Eight Sermons on Ecclesiastes, Sermons · Sermon 7
The ſeuenth Sermon.
Eccleſiaſtes. Chap. 4.
THe Foole foldeth together his handes, and eateth his own fleſh.
6 One handful is better with quiet, then two handfuls with toyle and vexation of ſpirite.
7 And I turned, and beheld a vanitie vnderunder the ſunne.
8 There is one, and there is not a ſeconde, alſo he hath neither ſonne nor brother, and yet there is no ende of all his labour, alſo his eye is not ſatisfied with riches: and for whom doe I trauel and defraud my ſoul of good? This alſo is vanitie, and this is an euill affliction.
9 Two are better than one, becauſe they hauehave a good reward for their labor
10 And if they fal, one lifteth vp his fellow: but woe be to him that is alone which falleth, ſeeing there is not a ſecōd to lift him vp.
11 Alſo, if two lie together they hauehave heare, but howe ſhoulde one hauehave warmth?
12 Alſo, if one be to ſtrong for him, two ſhall withſtand him, and a threefold corde is not eaſilie broken.
13 A poore childe that is wiſe, is better then an old king which is a fool, and knoweth not to be admoniſhed aany more.
14 For he commeth out of the priſon to raigne, when this is borne poore in his kingdome
15 I ſaw alſo al the liuing which walk vnderunder the ſunne, with the ſecond childe, which ſtandeth vp in his ſteade.
16 There is no end of al the people, alſo of any that hath ruled ouer them, thoſe that come after wil not reioyce in …im: this alſo is vanitie and affliction of …pirit.
Eccleſiaſtes. Chap. 4.
THe foole foldeth his handes, &c.
This king goeth forwarde in opening the vanities of this life, which make it miſerable The laſt time wée heard what he beheld among the childrē of men touching oppreſſions, in which they ſhewe themſelues ſo cruell beaſtes one to another, that they make ye ſtate of the liuing worſe than of the dead. Alſo, of the enuie which lighteth …pon thoſe that are wiſe, perfect, and proſperous in their workes. In theſe he hath included many of the harmes which one doeth to another. It were inough to make our preſent eſtate nought, if there were no more but the iniuries in body, goods and name, which we lie open vntounto continually, and muſt beare from others. But this is not all: for if there were none to hurt vsus, we are ready to annoy our ſelues, and that many waies. Thrée ſortes are here brought in, which are their owne fo…s, and which heape miſeries vponupon themſelues: the ſlouthfull perſon, the miſerable niggard, and the wilfull conceited man. He beginneth with the ſlouthfull, becauſe he had ſpoken of the perfection of trauaile in the former verſe. Let a man trauaile with wiſdome and perfection, he ſhal be enuied: let him ceaſe & be ſlouthfull, it is his deſtruction, as we ſhall vnderſtand by that which is here taught. There be harmes on eueryevery ſide. The foole foldeth his hands, this is ſpoken of the ſlouthfull or idle perſon. It may be demaunded how we know that he ſpeaketh this of ye idle, ſeing he doth not name him: he ſaith not ye ſlouthfull, but the foole foldeth his hands. The foole cōprehendeth mo then ſluggards & idle perſons: I anſwer, that the deſcription is of a ſluggard very plaine & manifeſt. For wheras God hath laid this vponupon Adam and all his ſonnes, In the ſweat of thy browes thou ſhalt eat bread. Gen. 3. And he that will not labour, muſt not eat. 2. Theſſ. 3. Hée hath alſo giuen hands to that purpoſe. He that worketh is ſaid to lay to his hands, & the works are called the works of our hands. Contrariwiſe, he that is idle is ſaid to fold together his hands. It may then be demaunded why hée doeth not name the ſluggard, but vſe ſo generall a name as foole? It is for ſpeciall cauſes, for the idle which foldeth his handes, is almoſt a foole alone. Againe: In the Prouerbes he ſaith, the ſluggard is wiſer in his owne conceipt, then ſeuen men that can render a reaſon. He taketh himſelfe the wiſeſt of many, that hée doeth ſpare his body, when other take paines, and he is deceiued, for it is to his great miſerie and deſtruction. The holy ghoſt doth of purpoſe ſet him forth to be cleane contrarie vntounto that which he boaſteth of, and that doth nippe ſore.
