lyfe Other interpretations I of purpose ouerpas the which the Reader maye seeke in other Expositers but in my iudgemeÌ„t they go from the true meaning of this place And therefore I would not spend wordes in wast in reciting of them The Doctrine 1. The condition and estate of man is no lesse vnhappy then his folly for both of them albeit after a diuers way do go astray from the right end He must therefore seeke remedies of this vanity without himselfe 2. A remedye against the vncertain knowledge of man Against the fléeting rashnesse of men their speculations that is to say vncertain knowledge Godlines setteth a certain and fit remedy namely the sure and certain knowledge of saluation and the rule to frame our liues well and blessedly in the word of God It sheweth the ende and the waye to come vnto that ende namely Christ which of his father is made vnto vs wisedome righteousnes sanctification and redemption so that we may most safely rest and stay our selues in this short way and hedge in our selues within the boundes of his wholesome knowledge that we range not out nor go either to high or to low in as much as the worde is neere vnto vs most certaine knowledge in our mouth and hearte This namely is that word of Fayth the whiche we preach as the Apostle sayeth The other points are to be â—et from the first chapter wheras hee dealte more at large concerning man his knowledge A remedy against the vanitie of man his Prudence 10. That which is the name of it hath bin named already and it is knowne that it is man and hee can not striue with him which is stronger then he 11. Surely many wordes increase vanitie what is there more vnto a man The seuenth Chapter 1. For who knoweth what is good for man in this life in the number of the dayes of the life of his vanity he hath made them as a shadow For who will shew vnto man what shall be after him vnder the sunne The Exposition 10. That which is He entreth into a new discourse For as it is a reproofe of the prudence of man so is it a remedy agaynst the vanitye of the same Of the which vanity hee hath intreated at large before He beateth backe therefore the bragges and vauntes thereof by laying barres in the waye of it The title of the prudence of man wherewith he proudly vaunteth himselfe is honourable or of great maiesty I haue made my Workes great and I haue bin great For politik men put such a trust in their owne prudence and industrye or wit The vaine confidence of worldly wise men that they thinke they canne gouerne and order not only their own matters but also the whole worlde and doe seeme vnto themselues now no longer to bee men The wise man replyeth That whiche hath bene the name of it is named already and it is knowne that it is man Some vnderstande these wordes generallye of the thinges themselues which were ordeined by the firme and strong decrees of God so that they cannot bee chaunged for exaÌ„ple wherof man is alleaged By the word Name the substaunce quality and breefely all accidentes and effectes of a thing are vnderstood I for my part howsoeuer I thinke that these wordes generally may aptly bee spoken of the thinges yet do I think them more simply to be expounded of man in this sence whosoeuer at length they were the which haue bene in times before and haue euery where obtayned greate famousnes of name or whosoeuer they be that now are doubtlesse they were or are nothing else but men We need not go far for the proof of this matter this is known vnto all men And that it may be better perceiued what he woulde haue to be vnderstoode by the word Man that is to say that man should remember his estate he addeth And hee cannot striue with him that is stronger then hee As if hee should saye let men take heede with whome they haue to doe and whether they can attempte any thing of their owne industrye and witte they shall finde no doute that they haue to doe with God whose Maiestie doeth farre exceede their power and authoritie When as they despise other men in regarde of themselues as being inferiour vnto them let them call to remembraunce that God is aboue them with whome they cannot striue but that they must by by be ouercome for Death the Baylife of that moste souereigne Lord and King shall make these lustie gallants Death maketh all men alike and such as thinke themselues shoased out from the common condition of men as it were death I say shal make them equall with other men I haue sayd sayth the Prophet yee are Gods and the sonnes of the highest all of you but yee shall die like men And of purpose hee vseth the worde Adam whereby the common sorte of men is signifyed as namelye base and mortall Those famous Gyants therfore and most stout persons are men and as they were taken oute of the earth so shal they returne vnto the earth agayne The maiestie of God being opposed or sette agaynste this miserable basenesse of condition is of great force to beat down the pride of man his prudence And albeit that man his boldnes do build vp great heaps of fair reasoÌ„s and glorious shewes of high speeches to sette a fair face vpoÌ„ the basenes of his conditioÌ„ yet the wise man witnesseth that all these are vsed but in vaine 11. Surely words what is there more vnto a maÌ„ what profit may there come therby vnto theÌ„ Can they bring to pas that wheÌ„ as they are but men they shal not be subiect vnto the common estate condition of the life man An other exposition It may also be otherwise expounded Many words that is to say many things according vnto the propriety of the hebrew toÌ„gue do increase vanity do more bewray their folly so that the sence should be That al the aid helpe of man is in vaine set against God that the store of wealth honours friends fellowships other aids are but vain if they be set or matched against God yea breeflye vayne shall all the attempts and indeuours of men be This shall bee the first remedye againste the pride of man his prudence The first remedy against the pride of man his prudence that we thinke that we haue to do with God that we are men subiect vnto the power of God that therfore it shal be in vaine whatsoeuer we shall attempt against him Therefore that it is safe to commit our selues vnto his prouidence to liue mindful of our calling in such sorte as is acceptable vnto our Lord when as al things stand most constantly stedfastly by his lawes decrees that wee craue and looke for at his handes the successe of all our counsailes and affayres so long as we shall be obedient vnto his voyce and
from thence Solomon tooke the beginning of that his experience for he wished for wisedome aboue al other things and obtained it of God and greatly increased it in the knowledge of nature of natural things setting foorth also most excellent bookes concerning this matter as it is manifest by the holy historie The knowledge of Philosophie is not cōdemned but the abuse of the same But he doth not condemne the searching knowledge of nature naturall things which are seene in the principles grounds causes and effectes of the same but the abuse of this knowledge which is manifolde either when as the vnmeasurable cur tie and care to search and know those things doth trouble and disquiet our mindes and doth breede a tediousnes and griefe from the which satietie contentednesse of minde which we seeke is most farre or when as wee wholly depend and stay vppon this knowledge of nature and do place in the same the way and meane to lead our life well and blessedly and do depart from the simplicitie of the word of God and from that earnest feeling of his feare which is the fountaine of all sober knowledge For these are the diseases of this Philosophicall pride and puffing vp that is to say of foolish wisedome Thus farre Solomon condemneth knowledge or wisdome and not the sober marking of order cunning in the workmanship of the world being notable testimonies of God of his prouidence the consideration whereof to be verie fit for a Christian no man well in his wittes euer yet denyed But this blaming of wisedome is not simply and in it selfe to be vnderstoode but in a certaine respect adding these circumstances as we haue giuen warning before out of the second rule But the wordes themselues are diligently to be weighed and considered The expositiō of the words He sayth that He gaue his heart that is to say he diligently applyed himself vnto the knowledge of that matter For by the wordes of Searching and Finding out for the Hebrewe word signifieth a diligent and skilfull searching out of things he vnderstandeth that same power which is graffed into man to know the trueth whereof he is called Alphestes that is to say a searcher out the which seedes of things are to be garnished in time with learning and paines taking He addeth In wisedom to distinguish and seuer out the wittie and skilfull searching from the vaine and foolish madnesse and curiositie of ignorant persons the which wisedome of man notwithstanding he sayth altogether to vanish away So the Apostle attributeth wisedom vnto them which weakened the simplicitie of the crosse that is all the efficacie strength of our saluation 1. Cor. 1.17 He afterwards layeth downe the matter of this finding out and searching Whatsoeuer is done vnder heauen that is to say whatsoeuer is in the nature of things For he setteth downe this worde Heauen as some certaine thing of more maiestie in the good orderlinesse of Nature for that it hath power ouer the things beneath it He sayth then vnder Heauen not as if the minde of man did wander vp and downe seeking also aboue Heauen but because these thinges that may be seene are for the most parte the matter whereabout humane sciences are occupyed and for that whatsoeuer men do otherwise determine all these cogitations are bounded within these listes and limits For whereas the Philosophers do dispute of things intelligible or that may be vnderstanded and separate from matter they are the shapes of thinges and not thinges themselues that haue their being like as the more sounder among them haue acknowledged This was his studie this was his indeuour to attaine vnto most excellent knowledge But of what sort was it This toyle or trauayle c. Hee sheweth that this carefulnesse to come by knowledge was entangled and bewrapped with many troubles and cares so that it is a most harde crosse vnto it selfe The Hebrewe worde The Hebrew worde in his originall signification doth signifie affliction moreouer a pensiue and cumbersome toyle when as a man doth so giue himselfe vnto a thing that after he hath much weried him selfe he reapeth no profite of his labour He addeth Euil or miserable and cumbersome and sundry wayes troublesome such a kinde of miserable toyling about the studie of Philosophie as antiquitie hath portraited out vnto vs vnder the picture of Prometheus tied vnto the rockes