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
in whom notwithstanding the more plaine certaine auouchment of this doctrine is to be foūd who if he haue affirmed any thing agréeablye concerning this matter he fet it no doubt from a better and more happy doctryne the which neither he himself sufficiently vnderstood neither could he sufficiently declare it vnto others Therefore the certain and sure knowledge of this doctrine is to bee fet from the word of God the true and auntient recorde of the truth Albeit that there be many things cōmon vnto man and beasts yet is there a great difference between the mind of the one and the life of the other 3. Albeit that all the vitall powers yea and also the vitall spirite it selfe be common vnto man and also vnto brute beastes yet is there a most great difference betwéen the soule of a man and the life of brute beasts for besides those powers of the bodye and of life béeing mortall with the mortall bodye of liuing creatures that is to saye the sences and the powers effects of the sences he hath a certayne and peculiar gifte the whiche is not common with other liuing creatures that is to say Reason the whiche so far off is it that it is borne with the body and dieth with the bodye that it hath nothing cōmon with it but commeth as a straunger into the bodye hee vseth in déede the seruice of the body and of those powers of the body but in such order that the mind it selfe the pallace of Reason is the Mayster and selfe moouer of them and the true beginning of moouing and therefore those powers of the bodye are so long effectuall as the minde remayneth in the body oute of the whiche when as hée goeth both the bodye dieth and also all those powers of the body do dye with the body There are therefore in man two thinges Two things in man the one mortall and the other immortall The body is mortall and whatsoeuer is bodily that is to say al the powers of the body the mind is immortal that is to say reason the perfectiō of the mind But when as things are to be cōsidered according vnto their own nature there is a difference to bee made betwéene those powers of the bodie of man and betwéene the minde it selfe As therefore thinges compounde returne vnto their principles and matter wherof they were made and then the thinges compounde are no longer so that whiche is voyde of Composition as it canne neuer bee dissolued so neyther canne it dye by anye meanes The compounde bodye therefore and the powers of the bodye growing of the sences and instrumentes of the bodye doe die when death cōmeth But the minde of man being voyde of al composition as namely being diuine or comming frō God neyther feareth dissolution nor death by any meanes and therefore when as the body dieth and returneth into his principles that is into the dust the mind remaineth immortal goeth again into his countrie that is to say into heauē being deliuered from the fetters of this prison This is to bee vnderstood of the soules of the faythfull as appeareth plainly in the doctrine next following Flesh séeth not this But shall it not bee therefore true And shal there be no wind because it is not séene The reason therefore of man doteth disputing of diuine inuisible thinges according vnto the outward shew appearance the which cannot be made but of diuine euerlasting principles Death the reward of sinne 4. Death is in déede the wages of sinne common vnto all men like as all men sinned in Adam And for as muche as euen the faithfull are borne in that same staine of sinne which is by inheritaunce He meaneth original sinne and so long as they doe liue in this life doe carrie about with them the most lamentable remnantes of this sinne it is therefore to be no maruaile if they die as wel as other men Their death notwithstanding differeth far and wide from the death of wicked men for vnto them death is an entrance into extreame vnhappinesse and vnto the godly on the other side it is the entrance into chéefest happinesse The practise of such as repose their felicity in this life 5. The blinde and frantike sighte of man his wit because it séeth nothing to be left after death and doeth inclose his felicitie or happinesse within the narrow boundes and lists of this life and imagineth that this life is his chiefest portion neglecteth the care of liuing well and honestlye and is wholy occupied in looking vnto and trimming vp of the body Against this prophane cogitation or thought the earnest thinking vpon the immortalitie of the mind must be set that wée may know that the mindes or soules of all men shall in such sort abide immortal in the other life that for the godlye there remayneth euerlasting happinesse and for the vngodlye euerlasting vnhappinesse The way vnto them both is this life Let those willinglye run headlong vnto euerlasting misery which doe dreame that nothing remayneth after death and in the ende vnto their owne destruction doe learne that their mindes doe remayne vnto extreme punishment Let vs whilest wee liue thinke vppon the garnishing of the better part of vs that is to say of our mindes and let vs betimes tread the path vnto euerlasting happinesse and blisse 6. Against that same pensiue and cumbersome carefulnesse of thinges Quietnesse of mind must be set agaynst worldly carefulnesse that maketh the life miserable and in déede no life let vs set sound contentednesse of minde let vs ioyfully vse thinges present let vs thinke that the care of things to come doth nothing at all appertaine vnto vs Let vs with quiet mindes looke vnto that whiche is at hande So we shall be voyde of a double discommodity wherewith they are troubled which wil be too wise according vnto the wisedome of the flesh For they enioy not thinges present nor attaine vnto things to come and it falleth out with them as it did with Esop his dogge that in vain snatched after the shadow when hee had lost the fleshe The fourth chapiter 1. And I turned He sheweth the third doubt The thirde doubt why happinesse doth not consist euen in vertue it selfe by reason of the horrible disorder of worldly affaires in that the good and guiltles are euery where afflicted and troubled and oppressed and that in suche sort that the disordered lust and boldnesse of lewd persons with all maner of iniuries doth desperatelye rage and scotfree raile agaynste the good being destitute and voyde of all comfort and helpe Then the which tentation what canne bee deuised more sharpe and bitter Now in so greate confusion and disorder truely the life cannot any way bee a lyfe for when as the affayres of the World are tossed vp and down with the storme and tempeste of so greate troubles that they whose lyfe oughte to be defended of al men are