For ſo dealeth S. Paule with thoſe which let goe wholeſome doctrine, and giuegive themſelues to vaine ſpeculations. He ſaith they be vainely puffed vp and know nothing. 1. Timoth. 6. What can grieue ſuch men more, then when they doo looke to be accounted the wiſeſt of all, and to know more then any (he ſaith) they be puffed vp and know nothing. So the ſluggard ſéemeth to be very wiſe, and therfore he noteth him by the word foole, as by his proper name, for he hath a chief place among fooles, cā there be any greater folly, then to bring ſo great miſerie vponupon himſelf, that he eat his owne fleſh. Wée all doo know that it is a great extremitis which canſeth a man to bite and eat the fleſh from his owne armes. With ſuch doth he compare the idle, becauſe he doth deuour himſelfe. It will be ſaid, it hath béene ſeldome or neuer heard that anie hath lien ſtil wt ſlouth, and fed vpō his own fleſh. We may not ſo vnderſtād Solomon, that the ſluggard doth in déed eat his own fleſh wt his téeth, but denoureth himſelfe with ſuch miſerie, that it is all one as if he did. For as he ſpeaketh in the Prouerbes, yet a litle ſléepe, yet a litle ſlumber, yet a litle folding of the hands, together (there we may ſée who the foole …s which is deſcribed by folding his hāds) …nd thy pouertie commeth like a trauellor, and thy neceſſitie like an armed mā: by this he telleth that pouertie both come vponupon the foole that foldeth his hands vnwares, and neceſſitie taketh hold of him ſo ſtrongly, that it can not be withſtood. For the trauellor commeth vnwares, & the armed man commeth ſtrongly.
He ſaith alſo that the ſluggard ſhalbe clothed with ragges, & in very déed what followeth idlenes, but ſhamefull beggerie? he doth want, he doth hunger, he doth vſe deceipt & coſenage, yea he doth ſteale. He commeth to the ſtockes, to the priſon, to the whippe, and to the gallowes, his wife and children are beggars. Doth not this man now eate vp his owne fleſh? is not this a right foole, may he not be ſo called as by his proper name? the world doth ſwarme full of theſe fooles, they be in eueryevery countrie, in eueryevery citie, in eueryevery village, yea it is certaine they be almoſt in eueryevery familie, and many together in ſome houſe. For many hauehave a glory to bring vp their children in idleneſſe and vaine pleaſures, this is gentrie among a number. From hence ſpring ſo many ragged r…ges, ſo many …, & ſh… as be now a …aies.
Let all men take … and be warned by this, that the foole foldeth his hāds and ea…eth vp his owne …. Bring vp your children to labour, and honeſt trauaile, rich mens ſ… it a diſgrace, and an attain… to their bloud; to doo any honeſt worke. If he be a gentleman, though he hauehave not two g…a…es by the yeare to ſpend, y… he may not labour. Hée muſt ſpend his time in pleaſures from morning to night, from the beginning of the wéeke to the end, and all the yeare long, as any paſtim… groweth in ſeaſon. Theſe take not themſelues … be of his houſe to whom it was ſaid, In the ſweat of thy browes thou ſhalt …ate bread. They come of greater houſes then to wor…e with their ha…, or to giuegive themſelues to honeſt trauaile or ſtudie.
An other …rt hauehave b…ene ſouldiers: a man ſhall he…e them …i…r… great oths, & with him hanged, that will …uer worke again after he hath once ſerued that way: theſe will follow harl…ts and the di…, (their handes be not folded vp from ſuch things) and can alſo take a purſe by the high way ſide. Other ther… be which hauehave béene brought vp at home, but yet the plow and the cart, or their …ations b… to mea…e for them, they …a…e …earie of them, and they muſt be ſ…ruing men, and in that courſe of life they loiter and are vnprofitable. If they ware old or be turned out of ſeruice, they be in miſerie, they begg… or ſteale. Thus wée may ſée, that there be many of theſe fooles which …ld vp their handes, and eate their owne fleſh.
