miserie he is happie by them He wanteth not nor is not scanted Let all kings and princes now looke vpon him and harken what he saith for he commeth now to tel what he found in all these He confesseth in déede that in this way he receiued commoditie And first touching the delights that he withhelde not his heart from any ioy He saith it was his portion of all his labour Wherby he doeth vs to witte that there is no more to be had but for a temporall profite He is to haue but his part and then when he hath lefte all behinde another doeth take his part and so along stil from one to another There is no man which will maintayne that after death any one is the better sor the delights which he liued in For the present time there is profite being vsed in such sort as that they doe not quench the light of the mind and drowne it in securitie and other filthie sinnes For God hath geuen men y e lawful vse of his creatures not onely for necessitie but also for delight and pleasure As he hath appointed that we shall labor and trauaile so also we are to take parte of our labors it is our portion vnder the sunne But withall wee must obserue that when he saith this is my portion of all my labor he doeth speake as of a smal thing and not to be wayed or estéemed as the chéefe and principal matter which man is to séek For it is as if he had said my labors are great I haue no more for my portion but delight and pleasure for the time For when hee doeth well way what this portion is he maketh it nothing He had as much ioy and pleasure as could be had in all earthly creatures and doeth he say Haue I no more for my portion but this Doeth he make so light of the matter There be multitudes which if they could come but vnto the tenth part of his glorie riches and pleasures woulde not set so light by them They would thinke their labours wel bestowed and take thē selues very happie men if they might but swil themselues in the dregs of those pleasures which he did swim in If some man had but one of his goodly houses it would cause him to looke aloft It sheweth that this noble king had a farre better sight to discerne and iudge of these earthly thinges then men commonly haue For the world is blinde and countes it gaine to liue deliciously for a season He saith in the next words I looked vnto all my works which my hands had done and vnto the labour which I had trauailed for to doe and behold all is vanitie and vexation of spirite and there is no profite vnder the sunne Then we sée his portion was not such but that all stil was vanitie A worthie thing to be considered of all men that hée could enioy to the ful the good which is to be found in all things vnder heauen and yet sée so cléer that all is vanitie and veration of spirite and no profite at all For he dooth now speake of some profit which remayneth Then we might sée by him that if we had our portion in all the best things vnder the sunne yet it shall not make vs one iotte the néerer vnto happines yet foolish people wilsay he hath all things at will he is happie Let vs here make comparison The great magnificall workes of king Solomon with all his royaltie and glory and pleasures are vanitie and vexation of spirite What is then to be thought of the workes of meaner persons yea let it bée euen of kings Their works are not comparable vnto his All his haue vanished and shall not theirs He founde no good and shall they finde any Behold then a man set vp in the height and toppe of all excellencie for this world who also hauing made search euery way to the full to finde good doeth proclaime and cry out aloud vnto all other whom he beholdeth from aloft striuing below and labouring themselues euen out of breath to clime vp vnto him that they doe but lose their labour and wearie themselues in vaine For when they haue gotten euen to the highest degrée of wealth of dignitie and pleasures they shall finde naught but méere vanitie There is no credite geuen vnto this which sheweth that the worldlings are too too shamefully besotted and be witched for they labour as earnestly to clime aloft in the worlde as if the fulnes of ioy and felicitie were therby to be attained They haue nothing the like care to séeke the kingdome of God where in déed alone is the true blessednes They spill both bodie and soule to come by that which can doe them no good at all They builde their houses in bloud in craft and deceite with briberie extortion yea with all maner of vniust dealing haue they increased their riches If they coulde rise vp as lawfully as Solomon it were much néerer yet all vanitie What is their miserie then which they haue doubled by their wicked couetousnes and ambition If they looke to goe beyonde Solomon they be madde If they looke to be equall with him they be fooles they shall neuer come nigh him by many degrées If they thinke to find good then it must be in the scraps whereas he could neuer finde but denieth it to be in the full furniture of the table This might stay our course when we runne so gréedily and ambiciously after the world If we had the grace and wisdome but to be thinke vs that we are told by one which hath proued that all is but labour lost We run frō God whom we should séeke and stay vpon and follow after that which can not helpe vs at all We leane vpon a broken staffe and stay vpon a réed If God giue vs riches and honor vse them to his glorie account of them as things transitorie We must set our hearts vpon better things If I could be equall with Solomon in glorie and royaltie I perceiue by him it were nought worth Why should I depriue my self of y e ioies of heauen by a likerousnes of that which is vtterly vaine I can not serue God and Mammon I can not delight in this world and delight in God also He that doth but desire to be rich falleth into many noysome lustes which drowne men in destructiō and perdition I will first as I am commaunded séeke the kingdome of God and his righteousnesse I will not labour for y e meat which perisheth but for the meate which indureth vnto eternall life Vnto this I say we be admonished Then to conclude this point I wish that kings princes nobles rich men and all other would take the vew of Solomons workes his stately palaces his pleasant gardens and orchyards his gold and siluer with al his honors delights and with all marke wel and beléeue that he saith all is vanitie and vexation of spirite there is no profit vnder the sun