of Caucasus whose liuer should continually without ceasing be eaten by a Vulture or vntowarde and vniust as which holdeth the trueth as it were captiue in a lye For this is the commendation of the schole of the Philosophers by the verdit of the holy ghost The scholes of Philosophers sende forth many varlets and in what sense out of which schoole how many and how notorious lewd persons haue there proceeded do daily proceed I speake of Philosophie in a certain respect namely as it is lerned of many and not of it selfe for it is a singular gift of God but lewd persons do many wayes abuse it and it is vnto them in this behalfe an euill toyle or trauaile whether of both wayes soeuer you take it either for a carefull and troublesom trauaile or for a trauaile ioyned with peruersnesse and wickednesse He sayeth That God hath giuen it vnto the sonnes of men not as if God did instill or put errour or ignorance into the mindes of men for God as he is the cause and author of all good things so is he also of truth and at no hand any cause of euill but for to shewe the assured strong iudgement of God against the curiositie of men the which wandring from the simplicitie of his truth he hath punished not onely with the vaine indeuour of laboursome How God punisheth the curiositie of men but also vnprofitable yea and also altogether hurtfull toyling for a cause vnto vs in deede hid and vnknowen but yet notwithstanding alwayes iust Yet he calleth them the Sonnes of men that they shoulde knowe that through the knowledge of good and euil they are not made Gods immortall as the treacherous and lying Diuell went about to persuade Adam but that they should know themselues to be mortal men subiect vnto misery death to the end that they should seeke for immortalitie vnto them selues after an other manner and by an other meanes This is the first Circumstance of vanitie against the knowledge of man namely that it is ioyned with much and vnprofitable wearisomnes that is by the vaine and vnprofitable issue of the studie of Philosophie 14 I haue seene all things He sayeth that he hath seene to testifie that he speaketh of assured and certaine things that is to say that he bringeth a demonstration grounded vpon true and sound arguments certaine experience And that nothing should be excepted he sayeth all things to signifie that he hath diligētly viewed all the partes of nature yea and moreouer the felowship it self of mankind which is the
the worde of God for from thence shall we haue true and sound rest Let vs not disquiet our mindes with diuerse goings about the bush for knowledge One thing is inough if wée choose that same better parte wée shall certainly finde it to be the guide of our whole life The knowledge of saluation is the chiefe knowledge Nowe the same is to be craued at the hande of God neither are we to reioyce in that we knowe sundry sciences but that we vnderstand the knowledge of saluation the which contayneth promises of both liues And the same shall then at last ingender in our mindes true and sound quietnesse if we shall knowe our names to be written in the booke of life Which foundation being layd wée shall no doubt carrie away most plentifull profite out of humane sciences as it were out of the spoyles of the Aegyptians A confutation of pleasure That is to saye That in pleasure there is great vanitie The second Chapter 1 I sayd in mine heart come now I wil proue thee in ioy and beholde thou pleasure and see this also is vanitie 2 Of laughter I sayd thou art mad and of ioy Whereunto serueth this The exposition That happinesse is neither in pleasure nor in the prudence of man SOLOMON thus far hath taught that happinesse is not in the wisedome of man now he teacheth that it is not in pleasure nor in the prudence of man the which discourse he continueth from this place vnto the third Chapter ver vij And he very fitly passeth from one contrarie vnto another For the studie of sciences and artes is cleane contrarie vnto a voluptuous and intemperate life for the one weareth away it selfe with great labors and toyles both of minde and bodie the other altogether giueth it selfe vnto ease and ioy Solomon therefore hauing had experience of the crabbed encumbrances of the Philosophicall life sayth that after a long and earnest deliberation in the ende he set downe with him selfe that the life which is spent in pleasure is better then other kindes of life And he setteth down a notable description of a minde reasoning with it selfe of vaine principles gathering vaine conclusions To what end Solomon gaue himselfe vnto pleasure For to this ende Solomon teacheth that he applyed his minde vnto pleasure not to commend a voluptuous life but to finde fault with the vanitie thereof and to condemne the blinde vainesse of the nature of man in allowing and embracing of the same For of this Preface 1 I sayd in mine heart c. this is the meaning The he after that he was not satisfied in that his former purpose to get wisedom tooke another course and being wearyed with the painfull studie of the thornie life about the knowledge of Philosophie of purpose speedely gaue him selfe vnto the contrarie part For in these words he sheweth that with setled purpose he embraced a newe kinde of life Nazianzen as Nazianzen doth verie well expound it And thinking to haue this in deede I determined to tourne my selfe vnto an other course of life and to giue ouer my selfe vnto delyte and to make tryall of sundry kindes of pleasures For To say in heart is so to consider of any matter as that you conclude determine some certaine thing For thinking or considering is the speach of the minde reasoning without wordes as speach is the thinking by expresse wordes because that which wee conceaue in minde we vtter by speach as the interpreter thereof Now what were those newe thinkings vpon a newe life after that he had had tryall of the mysteries of man his wisedome hee teacheth in these wordes A liuely resembling of the minde reasoning with it selfe Come nowe that is to saye Go to let vs consider a little more diligently of this matter and let vs gather our minde together for he speaketh vnto him selfe the which imitation or resembling of the minde reasoning with it selfe is farre more plaine and effectuall then if the matter were nakedly and barely set downe For the wauings and tossings of the thoughtes of man rashly turning them selues hither and thither are by this meanes notably expressed Go to then saith Solomon forsaking the studie and labour of those things in the which I haue wearied my selfe in vaine I will proue my selfe in ioy or I will poure out my selfe into ioy or I will giue my selfe vnto ioy Some expounde it one waye and some another according vnto the sundrie significations of the Hebrewe verbe The meaning is I will giue my selfe wholly vnto pleasure I will leaue nothing vndone vnto the seeking out of all pleasures to fill my selfe with them I will ouerflowe in delites I will wholly drowne my selfe in them I will let lose the raynes vnto mine appetite In a worde he sheweth that of a setled purpose of minde he doeth more freely giue ouer himselfe vnto pleasure and diligently as he himselfe thinketh best seeke all occasions to enioy her The which he signifieth also by another kinde of speaking And beholde good for To see To beholde good or pleasure or beholde good or pleasure is to enioy pleasure the kinde of speache with the Hebrewes growing hereupon because Wee haue our eyes fastened vpon that thing the which wee do loue And what I praye you doeth the minde gather by that same taste of pleasure Beholde this also is vanitie that is to say that by his own experience he acknowledged that in pleasure there is most great vanitie and that felicitie happinesse is most farre from that kynde of life The doctrine 1 Such is altogether the nature of man Man carried headlong into contrarie studies that being carried away with the rage of desires it is driuen headlong by outwarde things into contrarie partes So wée may oftentimes sée that sterne seueritie is losed into a certaine dissolute kinde of licentiousnes that they which haue liued an harde life forsaking their censorlike seueritie doe licentiously giue ouer them selues vnto pleasure The daily life doeth afoorde vs examples of this inconstancie of man Ioas. Ioas King of Iuda first of all from a chylde being verie well brought vp through the care diligence of Ioiada the high Priest in the beginning of his kingdome profitably shewing his singular care for the restoring of the pure worship of God yet notwithstanding had a clean contrarie end of his life his both care and manners being shamefully altered and chaunged The Empire of Rome also hath felt the hurtfull change of manners in Caligula Themistocles Lucullus and others mo abandoning vtterly the care of the common wealth haue giuen themselues wholy vnto pleasure and ease that they might beholde Neptune raging a farre off from the lande that it might behold the turmoyles and hurliburlies of the worlde themselues being at quiet and without the danger of the same like vnto one that séeth the Seas to worke be tombled together with the vehemencie of the windes himselfe standing
