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
themselues of the vse of thinges present and vexe themselues in vaine with care and carking for thinges to come and cannot soundly enioye the benefits of God But if perfect contentednesse of minde be a true note of happinesse doubtlesse this pensiue and toylesome care and carking is a token of chiefest vnhappinesse This sermon afoordeth fit remedies against this miserable and restlesse vanitie also and that so conueniently and plentifully that there can be nothing so pensiue and toylsome in this life which may not be asswaged with these remedies 4 The fourth profit that in the common societie we do our duties It should be an ouerthart satietie and contentednesse of minde carelesly to despise the duties of life such as the law commaundeth Therefore Solomon teacheth that we ought to be in such sort prepared that wee be so farre foorth content with the present state of things that we withdrawe not from God that obedience the which wee owe vnto him The which he teacheth to be the true vse of that same godlinesse which he affirmeth to be the sure waye vnto happinesse Therefore that God is to be obeyed the duties of our calling diligently to be done all the encumbrances the which are linked with the same to bee borne and suffered with a quiet minde 5 The fift profit that we follow our vocation and calling He setteth downe a way and meane how to beare these encumbrances with a constant minde that is to say that we heedefully followe the rules of God his commaundements refraine from man his curiositie the which through confidence in it selfe stirreth vp vnto things beyond the compas of our vocation that we should not walke proudly rashly in the ministerie of our vocation trusting vnto our own strength but that we aske help of God be obedient vnto him what euent or issue soeuer doe in the ende fall out and out of his promise perswade our selues that so farre as he shal see it expedient our course shal profit the church according vnto the proportion measure of our giftes 6 The sixt profit that wee strengthen our mindes by the worde of God with sound patieÌ„ce But least that we might suppose that in this booke is set before vs a certaine kind of Phylosophical mortification or patient enduring of labours Solomon doth diligently teach that the liuely doctrine of the church concerning the forgiuenes of sins life euerlasting with the persuasion wherof is ioyned the gift of regeneratioÌ„ or newbirth is the fouÌ„dation of these comforts the which good mindes doe vnderstand to be true healthfull For for this cause he will haue vs to enter into the house of god and to come to heare the voyce of that only pastor of whom he doth plainly confesse that he hath receiued all that he hath To wit that the sonne of God apeareth not only the iudge of our fightings but also to fight with vs that by his power wee may ouercome yea and also that his power getting the victori might triumph in our infirmitie or weaknes A difference betweene heathenish and Christian patience This Christian patience therfore of the which the preacher entreateth so plainly in this booke doth far wide differ from heathenish or Philosophical patience the which consisteth only in this to thinke that there is nothing befalling to a man but that it may befall vnto it to count all things vnder it self that may happen vnto a man despicing them to contemne all humane chaunces and to be wholy fitted framed by reason by whose rule it suffereth it self to be gouerned suffereth those paines for duties sakes the which reason hath ordeined to be suffered But in as much as that same reason it selfe is blind we must also holde that the guidance of the same is preposterous ouerthwart and that therfore there is no true patience no right framing of duties before the which the acknowledging of the true God doeth not shine the which is the rule of true obedience to wit that wee beare with a quiet mind the labors miseries the which god willeth vs to beare that we obey his commandemeÌ„ts albeit that it be with the assured hasard of our liues moreouer that we beg wait for help from him that through the hope of this help from God we constantly perseuer continue in the rase of our calling begun that with assured conteÌ„tednes quiet of mind we asswage the sorrowe the which by reason of the incumbraÌ„ces of this life cannot choose but greatly dismay our minds that we hope for happy successe such so great as the lord shal please to giue These other most excellent profits may be gathered by the reading of this sermon as for the places in which these profits are contained I did not think good for this cause seuerally to set down because that euery foote they come in the way of the reader But hereout let vs learne so to frame our selues that abandoning the vanitie of worldly desires we wholly giue our selues vnto the seruice of God that we go in that path of happines the pledges wherof we haue in this life through assured sound quietnes of mind the pleasant vse of the gifts of God