It is (beloued) a cruell thing for a mā to donour himſelfe, to eate vp the fleſh of his wife and children… and this d…th hée that is …louthfull, becauſe God hath ordeined that by the labor of our hands we muſt nouriſh… our ſelues & our families. God hath ſet vsus here for a fewe dayes to labour truelie and painfullie for our liuing. H…e care of this ordinance, and remember what is ſaid of the ſlouthfull▪ One handfull is better with quiet, than two handfull… with toyle and vexation of ſpirite.
This ſentence may be vnderſtood two wayes: for eyther Solomon ſetteth it downe as a doctrine, and then the ſence is this, that it is better to hauehave a ſmaller portion of riches with moderate care and trauaile, then to hauehave great aboundance with toyle and vexation of ſpirite: and that is very true, and then is it ſet down as the meane betwéene the ſlouthful and the miſerable drudge, ſpoken of next: or els he ſpeaketh in the perſon of the ſlothfull, ſhewing how he perſwadeth himſelfe vntounto idlenes, that he had rather fare thinly and take his eaſe, then to wearie himſelfe with labour, for to get riches. It is a true ſaying, when it is applied againſt an ouer gréedie deſire or riches: yet is it a bad reaſon, as the ſluggard vſeth it, to his purpoſe. For, he carrieth himſelfe by it, not vntounto moderate care and trauaile to prouide things neceſſarie, but in déede into idlenes, and beggeris. Hée ſaith, One handfull, (that is, a little,) is better with quiet reſt, than two handfulls with labour: But he hath not that one handfull at his will, for the ſlugga… luſteth, and hath nothing, Prou. 6. Let it not ſéeme ſtrange, that the idle doe abuſe a true ſaying to colour their lazines: ye ſhall finde it ſo in other vices. The prodigall ruffian beholdeth the couetbus niggard, and what ſaith he? There is a miſerable caitife, he maketh his money his god. I will neuer (ſaith he) be a ſlaus to my purſe, I will make golde my ſeruant, andiſo he poureth foorth ſo long as he hath any, and that riotouſlie, where there is no néed. The coustous man looketh vponupon him, O (ſaith he) yonder bea… follo weth his pleaſure, he is an vnthriſt, he is worſe then an Infidell (ſaith the Scripture) which prouideth not for his familie.
Thus doe men with true ſentences ſéeke to colour their ſinnes, and are caried into extremities, and ſo doeth the idle foole here. He ſéeth men labour, and take paines for their ſuſtenaunce, and to prouide ſomwhat for their children. O (thinketh he) theſe are fooliſh men, they vexe & wearie themſelues, I had rather hauehave a cup of béere and a morſel of bread with eaſe, then to hauehave all their good cheare with the paines which they take. This no doubt, is a ſwéet reaſon vntounto fleſh and bloud, which ſhunneth labour, and is prone vntounto idlenes and luſte. It cauſeth thouſands to ſéek eaſie occupations. Brethren, withſtand this temptation, remē ber that God hath laide vponupon eueryevery man that he ſhall trauaile carefully in his vocation. As no man ought to ſet his heart vponupon riches, ſo ought all to beware of ſlouthfulnes, for it is a follie that bringeth great calamitie in the end.
Thus hauehave we ſéene one ſorte of men that plague themſelues: now followeth another. I behelde a vanitie vnderunder the ſunne, there is one, and there is not a ſecond, &c. He deſcribeth ſuch a man as puniſheth himſelf with extreme care and labours to heape vp riches, and cā neuer hauehave his eye ſatiſfied: yea ſuch a one as is a nigard to his owne bellie, and doeth euen grudge to beſtow any good thing vponupon himſelfe. When a man hath a wife and children, brethren or kinred, there bee ſome bondes of naturall affection, which may moue him to lay vp ſom what to geue vntounto them. When it is ſo, there ſeemeth to be a iuſt excuſe, (as in déede it is commēdable where meaſure is kept) but this is to be wondered at, that there ſhoulde be ſo cruell a ſicknes in our nature, that a man being alone, hauing no ſonne, nor any kinred to prouide for, is yet ſo inſatiable, that he can neuer think he hath inough, but doeth continuallie whippe and torment himſelfe wt thoghts and ſorowful cares, and with paines and nigardly pinching.