from the Lorde and let vs so thinke of the condition and estate of worldly things that acknowledging the vncertaintie of riches wee may cast our care from them vppon the liuing God giuing vnto vs all things abundantly to enioy so long as wee shal haue riches let vs vse them liberally in doing good vnto our neighbours let vs lay vp for our selues a good foundation against time to come that wee may lay holde on eternall life according vnto the commaundement of the Apostle In the meane season let vs followe our vocation let vs looke vnto our families Our calling is diligently to be followed let vs prouide for things necessarie by good and lawfull meanes let vs plant trees that may profite in the age to come after vs taking such care for our children as our parents haue done before for vs let vs followe the lawfull course of nature and societie and let vs not hurt our families with peeuish carelesnesse In the meane season let vs commit the successe of our labours vnto the prouidence of GOD and with quiet mindes let vs wait for at his handes things necessarie and conuenient in regarde of this life both for vs and ours Let vs set these remedies against the vncertaintie of our affaires 2. And of the hatred and loathing A present remedie against too much carefulnes the which is wont to rise in the heartes of men by reason of the vanitie of our affaires let vs consider howe fit a preseruatiue there is against the poysons of the ouer carking carefulnesse of men in this moste pleasaunt and present remedie Godlines with a mind content with his estate is great gaine And Giue vs this day our daily breade The exposition 20 And I turned about Hauing set downe those bickerings with the which the prudence of man doth diuerse wayes wrestle the remedie remainth least that we should be swallowed vp of the feeling of those inconueniences Of this remedie Solomon being now to intreat sheweth by what degrees he did vnwind himself out of these encumbrances to wit after that through the experience of the discommodities he had perceiued that happinesse did not consist in the aydes of man his prudence nay that in it there was great vanitie at the length he called backe himselfe vnto a certaine more quiet and commodious course of life I turned about saith he that is to saye after sundrie windlasses after the goings about of diuerse deliberations I came at length vnto this point for this is the signification of the Hebrewe verbe Sabbothi which is taken intransitiuely that I called backe mine heart c. that is to saye that I did so farre renounce euery course wherin this life of man is contained Iaâ—sch that I did at no hand place happinesse therein For the Hebrewe worde is very significant by which is expressed a repenting or giuing ouer the hope of a former purpose The Greekes do expounde it by the verb Anataxasthai to set in order but not aptly ynough for vnto the filling vp of the signification of the worde there should haue beene added this worde athumân or apeipoon vtterly giuing ouer or cleane renouncing or some such like Nazianzen translateth it verie well Nazianzen I was throughly resolued to lay aside and cast away these things c. Ierom I turned me to renounce in mine heart c. The effect is that he hauing found out the vanitie of man his counsailes and labours was brought into such streights that he did plainly faint in minde gaue ouer all his labour and enterprise that is to say did determine with him selfe neuer to apply his minde or indeuour vnto any thing but like vnto one that hated the companie of mankinde casting away both weapon and target to withdrawe himselfe from all businesse This is the simple meaning of these wordes He addeth a cause repeating the same argument of the which he had spoken a little before concerning the vaine and altogither vnhappie issue of man his wisedome 21 Because there is a man The blame of that vnhappie issue is not to be laide vpon the rashnesse or follie of men for as much as there are men founde which leaue nothing vnassayed in the disposing and ordering of their matters but do all things with great wisedome wittilye and with all diligence trying all things and wisely disposing the meanes vnto the bringing to passe of the matter and yet they runne into the same streightes into the which the most foolish do runne by the worde chocmah he vnderstandeth the skill to order things Chocmah in taking of aduise and counsaile and by the wordes Kischron and dagnath hee meaneth industrie opportunitie in bringing things to passe when things are done both after such manner and in so fit time as is requisite Yet that circumspect prudence cannot auoyde this most great inconuenience but that an vnknowen heire may succeede the which he sayeth to be a vanitie and great euill For it is ingraffed in vs by nature to take great labour for desire and hope of continuing our stocke because that wee seeme in our children to be borne againe and to become as it were immortall A great miserie How great a miserie or euill therfore is it to haue spent our whole life in toyling and sparing to get some thing to leaue to our children that should preserue our name and memorie the which notwithstanding when as we haue hardly gotten we must leaue vnto an vnknowen heire Hauing therefore shewed this inconuenience the which no doubt is verie great grieuous in the two next verses he maketh a generall conclusion of that vanitie wherewith the prudeÌ„ce of man is enwrapped being as it were a briefe repetition of the thinges going before 22 23. For what This life is passed away with diuerse labours both of minde and bodie And I pray you what profit commeth then hereby vnto men namely this sorrowe Continuall vexations in this life indignation vexations both by day and night that there is no rest at any time giuen from great labours and sorrowes no easement in a manner no intermission or ceasing Then the which what can be imagined more vaine what more miserable What man therefore well in his wittes will seeke for happinesse in this life by the helpe of man his Prudence or Wisedome The doctrine 1 Howe truely this is spoken experience Nothing frameth well without the worde of god a plentifull witnesse of things doeth abundantly shewe and as this vanitie is especially to bee seene in those who being enflamed with the loue of couetousnesse as it were with a firebrande goe about and doe enterprise great matters being vlcers of mankinde hurtfull both vnto themselues and also vnto others such as the Courtes of Princes and great Cities doe nourishe in great numbers yet this is founde to bee most true in the common course of life among all men of all degrees Namely that whatsoeuer they goe about without the
so to bee limited that first of all wee doe holde God liberally prouideth both for soule and body That GOD the maker both of soules and bodyes doeth liberallye according vnto his bounteousnesse and prouydence prouide for them both As the body is created of GOD for the receyuing of the soule as it were a Straunger so there is greate Friendeshippe and Affynitye betwéene them both God therefore will haue the bodye so farre to bée prouided for that the soule may bée well betwéene whiche and the bodye there must néedes bée a fellowe féeling that if the bodye bée ill at ease the minde béeing gréeued can harde and scarcelye doe his duetye God therefore hath giuen for the maintainaunce and nourishing of the bodye not onlye thinges necessarye but also seruing for pleasure and delighte the féeling and vse whereof shoulde especially appertayne vnto the minde and hée hath in suche sorte disposed the iudgement and as it were the artes of them that both the mynde and body mighte bée profitablye and pleasauntly nourished by them Which manifolde bounteousnesse of God the Prophet doeth liuely set out Psal 104. 3. Of this vse God maketh his bounteousnesse common vnto all liuing creatures but especially vnto man this is as it were the firste degree That GOD a bounteous Father will haue this his bounteousnesse to bée common vnto all liuing Creatures but especiallye vnto mankinde vnto whome hée will not haue himselfe bée withoute witnesse whilest hée deserueth well at his handes by sundrye kindes of benefites as the Apostle sayeth giuing rayne and fruitefull seasons from Heauen and filling the heartes of men with meate and gladnesse And these in déede are greate benefites of GOD but yet suche that wée must not thinke the true and righte vse to consist in these For as the greatest parte of men abuseth them intemperatelye this also is true that the most temperate and of sober men that are not regenerate The vnregenerate haue no right to vse the creatures of God haue not in theire power the same righte vse of the Creatures as who haue no righte to vse and enioye them for they are no Sonnes but Straungers and are destitute or voyde of that wherewith all thinges created are sanctifyed that is to saye Fayth withoute the which whatsoeuer is done is sinne Thus farre all men not regenerate are vsurpers or vnlawfull possessours of the benefites of GOD the whiche hee woulde haue extante in this world to declare his bounteousnesse especially toward mankind This therefore is the first generall declaration of the bounteousnesse of god in the vse of his benefites 4. The seconde degrée is wherein the true and righte vse altogether is to vse the giftes of GOD soberlye and soundlye with Fayth and Prayer The benefites of God are to be vsed with faith and prayer the which is proper and peculier onlye vnto the faythfull for whom as the Apostle sayeth GOD hath created these his giftes that they mighte vse them For they are sonnes and therefore Heires of the world by the promise made vnto Abraham As therefore the righte of all thinges doeth belong vnto them so also is the possession and power and waye to vse and enioye them euidente to bee theirs For the best righte of getting a thing is by inheritaunce Therefore as by righte of inheritaunce the whole Worlde appertaineth vnto the Faythfull so oughte they diligentlye and earnestlye to thinke vpon the right and lawfull vse of those thinges whiche are contayned within the compasse of the Worlde for the chéefest point of dominion doeth consist in the vse Now the Apostle doeth define the vse thus And they whiche vse this Worlde as not abusing it How the faithful abuse the world The faythfull doe abuse the world whiche forgetting that they are heyres of the World doe so serue the worlde as if they were Husbandmen or Seruauntes and not Lordes that is when as they encumber their mindes with diuers cares and doe not vse and enioye the benefites of GOD with an appeased and quiet minde they voluntarily séeke businesse to trouble themselues with all and doe not enioye that quietnesse which GOD would haue them vse as heyres Wée are not ignoraunte of the conditions of Maisters and of Seruauntes The Husbandman taketh paynes day and nighte in tilling and looking vnto the ground of his Maister The Seruaunt or hée that doeth the businesse goeth aboute the businesse of his Maister with greate payne and daunger whilest his Mayster sitteth at home quietlye and at ease The riche Mayster medleth not with the troublesome burthens of his affayres yet it falleth oute for his benefite and profite whatsoeuer is paynfullye ordered and done by the Seruauntes The vse and profite of their goods returneth vnto the Maisters the paine and care vnto the Seruauntes by whose trauaile and seruice their thinges are done So the wise man admonisheth vs to thinke of the vse of these fléeting thinges The applying of the former similitude That the vse of the benefites of GOD is the gifte of God through whose liberalitie the Faythfull vse with a quiet minde the goodes whiche they haue gotten Contrariwise vppon sinners that is to saye vppon men whiche are not regenerate hée layeth this punishmente that they bestow muche care and labour in hoarding vp of riches and yet reape no fruite no profite of their laboures For they are not indued with that appeased and quiet minde wherewith the true vse of thinges is receyued and by the iust iudgement of god those goodes the which with so great labours they haue heaped together they often tymes leaue vnto straunge Heyres In the meane season Let the wicked worldlings note this well for that they are straungers and Intruders and no lawfull Possessours they doe not eate and drinke nor shewe vnto their Soules the profite of their goodes as the Sonnes of GOD doe but as Théeues they deuoure other mennes goodes and vexe themselues with infynite Lustes and therefore are destitute and voyde of the true vse of thinges 5. But manye thinges séeme contrarye vnto this Doctrine Contraries vnto this doctrine in shew and outwarde appearance For who is hee that séeth not that the Faythfull are not onelye driuen oute of the whole Worlde as draffe and excrementes but euerye where to bée pitifully vexed as of all men the moste miserable Contrarywyse that the wicked rule the roast triumphe haue Kingedomes and Empyres in their power autoritie rule riches especyallye aboue all other men Furthermore Experience doth plentifullye a◠abundantlye shewe that to bée true which the Prophet speaketh of the wicked That no trouble presseth them like as it doeth other men and that they are free from the miseries wherewith other men are touched Contrariwise that the water of Sorrowes and Greefes are poured into the myndes of the godlye as it were out of a full Cup. And there are to bee founde often complayntes of holye men concerning this matter As concerning the firste for a