vntill that at the appointed time we attaine vnto the possession of perfect happines the which God hath laid vp for vs in heauen This setting down of the manifold profit of this book will prepare the minde of the reader vnto the more full reading of this sermon Let it be enough for vs to haue noted the chief points Now in the laying open of the wordes themselues there lyeth no smal hardnes Great hardnes in the words of this booke For in the very phrase of speaking the which in deede is poetical therfore more loftie with the garnishments of figures Solomon seemeth beyoÌ„d the coÌ„mon course of speaking to haue vsed a certain more exquiâ—te brauenesse of a more fine excellent pensill Such a kind of loftinesse and maiestie of speache as wee also see especially in Esaias albeit neither Moses nor Iob nor Dauid are without their grace and exquisitenesse in writing So the holye Ghost whose iudgement concerning thinges is best hath also vsed the best and most elegant words so that they are to be taken for starke fooles who accusing the simplicitie of the scripture of childishnesse and not knowinge how to speake doe therefore refuse it because they are not able to conceiue the finenesse and trimnesse of the same For when as they are blinde in the thinges themselues why should they not be blinde also in the wordes And let vs set against their vnskilfulnesse the forceable and pithie eloquence of the holie Ghost most farre in speaking exceeding all the giftes without question of all heathen writers An this verily is true if not onely the wordes but rather the power and force of the scripture bee weighed so that those things which in
miserie or trouble to wit that carking and pensiue toyle wherewith men turmoyle themselues Menedemus as he in Terence vexing toyling himselfe in which number are euen the most wise and also the most wittie He sayth All All. to signifie and expresse that vncessant wearing wherein men wrastle so long as they liue in the course of this life when a man is come vnto the goale he must begin againe at the setting forth And it is a race in which one must run too and fro and not right forth in which namely there is no end but the easing of one wearinesse is for the most part the beginning of a greater He addeth Vnder the Sunne Vnder the Sunne both to expresse the place of this pilgrimage in the which wee must trie these masteries that is to say this vale of miseries lying vnder the Sunne and also to comprehend whatsoeuer the whole world doth containe least we might thinke that there were some part of the earth as it might be the fortunate ylandes free from the miseries incident and falling out vnto the life of man but that we should know that how farre soeuer the earth stretcheth euen there this calamitie and miserie tarryeth waiting for all men But the name of the Sunne is more maiesticall as the which namely being the brightest of all the starres doth as it were viewe all landes with his light neither is there any thing in the whole world the which doth not feele his efficacie force and power The Doctrine Without the blessing of God our labours are in vaine 1 In the gouernement and ordering of our whole life experience teacheth this to be true both in the ruling of the common wealth and also of our priuate families that the house is builded in vaine vnlesse God doe builde it and that the citie is watched in vaine vnlesse God doe watch it and gard it and to be short that the endeuours of men are to none effect vnlesse they be vpholden with a certaine singular blessing of God We must not therefore be so sottish and foolish as to depend vpon our owne strenghtes but ought to commit vnto God both the common wealth and our families yea and moreouer the course of our vocation and whole life and earnestly to call for his helpe that he would not suffer our labours to be in vaine if we depend vpon our selues we shall finde that the victorie is not of the strong man nor good successe of the wise With this remedie therefore wée are to helpe this vncertaintie of life that according vnto the compasse of our calling we doe in such sort follow honest labours that we burne not with desire that can not be filled but beg our dayly bread of God and whatsoeuer issue he shall giue vnto vs that we reckon the same as gaine and cut off long hopes with short space that we haue to liue 2 Furthermore The reward of our labors is not to be looked for in this life we ought in such sort to frame our selues that we doe not inclose the fruits and profites of our labours with the boundes of this life but our life is in such sort to be ledde that our conuersation be in heauen let vs here sowe in faith and hope the which we may reape in déede in heauen and let vs knowe that there is reserued for vs of God a reward of all our labours 3 Let vs also remember our infirmitie and weaknesse Men musical to remembrance their infirmitie let vs know that we are vnder the Sunne and therefore let vs modestly kéepe our selues in this lownesse of our estate yea moreouer let vs consider the ende