Eight Sermons on Ecclesiastes, Sermons · Sermon 1

Eight Sermons on Ecclesiastes · Sermons · Sermon 1

The first Sermon.

Eccleſiaſtes. Chap. 1.

THe wordes of Eccleſiaſtes, the ſonne of Dauid, king in Ieruſalem.

2 Vanitie of vanities, ſaith Eccleſiaſtes, vanitie of vanities, all is …itie.

3 What profit remayneth to a man all his labour, in which he laboureth …der the ſunne?

4 One generation paſſeth away, and other commeth, but the earth abi…th for euer.

5 The Sunne ariſeth, the Sunne go… downe, and haſteth againe to the …ace where it did riſe.

6 The wind goeth toward the South, compaſſeth about toward the North. Compaſsing, compaſsing goeth the winde, and the winde returneth by his circuites.

7 All flouds runne into the ſea, & yet the ſea is not filled, whether the flouds runne, from thence they ſpeedelie returne to goe.

8 All things are weary, man is not able to vtter it, the eye is not ſatisfied with ſeeing, neither is the care filled with hearing.

9 That which hath been, is the ſame that ſhalbe, and that which hath beene done, is the ſame that ſhall be done, neither is there any thing new vnderunder the ſunne.

10 Is there any thing of which it is ſaid, behold this, this is new? it hath been in the ages that were before vsus.

11 There is no remembrance of former things, alſo, of later thinges which ſhall be, there ſhall be no remembrance with thoſe that come after.

p. 2Eccleſiaſtes. Chap. 1.

THe wordes of Eccleſiaſtes, &c.

This Inſcription of the booke ſheweth whoſe doing it was, when it is ſaid, they be the words of Eccleſiaſtes, the ſonne of Dauid, king in Ieruſalem, this was king Solomon. They be his wordes, and his writing. Hée ſet it foorth for an inſtruction of Gods people in all ages.

If any will obiect, that here is no proper name mentioned, and all the kinges of Iuda were the ſons of Dauid: why might not this Eccleſiaſtes bée Ezechia, Iehoſaphat, or ſome other of the godly kinges, before, or after them. I anſwere, that the ſonne of Dauid, which wrote this booke, was he that did excell in wiſedome all that were before him in Ieruſalem, (as it is expreſſed in the 16. verſ… of this Chapter,) and therefore could b… no other but Solomon. For of him God ſaith, 2. Chro. 1. Becauſe thou haſt aſked2. Chro. 1.2 Chr 1 wiſdome, wiſdome is granted vntounto thée▪ and riches, and honour, ſo that there hath not béene the like among the kinges tha… hauehave béene before thée, neither after thée ſhall there be the like.

It may be demaunded, why he doeth not, (as in the Prouerbes, & in the Song of Songes, which hée made of Chriſt and his Church,) call himſelfe by his vſual… name, Solomon, by which hee was be… knowen: but doeth take a ſtrange name▪ not vſed elſwhere in all the Scriptures▪ For through this booke hée calleth himſelfe in Hebrewe, Koheleth. In déed, this is ſomewhat to be ſtood vponupon: and I will briefly ſhewe you the reaſon of it, which is to be gathered from the ſignification o… the word.

The Gréekes did tranſlate this word Koheleth, Eccleſiaſtes, and that is in ou… Engliſh tongue, a Preacher: and therefore p. 3we ſay in our tranſlation, the words …f the Preacher, and ſo it ſhould be the …ame of an office, or function, if we take …t in that ſence. But we neuer finde any Prophet, Prieſt, or Teacher, in all the whole Bible, called Koheleth: & doubt…eſſe, if he had meant to call himſelfe a …reacher, he would hauehave ſaid, The words …f Kohel, rather than Koheleth, which is …n the Feminine gender.

Kahal is an aſſemblie, & congregation of people, or the Church. Koheleth might …ery well carie this ſignification, to be one that doeth gather the ſame together, or that doeth ſpeake in the aſſemblie: but that he vſeth (as I ſaid) the Feminine gender, and therefore it carieth the moſt …itte ſence, that he calleth himſelfe an Eccleſiaſticall perſon, (not as we call them Eccleſiaſticall which beare office in the Church-matters) but a perſon that is of the Church, or a ſoule vnited to y^e church, or ſpeaking in the church. Whereby we may perceiue, that this name is a nots for euer of his repentance, how that hée forſooke the euil into which he had fallen, and turned againe to the Lord his God. For the holie Scripture doth teſtifie, that Solomon did marrie outlandiſh women, which were Idolaters, they drew away his heart, ſo that he ſinned, and fell grieuouſly. He was reproued of God for it,1. Kings. 11.1 Kgs 11 as we read, 1. Kings 11. He made this booke, to remayne as a publike record of his returne, and therfore he is Koheleth, a perſon, or a ſoule reconciled to God, and to his Church. In this ſence we may call him Eccleſiaſtes.

I know it will be replied by ſome, that the word of God doth not any where teſtifie, that Solomon euer repented, after his great fall, but leaueth it in doubt: and to proue his repentance by this one title, by which hee doeth name himſelfe, is but a weake reaſon. For, let the ſignification of the name be certaine, yet is it vncertaine, whether he wrote this booke after his fall. To this I anſwere, that he did write it after the long triall and experience which he had made in all things vnderunder the ſunne, and no doubt, after his fall. For, touching his repentance, although p. 4it be not ſaid any where, in theſe expreſſe words, Solomon repented: yet may it bée proued by neceſſarie conſequence out of the ſcriptures, that he did vnfaynedly repent.