estranged from themselues into the immoderat and vnmeasurable desires of these thinges that they may feele what it is to haue forsaken the Lorde the fountaine of liuing water as the Prophet speaketh that is as the Apostle plainly faith according as it liked not them to keepe God in knowledge and to acknowledge him as was meete so God gaue them vp into a minde void of all iudgement that they shoulde doe those things which were not conuenient nor seemly After the same maner of speaking Solomon saith in the next verse That God hath set the worlde in the heart of men why we will shewe in a place more conuenient Therefore we pray God that he will not lead vs into tentation for it is no question among those which are but meanly exercised in the reading of the holy scriptures that sin is sent of God as a punishment of sin also is a greater corruption of that natural corruption which is in vs. This therefore is the cause why men by the iust iudgement of God are vexed with the immoderate desires of these vading things as it were with tormentes that they should liue a most miserable life euen hereby become most wretched of all liuing creatures 11 He hath made all things Men sayth he through their own fault entangle themselues in a certaine infinite miserie in this life because forsooth they set their minds too much vppon these things in the which they imagin a certain eternitie and therfore whilest being busied about this vaine desire of immortalitie they imploy themselues too much vnto these fleetinge things hereof it cōmeth to passe that they neither behold the works of god as becommeth nor suffer themselues to be gouerned by him depriue themselues of the true right vse of life of all the benefites of God Hereof commeth that same miserie of men of the remedie whereof he wil entreat in the next verse A comparison betweene the prouidēce of God the rashnes of man Now these words are more diligently to be considered He maketh a notable comparison between the prouidence goodnes of God between the rashnes corruption of man He saith therfore that God hath made all things bewtiful in their time How the vse of this is good that is to say as the maker of al things so also to haue appointed vnto al things a certain order opportunitie of doing working also an vse maner of vsing Therfore this vse of things as it is wisely ordeined of GOD is good happie in his proper conueniēt time that is to say when as we vse things according vnto the ordinance of God depend vpō his help rest only in him referre al our doings vnto his glorie as vnto the principall ende all things cannot choose but go well with vs. But so great is the lightnes lewdnes of men that they wil not tarrie the time appointed by god A place well worth the noting or else that they neglect the same rashly take in hand the doing of things without any calling without the warrant of his word not calling for his help rashly trusting vnto their own strength Wherefore it commeth to passe that they haue verie small or vnhappie successe Is there then I pray you any cause why men in this life are so greatly vexed Yea Hee hath set the world in their heart that man should not find out the worke which God hath made from the beginning euen vnto the end These wordes are diuersly expounded by the interpreters Diuerse expositions of this place I wil first of al set down the most plaine meaning that which seemeth vnto me to be the fittest afterwards I wil touch the other expositions leaue them vnto the iudgemēt of the learned reader Minding to shew a cause of that same pensiue and toylsome trouble wherwith the minds of men are entangled he saide that the prouidence of God had appointed a certaine order and time vnto al things now he teacheth that the cause why men are so gretly wearied is this because they cannot rest in this wise ordinance gouernement of God Why men so toyle themselues with the cares of this world and that it is a point of great folly for mortal mē to go about by their counsailes to preuent the wisedome of the immortal God therefore where as they haue their mindes set vppon these vading fleeting thinges these he vnderstandeth by the worde world drown themselues ouer head eares in worldly lusts that this cōmeth hereof that they cannot earnestly think vpon those excellēt works of God that is to say depend vppon his prouidence wait for his help in due season and therfore they do greatly wearie themselues vex themselues with infinite labors and howsoeuer they go about many vnneedful things with out a calling without faith yet they get no good therby which is a certain punishment of their vnfaithful bold hasting The summe effect is that mē blinded with too much care of things perteining vnto this life doe not rest in the prouidēce of god therfore that al things haue ill successe with them The word gnolam in the scriptures signifieth either diuturnitie or a lōg time or eternitie of time Gnolam that is euerlasting time some times it signifieth the world so that it agreeth with the worde Cheled Psalm 17. as aion in the newe Testament Galath 1.4 That he might take vs out of this present euil world aiônos in the Greeke Therefore some expound it the loue of the world and of earthly things others a certain opinion of eternitie as if they should alwayes liue here men are so giuen vnto these things Why God is said to haue set the worlde in the hearts of the wicked and pursue after them with so great desire Both significations agree verie well with our exposition God is sayd to haue set loue of the worlde or vaine opinion of immortalitie in the heartes of men because in his iust iudgement he suffereth them being blinded with the loue of the worlde to be carried all headlong into this madnesse that for as much as they trust vnto the world they should therfore feele the more the thornes of this world as we haue expounded before Which vanitie of men in forging vnto themselues an idol of eternitie is liuely described Psalm 49. He sayth that these men being besotted with the mad loue of the world cannot finde out the worke of God from the beginning euen vnto the ende that is to say by no meanes no not a iot albeit the workes of God be most excellent and manifest and doe shine foorth in all the partes of our life yet are they so blinde that they can behold neither the beginning nor the proceeding nor the end Or that they stubbornely remaine in this blindnes all their life time This seemeth vnto mee to be the true meaning of this place
hath shewed the thinges being dulye weighed that happinesse is not found either in the knowledge of man or in Pleasure or in the prudence of man no nor in the very outward appearaunce it selfe of Vertue or honestie nor in all kindes of life eyther of priuate or of honourable personages in whose estate notwithstanding the reason of man and the opinion of the common sorte doth imagine a certaine happinesse for to be He hath remoued therefore and shut out from happinesse all those thinges the whiche according vnto the reason of man and iudgement of the common people might fall into a certaine imagination of happinesse that is to say he hath at large discoursed against the deuices of folish reason What happinesse is not Now he goeth vnto the second parte of this sermon VVhat happinesse is c. What is the way and means to obtaine it Of which two principall pointes we sayd in the preface that this sermon did consist From hence therefore he taketh the beginning of this second part ¶ The second part of this Sermon that is to say what true happinesse is and what is the way and meanes to obtaine the same The fift Chapter 1. Haue regard vnto both thy feete when as thou goest vnto the house of God that thou mayst be ready to heare rather then to giue the sacrifice of fooles for they doe not perceiue that they doe euil 2. Make no hast with thy mouth neither let thine heart make speede to bring forth a word before God because God is in heauen and thou vpon earth therefore let thy wordes be few 3. For like as a dreame commeth of the multitude of businesse so doth the voice of a foole of the multitude of wordes 4. When thou hast vowed a vow vnto God bee not slow to pay it because God hath no pleasure in fooles Paye therefore the thinges which thou hast vowed 5. It is better that thou vow not then to vow and not to pay 6. Suffer not thy mouth to cause thy flesh to sinne and say not before the Angell himself that there is a fault why should God be angry for thy speeche and scatter the worke of thine handes 7. Because that in the multitude of dreames there are both vanities and also manye wordes but feare thou God The Exposition 1. Haue regard vnto or keepe The tenoure of the matter in hande doeth altogether require that the beginning of the fifte chapiter bee taken from hence For it is not onlye a newe argument but also altogether a newe place and in deede the most notable of all this whole Sermon Concerning true felicitie or happinesse Meaning therefore to intreate of it and to place it in the earnest feare of God that is in true godlinesse hee setteth downe a necessarye preface and diligentlye teacheth by what notes Godlinesse ought to be set out least that in stead of true religion wee shoulde embrace a naked shadow and shew and vanishing vizard of Religion This is the knitting and ioyning of this new matter with the wordes that went before least that with some interpreters wee shoulde thinke it to be a sentence cutte off from the rest and yet that occasion thereof was taken I knowe not vpon what wordes This therefore is the meaning I haue at large declared what happinesse is not albeit that the reason of man doe imagine