He doeth alſo geue vsus to vnderſtand, how blinde and fooliſh this man is. For, he hath not the wiſdome to thinke in him ſelfe, for whom doe I toile, and defraude my ſoule of good? If a man could but reaſon thus in his heart, I hauehave plentie of riches, I hauehave no childe, I hauehave no néere kinſman, for whome doe I torment my ſelfe with care to get riches? Why ſhold not I enioy part of them my ſelfe? It would a little eaſe him of his burthen. Peraduenture it will be ſaid, there bee fewe thus miſerable. If a man woulde ſéeke, he ſhoulde hardly finde tenne ſuch in a whole ſhire: why then doeth Solomon bring it in to declare the miſerie of this life, ſéeing it lighteth but vponupon here and there an odde perſon? I aunſwere, that in déede there be fewe to be found which hauehave no childe, nor nigh kinred, and yet are extreme néedie, and of a miſerablé nigardlines. But we muſt vnderſtande that he ſpeaketh of a common infection. It is in many thouſandes, but he doeth declare it, chu…ng ſuch a perſon to ſet it foorth in, as in whom the diſeaſe is broken foorth, and hath nothing to couer it.
Shall we thinke, that to want childrē and kinred, doe bréede this vile maladie, nay that doeth but detect it: As the world doeth ſwarme full of idle fooles, ſo is it certaine, that there be thouſands of theſe miſerable hard men, which moyle in the world as baſe drudges, to get and heape vp riches for their children, which if they had no children, yet their diſeaſe woulde remayne with them. He ſaith this is vanitie, and this is an euill affliction. And doubtles who can deny but that the life of ſuch men is moſt miſerable.
Now becauſe this miſer, though hée be among men, yet liueth (if it may bée called a life) vntounto himſelfe, as he ſaith, he is one, and his minde cannot admit any fellow in that he poſſeſſeth, in which hée pincheth his owne bellie, and ſaith it nay euen when it cryeth vntounto him for ſomewhat. He wil ſet foorth further euils and incōueniences of his life by ſhewing the good which commeth of the contrary, that is, the ſocietie and felowſhip of life. Two are better than one, they can doe more work, and many works together which one cannot, and ſo they hauehave a good reward for their labour.
There be many commodities in laboring together. Companions are in ſocietie, if one of them fal, his fellow lifteth him vp. But he which is alone and doth fall, wo be▪ to him, there is no helpe for him. If two lie together they are warm, but one alone can not be warme, if any doe ſet vponupon one and would be to ſtrong for him, two will be able to reſiſt: and a thréefold cord is not eaſily brokē. Where men are linked together in ſocietie and friendſhip, they be ſtrong and can not eaſily be iniuried. By theſe his meaning is to ſhewe the manifold miſchisfes which the worldly drudge coueting to liue by himſelfe, doth fall into.
Let vsus note thus much, that men are diſſociate and liue a ſunder, gréedineſſe of wealth is a great cauſe of it. They can not abide that one ſhould hauehave any gaine by another, they will beſtow nothing vponupon any to noriſh louelove. And thus they draw euils vponupon themſelues, and make their life full of miſeries. Where he ſaith of the worldly drudge, that there is no end of all his labour, alſo his eye is not ſatiſfied with riches, though he hauehave neither ſonne nor brother, I feare many wil take none but ſuch to be couetous: leaſt any ſhould be deceiued in taking this to be the onelyonly deſcription of a couetous man, I will ſtand ſomewhat vponupon it. In déed it is the deſcriptiō of a couetous mā, but yet of one that is in a déepe degrée of couetouſnes, yea of an extreme miſer and drudge. A man may come certaine degrées ſhort of him, and yet be couetouſe, and ſo couetouſe that ſhe Scripture calleth him an Idolater, making riches his truſt▪ and ſo his God, he ſhal not enter into the kingdome of heauen.