I reaſon thus. He was one of Gods elect, therefore he returned to his God by true repentance, ſéeing it is vnpoſſible, that the elect ſhould periſh, Math. 24. ToMath. 24.Matt 24 proue that he was Gods elect, I firſt alledge that which was ſaid to Dauid at his birth, 2. Sam. 12. & which Nehemiah 2. Sam. 12. Nehe. 13.2 Sam 12doeth ſpeake of him, Chap. 13. Nathan the Prophet was ſent to Dauid from the Lord, willing him to call his name Iedediah, tendring this cauſe, that God loued him.

Nehemiah ſpeaking of the fall of Solomon, ſaith, yet he was beloued of his God, grounding vponupon thoſe wordes of Nathan. What a ſpéech were this, to ſay, hée was beloued of his God, if he were not gods elect? Doeth the Scripture euer ſpeake ſo of any reprobate? God ſaith by the prophet Malachie, Chap. 1. Iacob hauehave I loued, and Eſau hauehave I hated. Mal. 1.Mal 1Saint Paul hereupon doeth argue, Rom. 9. and proue that God hath choſen Iacob. Rom. 9.Rom 9And why may we not reaſon thus vponupon theſe words, the Lorde loueth him, hée was beloued of his God: therfore he was Gods elect. Then the Scripture leaueth not his repentance in doubt. I will not ſtand vponupon this, that hée was a figure of Chriſt, Pſal. 45. That hee was an excellentPſalm. 45.Ps 45 Prophet, opening high miſteries of Chriſt and his Church: but I will come to that which is written of him, 1. Chro. 17. 1. Chr. 17.1 Chr 17where God ſaith to Dauid, I will be his father, and he ſhall be my ſonne, and I will not take away my merciemercy from him, as I did from him that was before thée.

Some wil ſay this is ſpokē of Chriſt, for the title is too high for any Angell, Heb. 1. I anſwere, that God ſaid of Dauid, Hebr 1.Heb 1thou art my ſonne: but yet, as he was the Figure of Chriſt, Pſal. 2. and ſo her… Pſalm. 2.Ps 2of Solomon, For this cānot be denied, that the Lord ſpeaketh it of that ſonne of Dauid, which ſhould build the materiall Temple, which Dauid had in purpoſe p. 5for to build: and God ſaid of this man, I will be his father, and he ſhall be my ſonne, and I will not take my merciemercy from him. If God did not take his merciemercy from him, then he repented. When heir Solomon was dead, his way is ioyned with the way of Dauid his father. For Rehoboā his ſonne did wel thrée yeres, and thoſe thrée yeres he is ſaide to hauehave walked in the way of Dauid and Solomon, 2. Chron. 11. Solomons beginning2. Chr. 11.2 Chr 11 was good, and ſo was his ende, or els hee ſhoulde not be coupled with Dauid. And thus we ſée he was Gods elect, and therefore repented, and became Koheleth. So that we hold for certaintie, that this name which he geueth himſelf, and this booke, are for publike note, and record of his repentance, and reconciliation to God, and his Church.

Thus much of the Anthor of this booke, and for what cauſe he calleth himſelfe by this vnuſuall name. Now we muſt obſerue to what end he made it, or what was his chiefe purpoſe and intent in writing: which in few wordes I may ſay was this, euen to inſtruct men how to come vntounto the true bleſſedneſſe. A worthy worke, and moſt profitable vntounto al that thirſt and long for ſaluation. The whole worke conſiſteth of two partes. For he draweth men firſt frō the wrong way. Thoſe that ſet their hearts vponupon the riches, the honors, the pleaſures, and the wiſdome vnderunder the ſunne, to ſéeke any felicitie or good in them, are in a wrong way. From this he perſuadeth: then he ſetteth forth the right way vntounto bleſſedneſſe, which is in the true worſhip and feare of God. Hereunto he mooueth very carefully. We muſt note, that he beginneth with the vanitie and miſerie of all thinges vnderunder the Sunne, becauſe no man can worſhip God a right, or feare him in truth, vntil he hauehave learned to renounce the world. Marke well what our Lord ſaith, No man can ſerue two Maſters, ye can not ſerue God and Math. 6.Matt 6Mammon, Math. 6. No man can louelove God, which loueth the world. For thus it is plainely ſaid: LoueLove not the world…, neither the things of the worlde, if any p. 6man louelove the world, the louelove of the Father is not in him. For whatſoeuer is in the world, as the luſt of the fleſh, the luſt of the eies, and the pride of life, is not of the father, but is of the world. 1. Ioh. 2. 1. Ioh. 2.1 John 2The louelove of the world is enmitie againſt God, ſo that he which will be a fréend of the world, maketh himſelfe the enemie of God. Iam. 4.Iam. 4.Jas 4

In the ſame place alſo wee learne, that ſuch as louelove the worlde, committe who redome againſt God: for he calleth them adulterers, and adultereſſes. It is becauſe mans heart and ſoule ought to be maried to God, and to be kept chaſt and pure vntounto him for the lone: now when it doth giuegive away y^e louelove vntounto the world, and doth imbrace it as a ſweete Ladie in which it doth delight, it committeth ſpirituall whoredome. For the ſame cauſe the holy Ghoſt calleth the couetous man an Idolater. Epheſ. 5. His harte ſhouldEpheſ. 5.Eph 5 be ſet vponupon God, and it is ſet vponupon the world, he ſhould truſt in the liuing God, and he doth truſt in riches. What is this but to ſet vp an Idoll? The cares alſo of this world, and the deceitfulneſſe of riches, are thornes which choake the good ſéede of life. Math. 13. Plow vp your fallowMath. 13.Matt 13 and ſo we not among the thornes, ſaith God vntounto his people, Ierem. 4. ByIerem. 4.Jer 4 all theſe places we may ſée how neceſſarie it is, that before Solomon do come to teach men where they ſhall ſéeke true bleſſednes, he emptieth their harts of the louelove and care of earthly things: and this is that I ſaid …he draweth men firſt from the wrong way. How well he doth performe this, we ſhall vnderſtande, if the Lord do giuegive vsus eares to heare.

