in whom notwithstanding the more plaine certaine auouchment of this doctrine is to be foūd who if he haue affirmed any thing agréeablye concerning this matter he fet it no doubt from a better and more happy doctryne the which neither he himself sufficiently vnderstood neither could he sufficiently declare it vnto others Therefore the certain and sure knowledge of this doctrine is to bee fet from the word of God the true and auntient recorde of the truth Albeit that there be many things cōmon vnto man and beasts yet is there a great difference between the mind of the one and the life of the other 3. Albeit that all the vitall powers yea and also the vitall spirite it selfe be common vnto man and also vnto brute beastes yet is there a most great difference betwéen the soule of a man and the life of brute beasts for besides those powers of the bodye and of life béeing mortall with the mortall bodye of liuing creatures that is to saye the sences and the powers effects of the sences he hath a certayne and peculiar gifte the whiche is not common with other liuing creatures that is to say Reason the whiche so far off is it that it is borne with the body and dieth with the bodye that it hath nothing cōmon with it but commeth as a straunger into the bodye hee vseth in déede the seruice of the body and of those powers of the body but in such order that the mind it selfe the pallace of Reason is the Mayster and selfe moouer of them and the true beginning of moouing and therefore those powers of the bodye are so long effectuall as the minde remayneth in the body oute of the whiche when as hée goeth both the bodye dieth and also all those powers of the body do dye with the body There are therefore in man two thinges Two things in man the one mortall and the other immortall The body is mortall and whatsoeuer is bodily that is to say al the powers of the body the mind is immortal that is to say reason the perfectiō of the mind But when as things are to be cōsidered according vnto their own nature there is a difference to bee made betwéene those powers of the bodie of man and betwéene the minde it selfe As therefore thinges compounde returne vnto their principles and matter wherof they were made and then the thinges compounde are no longer so that whiche is voyde of Composition as it canne neuer bee dissolued so neyther canne it dye by anye meanes The compounde bodye therefore and the powers of the bodye growing of the sences and instrumentes of the bodye doe die when death cōmeth But the minde of man being voyde of al composition as namely being diuine or comming frō God neyther feareth dissolution nor death by any meanes and therefore when as the body dieth and returneth into his principles that is into the dust the mind remaineth immortal goeth again into his countrie that is to say into heauē being deliuered from the fetters of this prison This is to bee vnderstood of the soules of the faythfull as appeareth plainly in the doctrine next following Flesh séeth not this But shall it not bee therefore true And shal there be no wind because it is not séene The reason therefore of man doteth disputing of diuine inuisible thinges according vnto the outward shew appearance the which cannot be made but of diuine euerlasting principles Death the reward of sinne 4. Death is in déede the wages of sinne common vnto all men like as all men sinned in Adam And for as muche as euen the faithfull are borne in that same staine of sinne which is by inheritaunce He meaneth original sinne and so long as they doe liue in this life doe carrie about with them the most lamentable remnantes of this sinne it is therefore to be no maruaile if they die as wel as other men Their death notwithstanding differeth far and wide from the death of wicked men for vnto them death is an entrance into extreame vnhappinesse and vnto the godly on the other side it is the entrance into chéefest happinesse The practise of such as repose their felicity in this life 5. The blinde and frantike sighte of man his wit because it séeth nothing to be left after death and doeth inclose his felicitie or happinesse within the narrow boundes and lists of this life and imagineth that this life is his chiefest portion neglecteth the care of liuing well and honestlye and is wholy occupied in looking vnto and trimming vp of the body Against this prophane cogitation or thought the earnest thinking vpon the immortalitie of the mind must be set that wée may know that the mindes or soules of all men shall in such sort abide immortal in the other life that for the godlye there remayneth euerlasting happinesse and for the vngodlye euerlasting vnhappinesse The way vnto them both is this life Let those willinglye run headlong vnto euerlasting misery which doe dreame that nothing remayneth after death and in the ende vnto their owne destruction doe learne that their mindes doe remayne vnto extreme punishment Let vs whilest wee liue thinke vppon the garnishing of the better part of vs that is to say of our mindes and let vs betimes tread the path vnto euerlasting happinesse and blisse 6. Against that same pensiue and cumbersome carefulnesse of thinges Quietnesse of mind must be set agaynst worldly carefulnesse that maketh the life miserable and in déede no life let vs set sound contentednesse of minde let vs ioyfully vse thinges present let vs thinke that the care