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
Certain rule◠necessary fo◠the true vnderstanding of this sermō not according vnto his owne minde but according vnto the iudgement of reason being corrupted albeit he seeme to lay downe thinges barely and playnelye namely of purpose so precisely framing his speeche that the image of this blynde reason maye bee more clearely and liuely represented So there are often chaunginges of speeche The first rule 〈◊〉 the whiche if Solomon his purpose bee not throughlye examined maye seeme to haue a cleane contrarie force and meaning The Seconde that wee must not giue iudgement of the whole sentence by some parte of the sentence 2 The second rule but must weigh the whole it selfe by his circumstances comparinge togither the things that go before with the things that followe For as it is a point of inciuilitie as the Lawers do teach to catch some one parcel of the lawe not viewing the whole lawe so is it no point of a Diuine snatching at some certaine wordes to iudge of the whole sentence For many things are spoken in some respect and that most truely the whiche in them selues and simplye shoulde not bee true as it shall appeare by the places themselues The thirde 3 The thirde rule that Solomon doeth not condemne the things themselues and creatures of God as knowledge the pleasant vse of things prudence riches honours and other such like but the abuse of these things that is to saye the studies counsailes desires endeuours of mankinde abusing the good creatures of GOD. For it is blasphemie to condemne the creatures of God the which cannot bee but verie good whereas all the fault of the vanitie of them is to bee layde vppon man as being cause thereof For whatsoeuer God hath created sayeth the Apostle is good and nothing to bee refused if it bee taken with thanks giuing the which vse also of the creatures Solomon doeth euidently and clearely teache The fourth that the ground of all these precepts the which seeme to be meere ciuil to appertaine vnto this life 4 The fourth rule must be wisely noted that they may be distinguished from politike or Philosophicall precepts with the which otherwise they might after a sort both in wordes and meaning seeme to agree Namely that the knowledge of the redeemer is the life as it were the soule of al this doctrin therfore that forgiuenes of sins repentance the promise of euerlasting life in the persō of the sonne of god to be short his voice sounding in the true church vnto the true sound vnderstāding of this doctrine ought first of al to be laid down to be the euerlasting and in deede chief principles of the same Herby shal this holie Philosophie be distinguished frō heathen and prophane and the sounde and liuely portraiture of vertues which are here set downe vnto vs shall be seuered from politike vertues that is to saye from the shadowe and shewe of vertue that wee shoulde not reckon Solomon in the same number with Hesiodus The precepts of Solomon do greatly differ from the precepts of the Heathen Philosophers Pythagoras Phocylides Plato and the rest of the teachers of the Heathen like as Solomon him selfe doeth also plainly witnesse that his doctrine is the selfe same the which to wit hee hath learned from one Pastor that is Moses the minister of the lawe or rather from Christ the euerlasting teacher of his Church that he onely applyed it as it were prickes vnto the men of his time and taught it in the Church in whose bosome hee must rest himselfe whosoeuer will truely profite in the same and thereby reape assured and certaine commoditie Although wee must also knowe this that alwayes the chiefe light of the worde of God is to be sought out of the doctrine of our Lorde Iesus Christ deliuered by his Apostles least any man should thinke that we doe so commend one and the same light of the fathers before Christ that by the comming of Christ him selfe we did not perceiue the sonne to haue shined more brightly then at noone day Through the guidance and helpe of these rules and the true laying open of the wordes the meaning of this sermon will not be ambiguous or doubtfull nor the vse and profit vncertaine the which no doubt will be manifold by the sure and certaine vnderstanding of this moste excellent doctrine 1 The first profit This truely is verie great and most profitable to knowe the way not onely how to lead this life well and happily but also the way how to come vnto that euerlasting happinesse which remaineth for vs in Heauen For when as this cause hath moued all men of all ages in whom there haue any sparkes of trueth remained that setting asyde all other things they haue giuen themselues wholy to search out the best state of life A way to attaine vnto happinesse no doubt they spent their so great care trauaile in that studie for the hope to liue happily and yet it is manifest that they haue beene so busied in this matter that they may seem not so much to haue attained the thing which they sought as to haue made vowes of a thing most excellent Therefore the authoritie of this doctrine ought to be most honourable vnto vs whereby wee may attaine not onely vnto the knowledge but vnto the sure sounde knowledge of so worthie a matter not hauing Plato Aristotle Cicero or some other blinde man to our guide but Christ himselfe the true archeleader vnto life as who is vnto vs from his father the waye the trueth and the life In laying open this happinesse What it is and what way wee may attaine vnto it this sermon is chiefely occupyed Also in so great imbecillitie and weakenes of mankind 2 The second profit To beare our selues valiantly stoutly among the discommodities of this life among so manie