Vanitie of vanities, ſaith Eccleſiaſtes: Verſe. 2.vanitie of vanities, all is vanitie. Now wée come to the matter. For this is his propoſition, in which he propoundeth and affirmeth that, which after ward he manifeſteth & proueth by arguments. It conteineth in it the firſt of thoſe two heads or points of doctrine: namely that in all things vnderunder heauen, there is nothing to be found but extréeme vanitie, and miſerie, and therefore ſuch as ſéek… the world are in a wrong way. He pronounceth p. 7this (as we all may ſée) with a moſt vehement outcrie, and as it were with the ſhril ſound of a Trumpet. The dul harte of man doth force him thereunto. For we are all by nature ſo earthly minded, ſo drowned and ouer whelmed in the luſts and pleaſures of this world, and our eares ſo ſtopped with earth, that we can hardly be made to heare. Nay to ſay the truth, let him ſpeak neuer ſo lowd and ſhrill, to draw mens heartes from this world, except God worke by his ſpirite, and giuegive eares, hee ſpeaketh vntounto ſtones. Ponder wel in your minds with earneſt meditation, the waight of this phraſe, Vanitie of vanities, and the ſame doubled with this addition, all is vanitie, and ſée if yee can comprehende what the ſpirit of God doth here vtter, concerning the extréeme vanitie of all things in this worlde, for to quench the flames of our mad louelove towardes the ſame. For I had rather thus exhort men vntounto ſuch meditation of his words, then to ſtand in opening his pharſe and manner of ſpeach. Conſider therfore that he contenteth not himſelfe, to ſay all is vaine, but vanitie it ſelfe, yea the vanitie of vanities.

And ſeing our vnbeléefe is ſuch, that we can not giuegive credite vntounto the worde of God, where it doth but affirme, and the ſpirite of truth doth thus farre yéeld vntounto vsus, as to make proofe by reaſons and argumentes of that which hee here vttereth, let not vsus be wanting on our parts through careleſſe negligence, and ſo heape ſinne vponupon ſinne, vntounto our greater condemnation. For the more graciouſly hee applieth himſelfe for to heale our ſoules, we (refuſing or neglecting this bountifulnes) the more we heape vp ingratitude, yea the more iuſt and heauie is our damnation.

What profit is there vntounto a man of Verſe. 3.all his trauell, in which he traueleth vnderunder the Sunne? Here we hauehave the firſt reaſon, which he vſeth to proue his propoſition. He doeth not expreſſe euerie part of the argument, but the aſſumption onelyonly. For the principle vponupon which hée groundeth, is ſo cléere, that there is no head ſo dull, but doeth acknowledge it: p. 8and therefore is omitted. Neuertheleſſ… for your helpe I will note it. This it is, about whatſoeuer there is labour ſpent, yea ſuch labour as carieth with it griefe, (for he vſeth a word that ſignifieth labor with moleſtation) and no profite ariſeth thereof, there all is extreme vanitie and miſery. Who is (I ſay) ſuch a dullard, yea ſuch a blocke, that he will denie this, or call it into queſtion? aſke a foole, and he can ſay, it is vanitie to labour ſore and receiue no profite thereby: then if it be prooued, that man of all his ſore labour wherein he laboureth & vexeth himſelfe vnderunder the Sunne, (that is in worldly affaires) receiueth no profite: ſhall it not follow that all theſe things are vanitie, yea euen vanitie of vanities?

Thus wée are to conſider of the whole reaſon: the firſt part, which is the groūd of this argument, ſore toile with vexation and no profite, is vanitie. as I ſaid, is ſo cléere that the blind doo ſée it, none denie it: men doo alſo féele and find by experience, that worldly things are gotten and kept with great labour, trouble and moleſtation. What néede he then ſtay to make any declaration of that, vnleſſe he would light a candle at none? But the other point, namely that man hath no profite of all his labours & vexations, is not beléeued, For would the whole world be ſo mad as to ſtand to fill a bottomleſſe tub? We ſée all the world is buſied to get earthly things, if there be no profit enſuing, it is no better then to fill a bottomleſſe tub. Would men take ſuch paines to heape vp riches, to clime to honours, to fill and ſtuffe themſelues with delights & pleaſures, yea euen to ſell their ſoules and bodies to the Diuell to come by the ſame, if they thought there were no profite remaining vntounto them? It is therefore out of all doubt, that men doo make their reckoning and caſt their account, to receiue great commodities and fruite by their laboures: this then being not beléeued, but called in queſtion, he doth ſtande to proue it, and this one point being proued, all the argument ſtandeth firme and manifeſt. And howſoeuer it ſéemeth vntounto mans blind nature, that there is profite p. 9and commoditie to be looked for in the trauaile for earthly things: yet becauſe he proueth and manifeſteth by two notable reaſons that there is none, hée doeth ſhake it of as it were in ſcorne, and ſaith not, there is no profite, but what profite is there vntounto man of all his ſore trauaile, wher in he trauaileth vnderunder the ſunne?

He vſeth in déed diuers reaſons afterward, for to perſwade men in this point wherein they are ſo madly blinded, but I ſay two, becauſe in the words next following hée vſeth two generall arguments, the one taken from the eſtate and condition that man is in which trauaileth: the other frō the eſtate of the things in which, and for which he doth trauaile. O that men could be brought to vnderſtand thē aright, that they might ſée how they labor without all profit for this preſent world, they would not vex thēſelues & deſtroy their ſoules for to get nothing. They would not be ſo grieuouſly tormē ted with ſorow & care, for the loſſe of the world, forgoyng that which is nothing. But alas how ſhall we be brought to beléeue this? we make account of no gaine, but when wés finde the treaſures of the earth. We féele no loſſe, but whē we forgoe them, this is our madneſſe, vntill it pleaſe God to giuegive vsus better wiſedome, and to open the eies of our mind, that we may acknowledge, that the things which are ſéene be temporall, and the thinges which are not ſeene, eternall. That wée may labour for the true treaſure: not for the meate which periſheth, but for that which indureth vntounto eternall life. Ioh. 6. Iohn. 6.John 6Beloued, lay vp this in your hart, that Gods ſpirit here affirmeth: namely, that a man hath no profite of all his ſore trauaile, wherein he trauaileth vnderunder the Sunne.