it to bee in diuerse thinges and partes of the lyfe of man I haue taughte with sounde reasons howe farre all those idols and indeede but bare shewes sundrye wayes inuented by men are from the truth Nowe remaineth that I shewe wherein true happinesse doth consist This therefore is the frame of this disputation whose confutation hath ben at large handled in the foure first chapiters For as the truth cannot be well ynough mayntayned vnlesse falshoode bee ouerthrowne before the whiche is manifolde and of sundrie sortes so also in ouerthrowing of falshoode farre longer trauell and speech ought to be vsed The firste lawe or rule of establishing of godlynesse truelye and diligentlye is The first rule of true godlinesse that wee worship GOD in the congregation according vnto his word that we refraine from mens inuentions that wee seeke for wholesome doctrine in the Church and true ministerie and that we reuerently heare the Churche when it teacheth staye vppon her voyce and doe not imbrace the inuentions of men but that wee worship GOD with a pure and sound minde according vnto his word the which is the rule of his will For that it is great follye and madnesse whatsoeuer men of their owne brayne in this behalfe inuent and altogether vnreasonable worship So this lawe commaundeth two thinges vnto vs that wee oughte to seeke the worde of GOD in the Churche with a pure mind and that the inuentions of men cōcerning the worship of GOD are to be auoyded To take heede vnto our feete when as we goe vnto the house of God is to worship god with a pure sound mind or to carrie a pure sound mind in worshipping of god in which kind of speech the Apostle sayth Peripatein axios Kai cuprosedros euaggelio that is to say to lead our life as is meete and agreeable vnto the Gospell And this word Orthopodein also sprang from thence whiche signifyeth to walke with a right foote And the Metaphor agreeth very well for lyke as the bodye is both stayed vp and mooueth by the helpe of the feete so likewyse is the minde by the power and strength of the will or appetite In the meane season by the same kinde of speaking hee playnely signifyeth wherein the worship of GOD doeth consist where wholesome doctrine is to be soughte and howe it is to bee receaued For there is no doubt but that the Temple is signifyed by the naming of the House of GOD But because the temple was as it were the summe of all Ceremonies by the naming thereof it is manifest that both the congregation of GOD and wholesome doctrine which should sounde in the Churche and the true knowledge of GOD is vnderstoode according vnto the vse of the Scripture When as therefore he willeth that the house of God bee gone vnto hee willeth vs both to follow the worde of God and to keepe oure selues in the bosom of the church in the which onely is saluation and therefore hee plainely noteth the true worship of the true God Whē as hee commaundeth that we take heede vnto our foote hee commaundeth purenesse and soundnesse of minde to be carefully vsed in the worship of God To take heed vnto our feete And this whole kinde of speeche is taken from the custome of the Law for by the expresse commaundement of God they wente not vnto the Temple but purifyed And by that same outwarde cleannesse was signifyed inward purenesse holinesse What was signified by the outwarde purifying in the law the which is the foundation of the worship of God Hee maketh manifest that same fyguratiue kinde of speeche
with a simple and playne kinde of speaking Come to heare rather then to giue the sacrifice of fooles that is to saye to the ende thou mayst worshippe GOD after that manner whiche is most conuenient thou must imploy all thy diligence that thou mayste bee throughly perswaded of the will of GOD the which thou shalt withoute all doubt knowe if thou heare him and thou muste not followe the inuentions of men or forge anye thing oute of thine owne brayne to offer vnto God vnder the name and title of obedience The Preacher therefore by the worde Geuing doth expresly signifie the traditions and inuentions of men Geuing For this is a proper note of superstition for that it would haue it selfe seeme to offer certayne merytes or desertes vnto GOD as appeareth by that verse Doratheous Peithei c. Gifts please the Gods c. the whiche foolerye to bee altogether repugnaunte and agaynste the nature of GOD Plato an Heathen man did see Plan. and hath confuted it by manye reasons and that by this meanes religion shoulde bee made as it were a trade of marchandise after the waye of bargaining I giue that you should giue agayne According vnto the supposition and opinion of men hee condemneth In what respect Solomon condemneth ceremonies and this place is to be well marked for that it expoundeth many other places of the scripture where God himselfe by his prophets doth the like but not generallye good ceremonies otherwise and suche as were ordayned by GOD for GOD had appointed those sacrifices as seales of the forgiuenesse of sinnes and publique testimonyes of thankes giuing but for that superstitious persons did offer them in suche sorte vnto GOD as if by their force and power they shoulde deserue Saluation as it were by the worke done as they saye After thys sorte the Prophetes denye that GOD ordayned Sacrifyces and doe forbid them vnto the Iewes There is namelye a notable saying of Samuell vnto the whiche Solomon seemeth to haue alluded and had respecte Is the Lorde delyghted and pleased with burnte offeringes and sacrifices lyke as when a man heareth the voyce of the Lorde Beholde to heare is better then sacrifyce and to giue eare then the fatte of Rammes Hee therefore calleth them Fooles the which both departe from the Worde of God and doe seuer and shutte oute Fayth from the Ceremonyes by him ordayned For as this is a reasonable Worship and allowed and lyked of GOD when as wee offer vp and consecrate our selues vnto him a liuing and holye sacrifyce by Fayth so all deuyces of men concerning the worshippinge of GOD Against all mens deuices in the worship of God with what shewe of Wisedome soeuer they be cloaked are vnreasonable that is goe aboute to bee madde with reason And this worde To Heare To heare signifyeth not onelye to receyue the voyce of GOD in his word sounding by the ministery of the church but also to obey it for both these must bee ioyned together For howe shall they beleeue him of whome they haue not hearde and howe shall they heare withoute a Preacher and howe shall they preache vnlesse they bee sent Hearing therefore presupposeth a Ministerie of the Church and a lawfull vse of the same Agayne if a man heare the worde and doe it not and is a forgetfull hearer hee doubtlesse hath vnhappye knowledge as Iames sayeth Therefore we must heare with the eares of the bodye and also with the heart that our whole life may bee an expresse shewing forth of this knowledge Hee teacheth further why hee had condemned the deuices of men of follye and madnesse therfore forbad them Diuerse expositions Because they know not c This place is diuerse waies expounded The wordes themselues are Ki enam iodegnim lagnaschoth rang that is Word for Word because they knowe not to doe euill so that the meaning is They doe not perceaue howe greate an euill they commit with howe greate wickednesse they entangle themselues whilest they defyle themselues with vayne and vnprofitable superstitions Others vnderstande this Particle Rac Only in this sence This one thing onely they know to doe euill and wickedlye for as muche as they refuse the worde of GOD they can not choose to runne headlong into greate mischiefe Some saye that the worde Rang in the Chaldai tongue doeth signifie VVill and they expounde it Because they know not to doe the will of God the which sence woulde verye well agree but because that forme is neuer founde in the Chaldai tongue as most learned Mercerus my Countrieman doth note and because the Chaldai Paraphrast doeth also expounde it Euill it is better of the former interpretations to take the one or the other albeit in my iudgement the former be the more playne and simple The summe is that al superstitious worships are a most great wickednesse from the which therefore they ought with all their harts to refraine the which doe purpose to worship God with a pure minde The superstitious therefore knowe not howe greate an euill they doe commit Good intents the which pretende or alleage good intents as they saye for an excuse of their inuentions and doe thinke that this same desire to worship God the which is also heaped vp with diuerse labours charges for in superstition there is sparing for no cost being most lauish both of bodie and goods to be an excellent vertue but yet it is in deed a foule vice because it is done without the worde of God and without faith without the which whatsoeuer is done is sinne An error of some brainsicke persons The errour also of frantike and mad headded persons is confuted the which thinke that God may be worshipped in the opinion of any religion and doe so speake of religion as of a matter indifferent Against these foolish opinions let vs set this saying That superstitious or godlesse persons knowe not how great an euill superstition is that is to say that of all wickednesse it is the greatest and the most wicked the corruption of true religion the which can be but onely one and not manifolde or of sundrie sortes If wee expounde it They onely knowe to do euil or They knowe not but to doe euill for that the cause is noted namely the contempt and despising of the worde of God Wee doe fitly gather that those doe make shipwracke both of godlinesse and honestie the which doe contemne or despise the worde of God and therefore that they haue stayned themselues with all kinde of wickednesse The which argument is notably handled Psalm 28. In the neglecting and contemning of the worde of God lyeth the assured blot depth of all lewdnesse Solomon therfore going fitly about to place true happinesse in godlinesse and to shewe the most excellent vse of the same teacheth that both the trueth is to bee followed and that falshood is to bee shunned betweene the which and godlinesse there can nothing be common And