TO THE RIGHT Honourable and vertuous Lady the Lady Anne Countesse of Warwike OVr Lord master Right Honourable foretelling the state of the worlde in the latter dayes â—ith it shall bee as it was in the â—ime of Noe. They eat they draÌ„ke â—â—ey maried wiues gaue in maâ—iage vnto the day that Noe weÌ„t into the Arke and the flood came and destroyed them Likewise also as it was in the daies of Lot they eat they drancke they bought they sold they planted they builte But in the day that Lot went out of Sodome it rained fire and brimstone from Heauen and destroyed them all This prophecie must needs be fulfilled and in the one part it is already in our eies For mens harts were neuer more generally and of all sortes set vpon riches and pleasures then now towarde the comming of Christ to make the dissolution I holde it therefore the dutie of all Gods faithfull messengers most instantly to warne their Christian people to beware least they also bee carried awaye with the streame of this common infection Hereby was I moued to make speciall choyse of the Booke called Ecclesiastes for to expound the same vnto that people which I teach being wholly framed for the purpose to drawe men from the vanities of this world It was set forth by that noble king Solomon who was the wisest the richest and highest in royaltie honour vnder the Heauens He made the greatest triall and had the deepest experience in all the chiefe and moste precious things of this world He was ledde also by a higher spirite then his owne being a worthy Prophete of God After I had finished this booke and my Sermons noted by one that did write I was requested to pervse to perfect them in some better sort for the Printe Which as leasure serued I haue performed in one part If that weake measure of giftes which the Lord hath bestowed vpon me bring any good by this trauaile vnto the Churche I shall be glad and ready to bestow some paines if it please God about the rest I am bold to offer this vnto your Ladyship as a token of a dutifull and thankefull minde for so honorable fauours as I haue receyued froÌ„ the right Honourable my Lord the Earle of Warwike and from your Honour I am also encouraged herevnto with this that your Ladyship hath long time continued an earnest louer and zealous professor of the glorious Gospell of Iesus Christ My earnest prayer is that God will continue and increase the same with all heauenly giftes and vertues of his holy spirite to the glory of his most holy name the good of his Church and your owne eternall ioye Amen Your H. most dutifull to commaund George Gyffard The first Sermon Ecclesiastes Chap. 1. THe wordes of Ecclesiastes the sonne of Dauid king in Ierusalem 2 Vanitie of vanities saith Ecclesiastes vanitie of vanities all is â—…itie 3 What profit remayneth to a man all his labour in which he laboureth â—…der the sunne 4 One generation passeth away and other commeth but the earth abiâ—…th for euer 5 The Sunne ariseth the Sunne goâ—… downe and hasteth againe to the â—ace where it did rise 6 The wind goeth toward the South compasseth about toward the North. Compassing compassing goeth the winde and the winde returneth by his circuites 7 All flouds runne into the sea yet the sea is not filled whether the flouds runne from thence they speedelie returne to goe 8 All things are weary man is not able to vtter it the eye is not satisfied with seeing neither is the care filled with hearing 9 That which hath been is the same that shalbe and that which hath beene done is the same that shall be done neither is there any thing new vnder the sunne 10 Is there any thing of which it is said behold this this is new it hath been in the ages that were before vs. 11 There is no remembrance of former things also of later thinges which shall be there shall be no remembrance with those that come after Ecclesiastes Chap. 1. THe wordes of Ecclesiastes c. This Inscription of the booke sheweth whose doing it was when it is said they be the words of Ecclesiastes the sonne of Dauid king in Ierusalem this was king Solomon They be his wordes and his writing Hée set it foorth for an instruction of Gods people in all ages If any will obiect that here is no proper name mentioned and all the kinges of Iuda were the sons of Dauid why might not this Ecclesiastes bée Ezechia Iehosaphat or some other of the godly kinges before or after them I answere that the sonne of Dauid which wrote this booke was he that did excell in wisedome all that were before him in Ierusalem as it is expressed in the 16. versâ— of this Chapter and therefore could bâ— no other but Solomon For of him God saith 2. Chro. 1. Because thou hast asked wisdome wisdome is granted vnto thée and riches and honour so that there hath not béene the like among the kinges thaâ— haue béene before thée neither after thée shall there be the like It may be demaunded why he doeth not as in the Prouerbes in the Song of Songes which hée made of Christ and his Church call himselfe by his vsualâ— name Solomon by which hee was beâ— knowen but doeth take a strange name not vsed elswhere in all the Scriptures For through this booke hée calleth himselfe in Hebrewe Koheleth In déed this is somewhat to be stood vpon and I will briefly shewe you the reason of it which is to be gathered from the signification oâ— the word The Gréekes did translate this word Koheleth Ecclesiastes and that is in ouâ— English tongue a Preacher and therefore we say in our translation the words â—f the Preacher and so it should be the â—ame of an office or function if we take â—t in that sence But we neuer finde any Prophet Priest or Teacher in all the whole Bible called Koheleth doubtâ—esse if he had meant to call himselfe a â—reacher he would haue said The words â—f Kohel rather than Koheleth which is â—n the Feminine gender Kahal is an assemblie congregation of people or the Church Koheleth might â—ery well carie this signification to be one that doeth gather the same together or that doeth speake in the assemblie but that he vseth as I said the Feminine gender and therefore it carieth the most â—itte sence that he calleth himselfe an Ecclesiasticall person not as we call them Ecclesiasticall which beare office in the Church-matters but a person that is of the Church or a soule vnited to y e church or speaking in the church Whereby we may perceiue that this name is a nots for euer of his repentance how that hée forsooke the euil into which he had fallen and turned againe to the Lord his God For the holie Scripture doth testifie that Solomon did marrie outlandish women which were Idolaters they drew away his
yée are miserable looke vpon the creatures they are in such case as that they can not releeue yée looke for nothing new among them that may content yée settle your mind to say I am now eased it is a vaine studie there is nothing new there is nothing stable Therefore séeke after the blessed God to know him to lay hold vpon him and to possesse him he shal suffice to make yée blessed and to content your minde The end of the first Sermon The second Sermon Ecclesiastes Chap. 1. I Ecclesiastes was king ouer Israel in Ierusalem 13 I gaue my heart to inquire and make search in wisdome concerning al that is wrought vnder the heauens This euill trauaile hath God geuen to the sonnes of men to occupie them therein 14 I sawe all the workes which are wrought vnder the sunne and beholde all is vanitie and vexation of the Spirite 15 That which is crooked cannot be made straight and that which is wanting cannot be numbred 16 I spake in my heart saying I haue magnified and increased wisdome aboue all that were before me in Ierusalem and my heart hath seene much wisdome and knowledge 17 And I gaue my hart to know wisdome and the knowledge of extreme madnes and follie I know that euē this is affliction of spirite 18 For in the multitude of wisdome there is much indignation and he that increaseth knowledge increaseth sorrowe Ecclesiastes Chap. 1. I Ecclesiastes was king c. In the former part of this Chapter we haue had two reasons the one drawen frō man himselfe the other from the things about which he laboureth to proue that a man hath no profite nor good at all which remayneth of all his sore