mazes of so great confusions out of which there is no way to be found out it can harde and scarsly be chosen but that our mindes shall be greatly amazed when as wee beholde the falles of mankind the ouerthrowes of kingdomes the deathes as well of good as bad the good in their life time to be often troubled with great miseries the wicked not onely to bee safe and free from troubles but also to flourish and to bee indued with wealth kingdomes Against these so daungerous awhapementes as it is needfull that our mindes should be strengthened with conuenient remedies so this sermon doeth yeld vnto vs those remedies clearly and plentifully And among all the vanities of the life of man this is the most vaine that there can scarsly any man be founde 3 The third profit A remedie against discontentednesse with our estate which liueth content with his estate the which is ingraffed in all men by the blot of sinne that they are carried about to fro with vaine desires yea and more ouer doe defraude bereaue
giue vs a blowe on the one cheeke Not the bare words but the purpose of the speaker is to be considered in the scriptures wee shoulde holde him the other to strike He biddeth that if one hande offende vs that we cut him off if an eye that we pull him out that wee should gelde our selues for the kingdome of God and such like If a man will sticke vnto the bare wordes not considering the purpose of Christ how monstrous dotages should he father vppon him that is how fond foolish should him self be like as Origen who being accustomed to defile the plaine and naked truth with the slabbersauce and dunge of allegories expounded these words simplye which are altogether allegoricall and went in deede and gelded himselfe when as he rather should haue renounced his philosophical pride wherewith he turned the truth into a lie and should haue bene wise according vnto the simplicity of the word of God which kind of gelding of himselfe should haue bene both acceptable vnto God profitable vnto the churche of God and also vnto himselfe The Prophet denieth that God euer commaunded the Elders of the Iewes to sacrifice vnto him doth detest all the ceremonies yea and also the temple it selfe Who is hee that seeth not that the bare wordes so as they do plainely sounde are disagreeing from the truth and therefore that they neede interpretation For the truth is not cōtrary vnto it self But nothing is more forceable then those kind of speeches neither could any thing be deuised more euident and plaine and the darkenesse is not in them but in oure mindes namely by those excessiue speeches of words the dulnesse of men is to be shaken of which are nothing at all moued with the common and vsuall maner of speaking Christ therfore meaneth that iniuries are patiently to be borne and that thus farre The meaning of the former sayings that we do not render euill for euill and that we shoulde redeeme peace although it were to our own priuate discommoditie Hee will haue vs to renounce al thinges yea euen oure owne selues that wee maye serue God freely being discharged of all businesse the whiche mighte lette oure free course and therefore hee doeth not commaunde vs after the manner of bedlames with madde violence to rage agaynst oure owne bodies neyther doth hee bereaue vs of common sence and reason nor forbiddeth lawful means of putting away iniurie That these thinges are spoken truelye and according vnto the meaning no man well in his wittes will denie like as that same precise denuntiation or bolde saying of Ieremie speaking according vnto the supposition of the Iewes because that from their Ceremonies they shut out fayth The place of Ieremie the foundation of the worship of God for in this respecte he denyeth that God commaunded ceremonies vnto the Iewes But that same lightning of speeche was more fitte to terrifye and make afrayde the boldnesse of Hypocrites whiche doe sinne not of ignorance of the will of GOD but of a lewde and wicked mynde as the Prophet teacheth more at large in that sermon These Examples haue I alleaged to shewe that in suche precise and straighte kinde of speeches wee muste not sticke vnto the bare wordes but that the sentence it selfe is to bee considered and by it to giue iudgemente of the wordes that whiche seemed to be spoken simplye is no doubte to bee vnderstoode but in a certayne respect neither do those kindes of speeches wante eyther theire force or lighte the whiche I applye vnto this place thus Solomon sayth that this only is good profitable vnto man to eat drink shal we vnderstande these wordes in this sence and meaning as wee doe these of the Epicures How this place of Salomon is to be vnderstood Lette vs eate and drinke After death there is no pleasure Or these These thinges I haue whiche I did eate and whiche my gordged luste hath deuoured but those other and excellent thinges remayne whiche I haue lefte behynde for others and suche like grunting of Swine The purpose of Solomon is to be weyed the whole sentence is to be examined that wee may clearelye vnderstande the force of the wordes and to what ende they are aleaged His purpose therefore is to teache by remedie of what thinges that vanitie may be cured The purpose of Solomon the which he hath shewed to be in all the counsails and enterprises of men He setteth downe as a remedie against this the sound and pleasaunte vse of the thinges themselues This he calleth To eate and drinke that is soundly to enioy those externall and outward thinges the which doe appertaine vnto the nourishment of the body And hee addeth a playne exposition To shewe his Soule good of his laboure and least hee mighte seeme to speake of prophane and Epicure-lyke Gurmandize in eating and drinkinge he will haue God to be acknowledged the author of those benefits in these words whiche follow by by This also I haue seen that this is of the hand of God himself And that the matter may be more clearely vnderstoode in the nexte verses he setteth downe a garnishing of the same sentence Who then vnlesse he be a very foole wil say that in this place the opinion of the Epicures is maintained Solomon doth not maintaine the opinion of the Epicures And he vseth of