Conſider the reaſon by which he proueth it, if yée can come to be perſwaded to beléeue it, to féele it to be ſo, ye hauehave attained to a great matter, yée hauehave greatly profited, your hart is rid and cured of a ſore diſeaſe, yée hauehave made a great ſteppe toward the kingdome of heauen. For yée ſhal be deliuered from that which S. Paul ſpeaketh, 1. Tim. 6. They that would be1. Tim. 6.1 Tim 6 p. 10rich fal into temptation and into a ſnare, …nd into many fooliſh and noyſome luſts, which drowne men in deſtruction & perdition: for the louelove of monie is the roote of all euill, which while ſome hauehave luſted after, they hauehave erred from the faith, and hauehave pearced themſelues through with many ſorrowes. I ſay, if a man be thoroughly perſuaded in his hart, that there is no profite of the trauaile vnderunder the Sunne, he ſhal be frée from this daunger that all worldlings be in. Let vsus ſée the proufes.

One generation paſſeth away, and Verſe. 4.another generation commeth, &c. Here wee hauehave the firſt reaſon, by which hee proueth, that a man hath no profite of all his trauaile, wherin he trauaileth vnderunder the ſunne: and ye ſée it is drawen from the eſtate which man is in. He is mortal, his dayes are fewe, his continuance is ſhort vponupon the earth: for he hath but the time of his generation, he geueth place, and neuer returneth againe, but another generation ſuccéedeth. Finally, his eſtate is more vaine then the eſtate of other creatures, as it is ſet forth by compariſon in the verſes following. Therefore there remayneth to him no profite of al his ſore trauaile, wherin he trauaileth vnderunder the ſunne.

Brethren, we know it is in all mens mouthes, we are mortall, we muſt die, there is no remedie, we muſt make our bed, and lie downe in the darke: we hauehave but our time here. Againe, where ſhall we finde that foole, which looketh to hauehave any portion after he is dead, of all the thinges which are wrought vnderunder the Sunne? Is there any which is perſwaded he ſhall come againe to looke vppon his workes, to take pleaſure in them? Doeth he thinke that his riches ſhal féed him, or cloath him any more? Doubtles we all know, we muſt tarie here but a time, and then death will cut vsus off. We are fully perſwaded, that we ſhall neuer hauehave vſe of any thing which we poſſeſſe here.

How doeth it then come to paſſe, that (cleane contrarie vntounto this their knowledge,) men ſet their heartes vppon this p. 11world, and looke for profite by their labours? There is ſomewhat that doeth ſeduce men, and quench the light of this knowledge, or els how could it be thus? In déede, there be diuers thinges which doe ſeduce men, and quench the light of this knowledge: ſo that although they know they be mortal, yet can they not ſée that this is a ſufficient argument, to proue that all their trauaile for earthlie things, is to no profite: but they ſet their heart vponupon them, and couet them as gréedelie, as if they ſhould liue vponupon y^e earth foreuer.

I will note vntounto you ſomewhat which doeth make men …d euen againſt their knowledge. Here is one great cauſe, that ſuch a thicke darke miſte doeth compaſſe men round about, that they cannot ſée a farre of, but euen at …and. They be not able …o behold eternity, and to looke vponupon that which continueth for …uer: …d that doeth make them eſtéeme this world, as if it were all in all. Ten thouſand yeres (in reſpect of eternitie) are but a momēt, and as nothing, if we could wel diſcerne, and iudge aright.

And behold what account man maketh of thréeſcore and ten, they be euen as a worlde vntounto him. For theſe, and about theſe, for to maintain his eſtate in them, he bendeth all the powers of his minde, applyeth all his ſtudies and indeuoures, laboureth, toyleth, and vexeth him ſelfe marueylouſly like a foole. Then we ſée, that this naturall ſparke of light, wherby men doe perceiue they muſt after certain yeres die, and depart from all their labours, is not ſufficient to make thē wiſe, nor deliuer them, becauſe they are compaſſed about with darkenes moſt miſerable, which cauſeth them to erre, and goe out of the way, as much, as if there were no ſparke of knowledge at all in y^e mind.

It is farre more eaſie, and poſſible, for a man to ſée cléerly twenty mile with his bodily eyes, through the thickeſt miſt, then with all the light of nature, to looke beyond this world.

Here come the great wiſe men of the world to be fooles: for, with all the light of underſtanding which they hauehave, they p. 12…e not able to looke any further, but vponupon …he riches and glory of this world, They …an not be perſwaded that a man ſhall receiue no profite of all his labour, becauſe hée ſhall die. It is not within the …ōpaſſe of their vew to looke vponupon things eternall, to valew them, and from them …o deſcend to the things preſent, and by compariſon to find that the glory of this worlde, though it were for ten thouſand yéeres is vtterly vaine, and hath no profite in it. I ſay they be not able to doo this without ſpeciall grace, to méete with this, and to recouer men from ſuch folly, Solomon vſeth a compariſon betwéene man and other creatures, by which it appeareth, that beſides this that he is mortall, his eſtate is the moſt vaine and tranſitorie of many other. The earth that is …nmoueable and ſtandeth for euer. One generation of men doth ſuccéede another, and for a little time as it were play their part vponupon it, as vponupon a ſtage: ſome hath … longer part then other, but none paſſeth his generation.