trauaile vnder the sunne and therefore all is vanitie of vanities Now he procéedeth forward to shew that he himselfe made triall in all things vnder heauen and found by full and perfect experience that in déede in all those workes vnder the sunne wherein men doe séeke some good there is nothing els but vanitie miserie and vexation of spirite This his procéeding is a plaine demonstration that the disease I meane of setting our hearts vpon things transitorie hath not onely taken déep roote in vs but is also most pestilēt and deadly For if it might easilie be cured what néede should there be of heaping vp all manner of proofs and perswasions to draw away our hearts And if it were not most deadly why should there be such care taken about it Solomon did know right well by the holy spirite of the Lorde which guyded him that all which can be said is little enough in this case nay the most are so bewitched that it doeth not help them at all But the proofe which is brought frō one mans experience may séeme to be ouer weake and slender to moue all men in the world euen the Princes the riche the wise and valiant and to perswade them to cease from séeking good vnder the sunne for what is one man to try out all things to the full In déede least we should thinke thus before hee come to note what triall hee made and so deliuer vnto vs what hee found and what can be found he speaketh somewhat of his owne person what hee was and of what ablenes and diligence If it be such a man which setteth forth his owne experience as was throughlie able to search out euerie matter and also did it and that in such sort as all the men in the world if they woulde ioyne together cannot come nigh him then may we be perswaded by his experience For he is a foole that will thinke to finde that which he could not Nowe in very déede such a one was Solomon First he was a king as he saith I Ecclesiastes was king If any in the world be able and fitte for this worke they bée kings For they possesse the flower of all wherein there séemeth to bee any good There can be no experiēce of that which a man hath not He was king ouer Israel in Ierusalem This Israel was Gods chosen people which he had magnified aboue all nations vnder heauen and this was the citie of the great king euen Ierusalem Here is a king higher then all y e kings of the earth This man is not idle but geueth himselfe to search out the workes that are wrought vnder the sunne to see what was in them Yea but hee might finde naught in some yet in other some there might bee that which he sawe not Let no such thought rise in your minde for looke whatsoeuer is done or that all Princes in the worlde are able for to do yea and all mē whatsoeuer he did search it For so he saith that he gaue his heart to searche out all the workes which are wrought vnder heauen Doe not thinke that yee can light vppon any one thing worth the search which he hath not searched It may be further obiected he that searcheth so many things how can he doo them all well To this he saith that hee did search by wisdome He was not deceiued for wisdome guided him in euery part God gaue him both wisdome and honour and riches aboue all earthly creatures He is a man euen made fitte of God himselfe to find out and to tell vs what is in all the workes which are wrought vnder the Sunne Let vs beléeue him lette vs not follow the vayne fooles of the world which giue no credit vnto him but séeke to find good where he could find none He saith it is an euill trauaile which God hath giuen to the sons of men to be occupied in He saith also he beheld all and all is vanitie and vexation of spirite Do men I pray ye beléeue this Why doo they then set their whole heart night and day vpon things that be transitorie They labour but bring not any thing to passe worth their sore trauaile they be vexed and tormented in vaine God hauing in his iustice for sinne laid this euill trauaile vppon Adams children for hée saith that which is crooked cānot be made straight and that which is wanting cannot be numbred There is imbecillitie in mans workes and that so great that hée can not make that straight which is crooked there is such imperfection that the wants and defects are infinit If he looke vpon the creatures if he looke vpon him selfe or vpon the successe and euent of matters all is crooked he toileth but can not reforme it in any All the creatures are wearie subiect vnto vanitie and vnto the bondage of corruption they grone and trauaile in paine Man laboureth in them to builde and set vp some sure worke but it will not be for they decay alter and perish He can by no means withstand or remedie this crookednes his skill his power doo vtterly faile him herein Man him selfe is more crooked his mind depraued full of vtter blindnesse the passions affections most vile and corrupt the bodie base and subiect vnto
so much cost so much time spent in vaine mirth I will now procéede vnto that which doth follow beyng the third search that he made to find good He saith he tooke vpon him to drāwe forth his flesh in wine that is to my swéete delights and pleasures for wine being one of the chief delicates is as a parte vsed for the whole But he would doe this as he saith leading his hart in wisdome and taking hold of follie That is he will ioyne wisdome and delights together The studie of wisdome did carrie with it as much increase of indignation and sorrow as of knowledge so the more knowledge the more sorrow and being transitorie how should it bring felicitie or good yea euen for the time present felicity as was said before is a swéete thing it is not in griefes and vexatiōs To come then vnto pleasures there may be felicitie in them for they are swéete delicate they bring delight He powreth forth his heart vnto them they make him madde If felicitie be to be found in brutish madnesse they can afford it Whether shall he séeke now he hath failed in these two former he doth therfore take a third course and doth make a mixture and ioyne them both together The pleasures delights shall asswage and delay the sorrowes which goe with the increase of wisdome and so the bitternes of them shall not be felt Againe wisdome shall be as a bridle to moderate the pleasures to auoid the foolish madnes which other wise they doo bring So that now he goeth about to prooue what is in these when both those former euils are salued He will neither be besotted or made abrutish foole by the one neither tormented by sorrowes with the other Here ye sée a most excellent wise way and in déede as we shall sée afterward y e good that is to be found is in this course It may be said that he ioyning them thus together the one might be an impediment to the other For either his aboūdant wisdome would not suffer him to take pleasure filling him full of morositie or else his great pleasures could not but carrie him awrie from wisdomes lore therefore marke what he saith for in déed neither of them hindred the other His pleasures should be to the full and wheras he professeth for he would draw out or continue his flesh in wine that is in delights He would also lead his heart in wisdome and take hold of follie then pleasure shall not make him madde wée haue séene before why this is added that hée would take hold of follie And so here he doth let vs vnderstand that in both