set purpose the words of Eating and drinking that more clearely and expresly then if he had sette downe common and vsuall wordes For his meaning was to compare pleasure with the Prudence of man this vanitie whereof he foūd fault with in these last words that it cannot enioy the things which it hath gotten with great labour but in pleasure there is at least wise a pleasant feeling of the thinges themselues and some present fruite is reaped And the moste simple vse of honest pleasure is to eate and drinke and necessarie prouision for the maintaynance of life the which those that are most precise cannot simply condemne Therefore he sayth afterwards That our whole labour is for our mouth that is to say that men laboure to this ende that they maye haue wherewith to maintaine this life and he sayde To eat of their goods for to enioy and vse their goods To conclude these words are not spoken by way of imitation in the person of Belli-gods and Epicures but they teach the true and right vse of the giftes of God as it is by him ordeyned and they doe limite it out by the simple measure of eating and drinking and doe will these gifts to be of vs receaued pleasantly and merily namely that wee maye both acknowledge and worship God the autor and giuer of them al. Therfore he addeth that the vse of bodily benefites also is the gift of God and that he hath seen it that is to say Godlines the foundation of contentednes vnderstoode it by assured argumentes Godlinesse no question is the foundation of
so to bee limited that first of all wee doe holde God liberally prouideth both for soule and body That GOD the maker both of soules and bodyes doeth liberallye according vnto his bounteousnesse and prouydence prouide for them both As the body is created of GOD for the receyuing of the soule as it were a Straunger so there is greate Friendeshippe and Affynitye betwéene them both God therefore will haue the bodye so farre to bée prouided for that the soule may bée well betwéene whiche and the bodye there must néedes bée a fellowe féeling that if the bodye bée ill at ease the minde béeing gréeued can harde and scarcelye doe his duetye God therefore hath giuen for the maintainaunce and nourishing of the bodye not onlye thinges necessarye but also seruing for pleasure and delighte the féeling and vse whereof shoulde especially appertayne vnto the minde and hée hath in suche sorte disposed the iudgement and as it were the artes of them that both the mynde and body mighte bée profitablye and pleasauntly nourished by them Which manifolde bounteousnesse of God the Prophet doeth liuely set out Psal 104. 3. Of this vse God maketh his bounteousnesse common vnto all liuing creatures but especially vnto man this is as it were the firste degree That GOD a bounteous Father will haue this his bounteousnesse to bée common vnto all liuing Creatures but especiallye vnto mankinde vnto whome hée will not haue himselfe bée withoute witnesse whilest hée deserueth well at his handes by sundrye kindes of benefites as the Apostle sayeth giuing rayne and fruitefull seasons from Heauen and filling the heartes of men with meate and gladnesse And these in déede are greate benefites of GOD but yet suche that wée must not thinke the true and righte vse to consist in these For as the greatest parte of men abuseth them intemperatelye this also is true that the most temperate and of sober men that are not regenerate The vnregenerate haue no right to vse the creatures of God haue not in theire power the same righte vse of the Creatures as who haue no righte to vse and enioye them for they are no Sonnes but Straungers and are destitute or voyde of that wherewith all thinges created are sanctifyed that is to saye Fayth withoute the which whatsoeuer is done is sinne Thus farre all men not regenerate are vsurpers or vnlawfull possessours of the benefites of GOD the whiche hee woulde haue extante in this world to declare his bounteousnesse especially toward mankind This therefore is the first generall declaration of the bounteousnesse of god in the vse of his benefites 4. The seconde degrée is wherein the true and righte vse altogether is to vse the giftes of GOD soberlye and soundlye with Fayth and Prayer The benefites of God are to be vsed with faith and prayer the which is proper and peculier onlye vnto the faythfull for whom as the Apostle sayeth GOD hath created these his giftes that they mighte vse them For they are sonnes and therefore Heires of the world by the promise made vnto Abraham As therefore the righte of all thinges doeth belong vnto them so also is the possession and power and waye to vse and enioye them euidente to bee theirs For the best righte of getting a thing is by inheritaunce Therefore as by righte of inheritaunce the whole Worlde appertaineth vnto the Faythfull so oughte they diligentlye and earnestlye to thinke vpon the right and lawfull vse of those thinges whiche are contayned within the compasse of the Worlde for the chéefest point of dominion doeth consist in the vse Now the Apostle doeth define the vse thus And they whiche vse this Worlde as not abusing it How the faithful abuse the world The faythfull doe abuse the world whiche forgetting that they are heyres of the World doe so serue the worlde as if they were Husbandmen or Seruauntes and not Lordes that is when as they encumber their mindes with diuers cares and doe not vse and enioye the benefites of GOD with an appeased and quiet minde they voluntarily séeke businesse to trouble themselues with all and doe not enioye that quietnesse which GOD would haue them vse as heyres Wée are not ignoraunte of the conditions of Maisters and of Seruauntes The Husbandman taketh paynes day and nighte in tilling and looking vnto the ground of his Maister The Seruaunt or hée that doeth the businesse goeth aboute the businesse of his Maister with greate payne and daunger whilest his Mayster sitteth at home quietlye and at ease The riche Mayster medleth not with the troublesome burthens of his affayres yet it falleth oute for his benefite and profite whatsoeuer is paynfullye ordered and done by the Seruauntes The vse and profite of their goods returneth vnto the