What is the life of one man, cōpared with the continuance of the earth? ther… be other creatures, as the Sunne, th… winde, and the waters, whoſe eſtate ſerueth to be vnconſtant: but yet man is no… to be compared with them, for they returne againe into their former place, h… paſſeth away, and doth neuer returne any more. The Sunne ariſeth (ſaith hée the Sunne goeth downe and haſteth t… his place againe. Where it did ariſe, th… win de goeth toward the South, and compaſſeth about to the North: compaſſing compaſſing about goeth the winde, & th… winde returneth by his circuites. A… flouds runne into the ſea, and yet the ſe… is not filled, to the place whether y^e floud runne, from thence they ſpéedily return… Touching the Sunne and the winde there is no difficultie, we all ſée they returne againe to their former eſtate, bu… this laſt of the waters, néedeth expoſition They be often diſplaced, but they mak… haſt againe vntounto their owne place, as w… as the ſunne and the winds, but not ſ… apparantly. But if we marke what th… Scripture teacheth, we ſhall ſée it. In th… p. 13creation of the world, God ſet the waters in two places, Gen. 1. The waters vnderunderGen. 1.Gen 1 the firmament he layd vponupon heapes, and called them Seas. The waters aboue the firmament he hath hanged aloſt in the clowdes: theſe he carieth all ouer the worlde, cauſeth them to drop downe and to water the earth. They drop down in great plentie: part of them fléete into vallies, make a floud, and with all ſpéede runne into the ſea. Another part ſinke into the ground, where they, by little and little, by drayning, méete together, and by hollow vaines of the earth, from hill…s and mountaines, breake foorth in ſprings, and make riuers.

Theſe alſo, though a little ſtayed after their fellowes, runne into the Sea. How commeth it then to paſſe, that in ſo many hundreth, and thouſands of yeres, the ſea is not filled? This is his reaſon, by which he proueth, that they do returne againe into their owne place, and do not abide in the ſea: for if they did abide there the ſea would be filled. They be drawen vp by the ſunne into the clowdes, and ſo duplicate page duplicate page p. 13life is a vapor, that appeareth for a little time, and then vaniſheth. The Prophet Dauid vſeth a compariſon beyonde all theſe, Pſal. 62… For he compareth the ſtatePſalm. 62.Ps 62 of man, yea euen of princes, with vanitie it ſelfe, and maketh it the lighter. Theſe be his words. The ſonnes of baſe perſons are vanitie, the ſonnes of nobles are deceite. If they be put together in the ballance, they will aſcende aboue vanitie. Put all men in one ballance, and vanitie in the other, and they will goe vpwarde, and be found the lighter. For, the heauier end of the ballance goeth down ward, and the lighter aſcendeth.

How commeth it to paſſe then, that men, yea, ſuch as ſhould be wiſe, and in déede doe take themſelues of all other to be the wiſeſt, are ſo be witched, and blinded, that they make ſo great account of their eſtate in this preſent life, as if it were all in al? They thinke there is profite and commoditie of their labours, and that great, no man can perſwade them to the contrarie.

Alas, what ſhould I ſay here? I may p. 15well lament and bewayle our miſerable blindnes, I knowe not how to cure it. There be ſo many thinges that doe deceiue, it is almoſt without end.

Let it be that this worde of the Lord be receiued, man is mortall, he hath but his generation, he paſſeth away as a ſhadow and neuer returneth againe, his eſtate and condition is ſo vaine and tranſitorie, that compared with other creatures, he is farre inferior: Yet this concluſion will not be receiued, therefore their remaineth no profite vntounto man of all his trauaile, wherin he trauaileth vnderunder the ſunne, for this ſticketh faſt in the hart Although the daies of man vponupon the earth be but as a vapor, that appeareth for a ſhort time and then vaniſheth, yea howſoeuer he paſſe away and returne no more, and is inferiour to other creatures, yet he receiueth very great profite by his laboures, and that many waies. He hath to féed and clothe himſelfe withall, and to ſerue other neceſſarie vſes.

He commeth to hauehave countenance in the world, of worſhip and honour: his valiant acts and wiſdome, ſhall be renowmed vntounto all poſteritie. He doth conuey ouer his honour and poſſeſſions vntounto his ſonne, who is as déere vntounto him as his owne ſoule. He ſhall floriſh and proſper in the world. He ſhall continue the name & countenance of his father, are not theſe great commodities, and worth the trauailing for: I anſwer, that theſe had néed be worth ſomewhat, for in déede they be the things for which many thouſands doo ſell there ſoules and bodies to the Deuil. They be thoſe rocks againſt which men1. Tim. 6.1 Tim 6 doo runne and make ſhipwracke of faith and a good conſcience, & ſo drowne themſelues in perdition and deſtruction. The wiſe men of the worlde are poiſoned and killed with theſe baites. The Deuil deth ſuggeſt them, and mans blind hart receiueth them euen againſt the truth.

For let vsus looke well into the matter, and we ſhall find, that there is nothing in all theſe but méere deceit: the truth of this ſentence ſhall continue firme, that there is no profite vntounto a man of all his labours, wherein he laboureth vnderunder the p. 16Sunne. Touching the firſt, there is ſome preſent commoditie in déede obteined by mans labour, for he eateth of the labour of his handes: he hath to clothe himſelfe withall. Men are commanded to labour for that purpoſe, this beyng Gods ordinance, In the ſweat of thy browes thou Gen. 3.Gen 3ſhalt eat bread. Geneſ. 3.