these together he waded déeply yea most déepely vntill as he saith he might sée whether this be the good that the sonnes of men are to inioy vnder the heauens the number of the daies of their life whether a man may find good vnder the heauens in wisedome and delights mixed together Thus hauing declared the purpose of his minde he sheweth how he did practise the same For looke what serued for honour for royaltie and magnificence he set it vp Nothing was omitted which might minister comfort and ioy in lawfull and honest delightes Wisdome also shewed her selfe euery where in all his labours For according to the power of a king and the same the greatest in glorie riches and wisdome vnder heauen he made his workes great and magnificall He did builde faire and stately Palaces goodly houses none such in euerie respect to be séene in the world He planted vineyardes he made him gardens orchards in which he planted al manner of fruitful trees euen of all the best fruits that could be gotten in the earth Into these the pleasant swéet streams of fresh waters were deuided by conductes or pipes into cisterns for to water the trées and plants He had as he saith great riches aboue all that were before him in Ierusalem He had a great familie of men seruants maidseruants and children born of them in the house He had store of cattle as of shéepe and oxen He heaped vp golde and siluer the peculiar treasures of kinges and of the prouinces euen such treasures as none but kings and potentates are able to possesse for the great price of them Furthermore he had the swéetest melodie that might be for he had men singers and womē singers and as he saith the delights of the children of men all maner of musicall harmonie which is translated in our english bible a woman taken captiue women taken captiues The words be Schiddah and Schiddoth Now Schadad is to spoyl and lay wast but here it is vnfitly taken in that sence of a womā or women takē captiues He spake of men singers and womē singers and then no doubt hee addeth the musike of the instrumentes which was vsed together with their voice And to note that he had not common musike he saith the delights of the children of men harmonie and harmonies as much as to say all maner of harmonie and noyses of musike the swéetest instruments that might be being ioyned together And the words which he vseth doo very fitly expresse the matter because in the harmonie of musike many diuers soundes meeting together are as it were wasted eache of other and doe make all one tune And so he calleth it Schiddah and Schiddoth Thus we may see that there was nothing vnder the heauens either beutifull vnto the eye sweete and pleasant to the taste or delight some vnto the eare but he had it And for the same purpose he telleth more then once I was great and increased aboue all that were before mee in Ierusalem But doeth he as he purposed inioy pleasures and yet lead his hart in wisdome for that is the thing he professed to vndertake He affirmeth that he did His delights did not carie him into foolish madnes for he saith verse 10. yet my wisdom did abide still with mee But did not his wisdome withholde him from taking solace In no wise for hee saith All that mine eyes desired I kept not back from them I witheld not my hart from any ioy Behold then as hee purposed so doeth he bring to passe Hée ioyneth wisdome and delights together Mirth and laughter shall not make him mad He wil not so forget himselfe to be caried with sensualitie and voluptuousnes as to be made a beast His wisdome did still continue with him and guide his heart Againe he did not vexe himselfe with indignation and sorow for the multiplying of knowledge and so withdrawe him selfe from pleasures For whatsoeuer his eye desired whatsoeuer his heart wished for in any lawfull mirth he was able to haue what he would he did not denie the same Sée then how he was lifted vp touching all the excellent thinges vnder the sunne He did flow and swim in wealth in pleasures in honour and wisdome He had al that hart can wish If these things be able to reléeue or to ease mans
which standeth vp in his steade This is to be vnderstoode of the succession of kings and great men of the earth He spake of an olde king that is a foole he doeth in contemplation behold him thrown down from his throne and forsaken of all his subiectes He doth also behold them euen all the liuing that walke vpon the earth walking or ioyning theÌ„selues with y e newe king whom he calleth the second childe that standeth vp in steade of that olde foole cast downe He nameth him a childe because he had made the comparison betwéene an olde king that is a foole and a poore child that is wise The foole falleth from his honor the childe commeth out of prison for to raign He calleth him the second because he spake but of two What then shall the state of this second childe this wise king be ought saue vanitie Doubtles no. The sicknes of the people is such that he shall not be delighted in but for a time Those that come after will not reioyce in him He saith there is no ende of all the people that is no stop or stay they neuer come to rest in any that haue béene before theÌ„ which may be said those that haue béene rulers ouer them The people delight stil in new kings the sunne rising is honoured aboue the sunne setting and so the wise childe comming to raigne findeth nothing but vanitie and sore vexation of spirite The end of the seuenth Sermon The eight Sermon Ecclesiastes Chap. 4. TAke heede to thy feete when thou goest vnto the house of God and be readie to heare rather then to offer the sacrifice of fooles for they perceiue not that they doe euill Chapter 5. BE not rash with thy mouth neither let thy heart make hast to vtter a thing before God for God is in heauen and thou art vpon earth therefore let thy wordes be fewe 2 For as a dreame commeth foorth by the multitude of businesse so the voice of a foole by the multitude of wordes 3 When thou vowest a vow to God be not slack to pay it for he is not delighted with fooles perform that thou hast vowed 4 It is better not to vowe then that thou shouldest vowe and not performe it 5 Suffer not thy mouth to cause thy flesh to sinne and say not before the angell that it is an error why should God be angrie at thy voice and destroy the worke of thy handes 6 For as in the multitude of dreames there be vanities so in the multitude of wordes but feare thou God Ecclesiastes Chap. 4. 