Firſt, if a man hauehave many children for which he is bound to prouide by his trauaile, and to teach them to worke, yet to hauehave an inſatiable deſire for riches, to toyle without end, is condemned, it is a ſauage thing, to liue (which many doe,) without ſocietie of neighbors, as ye ſhall ſee many ſo couetous that they admit no companions. I will ſay further, though he doo not defraud his ſoule of good, but doo féed of them, yea though he come to be after a ſort ſatiſfied and hauehave enough, yet he may be couetouſe: for couetouſneſſe is not onelyonly in the gréedie deſire of hauing more, or in pinching the bellie, but chiefly in truſting in riches. God hath giuen vsus our life, he hath commaunded vsus to trauaile for ſuſtenance, but yet ſo as that we depend vponupon him, and know that he doth féed vsus, & maintaine our life. Faith in him, is ſhe keye of our ſtore houſe, if we ſtay vponupon riches, as though our life were maintained by them, be guiltie of couètouſnes.
Our Sauiour ſaith, take héed and beware of couetouſneſſe, Luke 12. and then for example bringeth in a man, whoſe garners brought foorth ſuch ſtoare, that he had not roome to lay it vp: hee pulled downe his barnes, and builded greater, and then he ſaid, Soul thou haſt enough laide vp in ſtore for many yeres, eate, drinke, and be merie. Thou foole, this night ſhall they take away thy ſoule, &c. Here is one ye ſée, doeth eate, drinke, and is merrie; hath enough for many yeres, and yet condemned as couetous. The wretched drudge here deſcribed by Solomon, goeth farre beyond this, and yet this is not excuſed▪
We hauehave now in our daies, it may be, but here and there one, which fitly in eueryevery reſpect agréed with this deſcription. For though there be many that cannot be ſatiſfied wiſh goodes, that neuer reſt toyling, that robbe their own bellies, yet fewe of them be without children or kinred.
Well, let it be they differ ſome what, yet they be but baſe drudges. Of the laſt ſort, that is, ſuch as ſtay and truſt vppon riches, there be infinite: for all are ſuch, vntil God worke in them the regeneration. Ye ſhall heare many ſay, I thanke God I am not conetous, If I were ſure to hauehave inough but to liue withall. I woulde hauehave leſſe care, and take leſſe paines. It is in ſome ſence, and as ſome ſpeake it, as much as to ſay, if I were ſure that Mammon my God were ſo great to kéep me, I would wiſh no more. Theſe men are afraid their riches will not ſuffice them and their poſteritie. For they imagine that their children can not liue but by them.
It wil here be obiected, that it is lawfull and requiſite to make prouiſion, and to lay vp for the children: and dayly experience doeth teach, that ſuch as hauehave litle or nothing left, doe ful ill. I anſwere, we muſt ſo lay vp, that we yet truſt not to the riches which be vncertaine, but to the liuing Lord. Our life dependeth vponupon him, and ſo doe the liues of our children. And where it is ſaid, they doe ful il which hauehave little or nothing left them, that is through vnbeléefe. Is it maruell though the Lord ſuffer thouſands of ſuch as truſt in riches, to be depriued of his bleſſing? They fayle of riches, and hauehave no God to ſtay: vpō, and ſo doe pilfer and ſteale. But ſuch as feare the Lorde, and truſt in him, ſhall ve fed in the time of dearth. I hauehave béene young, and now am olde (ſaith the Prophet) yet ſaw I neuer the righteous forſaken, and his ſeed begging their bread.
We ſée alſo many left in wealth that come to beggerie, and thouſandes lefte with nothing, which come to be wel able to liue. The parents which prouide that their children may hauehave prouiſion made for the fleſh, to fulfill the luſtes thereof, doe often geue them a knife to cutte their owne throate. For they be idle, and riotous, and learn no good trade to get their liuing. If that be once ſpent which was left, they muſt begge, or ſteale. Thus I hauehave ſtoode ſomewhat largely, leaſt any ſhould take none to be couetous, but ſuch as to whom in eueryevery reſpect the deſcription here made by Solomon doeth agree.