Moreouer, by their induſtrie and labour men doo prouide ſomewhat to leaue vntounto their children, as nature bindeth them, & the Scripture pronounceth ſuch as doo not this to be worſe then infidels. Neuertheleſſe here is nothing to contrary that which Solomon teacheth, that there is no profite to a man of all his ſore trauaile. For he vſeth a worde whichIithron. a profit that remaineth. ſignifieth a profite that doth remaine, and continue or ſticke by a man. All preſent commodities are vaine, yea moſt vaine, becauſe they continue not with menne. Againe here is nothing to driue men frō labour & diligence about earthly things: but to moderate mens laboures, and to correct immoderate & vaine care, which draweth men from the ſtudie of better things. It is the ſame doctrine which Chriſt teacheth, Iohn. 6. Labour not forIohn. 6.John 6 the meat that periſheth, but for the meat that indureth vntounto eternall life. And which S. Paule exhorteth vntounto. 1. Cor. 7. Let him that bieth be as though he poſſeſſed1. Cor. 7.1 Cor 7 not, for y^e faſhion of this world paſſeth away. I may ſay further, that to hauehave riches, & honors be good benefites, in this reſpect alſo that by thē men are the more inabled to doo good, and ſo to be rich in good workes. But as worldly men doo account, and as they doo couet them, there is no good in them at all: for if a mans ſubſtance be increaſed neuer ſo much, hée ſhall carie none of it away with him, his pompe, ſaith the Prophet, ſhall not deſcendPſal. 49.Ps 49 with him into the graue, Pſalm. 49. Shée doth often and vſually follow and accompany vntounto the graues mouth, but then returneth, & taketh her leaue. Well his ſonne he is now aloft, this is as good to the father as if he had it himſelfe. Yea we ſée many a miſer labour like an horſe and almoſt ſterue himſelfe to make his ſonne rich: hée continueth the name, the p. 17lands, and the houſes hauehave the name ſet …pon them. What a goodly matter is …his? no doubt this ſéemeth a goodly mat…er, yea ſo goodly, that it coſteth (as I hauehave …aid) many a ſoule. The worldlings …pare no trauaile to come to this. Looke whatſoeuer ſtandeth in their way to let, …hey will tread it downe if they can, yea …uen Gods truth, all equitie, faith, and …oneſtie.

This is the vaine glorie which thePſal. 49.Ps 49 Prophet derideth, Pſal. 49. Their minde …s (ſaith he) that their houſes may be for …uer, their habitations from generation …o generation, they call their names vpō …heir landes. But man is in honour and ſhall not continue, he is like the beaſtes that periſh. This their way is their hope and their children approue their wordes. They ſhall lie as beaſtes in the graue, death ſhall be their ſhéepeheard. This, I ſay, is it which God ſpeaketh touching the vayne glory of blinde worldlings, which doo more earneſtly bende their minde to hauehave an houſe and glory in the earth to all poſteritie, then to ſéeke to know god aright, to glory in him, to magnifie & ſet vp his honor, and ſo to be glorified in the heauens for euer, to hauehave their houſe or name cōtinued, is but an earthly commodity, & ſhould not be ſo highly preferred. But let vsus yet deal more particularly in this: y^t if it be poſſible, ſome of our harts may be fréed from this peſtilēt infection. Of all his ſtately palaces & pleaſant orchyards, he is not alowed ſo much as one corner of an alley, or a gallery to walke in, after death hath arreſted him. The body lieth in ſome vaut where it doth rotte: beyng in the life time a companion of Princes, now peraduenture a toade or ſnake or ſome baſe vermin, ſitteth by as the onelyonly companion. The fame and glorie is great, the name is vponupon the houſes and the lands. What dooth this helpe his baſe diſhonorable bodie? theſe ſéeme ſwéete things, but that dooth ſtinke. His ſoule becauſe it did imbrace this preſent world, and ſo committed filthie whoredome and forſoke God, is in a worſe place, whether the bodie ſhall alſo come. It lieth couered in ſhame before p. 18God and his Angels: is it any whit the …etter for a blaſte of vaine praiſe and ho…our among men? his ſonne gliſtreth in …old, and is clothed in ſilkes, drinketh …wéet wine with the pleaſant noyſe of melodie: the Father lieth tormented in the darke pit of hell, where ſhall be wéeping & gnaſhing of téeth for euer, where …e can not hauehave ſo much as one droppe ofLuke. 16.Luke 16 water for to coole his tongue. He is be…ome moſt wretched, hauing loſt his ſoule for euer, for to get a little earthly glorie, …nd to make his Sonne happie.

But how far wide is he alſo in that? what ſhall his ſonne or his ſonnes ſonne find more then he himſelfe did finde in theſe things? let men ſay or thinke what they can, for any good that they ſhall be able to find, either to themſelues or their children and poſteritie in wordly things, & ſo applie their whole ſtudie that way, as to increaſe riches, to riſe vp to honors, and to inioy pleaſant delights: let them glory in their wiſdome by which they be aduanced, yet ſhall they be found ſtarke fooles, and this doctrine, vanitie of vanities, all is vanitie, ſhalbe found true. Becauſe there is no profit that doth remain vntounto a man of all his ſore trauaile, wherin he trauaileth vnderunder the ſunne, ſeing death curreth him of after a few dayes, h… can neuer returne againe, his place ſhall know him no more.

Then let this firſt argument of the wiſe King Solomon ſincke into your mindes, to deſtroy the louelove and care of earthly and tranſitorie things: that your harts may be frée to ſéeke God, and to be ſet vponupon heauenly things, in which there is true bleſſednes. Lay not vp treaſure in earth, where ruſt and moth doo corrupt, and where théeues breake through and ſteale. But lay vp for your ſelues treaſure in Heauen, where neither ruſt nor moth corrupt, and where théeues doo notMath. 7.Matt 7 breake through and ſteale. Math. 7. Beready1. Tim. 6.1 Tim 6 to diſtribute and to doo good, that yée may be rich in good workes.