5. TAke heede to thy feet c. I did shew you beloued in Christ that the purpose of king Solomon in this book is to teach meÌ„ how to come to true blessednes I did also note that it consisteth of two partes For first he laboureth to draw men out of the wrong way that is from setting their heartes vpon any thing vnder the sunne to séeke good therein And this hath he dealt in from the beginning of the book vnto this place as we haue séene Now by way of digression cutting of that he toucheth the other that is y e right course vnto blessednesse which is in the true worship and feare of God Our miseries be many and great we féele it so here is a holesome medicine to ease and cure vs if wee take héede and applie it well There is none of vs so dull but knoweth that fâ—licitie is in god he is the fountaine of happines We haue this also engrauen in our mindes that such only are blessed as be in Gods fauor and therfore he must be worshipped and his displeasure must be appeased These pointes Solomon doeth not touch at all for he néeded not but how to séeke God aright and to worship him as he may accept and be pleased that is the thing For when it coÌ„meth to this men faile and are foolish they séeke him they worship him faine they would haue his anger appeased towards them and be in his fauour but they doe it so fondly that they be neuer the better but the worse Let vs therfore be taught here by Solomon how to auoyde so intollerable a mischiefe which we be all ready is run into Take heede to thy feet saith he wheÌ„ thou goest to the house of God When thou goest to séeke God oâ— to worshippe him For God did appoint a special place for his worship the Temple in Ierusalem There he did so reaâ—ale him selfe that hee was saide to dwell in it among his people it was called his house Here they were to offer gifts sacrifices vnto him This Temple and all the worship in ceremonies which was 〈…〉 vnto it are taken away For they were ordeyned but while Christ should come and finish our redemption and therefore he said to the woman at the well Iohn 4. Woman beléeue me the hower commeth and now is that neither at Ierusalem neither in this mountaine ye shall worship the father And againe he saith that the true worshippers shall worship in spirite and truth God reuealeth himselfe in all nations of the world and men are to worship him euery where But yet neuerthelesse these words do stand still vnto vs. We haue Gods house where he is chiefly to be sought and worshipped euen the publike assembly For God hath ordeyned shepeheards and teachers to call the flocke together to â—éed them Ephes 4. There is speciall promise made of a blessing in the publike assemblies Where two or thrée are gathered together in my name there am I in the middest of them Matth. 19. The holy prophete of God did stagger when he beheld the prosperitie of the wicked and the affliction of the iust Psalm 73. He could not tell how to be satisfied vntil he went as he saith into the sanctuaries of God there God resolued him of his great doubt We must therefore goe to Gods house to séeke such blessings and to worship and praise God together No man can be a right worshipper of God in priuate that doeth not frequent the publike assemblies where God speaketh to his people We must all of vs if we be wise goe to Gods house but that is not enough marke what he giueth in precept take heed to thy feete This must néeds be a borowed spéech for wée may not be so simple as to vnderstand it of the bodily féet He doeth not set downe a charge to will men to looke how they step in the way when they goe to the Church It is to be vnderstood of the hart and mind approaching to séeke and worship God It is therfore as much as to say when thou wilt séeke God worship him take héed how thy heart and minde do come for thou mayest goe awry There is a right way and there is a wrong way if thou goe in the right way thou art blessed if thou goe in the wrong way thou doest marre all thou shalt kindle Gods wrath against thée Then
not this shew that Gods wrath is heauie against such faithlesse vow breakers Let men as he saith feare God Let them take héede how they dallie w t him for sure God will destroy such and al the worke of their handes Moreouer wheÌ„ he saith pay that thou vowest hee condemneth all those rashe vowes which are not agréeable to y e rule of Gods word which be not to his glory or that be not in our power For such vowes are not to be performed King He rod promised with an oath to the daughter of Herodias y t he would geue whatsoeuer she should aske to the halfe of his kingdome She asked the head of Iohn the Baptist it had béene much better for him to haue repented of his rash oath not haue performed it then to shedde the innocent bloud of so great a seruant of God Iephtha vowed when hee went to warre that if the Lord should geue him victorie at his returne that which should first come out at his dores to méete him should be the Lords or els he would offer it for a burnt offering Meaning that if it were such as might be offered in sacrifice it should if not it should be consecrate to the Lord. What warrant had he to make such a vowe how should it be to Gods glorie He was punished for his daughter being his onely child first met him and though it were gréeuous he did with her as he had vowed she was let go a time to bewayle her virginitie then put a parte to the Lorde and restrayned from mariage for so they thought it must be and it is said she knew no man and by a decrée the daughters of Israel went yere by yere foure dayes in the yere to talke with the daughter of Iephtha for it is too hard to charge a faithfull man w t slaying his daughter in sacrifice Many haue béene deceiued in so thinking the Church of Rome wil haue men and women vow virginitie Our Sauiour saith all men are not able to doe so to liue vnmarried but those to whom it is geuen To the same effect teacheth Saint Paul 1. Cor. 7. They againe replie and say let a man aske and he shall receiue But this is true against them that he which receiueth that he doeth aske asketh that which God hath promised to geue him or els if hee take vpon him y t which God doeth not promise to make him able to performe he may aske not receiue for he tempteth God and committeth a gréeuous sinne And we may sée by lamentable experience how God hath punished such rash vowes when the stink of that horrible filthines which was committed euery where by monks friers nunnes priestes is not yet out of our noses All such vowes are abhominable Vow according to Gods holie wil to his glory and praise in y t which he hath promised to inhable vs by his grace to performe and pay it It is a sinne not to vow such things it is a greater sinne to vowe and not to performe them I will here end not entring into that sea of foolish rash and vndiscrete vowes which vpon euery occasion both men and women doo take vpon theÌ„ not considering to whom they speak God of his mercy open our eyes kéepe vs froÌ„ this rash dealing with him Amen FINIS Luke 17. 2. Chro. 1. 1. Kings 11. Math. 24. 2. Sam. 12. Nehe. 13. Mal. 1. Rom. 9. Psalm 45. 1. Chr. 17. Hebr 1. Psalm 2. 2. Chr. 11. Math. 6. 1. Ioh. 2. Iam. 4. Ephes 5. Math. 13. Ierem. 4. Verse 2. Verse 3. Iohn 6. 1. Tim. 6. Verse 4. Gen. 1. Psalm 62. 1. Tim. 6. Gen. 3. Iithron a profit that remaineth Iohn 6. 1. Cor. 7. Psal 49. Psal 49. Luke 16. Math. 7. 1. Tim. 6. 2. Cor. 9. Iam. 5. Galat. 6. Verse 8. Psal 4. Psal 102. 2. Pet. 3. Psal 16. Verse 12. 1. King 10 2. Pet. 1. Ierem. 9. Iohn 5. 1. Cor. 2. 2. Cor. 10. 1. Cor. 1. 1. Cor. 4. Prou. 3. 1. Cor. 1. Rom. 7. 2. Cor. 3. 1. Cor. 15. Rom. 7. Rom. 6. 1. Pet. 5. 1. Sam. 2. 2. Tim. 3. Hebr 11. Hebr. 11. 1. Tim. 6. 1. Cor. 2. Math. 16. Rom. 8. 1. Cor. 1. Col. 1. 1. Cor. 1. 1. Cor. 4. Ioh. 12. Rom. 8. 2. Chr. 11. 1. Cor. 7. 1. Tim. 6. Prou. 14. Rom. 13. 1. Tim. 6. Prou. 23. 2. Sam. 12. Rom. 8. Verse 16. Verse â—â—â— Psal 82. 2. Sam. 12. Psal 50. Psal 110. Psal 37. Prou. 2. Math. 25. Iam. 1. Prou. 31. Verse 17. Ephes 4. Math. 19. Psalm 73. Math. 7. Psal 50. Math. 15. Iohn 10. Ephes 4. Prou. 28. Math. 7. Rom. 14. Iohn 15. Iesay 55. Math. 11. Iam. 1. Math. 6. Malach. 3 Psal 50. 1. Cor. 7.