We muſt now come to the third ſort of men which do plague thēſelues. Wée hauehave dealt with the idle, & with the miſerable couetouſe: there remaineth that foole which is wilfull and conceipted. He deſcribeth him in theſe wordes, that knoweth not to bee admoniſhed any more. He hath ſuch an opiniō of his owne wiſdome, and is ſo addicted to follow his owne braine, that let neuer ſo good counſell and admonition be giuen, he will not follow it. To make manifeſt how great the harme and dammage is, which this man doeth draw vponupon himſelfe, and the miſchiefes and ſnares into which he falleth, Solomon doth very excellently ſet it foorth by compariſon.
This foole (for ſo he termeth him) let him hauehave all the aduantages that may be to ſuch an one, yet ſhall they not deliue… him. Age is a great matter to be regarded, and a great helpe to goe through, becauſe it hath ſéene much. Riches and honour, and authoritie eſpecially when they be with the greateſt, as in kings, muſt néedes doo excéeding much. But yet all theſe, that is, age, riches, honor, power or authoritie, ſhall not be able to deliuer the wilful conceipted foole, that knoweth not to be admoniſhed, any more, from miſeries and dangers, no though hée be a king.
This is the cauſe why he ſaith, better is a poore child that is wiſe, then an old king which is a foole, and knoweth not to be admoniſhed. And to ſhew how vn…eſiſtablie this foole caſteth himſelfe …owne, or how little thoſe things ſhall …elpe, namely his yeares of experience, …is riches, honour and power, he ſetteth …ne that wanteth all theſe in better caſe. For a poore child hath not experience: he …anteth power, for both tender age and …ouertie bring cōtempt. He hath nothing …ut wiſdome, and that wiſdome but of a …ild, yet is he better thē the other. Thus are we taught what miſchiefe hedſtrong follie doth carrie with it.
But I muſt here make the matter a little plainer. It will be ſaid, what is this to declare the vanitie of life preſent. We ſhall ſeldome find ſuch a king, and if it fall out oftenner, yet doeth it touch but a few. I anſwer firſt that when this is a king, all the whole realme doth ſmart for it. A wiſe king is a great bleſſing vntounto all his ſubiects. On the contrary ſuch a foole as is here deſcribed to be wilfull, and not knowing to be admoniſhed by wiſe coū ſellors, doeth not onelyonly harme himſelfe, but wrappeth all his kingdome in calamities. Great menne draw many with them, they fall not alone.
Secondly, I anſwere that Solomon doth not meane to ſpeake this onelyonly of a king, but by way of compariſon to include all other degrées of men. For thus muſt we reaſon, If an old king that is a foole, and knoweth not to be admoniniſhed any more, be through his wilfulnes & headie conceipt, in worſe caſe then a poore childe, then other menne of leſſe power and wealth, though they be noble and rich can not be ſafe, and how ſhal the inferiour ſort of people then eſcape, I meane ſuch as be wilfull?
Thus wée ſée how it concludeth all ſorts of mē that be addicted to their owne will, and be ſo wiſe in their owne eyes, that they wil not be counſelled. Now let vsus ſée the difference betwéene them, by which is laid open the harme which hée doth to himſelfe. The one he ſaith (which is the poore childe) commeth out of priſon to raigne, alſo the other (that is the king which is a foole, and knoweth not to bée admoniſhed) is borne poore in his kingdome. Here is wonderfull difference: the one out of pouertie and afflictiō riſeth vp into princely eſtate: the other doeth fall downe from his dignitie and power into calamitie. We hauehave example of this in holy ſcripture, poore Ioſeph was ſold for a bond man, he was caſt into priſon, and from thence he was lifted vp to be ruler ouer all Egipt. Sedekiah did not humble himſelfe before Ieremie the prophet at the mouth of the Lord, 2. Chron. 36. and therefore he was caſt downe. All wilfull fooles are not kings or princes, and ſo can not fall ſo high. But miſerable are the plagues if we behold them, among the children of men, which are wrought by wilfull conceipted fooles. It is a common ſicknes, eueryevery man almoſt is wiſe, and many are ſo full with the opinion of wiſdome, that they deſpiſe good councell, and good admonition. Looke what they ſet vponupon, they go through with it in a gard, they plague others & vndoo themſelues, they be vnrecouerable.