also preacheth vnto al men of the holie authoritie of the worde of God namely that they heedefully heare the word of God and auouch nothing in the church the which is not taught by him Of this rashnes boldnes are all other doctrines giltie what shew of reason soeuer they do pretend For they speake rashly before God do swarue from the simplicitie of the word of God It is therfore holy godly silence to vtter those things wisely the which do appertaine vnto the doctrine of our saluation For he doth not commaunde vs altogither to hold our peace but he doeth forbid vs that we do not rashly speake any thing before God either with hart or mouth that is to say If a mā speak let him speak as the oracles of God If any man minister let him minister as through the power which god giueth that is let him say nothing in the church the which is not agreeable vnto faith and rightly diuided that is not only true aunswerable vnto sound doctrine but also fit for the edifying of the church More ouer let him abide within the boūds of his calling speak when as god openeth his mouth These bounds being vsed let hastines be auoided in speaking the purenes of doctrine being duely obserued Furthermore whē as the word of God ought to be a lanterne vnto our feete that is to giue light vnto our whole life whē as Dauid vsed the worde of God as faithfull counsailors through whose benefite he far excelled in wisedom we must take diligent heed In counsail◠taking wee must not be to hastie but ask aduise of god that in taking counsail we hast not before god but go vnto his mouth aske and obey his voice For to much hasting despising of sober counsaile are in like sort blameable of which diseases such as be sicke they passe the bounds of their calling they meddle with thinges not necessarie and doe entangle both themselues and others in most troublesome thornes and hurtfull cares We must therefore aske counsaile of God and followe that stedfastly and swarue not from it any way Thus farre I think hasting to be forbidden both in praying vnto God and in vttering the doctrine of faith and also in the leading of our life in the ordering of all which the force and strength of godlynesse beareth the chiefest sway for whose sake this hasting is forbidden by Solomon Hasten not therefore ouer thy mouth that is to saye prattle not any thing rashly foorth with an hastie tongue but heedefully bethinke thee what thou sayest when thou appearest before God And he speaketh according vnto the custome of the law To appeare before God For they are said to Appeare before God the which come vnto the temple Where God was present in the Arke They are before God which either pray vnto him or do handle his worde or doe thinke on him any maner of way He setteth the mouth before the heart because such is the force of rashnesse that the tongue manye times runneth before the minde and hee ioyneth the hastinesse or speedinesse of the mouth with the hasting of the heart because that the same vanitie is busie both in the heart and also in the mouth It is bred in the heart it bursteth foorth and encreaseth in the mouth For many wordes doe increase folly Wherefore wee must neither thinke in our heart nor vtter anye thing with our mouth the which may lead vs frō the authoritie of the worde of God For both is a sin before God for that forsooth God is both the witnesse and also the iudge of this lightnes as is by and by set downe Because God is in heauen and thou art vpon earth that is God is the beholder the witnesse the iudge and remember thou that thou liest open vnto his iudgement He maketh therefore a notable contrarietie betweene God and earthly men to frame oure mindes vnto this wise silence Why Solomō matcheth God against men God is in heauen a Lorde and a iudge and thou art a mortall man vpon earth wilt thou dare to mutter and murmure against GOD Like vnto these sayings He seeth all the sonnes of men hee vnderstandeth all their workes Againe He wil render vnto euerie one according vnto their workes For God is sayde to be in heauen not onely in respect of the place because he is set on high and looketh downe vpon the heades of those that are vnder him but also because that he sitteth as iudge in that same high throne For in heauen are imprinted the tokēs of his diuine maiestie Againe Why God is said to be in heauen because beeing freed from the dregges of this earth he excelleth in most pure iudgement whereby hee may straitly looke into all man his corruptions God therefore the iudge of the worlde both can doeth knowe and also wil most sharply punish al those which shall corrupt the puritie of his worde and dare assault heauen through their follye but the spettle shall fall downe vpon their own heads for that they are on earth And of al other wickednesse boldnesse rashnesse to corrupt the trueth is the greatest neither will God suffer him to goe vnpunished the which shall take his name in vaine Therefore let thy wordes be fewe sayeth hee He therefore matcheth sober still prudence against that same much babling rashnesse and boldnesse For in such sense hee will haue fewe wordes to bee vttered as Christ in praying condemneth the much babling of hypocrites Hee garnisheth and setteth out this fond and foolish pratling with a notable similitude 3 For like as c. That is to say as dreames do wearie that minde in the night the which was troubled with busines in the day time so men being made drunken with pratling of many matters are vexed as it wer with the dreams of their owne inuentions in that same multitude of wordes doe bewray their follie Hee doeth therefore fitly compare the deuices and vaine wordes of men vnto dreames like as Plato calleth the vaine hopes of men dreames of them that are awake The cause of dreames according vnto the Philisophers Philosophers do make the representations of thoughtes or actions of the day time imprinted in our mindes to bee the cause of dreames or else the disposition of the bodie by reason of the qualitie and manner of dyet And false and vaine imaginations of the minde doe trouble reason so that it imbraceth the shadowes of things in steed of the thinges themselues So vaine men do persuade themselues of false things giue themselues vnto those vaine discourses and let lose the raines vnto the iudgement of corrupt reason and so augment and increase their errour Nestorius Nestorius through the vnwise swiftnesse and readinesse of tongue seeking the smoke of popular glorie or praise of the people had saide in a sermon Brag not ô Iewe for thou hast killed the sonne of Marie and not the sonne of
to be sent forth for the seruice of the same and therfore that they are the beholders of all our actions as they are said to wonder at the order of the church so that it shall be a matter altogither past shame for a man to make an Angell witnesse of his lewdnesse or of his vaine and shamelesse excuse For this is the meaning of these wordes And say not before the Angel that there is an errour that is to saye make the Angell witnesse of thy shamelesnesse whilest thou excusest thine errour and doest colour it with certaine gay cloakes There followeth a more earnest rebuke or threatning For why c. That is to saye Why wilt thou willingly runne headlong into destruction by prouoking God against thee that he should be hard against thee and against all thy doings The interrogation or asking of a question is set downe according vnto the vse of the scripture both for the stirring vp of more earnest affection and also for adding of more force vnto the sentence The summe is that it will come to passe that God will be angry with that lying and foolish rashnesse and punish it seuerely Ananias and Saphira felte this anger the which durst to lye vnto God and vnto the holy Ghost Ananias and Saphira and being constrained by no necessitie did boast and vaunte of lyes The vow of Iephte but in an vnlike case Iephte had also an vnhappie ende for when as he had made an euill vow the vowes whiche were against the word of God ought not to stande the which is a rule both of instructing the conscience and also of that obedience the whiche the Lord requireth of vs. Let our consciences therefore be instructed and confirmed and let vs not make drunk our minds with the dreams of our own deuices to turn the truth whether the wisdome or lust of the flesh willeth vs but let vs vse the bridle the whiche Solomon putteth vpon vs. 7. Because in the multitude He teacheth that godlinesse is to be set as a remedy most present against al the vanities wherewith this life is cūbred withall of the which he maketh a certain collection to this ende to shew the way of curing and healing of them as if he shoulde say hitherto haue I shewed how great vanities as it were sights in a dreame doe vexe and trouble the minde and the whole life of man and I haue ben somwhat long in reckoning vp those diseases and I haue shewed that men perishe especially through their own fault Againste al these incōueniences this only is a ready remedy The feare of God the which will deliuer vs from all the encombrances of man his vanity as hee sayeth in playne wordes hereafter cap. 7. ver The feare of God 18. He which feareth God shall come out of all these and in the end of this discourse he placeth happinesse in the feare of the Lorde The ende of the whole word hath bene heard Feare God and keepe his commaundementes because this is all man that is to say this is the summe and end of all this Sermon That God is to be feared that is to say to be worshipped with a godlye and pure minde according vnto the appointmente of his law the which is a true definitiō of godlines the which is the cheefe and principal end of the whole life of man A true definition of godlynesse and the true sound foūdation of man his felicity or happinesse In these words therfore is the cheef pointe issue of this sermon For as before he hath shewed what happines is not so he now teacheth What happines is And in confuting of falshood he vsed much more labour diligēce then in teaching of the truth for as much as falshood is of many sorts and diuers truth is but one and most simple These things therfore most breefly spoken he setteth as a most sure earnest demonstration against the troublesom surmises of reason the combats wherof his purpose was to set out with large discours of words The right way of prouing by demonstration doth no doubt require that after that the matter hath bin canuased and sifted more at large by graunting of particulars and supposals and that similitudes and examples haue bin vsed for the making plain of the same at the length we must come vnto some one thing that is moste simple and which cannot be improued therfore is without al doubt question then they that are skilful masters of demōstration say that the demonstration is well made The holy ghost far more skilful in Logike then any of the best Philosophers The holy Ghost far excelleth the wit and diligence of all philosophers euen the most skilful in demonstration most wisely applying the rules of Logik reasoning well wherof he is the true author as of euery gift of wit also vnto the teaching and setting forth of the truth Therefore he opposeth or setteth these certain and short sayings as vndoubted arguments agaynst the deceitfull reasons and fallations of corrupte reason and therefore we ought to embrace them as the most certain decrees of God and not to bee so much