be sought It séemeth so still vnto men and that it is a most abiect nature which can not tast it In déede vnto such as can not sée farre of as S. Peter speaketh 2. Pet. 1. but haue the beames of their sight determined within the limites of this world it must néedes be all in all and the thing which they doe thirst after But if they could sée thus farre that all this glorie shall doe a man no good when he goeth downe into the darke pit of hell it would alter their minde For he which passeth through that gate must leaue his traine behind him he must put of his robes of honour lay aside his weapons of war This will some say is nothing to the purpose these were Heathen men whom ye haue named they knew not God A man may haue al this glory and the glorie of heauen also as many haue had That is most true that a man may haue the glory of this world and the glory of heaueÌ„ also and that some haue had both or else were it wide with Dauid and Solomon many other But yet we must note this that those be no other then as Heathen which delight and glorie in the pompe of this world and account them fooles which cannot as they say tast this glorie Lette not the wise man glorie in his wisedome nor the strong man in his strength nor the rich man in his riches But he that glorieth lette him glory in this that he hath vnderstanding knoweth me c. Ierem. 9. Our Sauiour speaketh in this wise of those which séeke the glorie of this world Ioh. 5. How can ye beléeue which séeke glorie one of another and séeke not the glorie which commeth of God alone Whereby it is manifest that such as set their hearts to séeke the honour that is of men be Infidels The godly men as king Dauid and others which had the glorie of this world made it not their delight and glorie but gloried in the Lord. Yet it will be said that this doctrine is absurd For is not wisdome and knowledge in the noble Artes and Sciences the gift of God are they not helpes then and furtherances to approch néerer vnto God and vnto true glorie I answere that they be good giftes of God where the corrupt nature of man doth not hinder they be helps vnto higher and better things But Solomon doth not dispute what this wisdome is in it selfe but whether a man can attaine any true felicitie by it Which he denieth for though it benefit a man for the present as touching worldly coÌ„modities yet it is no true good because it is transitorie doth vanish It is gotten with sorrowes and vexations so that a little swéet is mixed with a great deale of sower It is neuer perfect neither caÌ„ it make that straight which is crooked It is so farre from bringing a man néerer vnto God that it casteth men further froÌ„ him as the state of man is now For it setteth vp man in pride and to glorie in himselfe It is so blind touching spirituall heauenly mysteries in which God reuealeth the knowledge of himself vnto saluation that it is not onely not capable of them but doth blasphemously and madly condemne them to be foolishnesse as the holy Apostle teacheth 1. Cor 2. the reasons cogitations which come from the wisdome of this world or from the flesh are compared vnto holdes and munitions high things which exalt themselues against the knowledge of Christ which the Gospell must throw downe when it turneth meÌ„ vnto God 2. Cor. 10. And therefore the same Apostle saith that God hath made the wisdome of this world foolishnes that he doth destroy the wisdome of this world willing that hee which will be wise become a foole that he may be wise 1. Cor. 4. Not that a mâ— can emptie himselfe of the wisdome thaâ— he hath attayned or that he is to reiect â—â— vtterly but that he must not stay vpoâ— it nor rest in it nor glorie in it nor let â—â— blinde him but acknowledge that therâ— is a higher and a more excellent wisdom euen the wisdom of God which shewetâ— the way vnto true blessednes Trust iâ— the Lord with all thine heart and leanâ— not to thine own vnderstanding saith thâ— holy Ghost Prou. 3. For in déede the corrupt nature of man is made so wonderfull proud by knowledge that it despisetâ— and treadeth downe the trueth Nothing séemeth glorious or excellent vnto thâ— wise of this sort but their owne skil All must be measured by that and look what soeuer doeth not square with it is condemned From hence it commeth that among the prudent after the flesh few are called to inherite the kingdome of God as weâ— are taught 1. Cor 1. It is so hard a thing to bring them to be fooles It will be replyed here againe that this is more absurde then the former namely to coÌ„fesse that euen humane wisdome is Gods gift a thing therefore good and commendable and withal to affirme that it doth not bring men néerer vnto God but casteth them further back Can a good thing be the cause of euill I answer that a good thing cannot be blamed iustly to be the cause of euill We doe not affirme that the knowledge and skill of all that is vnder the Sunne is in it selfe the cause that menne are caried further from God but mans corrupt nature is the cause which dooth peruert abuse it as it doth the best things of all vnto destruction As for example the law is good the commandement is holy iust pure saith the Apostle And yet it is called the ministrie of condemnation the letter that killeth and the strength of sinne Is that which is holy and ordeined for life made sinne or the cause of sinne or death Looke how the Apostle answereth Rom. 7. Sinne doth take occasion and worketh all manner of concupiscence by the commandement It tooke occasion by the law and seduced me and siue me Yea he sheweth that sinne through the law doth become out of measure sinfull And what shall wee say further doth not the vile nature of man abuse the grace of God it self Why doth the Apostle say shall we continue in sin that grace may abound God forbid Ro. 6. Why doth he giue this admonition brethren ye are called vnto libertie only make not your libertie an occasion to the flesh Gal. 5. but that there is so vile corruption in men by nature as that they will make the lesse regard of committing sinne because sinnes are fréely pardoned by the bloud of Christ Shall wée then maruaile that the wisdome of this world though in it self good doo not bring men néerer vnto God but carrie them further from him Yet how will some man say First thus the more a man is lifted vp in pride doth glorie in him selfe the further he is remooued
more then in folly as there is profite in light aboue the darke 14 The wise mans eyes are in his head but the fool walketh in the darke Ecclesiastes Chap. 2. ISaide in my heart goe to now c. We haue alreadie séene in the former Chapter that Solomon first of all searched out wisdome and found no good therein but sorrowes Now therfore he turneth to séek elswhere And first vnto plesures which he staieth not in but by and by detesteth And so he cōmeth to a third course which is this He mixed wisdome and pleasures together But he doeth conclude that although he found in this way some good in both yet not such but that he sawe all to be vanitie and vexation of spirit For the good be founde is but for the present time But let vs come to his words for that former he stirreth vp himselfe vnto delights and pleasures to sée whether ther be in them the felicitie that mē shall haue vnder the heauens And to the ende wée may vnderstande that he searched euen to the bottome of al pleasures delights he vseth a spéech to expresse the same as vehemently as might be For hee doeth not say I wil geue my selfe to pleasure which might be done with some moderation and so he shoulde not search déepe enough but he saith I will powre foorth with pleasure that is he wil wholy giue ouer or power foorth himself or his hart vnto pleasure And so he willeth his hart euen as it were letting lose al y e raines to take pleasure in that which is plesant This is very néedefull to be considered because our nature is addicted vnto delights and pleasures and men do greatly couet them imagining that there is felicitie in them they be so swéete vnto the flesh If Solomon had but tasted or vsed moderation in pleasures we might haue said what can he tel how great good there is to be found in delights But when hée poured foorth and gaue ouer him selfe whollie for the time vnto them what doubt remayneth or can remaine He was a great king wanting nought but hauing at wil and commandement what he would for all lawfull delights No other king in the world able to doe y e like He put foorth himselfe did what might be done And now hauing proued marke what he saith Beholde this also is vanitie He stayeth not here in pronouneing all