For in the prouerbes Solomon ſpeaketh thus: If thou braie a foole in a morter with a peſtle among wheat, yet will not his fooliſhnes depart from him. This is to be vnderſtood of the ſimple foole, there is no tawing that can bring him to any paſſe: inſtruction or ſtripes and all will not ſerue: a foole will be a foole ſtill doe what ye can. In an other place of the Prouerbes, he ſaith thus, ſéeſt thou a mā that is wiſe in his owne conceipt, there is more hope of a foole then of him. Yée ſée he leaueth litle hope of a foole, when braying in a morter wil not ſerue. What hope is there then of this other kinde of foole, that is of him that is wiſe in his owne eies, whom he affirmeth to be the harder.
In this place he is called a foole, not that he is ſo ſelie as to want common ſence, but becauſe there is no greater follie then for a man to be wiſe in his owne eies. There be many of theſe fooles which be craftie fooles, they be déepe in fetches, ſuſpicious, vaineglorious, and proude. It is not poſſible with wordes to expreſſe what inconueniences and plagues theſe bring vntounto countries, townes, and families where they beare ſway: ye ſhall ſée them like vntounto vnbrideled coltes. It is no meruaile though Solomon did behold theſe, and bring them in as a part of the plagues which are vnderunder the ſun. There be an innumerable rabblement of idle fooles, which fold vp their hands, and eat their owne fleſh. There be many miſers which turmoile without end to heape vp riches for they can not tell whom: they pinch their owne bellies. There be alſo as we may well perceiue, if we looke vponupon the quarrels in law, and contentions among ſocieties and cōpanies, that there be alſo very many conceipted fooles, all is full of fooles, the whole world is troubled with fooles. If there be mo ſortes, they are not here mētioned, becauſe theſe thrée are ſufficient to be brought forth vponupon the ſtage.
Learne out of this place a neceſſary leſſon, when ye be to chooſe any to bear… office of gouernment, either alone or together with other, take heed that ye make not choiſe of ſuch fooles, that is of ſuch as be wiſe in their owne eſtimation. Such men will trouble all, the more wit they hauehave the more daungerous ye ſhall finde them, the more wilfull and headie, and the further of from receyuing admonitiō. Men can liue no pleaſant life but where there is the comfort of ſocietie. Miſerable therefore is the condition of this preſent life through the multitude of theſe three ſortes of fooles, which are moſt noiſome to themſelues, and bring vexation vntounto others.
Let vsus goe forward, I ſaw (ſaith he) al the liuing walking vnderunder the ſun with the ſecond childe which ſtandeth vp in his ſteade. This is to be vnderſtoode of the ſucceſſion of kings, and great men of the earth. He ſpake of an olde king that is a foole, he doeth in contemplation behold him thrown down from his throne, and forſaken of all his ſubiectes, He doth alſo▪ behold them, euen all the liuing that walke vponupon the earth, walking, or ioyning thēſelues with ye newe king, whom he calleth the ſecond childe that ſtandeth vp in ſteade of that olde foole caſt downe. He nameth him a childe, becauſe he had made the compariſon betwéene an olde king that is a foole, and a poore child that is wiſe. The foole falleth from his honor, the childe commeth out of priſon for to raign. He calleth him the ſecond, becauſe he ſpake but of two.
What then? ſhall the ſtate of this ſecond childe, this wiſe king, be ought ſaue vanitie? Doubtles no. The ſicknes of the people is ſuch, that he ſhall not be delighted in but for a time. Thoſe that come after will not reioyce in him. He ſaith, there is no ende of all the people, that is, no ſtop or ſtay, they neuer come to reſt in any that hauehave béene before thē, which may be ſaid, thoſe that hauehave béene rulers ouer them. The people delight ſtil in new kings, the ſunne riſing is honoured aboue the ſunne ſetting: and ſo the wiſe childe comming to raigne, findeth nothing but vanitie, and ſore vexation of ſpirite.
The end of the ſeuenth Sermon.