Remember what is ſaid by the bleſſed2. Cor. 9.2 Cor 9 Apoſtle, He that ſoweth ſparinglie, ſhal reape ſparingly: and he that ſoweth plentifullie, ſhal reape plentifullie. The p. 19time that ye liue here is compared vntounto …he ſeede time: your liberalitie, and diſtributing your goods to the poore, is the ſowing, and ſcattering abroad: becauſe, as … man ſéemeth to loſe his ſéede, when hée ſcattereth it, and burieth it in y^e ground: and yet it ſpringeth vp, and the harueſt commeth with great increaſe. Euen ſo, …o mans thinking, he doeth depriue himſelfe of all that he geueth away, and yet …s it farre otherwiſe, for it bringeth the greateſt increaſe of all other, by a plentifull harueſt, when God ſhall geue the reward.

He is a foole that hath ſéede, and good ground, and will let the ſeaſon paſſe, and not caſt any of it into the ground. The rich man is more foole to hoarde vp golde and ſiluer, ſo that the ruſt, of them ſhal he a witnes againſt him, and ſhall denoureIam. 5.Jas 5 his fleſhe as fire: when he might ſcatter, and ſowe, and reape life eternall.

Remember alſo what S. Paul ſaith, Galath. 6. He that ſoweth to the fleſh,Galat. 6.Gal 6 ſhall of the ſleth reap corruption: he that ſoweth to ſpirite, ſhall of the ſpirite reape life euerlaſting. The men that trauaile for this world, and prouide for the fleſh, to ſatiſfie the luſtes thereof, heaping vp riches, & beſtrowing them to that ende which they doe, when they labour ſo earneſtly for the worldly wealth, for themſelues, and their childrē, doe ſo we to the fleſh. Al their trauaile is for the fleſh, and for the maintenance of this vaine life. The harueſt that theſe ſhall hauehave is corruption. For, both they, & al theſe things corrupt, periſh, and come to nought.

Such as lay out, and diſtribute to the poore, ſuch as imploy their riches to aduance the goſpel, to ſet foorth Gods glory, and to be meanes to further their owne ſaluation, and the ſaluation of others: theſe ſowe to the▪ ſpirite, there ſhall an harneſt follow: they ſhall reape, and gather ſheaues of eternall life and glory.

Behold (beloued) what differēce there is of riches laide vp in ſtore for the fleſh, and ſpent thereon: and the riches laid out to ſéeke the ſpirituall life, and heauenlie treaſure. Wiſe are they which ſowe to the ſpirite, reſpecting this harue…, wherin p. 20they ſhal reape with ioy: But fooles, …d mad fooles are they, which labor and …xe thēſelues for the fleſh, to make them…ues and their children rich, for they all finde no profite therein. The end is …rruption, al vaniſheth and commeth to … end. For, what profite remayneth to …an of all his ſore trauaile, wherein he …uaileth vnderunder the ſunne? when one …neration paſſeth away, & another ge…ration commeth.

Al theſe things are weary, man is not Verſe. 8.…le to vtter it, &c. This is the other rea…n which I ſpake of before, which hee …ingeth to proue that there is no profite … a man of all his trauaile. It is taken …om the eſtate of the thinges in which, & …r which, man doeth trauaile.

Their eſtate is vaine, and miſerable: …hich is noted in this one worde, when …e ſaith, they be wearie. For, it is as …uch as to ſay, that all thinges in this …orld are ſubiect vntounto vanitie, and that … ſuch déepe meaſure, as man is not a…e with all the wit he hath, to compre…nd, or to vtter it. The bleſſed Apoſtle S. Paul Rom. 8. doeth handle and ſ… foorth this thing notablie: how great t… vanitie is, and how wearie all creatur… be.

The feruent deſire of the creatu… (ſaith hee) wayteth when the ſonnes … God ſhalbe reuealed. For the creature … ſubiect vntounto vanitie, not of it owne … cord, but for him that hath ſubiected it … der hope, becauſe the creature ſhal be … frée from the bondage of corruption, v… the libertie of the ſonnes of God. For … know that eueryevery creature doeth groa… and trauaile together in paine, euen … to this time.

Solomon faith, all things be ſo wer… that man is not able to vtter it. S. P… ſaith, all creatures are ſubiect vntounto va… tie, and the bondage of corruption, and … long to be deliuered, which ſhalbe at t… latter day. Their bondage is ſo excéedi… great, that he ſaith, they doe groane a… trauaile in paine. To ſay that the du… and ſenceleſſe creatures doe groane, a… trauaile with paine, is all one as to ſa… they be ſo wearie, man cannot vtter it

p. 21Now we ſée ſomewhat the ſence of the words, let vsus conſider the force of the reaſon. He that will finde any good that ſhal continue, or any thing that may better his eſtate, he muſt ſéeke it, and finde it in things whoſe eſtate is good and permanent, hee muſt not looke for it in thinges whoſe eſtate and condition is miſerable, and ſubiect vntounto vanitie.

For wil any ſéeke for light in darknes? As any man ſo ſimple, as to look for bleſſednes from that which is vnderunder …urſe? Who looketh for fréedome to be geuē him of thoſe that are in bondage? Then conſider what he ſaith, all theſe thinges are wearie, man cannot vtter it. All creatures vnderunder the ſunne, both thoſe y^t hauehave life and ſence, and thoſe which are without ſence, and eueryevery one of them, are ſub…ect to vanitie, and long to be deliuered from the bondage of corruption. They be ſo excéeding wearie, that they groane and trauaile in paine. Therefore, man féeling his owne miſerie, and beggerlines, coue…ing to finde good, to be made happie, or …t the leaſt to hauehave his wretchednes mitigated, he muſt not ſéeke it in things vnderunder the ſunne, for they are not able to reléeue themſelues, nor to rid themſelues out of the bondage of corruption, which lieth ſore and heauie vponupon them, making them grone.