careful about the proof as about the practise of thē Therfore after Solomon hath breefly set them down he by by cōmeth vnto the vse and practise of thē for the doctrine of godlines doth not so much consist in knowledge as in practise and in deede the knowledge must bee applied vnto practise For what doth it profite to haue known the doctrine of saluation vnles a man expresse it in his lyfe Therefore by naming of the Feare of God he vnderstandeth true religion and godlinesse A note between true false religion the whiche is marked out and known from the counterfeit and false knowledge of God False religiō for that the one doeth indeede kindle a certaine knowledge of God in the mind and causeth some good wordes concerning God to be rife in the mouth yet doeth it not change the heart with earnest feeling of godlinesse True religiō but the other doeth in suche sorte lighten our minde that it doth renew the hart with true newnesse of life For God is knowne that he may be feared that is to say that being known of vs by his word he should be acknowledged and worshipped with all reuerence as a father whom namely we should loue and reuerence as one that hath well deserued of vs through his honourable and bounteous liberalitie that we should acknowledge him to be iust and to be true as well in his threatninges as in his promises to conclude that we should so acknowledge and worship him as he will bee acknowledged in his worde that we maye rest our selues both in his mercye and goodnesse and also bridle the wantonnesse of our fleshe with the earnest thinking vpon his iustice that we may remember with whom we haue to do This same feare is not a trembling before God as a
wordes this is the meaning that the blot blemish of sinne is so great that it wrappeth in all mankinde so that no man is exempted and free from the same And whereas the meanes consisteth in wisedome only whereby we may set our selues at libertie and free from this common infection he teacheth that all diligence is to be vsed that by all meanes we may embrace wisedome Necessitie therefore maketh wisedom or godlines to be the more recommended vnto vs so that in it we may be certaine of the true and assured victorie A prohibition concerning backbitings and slaunders 22 Giue not thine heart vnto al the words which men shall speake least that thou heare thy seruaunt speaking euil of thee 23 For hee also many times hath knowen thine heart that thou also hast spoken euil of others The Exposition Against back bitings and slaunders 22 Giue not c. Hee teacheth that backbiting is to be auoided that is to say that neither we shewe our selues willing to heare backbitings nor yet defile our tongues with those infamous or slaunderous reportes or at the least wise if our names be torne and rent with the euill speaches of backebiters that wee bee not dismayde in minde And this is a thing of great importance in our whole life as James sayeth That hee which knoweth to bridle his toung is a perfect man Contrariwise The discommodities of an euil toung as it is a chiefe vertue to refraine our toung so an vnbridled toung bringeth an infinite euil vppon men as lamentable experience doth teach that with the winde of euil speaking a little sparke doth burne vp a great wood And of all the troubles wherewith this life of men is encumbred this vnto good men is farre the most grieuous when as they are slaunderously reported of in steede of that the which vertue setteth before her an honest commendation as a chiefe reward for well doing But the nature of backbiting and slaunder is The nature of slaunder to bee an enimie vnto trueth and vpright dealing to speake euill of things well done or at leastwise of such things as of them selues are excusable or else because of some blemishes as no doubt there are some in the verie best and most honest men and actions generally to condemne good deedes and good men And this infection of backebiting doeth rage so farre that as one sayeth it seemeth vnto many to be altogither meate drinke as it were But wee ought to haue not onely a chaste toung but also chaste eares lest that if we shall speake euil and falsly of others or bee delited with such as doe backebite others wee our selues also haue experience of the same harms against our own good names Therefore the Wiseman sayeth Least thou heare c. that is to saye least thou feele the reproches euen of vile and base persons For by the worde seruants Seruants he meaneth not onely those of our house but also men in degree inferior vnto vs. And the word seruant is verie significant and of great force For it is not without the iudgement of God that those which forsake their duetie suffer punishment at their hands of whom they ought to be loued and reuerenced Those of our house therefore and al those which are vnder our gouernement and whose parte it is to maintaine our good name shall speake euil of vs if we speake euil of others For he setteth downe in the next verse a reason of those punishments which are in deede as a reward againe vnto vs. 23 For also c. He teacheth vs that wee haue to consider that it commeth not to passe without the iudgement of God that they are euill spoken of the which haue had no due regard of the estimation and good name of others This requitall God payeth againe often times that hee which hath slaundered others shoulde himselfe bee hurt with the venome of backbyting The good and such as are no slaunderers are notwithstanding sometimes euill spoken of by others Yea and it falleth out vnto good men and such as are not to bee touched with this vice to be wounded with the arrowes of slander Against which discommoditie wee must set that remedie the which the Apostle teacheth That wee must walke through good report and euil report Let vs only strengthen our mindes with a good conscience which shal be vnto vs in steed of a brasen wall We must in deede haue regarde of our good name because of our neighbour as the holy ghost giueth vs in charge prouiding good and honest things before men and especially wee are to labour to prop vp our mindes with a good conscience If we must needes beare the slaunders of enuious persons let vs comfort oure selues with the testimonie or witnes of oure conscience and let vs not rest vpon men or seeke the praise of the people Let vs so walke through our euill report if the world shall goe about to empaire our good name by slaundering vs whilest wee doe our duetie according vnto the compasse of our calling A good conscience weigheth not the slaunders of the world and let vs waite for the help of God the defender of our innocencie who in his good time will bringe foorth our light out of most thicke darknes 24 All these things haue I tryed in wisedome I haue saide I shal be wise and it went farre off from mee 25 It is farre off what shall come thereof And who shall find out that which is most profounde and deepe The exposition 24. 25. All these things c. Minding to handle sundrie precepts and rules the which doe appertaine vnto the liuing well hee layeth downe before an excellent doctrine as it were the foundation of morall precepts yea and by the confession of his owne voidnesse of ability vnto any goodnes he witnesseth how rash and vaine the attemptes and endeuours of all men are Knowledge of true wisedom must bee sought for without our selues to the ende that wee shoulde diligently learne that the studie of true wisedome is placed without our selues That there is such corruption in men and that the same hath taken so deepe roote in them that it cannot be rooted and pulled vp without verie great endeuour and labour Therefore that no easie and readie matter is gone about when as the doctrine is taught as touching the way howe to lead our life aright For that both the knowledge also the doing of so weightie a thing standeth in most great hardnes So the holye ghost doeth often exhort vs vnto repentance and newnesse of life Not that this lyeth in our power for God giueth vs as the will so also to worke but that our dulnesse should be shaken off The vse of exhortations in the scriptures after that being priuie vnto our owne weaknesse or rather voidnesse of all abilitie to doe any good wee doe vnderstand that we are to flye vnto the helpe and ayde of God Godlinesse namely is
and fit Preface A necessarie Preface The light in deede is sweete and it is pleasant to beholde the Sunne that is to saye the light and vse of this life is sweete it is a pleasant thing to enioy the commodities of this life 8 Truely if Yet if thou throughly consider the spaces and times of thy whole life although thou liue manye yeres and so long as thou liuest enioy al kind of pleasures and doe but set against them the discommodities and troubles of the which thou hast had experience al thy life and shalt cast thine accountes what hath befallen thee in all the course of thy life no doubte thou shalte finde that in thy life there is great vanitie which thing is so manifest by experience it selfe that the Sunne shineth not more clearely at noone day What then doeth hee I praye you gather hereof We must so liue that we remember that we shall dye 9 Reioyse The summe and effect is considering the vanitie of our life wee must so liue that wee remember that wee must dye therfore wee are to vse this life soberly and moderately and not so handle the matter that wee bee made drunken with the delites and pleasures of the same Now this doctrine is common vnto all men yet Solomon applyeth it properly and peculiarly vnto young men who through the strength and lustinesse of age and want of experience of things do not think that they shall dye nor that strength of lustie age shall faile them at any time and therfore they followe pleasures the more licentiously and intemperately In another place in deede the wise man biddeth vs to reioyse but in this sense and meaning namely that wee shoulde vse the commodities of this life merily and ioyfully but that it is not so to bee meant in this place these wordes doe declare Walke in the wayes of thine heart c. the whiche doubtlesse doe not will that wee shoulde so doe This therefore is to bee vnderstoode to bee a graunting ironically or in mockage As if he should saye Go to O young man which art lustie in age followe thy pleasure and spare not doe what thou wilt according vnto thy minde and lust yet knowe for all this that in the ende at length thou must giue accountes vnto GOD of thy life For as much then as thou shalt haue to doe with so mightie a Iudge 10 Take away anger our of thine heart that is to say beginne a course of a better and a more holye life abandoning those euill lustes whervnto thine age is subiect By these wordes Anger and euill or wickednesse Anger hee vnderstandeth all the corrupt affections of man And the principall poynt of a