▪ iudge the fatherleſſe and widow…breake the …awes of the wicked, and deliuer the pray out of his teeth.

If ye would execute this throughly, it ſhould not beſ…d, I behold the reares of the oppreſſed▪ & there is none to comfort them. The rich men … men of countenance are let in by and by when they come, the poore man is thruſt back: ſome p. 106gentleman doth take away his land from him, to his vtter vndoing, he is not able to go to the law: he would make his caſe knowen to the prince, who will doo it for him? he may well go and wéepe in a corner to himſelfe. If he had any thing left he were euen as good giuegive it away as ſéeke remedie, vules he hauehave ſome friend. How w…e thy a matter were it, if princes & great iudges would make the entrance for poore men eaſie vntothem, by appointing ſuch as ſhould attend for that purpoſe, and that they would not be wearie of the trouble. It would ſtay many oppreſſions, for they would be aſhamed to doo them, if they thought it ſhould come to be ſcanned: and ſo ſhould God be highly pleaſed.

But to know what the ſtate of the world hath euer beene concerning this, lette …heare what Solomon addeth▪ Wherfore I praiſed the dead, which are now dead I aboue the liuing which are yet a liue… And I account him better thé them both which hath not yet been▪ for he hath not ſeene the euill works which are wrought vnderunder the ſunne. Hée doth eſtéeme the miſeries, ſo many & ſo great which fall vponupon men by oppreſſions, that …e cōmendeth the ſtate of the dead, aboue the caſe of thoſe which remaine aliue: yea he doeth account him beſt at eaſe which hath not béene. The dead, though they be now rid and freed, and in that reſpect better then the liuing, yet becauſe they hauehave paſſed through the calamities of this life, and borne their burthen of them, …e maketh them inferiour to thoſe which are vnborne, becauſe they hauehave not ſéene the euill worke that is wrought vnderunder the ſunne.

He ſetteth this life before vsus, as a ſea or goulfe full of ſtormes, vnquietnes and troubles, death is as it were the hauen & landing place, where menne are ſet frée. But they are moſt at eaſe which neuer came in it, they hauehave not felt, nor taſted of theſe bitter blaſts, nor béen toſſed with vsus. This being true, what ſhal we thinke of thoſe which ſéeke feliciti… and good in this world? But it may be ſaid, how can this be true which Solomon ſpeaketh? p. 107The wicked goeth through many troubles in this world, yet when he is dead & freed from them he is not in better, but in worſe caſe, feeling aſſuredly, that he is dā ned. The godly, although of all other the moſt miſerable in this world, (if we reſpect only y^e waight of afflictiōs) yet they be in ioy after death, are happy that euer they were borne, & therfore it can not be ſaid, that he which hath not yet béene is better then they. I anſwere, y^t Solomon doth not reſpect any thing in this cōpariſon, but that which is vnderunder the ſun. He doeth proue that vnderunder heauen, there is naught but vanitie.

He doeth not in this place medle with that which is out of the world: that is, either with ſaluation or damnatiō. We ſée the men that ſéeke good in y^e world, doe ſet thoſe reſpects alſo aſide: ſo that he dealeth now within their compaſſe. Is this true, that reſpecting y^e miſeries of this world, the dead be in better caſe then the liuing, & he that hath neuer béene borne better at eaſe then they both? Is it not then alſo true, that he ſaid, vanitie of vanities, all is vanitie, there is no profit to a man of all his trauaile vnderunder the ſunne? Why then doo men ſet their heart vponupon this miſerable life? what will they find in it?

The next ſentence ſetteth foorth another euill which might make this life vnpleaſant, when he ſaith, I ſaw all trauaile and al perfection of the worke, that this is the enuie of a man from his neighbor, this alſo is vanitie, and affliction of ſpirite. Wee hauehave heard how miſerable he iudged this life by reaſon of oppreſſions: now hee ſpeaketh of that which addeth further miſerie. It is but a ſmall thing which man hath allotted him here, euen to reioyce in his workes, and yet he cā not enioy the ſame quietly, or without vexation. God geueth ſkill in all maner of workes which are wrought vnderunder the ſunne. The greater giftes he geueth, the greater perfection doe they ſhew in their workes that hauehave them. It is (after a ſort) to be iniurious to God himſelf, whē men doe not geue the due praiſe vntounto ſuch men that doe ſo excell in giftes of ſkill. They ſhould be honoured, and hauehave matter p. 108to reioyce, but they be enuyed. The more perfect they be, the more dooth enuie repine. This ſpringeth from vainglorie, and couetouſnes withall.

Men would be prayſed, and hauehave the chéefe fame and profite of their ſcience. If God hauehave geuen more perfection vntounto an other, it gréeueth them, they depraue, and diſgrace all that euer they can. From hence doe flow foorth many annoyances, which make this life gréeuous.

To conclude then (beloued) ye may ſée alſo out of this portion of Scripture that I hauehave now handled, that the vanitie and vexation of this life is very great, & ſhall euer continue. God geue vsus grace to conſider of it, and to be ſo much further drawen from things tranſitorie.

Amen.

The end of the ſixth Sermon.