What is the cauſe then that men ſéek for good in riches, in honors, and in pleaſures? Why doe they make account that their miſerie is aſſwaged, and mitigated by theſe? Doubtles there is no cauſe but blindnes, yea intollerable and lamentable blindnes: as they know not themſelues, ſo hauehave they no eyes to ſée in what caſe all creatures vnderunder heauen be. For if men could be brought to ſée in déede, but what this is, all theſe things are weary, man cannot vtter it, they would ſtay, and turne back their eyes, and not ſo gréedely and egarly purſue, and lay holde of thoſe poore creatures, to ſeeke ſuccour at their handes. They would ſay, we are wrong, theſe are wearie themſelues, they cannot refreſh vsus: theſe are féeble, weake, and tranſitorie, how ſhal they ſupport & comfort vsus? They be in bondage and miſerie, p. 22ſhall they reléeue vsus? Shall wee lay holde vponupon them, for to ſtay vponupon them, they wil fayle vsus. We follow but a blaſt of wind, and gape to fill our bellies with the Eaſt winde. We goe about to ioyne vanitie vntounto vanitie: for we ſéeke help of thoſe which are in miſerie as déep as our ſelues. I ſay it is an extreme blindnes, which cauſeth men not to perceiue this.

What then beloued? there is a naturall inclination in vsus to ſéeke reléefe and helpe. Yea, but let vsus ſeeke it where it is to be found, euen in our Lorde God himſelfe. Séeke as faſt to lay hold on him, as the worldlings doe to lay hold on riches, ye ſhal finde more than they. Many ſay, who wil ſhew vsus any good, ſaith Dauid, Pſal. 4.Ps 4Pſal. 4. Lord lift vp the light of thy countenance vponupon vsus. Thou haſt put more gladnes in my hart, then they had at ſuch time as their corne, and wine, and oyle abounded.

The worldlings are glad when riches increaſe, but it is nothing to the gladnes which thoſe finde, that ſéek the fauor and …ouing countenance of God. Séeke after things which are eternal, they wil neuer fayle ye. The heauens and the earth that now are, waxe olde as doeth a garment, & ſhall be changed as a veſture. Pſal. 102. Pſal. 102.Ps 102Looke with the eyes of faith vponupon y^e newe heauens, and the newe earth, in which dwelleth righteouſnes, for ſuch hath god2. Pet. 3.2 Pet 3 promiſed, 2. Pet. 3.

In the wordes which follow vntounto the 12. verſe, he doth ſet forth the ſame reaſon with an amplification: The eye is not ſatisfied with ſeing, neither is the eare filled with hearing. The minde of man can not ſatiſfie it ſelfe nor reſt contented when it hath laid hold of all things vnderunder heauen. For the eye it ſelfe is a little thing & would ſoone be ſatiſfied. The eare is ſhallow and were quickly filled, but y^e mind which ſetteth theſe a worke, is inſatiable. If men were not ſtarke blind, might they not reaſon thus, when a man hath heaped vp all the treaſures of the earth, when his wiſdome is increaſed, and he hath attained vntounto the top of all the honour vnderunder heauen, yet is not his mind ſatiſfied, he coueteth ſtill to ſée, p. 23he coueteth to heare, he coueteth to hauehave.

Is it not a manifeſt proofe that all things vnderunder the Sunne, beyng in that vaine and tranſitorie eſtate which they be, are not able to eaſe the miſerie of mans mind? the fulneſſe of ioyes is inPſal. 16.Ps 16 Gods preſence alone, & at his right hand there is comely pleaſure for euer more. What is then the reaſon that men do neuer ceaſe when they hauehave attained great things, & yet féele no eaſe? Here is their fooliſh blindneſſe, they ſtill ſéeks for new things, they imagine that by a further and déeper reach, they ſhall finde ſome good.

Here come in new deuiſes, new honours, new pleaſures, new workes, all new. He meeteth with this and ſheweth that there is nothing new vnderunder the heauens. When they hauehave gone as farre as they can, yet ſhall not their eye come to ſée, nor their eare to heare any new thing. That (ſaith he) that hath béen, is the ſame that ſhal be, and that which is done, is the ſame that ſhal be doone, neither is there any thing new vnderunder the ſunne. Is there any thing whereof it may be ſaid, behold this, this is new? It hath béene in the ages that were before vsus. O that men did vnderſtād this, they would not be ſo mad as to be ſtill inſatiable touching y^e world: their owne experiēce would teach them, that nothing in this earth can content or ea…e their mind: am I not ſatiſfied with that which I hauehave ſéene and heard, or that others before me hauehave attayned? Then ſhall I neuer, for there is no new thing to be found out, in which a man may find good.

Yea but men finde out thinges that be new. That is but our ignorance, for (ſaith he) there is no remembraunce of former things, alſo of things to come which ſhall be doone, there ſhall be no remembrance, with thoſe that ſhall be after. There be things which ſéeme new (I ſpeake of ſuch as men ſéeke felicitie in) but it is becauſe they are forgotten: ſo that the eye is neuer ſatiſfied, looking for new things, the eare that doth hearken after them: and thus are men inſatiable, but all in vaine, for in their new things where they ſéek… p. 24ſome good, they ſhall find nothing but old vanitie.

O then brethren forſake your worldly cares, looke vponupon your ſelues, yée are miſerable, looke vponupon the creatures, they are in ſuch caſe as that they can not releeue yée, looke for nothing new among them that may content yée, & ſettle your mind to ſay, I am now eaſed, it is a vaine ſtudie there is nothing new, there is nothing ſtable. Therefore ſéeke after the bleſſed God, to know him, to lay hold vponupon him, and to poſſeſſe him, he ſhal ſuffice to make yée bleſſed, and to content your minde.

The end of the first Sermon.