Maisters the paine and care vnto the Seruauntes by whose trauaile and seruice their thinges are done So the wise man admonisheth vs to thinke of the vse of these fléeting thinges The applying of the former similitude That the vse of the benefites of GOD is the gifte of God through whose liberalitie the Faythfull vse with a quiet minde the goodes whiche they haue gotten Contrariwise vppon sinners that is to saye vppon men whiche are not regenerate hée layeth this punishmente that they bestow muche care and labour in hoarding vp of riches and yet reape no fruite no profite of their laboures For they are not indued with that appeased and quiet minde wherewith the true vse of thinges is receyued and by the iust iudgement of god those goodes the which with so great labours they haue heaped together they often tymes leaue vnto straunge Heyres In the meane season Let the wicked worldlings note this well for that they are straungers and Intruders and no lawfull Possessours they doe not eate and drinke nor shewe vnto their Soules the profite of their goodes as the Sonnes of GOD doe but as Théeues they deuoure other mennes goodes and vexe themselues with infynite Lustes and therefore are destitute and voyde of the true vse of thinges 5. But manye thinges séeme contrarye vnto this Doctrine Contraries vnto this doctrine in shew and outwarde appearance For who is hee that séeth not that the Faythfull are not onelye driuen oute of the whole Worlde as draffe and excrementes but euerye where to bée pitifully vexed as of all men the moste miserable Contrarywyse that the wicked rule the roast triumphe haue Kingedomes and Empyres in their power autoritie rule riches especyallye aboue all other men Furthermore Experience doth plentifullye a◠abundantlye shewe that to bée true which the Prophet speaketh of the wicked That no trouble presseth them like as it doeth other men and that they are free from the miseries wherewith other men are touched Contrariwise that the water of Sorrowes and Greefes are poured into the myndes of the godlye as it were out of a full Cup. And there are to bee founde often complayntes of holye men concerning this matter As concerning the firste for a
Esau wept but to murmure against GOD through the horrible feeling of his wrath Dauid and Ezechias wept to moue the fatherly loue of God vnto mercie with their teares by the shewing of their earnest repentaunce The vnfaithfull laugh that they may weepe the faithfull weepe that they may laugh and they laugh large ioye beeinge powred into their mindes by the feeling of GOD his goodnesse According vnto the appearance and shewe therefore of outward thinges iudgement can not Afflictions in the godly nor ought not certainly to bee made either of the loue or anger of God Afflictions vnto the sonnes of God are testimonies of his loue towards thē through the which he will haue them enter into the kingdome of heauen Afflictions in the wicked Vnto worldly men which place their chiefe felicitie in these fleeting and fading things troubles cannot but be tokens of God being most angrie with them God therefore layeth vexation of minde vpon the sinner to wearie himselfe much in heaping vp of richesse and yet not to reape any profite of his labours but to leaue his goods gotten with great toyle both of minde bodie vnto an vnknowen heire as a punishment as he also threateneth the hypocrites by the Prophet That he will take from them their bread and their wine as an infinite discommoditie for the vnfaithful can most hardly forgoe those things Contrariwise God giueth vnto his wisedome and knowledge gladnesse that is to saye wit and good and prosperous successe in disposing of these things and ioy of minde in the sound vse of them as most certaine testimonies of his loue towards them A most sweete promise And there is a most sweete promise agreeable hereunto That God will giue sleepe vnto his beloued that is to saye that he will graunt vnto his prosperous successe euen whē they be as it were a sleepe Plenty threatened vnto the vngodly as a plague Contrariwise the Prophet threateneth vnto the vnfaithfull and hypocrites plentie and store of earthly thinges as great vnhappinesse namely that it shall come to passe that their name shal be written on earth that is to saye that they shal haue none other but an earthly benefite The effect is that calamities troubles shall befall vnto the vnfaithfull for a great punishment the which they as too much fastened vnto the earth and earthly thinges doe greatly feare Contrariwise that the faithfull euen in these earthly thinges shall feele the goodnesse of God that they may learne the true way to vse this worlde with sure and sound contentednesse of minde the which they must diligently set against that vanitie which beareth sway in al the partes of life to the great miserie of mankind 8 Whereas he commendeth the ioyful vse of things as the gift of God it is manifest that the rule is true the which wee haue so often repeated namely that the things themselues and the pleasure which is taken of them A true rule diligently in this whole discourse to be noted is not condemned but the abuse of the things For this general saying is true Whatsoeuer God hath created is good and nothing is to be refused if it bee taken with thankesgiuing as the Apostle speaketh in plaine wordes and therefore that the forbidding of marriage meates and other outwarde things which God hath appointed for the vse of men is a doctrine of diuels c. 9 In that he calleth the lawful vse of things We ought not idly to liue of other mens labors our labour it is brought to passe that it is contrarie to this doctrine of true contentednesse of minde idly to enioy other mens goods the which biddeth vs to shewe vnto our soule our owne labour and not the labour of others Doubtlesse as honest labour hath beene commaunded vnto man euen from the creation of the worlde so idlenes is a plague and destruction vnto the whole life of man 10 Yet forasmuch as he calleth this vse the gift of God proceeding from his hande and liberalitie it followeth that all the successe of our labour doth depende and hang vpon the prouidence of God All the successe of our labours