of things to come doth nothing at all appertaine vnto vs Let vs with quiet mindes looke vnto that whiche is at hande So we shall be voyde of a double discommodity wherewith they are troubled which wil be too wise according vnto the wisedome of the flesh For they enioy not thinges present nor attaine vnto things to come and it falleth out with them as it did with Esop his dogge that in vain snatched after the shadow when hee had lost the fleshe The fourth chapiter 1. And I turned He sheweth the third doubt The thirde doubt why happinesse doth not consist euen in vertue it selfe by reason of the horrible disorder of worldly affaires in that the good and guiltles are euery where afflicted and troubled and oppressed and that in suche sort that the disordered lust and boldnesse of lewd persons with all maner of iniuries doth desperatelye rage and scotfree raile agaynste the good being destitute and voyde of all comfort and helpe Then the which tentation what canne bee deuised more sharpe and bitter Now in so greate confusion and disorder truely the life cannot any way bee a lyfe for when as the affayres of the World are tossed vp and down with the storme and tempeste of so greate troubles that they whose lyfe oughte to be defended of al men are
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
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
smallest and least points thereof that he doth gouerne families common wealths kingdomes all empires and euerie particular man but especially that he hath a singular care ouer his Church the which he preserueth amongst hurliburlies of the world the ruines and ouerthrowes of kingdomes and empires and therefore that she is not onely the kéeper of true antiquitie but also the witnesse and discrier of all those chaunges she her selfe being not at all subiect vnto alteration or chaunge Therefore as Habacuc saieth Let vs goe vp into the watch-tower that is to say let vs out of the worde of God and in the bosome of the Church behold the confusions of the perishing worlde and let vs wisely iudge of them This is the generall proofe of the confutation A short repetion of the principall prooues of the first confutation namelie that in the whole life of man there is great vanitie the which Solomon hath prooued by the vnstedfastnesse and shortnesse of life the vnprofitable successe of man his labours the weaknesse of the wit of man the forgetfull darknesse of the things themselues and the sundrie chaunges and alterations of the same A confutation of the wisdome of man that is to say that in the wisedome of man there is great vanitie 12 I the Preacher haue beene King ouer Israel in Hierusalem 13 And I haue giuen mine heart to searche and finde out with wisedome that which is done vnder heauen this sore trauaile hath God giuen vnto the sonnes of men to toyle themselues therein 14 I haue seene all the workes which are done vnder the sunne and beholde they are all vanitie and vexation of spirit 15 That which is crooked can not be made right and the want can not be numbred 16 I spake with mine heart saying Beholde I am become great haue added wisedome aboue al those which haue beene before me in Hierusalem and mine heart hath seene a multitude of wisedome and knowledge 17 And I haue giuen mine heart to knowe wisedome and knowledge and madnesse and foolishnesse I knew also that this was vexation of spirit 18 For in the multitude of wisedome is much anger and he which increaseth knowledge increaseth sorow The exposition 12 I Hitherto he hath generally shewed with soūd argumēts the vanity of the life of man as hath beene by vs declared nowe he beginneth to rehearse particular reasons to prooue by induction the generall proposition from whence he tooke the beginning of the discourse That al things are vanitie And he fetteth the first argument of the 1 An inductiō is a kind of argument by reckoning vp of many particulars in the end cōcluding a generall induction from himselfe and after a sort setteth forth himselfe abroade for an example of vanitie to shewe that flesh is so foolish that man his reason is so blinde that it can be amended by no examples For he speaketh in such sort of himselfe that when as he had made proofe or triall of sundrie kindes of life he confesseth himselfe to haue beene altogether disceiued for that he founde vanitie in those things in the which he searched for happinesse He witnesseth therefore that he himselfe commeth forth not as some odde Philosopher discoursing of matters at home in his studie or as a scholler rehearsing the Latins of his maister but as he that both had beene a long time conuersant in the Church and also had diligently giuen himself vnto the knowledge of this most excellent thing For the wordes of this preface are to be valewed by their weight for he calleth himselfe a Preacher to this end Why he calleth himselfe a preacher to shewe that he himselfe vnderstandeth the things which he teacheth Neither did God without cause indue him with singular wisedome as else where we haue alleaged out of the holy scripture Why he termeth himselfe a King The terme of Kingly dignitie is adioyned for the same cause and that not of euerie kingdome but of the kingdome of Israel the which God had dedicated as a peculiar iewell of prise vnto himselfe and that in Hierusalem to wit an holy place and full of Maiestie the which God had