carnall delights and pleasures to bée vanitie but sheweth also that he did euē ldath them with contempt and indignation I said saith he of laughter it is mad and of mirth what doeth she Being marueylous wise it gréeued him excéedingly to be carried so farre awrie and out of the way as to be made a foole a mad man or a beast Nowe he saw that pleasures which he vnderstandeth by laughter doe in déede make those euen brutish and mad fooles which are geuen ouer vnto them That is the cause why he saith laughter is mad which is not to be vnderstoode only what it is in it selfe but what it maketh men It carieth men which are poured foorth thereunto euen to the forgetfulnes of God and to quēch all light of true vnderstanding in them Thus then he reasoneth felicity or good is not to be sought in that which maketh a man forget God quencheth the light of reason turneth him into a beast or maketh him mad But carnall pleasures do all these when a man doeth poure foorth him selfe vnto them therefore they are to be despised abhorred and reiected A wise man may wel say of mirth as he doeth what doeth she as if it should be said she doeth marre at leadeth cleane awry and leaueth no good In this point there is little credite giuen or like to bée giuen vnto Solomon For almost the whole world doth giue ouer it selfe vnto vaine mirth and pleasures There is such a swéetnesse in them vnto the flesh that ye shall scarce find the tenth man among noble or base which doth not thinke himselfe euen after a sort happie if he may inioy euen the scumme or dregges of them I speake thus because in comparison of Solomons pleasant delights all the pleasures which the common sort of men attaine vnto are but euē as the scumme And what is the cause that we can not beléeue him but doo still follow after carnall pleasures as gréedily as euer hungry fishes doo catch at the bait Surely this is the cause men are fooles and so it gréeueth them not to be made beastes or madde men as it gréeued him being wise Is this the way to happinesse O miserable blindnes Men are now as the holy Apostle prophecied they should be in the last daies louers of pleasures more then louers of God 2. Timoth. 3. Let vs take héed of it seing it is but a vaine illusion and no more but as the dreame of a sick man He dreameth that he séeth pleasant sights heareth goodly songs which delight him but when he awaketh he is in his bed full of paine pleasures for the time carrie men on as happie but in the end they shall find they were deluded I may here reason by comparison after this sort If lawfull mirth or that which is indifferent in it selfe doo make men to become madde and base minded when they be giuen ouer thereunto not kéeping moderation for power forth thy selfe and thou shalt become madde how much more shall filthie and vnlawfull or impure delights make them brutish for we must not thinke that king Solomon did poure foorth himselfe vnto vncleane mirth but vnto such pleasures as are déemed honest And they that are carried away with these become madde and base minded their felicitie being all one with the beasts Then wée know not whereunto for to likē those which make a sport of sinne and sport themselues with wickednesse Some of them delight in pride painting forth thēselues by all the waies and meanes which they can that they may séeme goodly in the eyes of men Others follow gluttonie and drunkennes cramming and stuffing their bellies like swine Others solace thēselues in whoredome vncleannes these be their swéet delights Solomon did not giue himselfe to such pleasures These be more then madde for they drinke in poison only because it is swéet euen the most pestilent and deadly poyson and bane both of soule body therefore it is said the foole maketh a sporte of sinne Moses is commended for great wisdome Hebr. 11. When he did refuse to be called the sonne of Pharoes daughter choosing rather to suffer afflictiō with the people of God then to inioy the pleasures of sinne for a season estéeming the rebuke of Christ greater riches then the treasures of Egipt I would all kings princes nobles great men of the earth did know that which king Solomon doth teach in this place Yea I would all men did cōsider it a right Thē should we not haue the deuisers of vaine delights so much made of wée should not haue
waies but chiefly in death their dignitie doth vanish and they differ not from the beasts that perish as I alledged before Psalm 49. Therefore he saith the condition of the children of men and the condition of the beasts is euen as one condition to them as the one dieth so dieth y e other for they haue all one breath and there is no excellency of man aboue the beast for al is vanitie All go to one place saith he all was of the dust and all shall returne to the dust Thus we sée hée proueth them notwithstanding their dignitie to be as the beasts because the euent falleth out to be all one no difference at all appearing To day a iudge a ruler a mightie king to morrow all one in condition with the vilest beast Both die alike age or some sicknesse or hurt doeth cause the bodie to pine and languish strength faileth they abhorre meate and yéeld vp the breath The same also is a like for both haue nostrels to draw in the aire both man and beast gaspe and yéeld vp the same after one sorte the beast doeth rotte and turne to dust so doth the man for both were made of the dust and both returne to the dust In all these here is as he saith no excellencie of man aboue the beast for all is vanitie Thus we sée man is in honour but doth not coÌ„tinue he is like the beasts that perish The holy Scripture when it will abate mans high stomake doeth put him in mind that his breath is in his nostrels he is but dust and shall die and returne to dust Now because this foolish vaine glory that men haue in themselues and in the vanities of this world cleaueth so fast Solomon vrgeth the matter very sore when he maketh no difference at al nor no excellencie of man aboue the beast Let men consider well of this and it must néedes make them lesse estéeme the glorie of this worlde Now if they haue riches and be a steppe or two in honour aboue other it fareth with them as if they were of an other kindred yea as if they were petie gods But if it could enter into their mind to thinke I haue honour and dignitie and glorie here in the world I am set vp aboue the common sort but shal this differeÌ„ce betwéene me and them continue Surelie no I shall be made equall with the basest men yea which is more I shall differ nothing at all from the vilest beast I shall haue no excellencie aboue a dogge His breath is as my breath we draw in all one aire Hée and I shall yéeld it foorth a like I shall die as hée dieth My carcasse is now deintily ledde lieth softe is decked with rich apparell and is honoured It shall bée as vile and as rotten and lothsome as his wée both returne to dust that bodie which now is honoured within few dayes if a man come to it he must stoppe his nose Why doo I then séeke to glorifie my selfe in this vaine estate â— Why doo I not tread downe these vanities and séeke the glorie that is of God I say if wée could with this noble King enter throughly into such considerations the vayne worlde shoulde not so bewitch vs and carrie vs from God For who is so foolishe to labour moste for that which within a short time can not make him differre from the bruite beastes But it may be obiected that this is hard to say there is no excellencie at all of man aboue the beast when death commeth séeing the beast doeth wholy pearish but man hath a soule which doth not die but liueth though the bodie turne to dust This obiection doeth Solomon preuent when he saith who knoweth the spirit of man that it goeth vpward and the spirit of the beast that it goeth down ward to the earth As if he should say though it be most certaine that man hath a spirite which dieth not with the bodie but returneth to God that gaue it as he speaketh afterward in the last chapter of this booke and that the beast hath no other spirit or soul but such as dieth with the bodie yet this maketh no difference betwéene them touching this presentâ— worlde For whereby can any man gather in the death of maÌ„ that he differeth or hath an excellencie aboue the beast I there be it doeth not appeare neithâ—â— doeth it therefore touch the state of the world Such as die in the Lord are blesed and doo in that respect farre excell the beast But touching this world about the vanitie and miserie wherof Solomon disputeth there is no difference nor excellencie nor priuiledge aboue the beast For the men which