newe life is the mortifying of the olde man that the newe may be restored and repaired By the worde Anger besides the common signification hee noteth a certaine indignation or obstinacie wherewith hee that is reprehended hardeneth him selfe against reprehensions By malice euill or wickednesse Euil malice or wickednes hee signifieth the moste sower leuen of sinne wherewith oure whole life is corrupted Of that same disorder the which is in vs by oure nature corrupted the first is that same natiue sinne that is borne with vs the which the Apostle calleth sinning or sinfull sinne from this blot there is borne with vs rashnesse the which firste in children sinneth through a certaine vnaduised and blinde brunt or brayde and as age increaseth and boldnes is brought in to sinne it becommeth malice and obstinacie to sinne Theses are as it were habites or growen practises and qualities of vices that besides that same naturall stayne of sinne through an euill custome also of sinne waxeth and groweth more and more that it is made more sinfull and becommeth a corruption of corruption Hee counsayleth yong men betimes to preuent or withstand these euils least that in an age that is prone and readie vnto lust licentiousnesse of sinning doe growe from worse to worse Therefore hee doeth earnestlye beate into their heades this admonition Because childhoode c. that is to saye because it harde and scarselye falleth oute that Wisedome accompanyeth yong age Yong age trulye is verye daungerous The daungerousnesse of youth so that Paule nothing doubted to admonishe Timothie a young-man otherwise indued with excellent giftes and amonge other men as it were an Aungell that hee shoulde take heede of that age and flye youthfull lustes by whiche Worde hee doeth not vnderstande those vntemperate dissolutenesses and lewdenesse of young men the whiche no doubte Timothie was free and voyde of but certayne fyttes and panges of those lustes the whiche commonlye pricke forwarde young age as ambition lightnesse pride vnskilfulnesse and suche lyke vices the whiche oftentimes accompanye vnexperienced and vnaduised yong age Hee goeth forwarde with the same matter The twelfth chapiter 1. Remember thy Creator c. That age seemeth that I may so speake by a certayne priuiledge to haue libertie to be wanton youth woulde haue as it wer a certain priuiledge to bee wanton as if as yet it were not time to be wise as many at this day with this sorie shifte washe of sober and graue admonitions Contrariwise the Wise man teacheth that the time of well doing is not any longer to bee put off but that euen in childhoode and youth wee must make a beginning to be wise And therefore that it is meete that a yong man Remember his Maker We must begin to be wise euen in our youth For Godlinesse is the principall pointe and foundation of framing our life well and blessedlye Of which matter he sayeth that wee muste thinke betimes Before c. Before that the time of olde age yea and that whiche more is of death it selfe and too late repentaunce doth approche the whiche the occasion being not taken suffreth not to goe backe agayne and to returne vnto the olde opportunitie of doing wel as it were recouering againe a thing that was lost He that should forslew the seasons of sowing and reaping should in vaine wishe for them at an other time of the yeare That is sowne in youth the which must bee reaped in stayed yeres and in olde age it selfe If this season of sowing flie away from whence shall wee looke for an haruest The preacher faieth therefore that the time of age draweth nigh the whiche will come with a still pace making no noyce and hastening on will beguile vs before we be aware and death followeth vppon it manye times ouertaking those which when they haue departed this life did not yet now consider for what cause they came into this life And Solomon in a notable kind of speaking doth painte out the whole matter as it were in a table We must thinke on death betimes The summe and effect of this whole place is That we must thinke on death betimes to the end to liue wel that we die well And hee excellentlye describeth and setteth out the order
flower of Haruest And the locust shal be a burden vnto him The locust By the worde Locust they vnderstand the priuie members the which in old men are stretched out The which exposition seemeth to be the more simple and playne because it followeth And lust shall bee driuen away the which wordes doe plainelye shewe that in old men the power of desiring not only of meate and drinke but cheefely of lust doeth abate and waxe cold when as the vitall and naturall desires doe faile but the priuation and bereauing of those powers the whiche hee rehearsed before is an assured token of death drawing neare Because man goeth vnto c. that is to saye by this meanes a waye is made vnto death For hee calleth death The house of man his age as the euerlasting seate or dwelling place in the which euerye man must dwell vntill the daye of the resurrection or rising agayne And the mourners Mâ—urners He signifieth the graue And setteth out the maner of burial yea and also death it selfe For the deade were wont to be lamented women being hired for this seruice the which of the Latines were called Praeficae And that this custome was muche vsed among the men of the east The siluer coard it doth appear by many places 6. The siluer coard c. Some doe expounde the siluer coarde to be the ridgebone of the back the which is tied together as it were with certaine linkes He calleth it Siluer because of the white colour as appeareth in a deade bodye And the Coard in my iudgement is sayde to be stretched out because that in death the ioyntes are made more loose and especiallye in olde men whose reines are crooked Others vnderstande the sinowes grislie muscles ioints cordes because that the sinowes are like vnto white stringes and in as much as they are the instrumentes of the sences and of moouing they haue especiall force and power in the body of man The golden ewer or pot The golden ewer or golden pot by whiche kinde of speaking they saye the brayne to be signifyed or else that skin in the braine the whiche is called Pia Mater Plato placeth the tower and fortresse of life in the braine Some take it to be meant of the heart because the heart is the fountaine and spring of the vitall powers and of the cheefe heate and the similitude of gold seemeth rather to agree vnto it together with the spirites The Pitcher be broken By the worde Pitcher they suppose the hollow veine to bee signified The Pitcher namelye the receiuer of the bloud which the vitall powers do drawe from the liuer that from thence as it were by pipes it maye bee conueighed by the vaines into the whole bodye the which distribution and conueighing of the blood into all the parts of the body Plato calleth hydreian and diocheteusin By the word Fountaine they saye the liuer is noted Fountaine the which is the principall and natural vessell to conteine the blood And by this kinde of speaking he meaneth that the blood fayleth and so consequently that death followeth Virgil One and the selfe same way the blood and the life doe follow The wheele The wheele be broken vpon the Cisterne They say that by the wheele the Heade is signified because of the power attractiue and that by the Cisterne is meante the hearte from the whiche the natural powers are drawn after the like maner as a bucket full of water is drawne out of the well by a wheele The Cesterne The originall and first heate being quenched when as the sences and all the instrumentes of the sences weare and consume away death followeth The which in expresse wordes bee by and by sheweth And dust returne c. there bee a separating of the soule and the bodye the which is a true definition of death when as namely the two natures of that essence whereof man consisteth and hath his name A true definition of death shall returne vnto their principles the earthy vnto the earth and the diuine and heauenlye vnto God and therefore the body bee broughte againe vnto the earth and the soule go vnto heauen and be ioyned with GOD after whose Image it was made It is therefore a most notable place Concerning the immortalitie of the soule To wit that there is in man one part earthlye and mortal an other part diuine and immortal the one that is to say the body goeth to the earth the other that is to say the soule vnto GOD. This auntient or simple truth is to be opposed or set against the deuises of prophane men the whiche haue gone aboute to darken this truth with the tedious discourses of subtil and deep disputations the sparkes whereof notwithstanding haue remayned in the mindes of some of the heathen euen in spite of the teeth of the Deuill Aristâ—tle Aristotle in this matter being wonderfull obscure and darke doth entangle the mindes of the vnwarie and vnskilfull with daungerous suspicions Plato In Plato there are greater remnantes of this truth albeit hee speake not so rightly as hee ought to doe concerning this mysterie or secret Euery where notwithstanding hee holdeth that this doctrine of the immortalitie of the soule is the foundation of true Philosophie and gathering the summe and effecte of this long disputation hee declareth his iudgement concerning this matter in expresse and plaine wordes saying The soule therefore is immortall and free from all destruction And when as death commeth vnto man that indeed whiche is mortall as reason is it should dieth but that which is immortall goeth away sound and voyde of all corruption giuing place vnto death Phocylides truly out of that auncient philosophie Phocylides teacheth the immortality of the soule in euident and cleare wordes The which place also it shall not greeue me to set downe that it may appeare that they which either denie the immortalitie of the soule or else call it into doubt are conuinced and reproued of follye and madnesse euen through the force and power of the light of nature that I recite not the excellent testimonies of Cicero touching this matter The bodies dead the soules of men The golden verses of Phocylides concerning the immortalitie of the soule doe vncorrupt remaine For bodies from the earth we haue and into it resolude againe VVe are but dust to Heauens hie VVhen body dieth the soule doth flie And these wordes of Solomon are expresly to be noted to the ende we maye knowe howe wickedly and lewdly they deale the which take occasion out of this booke eyther to establish vngodly doctrines or else doe reiecte and refuse the same as not sound The place therefore the which is in the third chapter verse 21 is to be vnderstoode by comparing it with this In the ende therefore of this sermon he enterlaced the mention of olde age and of death to the ende that we should vnderstand that this is euen an