of those men to bée shamefull which are proude in so great vncertaintie and set their owne counsailes against the prouidence of God the which is in déede after the maner of Gyants to séeke to clime vp to heauen and through foolishnes and madnes most shamefull to forget their owne estate 4 Also when as the Lord hath laide vpon this life of ours this condition The encombrances of this life are to be borne with prayer and patience let it not be any wonder vnto vs in this life if we féele such prickes but let vs asswage these common burdens and discommodities of life by calling vpon the name of God and with silence and let vs so much the more diligently thinke vpon that better estate which abideth for vs in another life and let vs assuredly hold that verie death it selfe is an entrance vnto the life that is happie and immortall Man hath no strength at all in heauenly things 5 Nowe if in bodily and worldly things man his abilitie be so weake howe much more weake shall it be in those things which appertaine vnto the life euerlasting in which the powers of man are not onely féeble but also none at all The exposition 4.5.6.7 One generation I read these fowre verser in one rewe together because that they containe but one certaine and simple matter to prooue that first and principall proposition concerning the vanitie of the life of man It is therefore the Second circumstance of that general confutation The second circumstance taken from the vncertaintie of mankinde making a comparison with things without life the which according vnto the ordinances lawes of their natures do constantly keepe their courses among the sundry ruines and changes of mankind And it agreeth with the argument and matter alreadie layde open after this maner How can man reape any certaine fruite and profit of his labours when as all mankind is carried about hither and thither with a most vncertaine motion For in this vniuersalitie of nature there are some certaine and as it were set dueties and offices of things the which are kept assuredly The earth The Earth standeth in the middle place of the whole world as namely the center therof and the seat and dwelling place of all liuing creatures The Sunne The Sunne hath his risings and goings downe the which he keepeth with an vnwearied course The Wind The Wind. albeit that it haue his passages from sundrie partes of the heauen yet it keepeth the same constantly Riuers Likewise the ebbing and flowing of Riuers from sea vnto sea is diuerse and manifold but yet the same such that it remaineth all one constant To be short all things according vnto the measure of their creation haue their setled and stedfast boundes within the which they keepe themselues but what is more vnstedfast then mankinde what more weake when as seuerall and particular men doe dayly die and are dayly chaunged with a certaine vnstable and vnsteadie motion so that one age diuerslie followeth another with sundrie chaunges and there fal out horrible rents in mankind in the ouerthrowes of cities kingdomes families and in the destructions of men themselues Here therefore is a comparing of man with other things created by whose more strong estate his
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
wonderfull that the estate and condition of man and of a brute beast shoulde bee in a manner a like by reason of the like issue and falling out of things vnto them both 19 Because that which happeneth .. that is to saye the same affections in the common powers that maintaine life for hee speaketh only of these doe befall vnto men as namely sickenesse alterations of bodie weakenesses decaying and vading away of strength whereupon death is common vnto them both and in the verie dissolution and ouerthrowe of the powers and strength the Spirite is all one namely the vitall spirite accordingly as wee haue expounded before 20 And they consist of principles and beginnings Man and beasts are made all of one matter which are all of one matter that is to saye dust and are resolued and doe returne againe vnto the same dust as vnto their principles and beginnings All these thinges are such as that they may bee perceiued and marked of all men For hee entreateth onely of corporall and sensible powers and effectes In like effectes so farre as they are apparant vnto the external or outwarde viewe and apprehension of our eye and senses who can make a difference betweene the life of man and the life of a brute beast 21 VVho knoweth That is to saye If anye bodie woulde consider according vnto the iudgement of man onely and examine by the ballance of man his reason the outwarde shewe and condition of man and beast the which euery man seeth to bee common vnto them both howe shall hee knowe to make a difference betweene both their spirites and perceiue some certaine more notable and precious thing to bee in man than in beast so that the minde of man shoulde ascende vp into heauen immortall and the spirite of brute beastes goe downe into the earth that is to saye dye with the bodie as namely grosse and mortall