haue imbraced this present world they haue a soule in deede that liueth but it were a thousand times better for them if they had not but did wholy perish as the beastes Here is no colour of matter in this sentence to vphold the wicked opinion of those detestable monsters which denis the immortalitie of the soule When they alleadge this saying of Solomon yée sée it is but wrested Againe here is no cause to moue vs for feare least we should strengthen that wicked opinion to take it that Solomon doeth here shew what hée iudged by humane wisdome for humane reason hath not so iudged that men differ nothing at all from beasts after death The humane reason is so blinde that it will not bée brought to make such a proofe as this that man doeth not differ from the beast because all is vanitie as we see he saith a litle before in this discourse I say therefore it is out of all doubt a matter propouÌ„ded by Solomon through the due contemplation wherof the proud and loftie mind of man may be brought downe that he may thirst for a better estate and séeke it that he may lesse regard these transitorie things in which his condition doeth fall out very soone to be all one with the beastes And here we may remember by the way how abiect and base the proud mindes of men be which know not God They be as loftie in conceit as if all fortitude and magnanimitie were in them yea they would séeme to be gloriouse and yet looke well vpon the matter and yée shall sée they haue bowed downe themselues to a base condition when their heart is set vpon earthly glorie which can not long lift them vp aboue the beast In déede this is the valiant mind to dispise to tread downe the vaine pomye of this world to estéeme basely of things transitorie to long for that blessed estate in which there shall no basenes approch And in which it shall not be saide man is in honour and shal not continue he is like the beastes that pearish If the sonnes of great Princes which are borne to honor and dignitie should be so basely minded as to let goe all regarde of their birth and place and choose rather to be shepheards or Plowmen it would be wondered at
next he doeth in generall expresse which is the right way and which is the wrong The one is in these words draw neare to heare The other in these rather then to offer the sacrifice of fooles for they perceiue not that they do euill Solomon doeth in a worde set downe that which Moses and the Prophetes doo so much and so often vrge namely that the true worship of God hath for the ground foundation sincere obedience Harken to the voice of the Lord thy God in all that he commandeth thée thou shalt walke in his commandements his statutes ordinances and lawes Thou shalt adde nothing vnto his word thou shalt take nothing therfro In this place he saith draw neare to hearken that is to be vnderstood that we must giue eare vnto y t which God speaketh for there ought to be no voice in Gods house but his owne It is high sacriledge for any other voice but Gods to be vttered there And Christ saith hée is the true shéepeheard his shéepe heare his voice but a stranger they will not heare The true and faithful pastors when they preach vttering nothing but Gods word it is not their owne voice but his There is one lawe giuer which is able to saue and to destroy wée haue then one soueraigne Lord and King euen the King of Kings and Lord of Lords and first wée must begin with this to giue eare vnto his voice We know not how to worship him we may not worship him after our owne deuises for of such hée saith they worship me in vaine teaching for doctrines mens precepts he hath prescribed fully and perfectly in euery point how we shall worship him We are therfore willed to draw neare to heare For if we faile in this and will be worshippers not regarding to hearken we faile in the foundation and goe awrie out of the waie in all that we doo Therefore herein take heed to thy feet when thou goest to Gods house to heare and not to doo is not worth ought Be ye doers of the word and not hearers onely deceiuing your selues Iam. 1. And our sauiour saith if any heare my words doo them not I will liken him to a man that buildeth his house vpon the sande great is the fall of that house Matth. 7. The holy Scripture doth not account it worth the name of hearing vnles a man be a doer Moreouer this is to be wel obserued when he saith drawe neere to hearken for it teacheth that the true worshippers must haue a readie and chearefull minde to hearken Loue and reuerence to their God doeth make them delight in his voyce and not that onely but the benefit which we receiue by his worde he doeth beget vs by it to be his children as S. Peter saith We are borne not of mortall but of immortall séede the worde of God which indureth for euer Of his owne good will saith S. Iames hath hée begotten vs with y e word of trueth therfore let euery man be swift to heare By hearing the holy word wee become the sonnes and daughters of God If wée be swift to heare and kéepe happie are we For our Sauiour saith Blessed are they â—hat heare the word of God and kéepe it To make this yet more plaine why wée â—hould drawe nigh to hearken I will speake some what more of the new birth which is wrought thereby We are all dy nature the children of wrath in as much as we be borne in sinne All that is in vs is but flesh that is to be crucified with the lusts and concupiscences This mortification of the flesh through the spirite is called the putting off the old maÌ„ This is wrought by learning God hath appointed his worde for to purge vs. All our vncleannes is to be cleansed away by the pure word Ignorance heresie errors darkenes and vnbeléefe are expelled by it Then further there is the true image of God to be set vp which is called the putting on of the new man which after God is created in righteousnes and true holines The blessed spirite of grace breathing life and all good thinges into our soules doeth it by hearing the word It is therefore the swéete foode of our soules the Preachers are called Shepheards which féede the Lords flock We may well see there is no comming to séek God and to worship him but this way This is the right way take héede to thy féet for to walke in it draw néere to harken Learne by the word of the Lorde how thou mayst worship him aright I will come now to the other parte which is the worshippe disalowed called the sacrifice of fooles In olde time before the comming of Christ God instituted many ceremonies sacrifices which did shadow things to come These was the Church then to be exercised in Not that he estéemed the doing of those outward things so much or accounted his worship to consist therein but he regarded the inward faith and integritie of heart Those outward ordinances were but for helpes to further faith and true godlines When they offered slayne beasts in sacrifice Christ was represented and withall the offerer did declare his faith and repentance thereby This was forgotten or not regarded of many and so they offered their sacrifices omitting the chiefe vse as though they had doone the Lord a pleasure This wee may sée by the Psalm 50. And many are the complaints of the prophets against such worshippers They neglect the holy doctrine of God and be ignorant and vnskilfull in his waies for which he calleth theÌ„ fooles in this place He doth wish men to take héed of it because these fooles doo nothing but sinne when they come to worship God Al that they doo is accursed and abominable yea euen their praiers whols worship yet he saith they doo not perceiue that they doo euill Their blind deuotioÌ„ to séeke God séemeth to themselues a goodly ie well and that is one great part of their follie Thus we sée the sense of his wordes Now will I come to apply this doctrine more particularly that wée may know who they be that erre how miserable their estate is And first I will beginne with the church of Rome and all Papists This doctrine doth ouerthrow them for this beyng true they can not be the Church of God There is no drawing néere to hearken to the word of God among them they haue banished it and buried it God speaketh not in their synagoges but the deuises of men are set vp therefore all their worship is the sacrifice of fooles They do sinne they be abominable and accursed in all their doings It is a vaine excuse when they alledge wée worship none but the true God we worship Christ When ye sée it plaine that a man may goe to Gods owne house where his worde is purely taught and séeks to worship the very true God and yet offer the sacrifice of fooles if he giue not eare to be taught in