reserued as a sanctuarie vnto himselfe So the naming both of a kingdome and also of the chiefe citie maketh for the increasing and also the making plaine of the matter It is therefore as much as if he should say Doubtlesse beyng taught by experience I set forth my selfe a witnesse of the doctrine which I teach such a one as no exception is to be taken against as who being garnished both with singular giftes of God and also long and much conuersant in his Church hauing borne a most high office could not choose but to haue gathered verie great experience of things The expositiō of Nazianzē So Nazianzen I set not downe these things rashly without aduisement as being now first conuersant in the Church but hauing beene made King of the Hebrewes in Hierusalem I haue sufficiently considered all things What doth he gather hereof that he being furnished with those great opportunities and helpes for the doing of things had notwithstanding more toyle and griefe then good successe that he attained not vnto the things which he enterprized by the force and benefite of his owne wisedome and power and in a worde that he could not by these helpes finde happinesse in the things belonging vnto men To this end he alleageth his owne example by this reason An argument from the greater vnto the lesser If I haue had no good successe with my counsailes what may other men being fortified with lesser helpes hope for And hereby may be gathered that this booke was written by Solomon in the times of his verie last age as it euidently appeareth by these wordes The doctrine 1 They no doubt are true teachers Who are true teachers who doe soberlie and earnestlie ioyne practize vnto contemplation of things and knowledge of the same that is which are perswaded and assured of that which they teache by certaine experience In which kinde of doctrine the Apostles did chiefely excel who doe teach that the crosse is to be borne in bearing the crosse in their owne persons Away therefore with the vaine speculations of such wizardes as can onelie debate of matters at home in their studies who reason coldly and generally as it were out of the schoole of Philosophers concerning things appertaining vnto godlinesse But let those be vnto vs teachers of greater account which haue experience ioyned with doctrine 2 But out of the lamentable example of Solomon endued with so manie and so worthie gifts The fall of Solomon oughte to teach vs to walke circumspectly we haue cause why to walke with great carefulnesse For he did not so well and profitably apply vnto himselfe the true way of being wise the which his purpose is to teache in this booke as he was able to set it downe vnto others But if he had as earnestly detested the vanitie
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
that this is the plain meaning of these wordes I acknowledge in this place no want of words or suppressing any thing in silence that is to be otherwise supplied when as the wordes themselues may be expounded clearely and according vnto the matter it selfe I expound the particle Eth for Gnal which in comparisons is most vsuall as if he should say as appertayning vnto those thinges or concerning those things which are wont to be done and which are to be seene in the common vse and course of life And that he speaketh of the knowledge and experience of those things it is manifest by the words going next before so that the meaning is plain that in knowledge experience of such things as appertaine vnto this life so farre as of men they are wont to be done he farre exceeded all men And so I vnderstaÌ„d those words The which they haue alreadie done according vnto the proprietie of the Hebrew tongue that is to say are done or are wont to be done the which are in practise in the common course of man his life and this word Now or Alreadie signifieth an vsuall custome and such as by vse is as it were growne vp This also carrieth with it a great vehemencie or force where he sayth What is man for What man What is man as it were with a certaine contempt the more to expresse the force of the coÌ„parison and the word Adam the which betokeneth a common and priuate person is matched against the king It is also of more maiestie that Solomon speaketh of himself in the third person vsing the name of a King and that such a one as hee was To come after the King To come after the King is to follow the Kinges steppes or to compare and matche himself with the King as the Greekes vse these words in the same signification elthein opiso antibolein and apantân Solomon therefore alleageth his own example not to make vaunt of his vertues ambitiously but to win greater autoritie vnto his doctrine when as namely he doth not reason of the matter which he propouÌ„deth by vncertain hearsay after the maner of schole ezercise or with certain dark sentences of rules but being taught by certaine and sound knowledge and by long and diligente experience Therefore there is no need that these wordes should be included within a parenthesis The doctrine Why God wil haue vs feele the troubles of this life 1. God no doubt will haue vs to féele the thorns and troubles of this life to the end that we should turne our minds vnto the thinking vpon better more excellent things and that we should be ashamed of our foolish and vnprofitable diligence 2. Yet the rashnesse and lightnesse of the witte of man is