dependeth vpon the prouidence of God without the which all the enterprises of men are in vaine and therefore that it is meete and right that wee commende our labours vnto him And when as thinges goe well with vs through the benefite and bounteousnes of God we are to giue him thankes neither ought we to handle the matter so that we abuse his gifte in prodigalitie and intemperancie In what respect Solomon condemneth prudence 11 Nowe it appeareth by this place howe farre Solomon hath condemned the prudence or wisedome of man that is that he doeth not condemne it in her selfe but the abuse of it For hee doth acknowledge diligence and painfulnesse about matters concerning our familie to be the gift of God the which God vseth for the gouerning of the successe of our affaires Quietnes of mind in the vse of things is the gift of God 12 Quietnes of minde in the vse of thinges appertaining vnto men is the gift of God carking and restles carefulnes is a punishment against the infidelitie of prophane persons the which is as much as they trust not vnto God there is no marueile if they be tossed vp down with the waues of tediousnes impaciencie The third Chapter 1 Vnto euerie thing He bringeth a new remedie against the vanitie of mans wisdom A new remedie against the vanitie of mans wisdome the which whilest it goeth about to rule it selfe taketh in hand many needelesse things without a calling as if it would bring vnder her power subiection the moments seasons of times the which when as they fall not out according vnto her wish it cannot be chosen but that it must needes be greatly dismayed Against this same vncircumspect and vnlawfull hasting the stepmother of good order the wise man setteth the earnest thinking vpon the prouidence of God by whose force and power when as all thinges are duely gouerned hee teacheth that it lyeth not in the power of man his counsaile to preuent the time foreset by God and therefore that it is a good and present remedie against the vanitie of our counsailes enterprises to depend and stay vpon the prouidence of God patiently to waite for those times seasons the which he himself hath appointed and that we be not so foolish mad as to think that the oportunities of fit times for the doing of things set down limited by god can be changed by our prudence industrie The summe therefore effect is that forasmuch as the courses of times are set determined it were a mad altogether an vnprofitable thing to go about any thing further to be against the prouidence of God the which ruleth the moments seasons both of thinges times yea and also of our whole life but that the impaciencie
The other foolish alegoricall interpretations of the worde Nirdaph the whiche are brought of some as great misteries I auoyd as corruptions of the true sence and ease both my self and the Reader of vnprofitable labour in reciting them The Doctrine 1. God which hath created this whole world As God created so doth he stil gouern the world doth gouerne the same by the same power and prouidence and hath a singuler care of mankind as for whose sake hee hath created all other thinges God hath appointed vnto all thinges their seasons 2. He hath appointed vnto all things their certaine and set courses and seasons certayne and limited times and maner of doing and therfore he doth effectually dispose the issues and fallings out of all thinges Man cannot at his pleasure dispose his affaires 3. It lieth not therfore in the counsayle of man according to his owne pleasure to gouern the issues of his affaires nor to chuse out due seasons for the doing of things wel without a calling and without the certain helpe of God as it is manifest by the examples of holy prophane histories 4. Hereby may be séene what is the cause why men are cumbred with so mad and foolish lustes in this life Why men ar troubled with foolish lusts namely for that being much giuē vnto the desires of these fading and fléeting thinges they doe imagine in them a certayne immortality and therefore with a stubborne minde trie all thinges and many times thinges not necessarye neglecting the helpe of God rashly trusting vnto their own strength through this mad vnhappie sway of man his rashnes lewdnes how should not al things go to wrack whilest man his reason wil frame the sharpnes of his folly vnto al moments and seasons how should he not most miserably be tossed vp down in so variable a sea or oft changing gulf of the affaires of this worlde 5 This insatiable desire of men vnto these fading and fléeting things God as a iust iudge doth also gréeuously punish The punishment of mens inordinate lusts For God in his iust iudgement doth wrap men in new darknesse whiche swell with the truste in themselues and in their own affaires and voluntarily seuering thēselues from the trust in God both that they may the more féele the thorns and encombrances of the world which they haue preferred before him and also being willing to perishe might perish through their own fault This is the vnhappy ende issue of man his counsails and deuices 6. The earnest thinking vpon and perswasion of god his prouidence is a present and fit remedie against these inconueniences God his prouidence dulye considered ministreth remedies against the inconueniences of this life that looke howe manye encumbraunces lye before vs both publikelye and priuatelye in the Sea of this lyfe so manye remedyes wée mighte haue at hande agaynste all the Tormentes as I maye so call them of fortune and all the assaults and inuasions of alterations and chaungings 7. Al times ruled by God Namely let vs holde for certain that al the disposing of al time is wisely ruled and gouerned of the eternall God 8. Life death disposed by god That the times of our birth and death are disposed by his decrées that our life was giuē vs to vse and not for a slauery and bōdage and that the rule thereof is in his power that we shoulde commit both our life and also the life of ours vnto his pleasure 9. That our family marriage and all the issues of our life eyther ioyfull or sad are ruled by the same God 10. That the common wealth peace war plētie or wastnesse of countries are gouerned by the same God 11. To