with his grosse and mortall bodye beeing resolued into his principle that is to saye the earth For hee had assigned that for the matter of beastes and so the bodye when it dyeth is sayde To goe downe into the earth The outwarde condition therefore beeing onely considered the which is common vnto man with brute beastes and taking the reason of man onely into counsaile no man can tell whither the soule of man become heauenly and immortall and remoue vp into Heauen his olde countrie and dye not with the bodye and when as there is one issue and ende common vnto man and beast in what respecte and in what thinges the difference doeth consist that the soule of man shoulde haue an heauenly and an immortall estate and the spirite of a brute beaste an earthlye and mortall The reason of man doeth not teache this What man his reason teacheth the which of sensible thinges can onely iudge sensibly that is to say of such things as are subiect vnto the senses so as their nature doeth beare but rather it teacheth this that setting aside the care of vertue the which no rewarde doeth followe men shoulde busily laboure in tricking and trimming vp of their bodye For this is the conclusion of that doctrine which holdeth the soule to bee mortall contrarywise the conclusion of that doctrine which teacheth that the soule is immortall is this that abandoning the care of decking vp the bodye wee shoulde frame oure liues according vnto vertue and wisedome The wiseman therefore disputeth of the condition of our soule according vnto the outwarde appearance of thinges and according vnto the iudgement of man his reason the which cannot fynde happinesse in vertue it selfe so farre as may bee iudged of it by the effectes of life For who iudging by the compasse of the reason of man will iudge vertue to bee happie in the middest of tormentes and in death it selfe The Philosophers therefore doe dote and doe deceiue them selues and others who accordinge vnto the reason of man woulde conclude that vertue of her selfe is sufficient vnto a blessed and happye life For on the racke and in the verye iawes of death the trueth of thinges will crye out againste it and plead them giltie of lying The light of God his spirite must instruct vs in true vertue A newe light is to be sought for so that we may both vnderstand true vertue and also that happinesse the which no doubt remaineth for vertue The forgeries therefore of Stoike Philosophers concerning vertue do no lesse vanish awaye at the brightnesse of this light then the dreames of the Epicures concerning pleasure 22 Therefore I sawe These are not the wordes of prophane men by way of imitation as some interpreters doe suppose but he now repeateth as it were a common saying the former wordes in the which hee did set out the true vse of things to shewe wherein the true contentednesse of minde doeth consist That wee are not to fasten and settle our mindes vpō these things and in them to limit and bounde our hope in the which doubtlesse we shall find nothing lesse but meere vanitie Therefore that it is better with a quiet minde to vse and enioy things present laying aside the care of these things the which cannot choose but greatly torment our mindes reiecting that trouble which commeth of the consideration of them and neglecting the studie of things to come Of the true foundation of happinesse hee will deale throughly in his place It was sufficient for him in this place to set down a troublelesse remedie against this present sicknesse whereby this immoderate care might be buried vntill that the minde should soundly be strengthened with the food of true happines We haue spoken before of the interpretatiō of these words that we go not about a needelesse labour in repeating of those thinges the whiche wee haue there declared at large And concerning the immortalitie of the soule hee will set downe a plaine doctrine hereafter chapt 12. ver 9. the which is soundly to be opposed and matched against these doubtings The Doctrine 1. We ought not to dissēble our doutes in religion when we may be resolued to our better instruction We néede not straine any courtisie to acknowledge openly those doubtings wherewith oure minds are held in suspence yet a reuerent wise discretion is to be vsed least that through heate of contention we be ouerthwartly drawne into diuerse errours Therefore we must so doubt that yet in the end our mindes maye be strengthened with sound knowledge 2. The doctrine of the immortalitie of the soule is most certain The doctrine of the immortalitie of the soule is most certain and is the foundation of our hope For what should we hope for in the other life if our soules did die with our bodies but yet fleshe and blood cannot teach vs this doctrine that is to say the exquisit discourses of Philosophers albeit neuer so excellent the which doe rather intangle and make more darke the manifest trueth I make no exceptiō of Plato himself Plato
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
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