hereby séene and perceaued that which it hath liked and embraced The lightnes of man his wit it by and by despiseth He pulleth down buildeth vp changeth square plots into round Now if in méere ciuil matters there be so great weakenesse as appeareth by that wauering rashnesse how great is it in matters concerning euerlasting life 3 By thexample of Solomon What is true prudence we do learn that that is true prudence or wisedome whiche is referred vnto the necessarie vse of life For what doth it profit to search after those things which ar done in heauen and to be ignorant of those things which are done at home to behold things to come a far of not to sée the things which are before our féet in dayly practise in the common course of life Doubtlesse the idle contemplation of Philosophers in their studies at home is nothing else but méere trifling of idle and foolish men Yet in that same prudent actuall knowledge of things Solomon did afterwards deny that he found that same true happinesse which he sought for The Exposition 13. And I saw that Intending to speake of the vanitie of the prudence or wisdome of man he necessarily setteth down some things as it were by way of a Preface least he might seeme to coÌ„found together foolishnesse and prudence that is to say take away the difference of good and euill which were meere folly He entreateth therefore very fitlye and excellently of the difference of wisdom and folly as if he should say is then therefore the studye of wisedom vtterly to be cast away as if there were no differeÌ„ce between wisdome folly as if all things were disorderly Great difference between wisedome and folly and as they say hande ouer heade shufled and tumbled vp togeather Solomon aunswereth That hee hath seene that is by certaine argumentes found out and assuredly tried that there is verye great difference betweene wisedome and folly yea the same so great as is between light and darknes and that as light doth far excel darknes so also doth wisedome by many degrees surpasse folly namely in regard of her most greate and moste excellent profites He vseth also a verye notable resemblance whilst he compareth wisedom vnto light and folly vnto darkenesse For like as light as the first of al creatures so the most excellent distinguisheth and maketh a difference betweene the forms of things sheweth euery one of theÌ„ vnto the eyes to be knowne by their natures and contrariwyse in darkenes al things are mingled together and nothing can be certainly perceiued so the mind being lightned by the force power of wisdome doth distinguish and seuer good from euil truth froÌ„ falshood clearly vnderstandeth the things themselues as they are the which folly blundering in dulnesse ignorance cannot discern but as it were groping is busy about theÌ„ with a blind indeuour The which as it is true in the consideration of whole nature so especiallye it hath place in the society fellowship of maÌ„kind of the which in this discours his purpose is to speake For they take the sin out of the world the which bereaue the life of man of the guidance helpe of wisdome The similitude of lighte and dâ—rknesse vsual in the scripture The similitude therfore of light darknes is liuely to shew the differeÌ„ce between light and darknes the which similitude is vsual in the scripture to set out the estate of the godly vngodly for the one are said to be the sons of the light to walk in the light and the other are said to be the sons of darknes and to walke in darknesse This kind of speeche hee setteth out with a new figure 14. The eyes of a wise man are in his head wherby he signifieth that a wise man is sharpe sighted and circuÌ„spect as namely through the benefite of that wisdome wherwith he is indowed marking noting as it were with a certaine lighte the nature circuÌ„stances of things wisely yea the very maner of doing them wherthrough euery thing is to be handled ordered fitly or vnfitly The office of the eyes in the head of a wise man
strong and sounde aunswere against this backbiting of the fleshe Answere vnto the former contrarieties this we oughte especiallye and principallye to holde that the assurance and full perswasion of Fayth is certayne and therefore certayne because that it looketh not vppon those thinges which are subiecte and lie open vnto the eyes of the body but vpon the thinges which are not séene with the eyes But the one as being eternall are moste strong and sure the other as temporall and but for a time moste weake and brittle Therefore as from sure and euerlasting principles and groundes there arise sure and euerlasting conclusions so frō the sure grounds of Fayth wée ought to looke for sure and euerlasting conclusions for that is a very worthie saying of the Apostle Heb. 11.1 That Fayth is the substaunce of thinges hoped for that is to say that which maketh that the thinges whiche are hoped for bée in déede a sure proofe of thinges that are not séene namelye for because it gathereth a moste sure demonstration of the thinges which can not bée noted and perceyued with these bodily eyes as of thinges euerlasting Let this reason therefore very greatlye preuayle with vs and so let this be assured and certaine The fulnesse of our felicity is to be looked for in heauen that that spiritual inheritaunce is also spiritually to be estéemed and that so farre that according vnto the promise of the true