conclude that al the fellowship of mākind friendship and hatred and all the motions of our minde the which beare a greate sway in our life are ruled also by the lawes of his prouidence 2. vses of this doctrine 12. The vse of this doctrine is twofolde that God shoulde be feared and worshipped and that by this remedye the life of men might bee prouided for A remedie against the carelesnesse and boldnesse of men 13. Namely the carelesnesse or the boldnesse of our flesh is both to be stirred vp and also beaten downe by laying the brightnesse of God his maiestie before it for wee oughte to call to our remembrance that we séely soules that haue scarce a minute of an houre to liue haue to deale with the immortall and almightie God that we may depende and stay vpon him with reuerence and feare and refer all the parts of our life vnto his honour and glory The boundes of our calling are to be kept 14. Let vs know that we haue the bounds of our calling limited out vnto vs and let vs carefully kéepe our selues within the fame let vs followe God calling vs let vs enterprise nothing rashly let vs abhorre al curiosity and trust in our selues and other inordinate lustes let vs wisely and diligently follow lawfull meanes a righte course and order of doing thinges staying vppon the guidance and helpe of the prouidence of God Let vs withdraw our minds from the blind loue of the world in as much as we are mortall let vs so dispose of our matters that we may séeme to haue placed our immortalitie not in this life but in an other life which tarrieth for vs. 15. Moreouer let vs measure the fallings out of our affayres not by our own counsails but by the prouidence of God and let vs wayt for from the same whatsoeuer shal be profitable and expedient for our saluation 16. Contentednes of mind to be set against greedy hasting Against this troublesome hasting and desire of ours let vs set the assured quietnesse of minde which procéedeth from the perswasion of the prouidence of God If things go happily forward with vs let vs giue God thankes if otherwise let vs beare with a quiet minde those troubles which God will lay vpon vs. 17 Let vs vse and enioy things present let vs liue for the time present let vs not wearye our mindes with the casting for thinges to come let vs be only carefull for the worshipping of God for the following of our calling and doing of our duetie and framing of our life according vnto the forme thereof and lette vs take no care of those thinges of the which the Lord will haue vs to be ignoraunt finally let vs commend our life vnto God and let vs beléeue that he will dispose oure affayres for vs to our benefit 18. And let vs apply these thinges vnto all the parts of our life We must apply these things vnto all the partes of our life whatsoeuer in the end shal happen vnto vs let vs thanke God for it let vs commit vnto the prouidence of God our families and the common wealth our life children goods and whatsoeuer appertaineth vnto vs let vs know that there
hath giuen vnto euery man riches wealth hath giuen him power to eat of thē and to take his part and to reioyse of his labour This is the gift of God 20 For he doth not much remember the dayes of his life because that God heareth him in the ioy of his heart The sixth Chapter 1 There is an euil the which I haue seen vnder the Sunne and it is vsuall vnto man 2 A man vnto whome God hath giuen riches and wealth and glorie and his soule lacketh nothing of al things that it desireth but God giueth him not power to eate of them but a man that is a stranger shall eate them this is vanitie and an euil sicknesse 3 If a man be get an hundreth children and liue manie yeares and the dayes of his yeares bee encreased and his soule be not satisfied with good it selfe and he haue no buriall I saide an vntimely frute is better than hee 4 For he commeth into vanitie and shall goe into darkenesse and his name shall be couered in darknes 5 Also for that he hath not seene the Sunne nor knowen any thing this hath rest more then the other 6 And if he liue a thousand yeares twise tolde see no good do not all men go vnto one place 7 All the labour of man is for his mouth and yet his soule is not filled The exposition Remedies against couetousnes 10 He that loueth siluer shall not be satisfied Hee setteth downe fit remedies against couetousnes and that at large as hee ought to doe the which couetousnes is wont to engender an endlesse carefulnesse in the minde for the desire of hauing hath tainted the mindes of all men and taken deepe roote in them In this same rage of madde desire the minde cannot choose but be miserably vexed Many reasons therefore were to be brought togither wherewith our minds might be strengthened against so strong a poyson and espying finding out the hurtfulnesse thereof that wee should most earnestly detest and abhorre it The first reason The first reason by shewing the verie great inconuenience that commeth by it He which loueth c. For the desire of hauing cannot bee filled and the loue of money increaseth as much as the money it selfe increaseth For this doubtlesse is the propertie of sinne that the more a man maketh of it the more fiersly it fareth and rageth The bookes also of Heathen writers are full of such refutations against this mad outrage of couetousnesse The propertie of sinne He setteth forth the same thing in other wordes He that loueth a multitude to wit of money for the Hebrewe worde signifieth riches as the Latin worde Copiae is taken for wealth or riches is without frute they haue no profite at all of riches for couetous men doe not vse the present riches which they haue but are tormented with the desire of wealth to come Therfore they take great toyle but vnto no profit of theirs for they stande alwayes in neede being poore in the middest of great wealth and haue no more that which they haue then that which they haue not For they defraud themselues of the vse of their owne goods the which vse notwithstandinge is the true and sure profite of riches I let passe other expositions of the Rabines He concludeth this to be vanitie For what is more vaine then for a man to take great toyle to vexe himselfe The second