God is fulfilled in vs abundantly Indéed the fulnes of our happinesse abideth for vs in heauen yet doe wée féele sure and vndoubted Pledges thereof in this life I will therefore speake of the lawfull vse of those things which do appertayn vnto this life and of that contentednesse of minde wherein that same true vse doth in déede consist the whiche no man well in his wittes will denye to bée assured Testimonies of that same inheritaunce and according vnto this true principle or grounde That hee is happie which is contented Bée it that the Godlye bée banished that they bée vexed contrariwise let the wicked triumphe lette them beare the swaye on the other side who well in his wittes will denye that GOD is Faythfull in his promises Singular comforts that hee doeth so order and rule the afflictyons or troubles of the Godlye that are hys that in the middeste of their Battailes hee also doeth strengthen them and giueth agayne a ioyefull issue that is presseth but not oppresseth them naye by the greatest féeling of affliction giueth greatest tokens of his goodnesse by the reward of most famous victorie Doubtlesse the faythfull in all their miseries doe féele a singular contentednesse of minde namely that same hope whiche neuer maketh them ashamed naye the whiche in the wart of thinges maketh them more riche than the richest men whiche are prophane and vngodlye On the other syde Terrors for the wicked What is it to bée tormented with the Fyre-brandes of Conscyence the whiche howsoeuer it doe not alwayes burne the mindes of the wicked with like paine and violence yet sinne lyeth alwayes before the dores and by what meanes soeuer their mindes are lulled a sléepe yet this is true that they are not heires but strangers and therefore that the right of those things the which GOD in this world hath created for his sonnes doth at no hande belong vnto them at all This doth faith both sée beléeue the which flesh is ignorant of and doeth skorne yet the demonstration of faith is true the sclaunder of flesh false and foolish Let vs therefore say that the worldlings that wee may returne againe vnto our comparison in hande in whose power are kingdomes and Empires are the seruants and ministers of the church for the which in the felowship of mankind whilest they vndertake sundrie paines troubles of gouernement they prepare an house or resting place that whilest they giuing themselues vnto the heaping vp of wealth and getting of most combersome promotions vexe both mind and bodie the faithfull may inioy most quiet rest So whilest the godly enioy contentednesse the vnfaithfull reap the fruite of their inheritance they endure onely the burthens and toyles of the world Furthermore for as much as the fulnesse of our inheritance remaineth for vs in heauen and that therefore we must trauaile thither through the rugged wayes of this worlde let vs remember that we shall then be the lighter and more readie vnto our iourney if we cast away the burthen as it were the packe of these cares and contrariwise that they shall not bee fit for this voyage which shal be loaden and letted as it were with an huge weight of riches honours Why god denyeth vnto his the abundance of earthly things God therefore will deliuer vs from the hurtfull store of earthly thinges that being free from the cares therof we may both enioy things present soundly and more certainly hope for the happinesse to come of which double benefit the thornie cares of this world do depriue and bereaue men and therefore it is true that the faithfull onely haue the certaine vse of these things the which wee set downe at the beginning How the godly are to behaue themselues in these earthly things 6 How then shal the faithful vse these things namely so that they neither stay vpon them nor vtterly refuse them but vse them indifferently If they haue them let them vse them with thankes giuing and let them acknowledge in them and worship God the author If they haue them not let them not greatly care and let them thinke that God doeth this way prouide for their saluation let them reioyce as not reioycing let them weepe as not wéeping This mediocritie or meane that same gorgeous wisedome of the flesh as the Philosophers doe describe and prescribe it doeth not teach but the spirit of God the which in deede sheweth vnto the faithfull that these are not imaginations or quiddities but true and certaine demonstrations the which the faithfull do finde and feele in their whole life These are the mysteries in the which that all the faithfull ought to be nousled and entred the Apostle in the fourth to the Philippians doeth teache by his own exāple which Apostle is so to be reconciled with this place of Solomon that they learne both to be hungrie and also to abound In this tranquillitie or quietnes of minde the faithfull haue true contentednesse the which we haue often times said to be a true note of happinesse 7 These things being thus set down the difference is manifest between the afflictions wherwith the faithfull are exercised and those wherewith the vngodly are pressed A difference betweene the afflictions of the godly and of the vngodly God doeth afflict the faithfull and the vnfaithfull but after a diuerse manner they weepe and laugh both of them but after a diuerse manner also GOD afflicteth the faithfull as a father the vnfaithfull as a iudge and an enemie Both Cain and