reason 2 When as goods are increased The seconde reason That the mindes of riche men are many times bereaued of the frute euen of those things the which they so greatly loue And hee vseth a comparison of a bare or poore life What hath the rich man regard vnto To hoard vp great heapes of riches What more to liue Also he doeth not thinke the life of poore men to bee a life and that it is lawfull for him to liue at case and to sleepe a deepe sleepe whilest poore men get their liuing with great labour But how well those desires often times fall out vnto couetous men Solomon teacheth to wit that whilest riches doe increase manye seruaunts also are to be maintained manie wil resort vnto their houses and by this meanes great reuenues are spent with endlesse charges as in the courtes of Princes who enioyeth the goods of Princes The Courtier The Prince hath but cloth and meat thereout Flatterers Sodomites proude persons deuour the greatest parte of their reuenues The kingdomes also are entangled with great burdens of debt neither can great tributes and customes suffice for the maintainance of their ryot and excesse On the contrariside The poore man the poore man according vnto the measure of his riches leadeth a thriftie and an orderly life so that some times hee hath more left at the yeares ende then hee which hath large possessions Hee sometimes shall both be combred with greater businesse and shal tie his heires fast by the feete for debt wicked riches sayth one do increase Horace calleth it short wealth because that couetous men alwayes lack◠some thing albeit they haue neuer so much yet short wealth hath always I cannot tel what wanting vnto it These things in deede do not always fall out yet because they sometimes fal out they do flatly descrie the vanitie of riches In this vanitie of riches therfore VVhat good is there sayeth he vnto their owner that is to say What commoditie profit sauing the beholding of the eyes that is to say sauing that he only looketh vpō his goods feedeth his eyes with the beholding of thē but receiueth no profit the which he may constantly enioy For if the couetous man only vse his riches hee him selfe taketh his portion the rest that is left the rabble of maunch presents wil consume and spoyle If hee dare not vse his owne goods then shall hee haue lesse hee shall onely delite his eyes with a vaine sight reioysing as it were at painted tables But this is a very smal frute of riches After this manner the most poore may be rich when as riches ar shewed him on this condition Looke vpon these treasures when thou hast beheld thē be packing Seruants that keepe the dore as he saith haue as good right vnto riches as this vain owner master but in name After this condition good vpright dealing do the Masse priests sel their marchandise and doe shewe their bread-god vnto the people and doe make the people pay well for the sight of him Vaine is the possession of riches with the price wherof the rich man his soul is not redeemed from death Nay of the which he can reap nothing besides a vaine sight and burthen Contrariwise the poore mā hath far greater vse of his goods for The commodities of a poore labouring life 12 Sweete is the sleepe That is to saye he that in small wealth getteth his liuing by his labour whether he eate litle or much leadeth a healthfull life yea and
are forgotten in the same citie in the whiche they haue done right He meaneth that godly men whilest they doe liue in the Church of God and discharge their calling doe also giue place vnto the necessity of death This he saieth to be vanitie to shewe that he hath broughte reasons of this doubting The which being shewed hee by and by bringeth remedies As if hee shoulde saye In as muche as death is common as well vnto the godlye as vnto the vngodlye is there then no difference betweene them both Solomon answereth The wicked abuse the patience of God vnto sinning 11 12. Because Because sayth hee that God doth not by and by take punishmente on the wicked but waiteth for their amendmente with long patience therefore the vngodlye flatter themselues in their sinnes and lette loose the bridle vnto vngodlinesse But albeit they seeme to sinne without punishmente because God giueth them a verye long space of time yet this ought to be sure and setled in vs that they onlye shall in the end be happye the whiche with true feare serue GOD and walke in his obedience godlye and carefullye contrariwise that the vngodly are vnhappy for whome there doth the greater punishment remaine by how much they haue sinned the longer and the more scotfree so that by the longnesse of God his patience a greater destruction ought to be foretokened vnto them after no other sorte then as the longer shadowe warneth that the light will by and by fade awaye and that the night is hard at hand This I take to bee the playne and true meaning of this place By the worde Sentence hee vnderstandeth the execution of the iudgemente of GOD that is as the Apostle speaketh the reuealing of the righteous iudgemeÌ„t of God by the delay of the whiche iudgemente wicked men take occasion of waxing madde in outrageousnesse of sinning The summe is albeit that freedome from punishment may seeme to be graunted by god vnto the wicked in this life so that they maye triumphe as if they had not onely shaken off the yoke as it were but also had receiued a rewarde of their wickednesse A great difference between the godlye and the vngodly yet that there is neuer the lesse a great difference betweene the godly and the vngodly the whiche no doubte shall in his time appeare Hee sheweth the cause of the diuerse ende betweene them both For that the godlye doe feare before the presence of God but the wicked doe not for this is a saying alwayes true that true Religion is the way vnto true and euerlastinge happinesse like as vngodlinesse or Atheisme is the waye vnto vnhappinesse The vngodlye therefore shal be vnhappy whatsoeuer the outward appearaunce of thinges falling oute in this worlde shall shewe to the contrarye Contrariwise the Godly shall bee happye as Christe hath notably declared by the parable of the riche glutton and the poore Lazarus yea and the truth also wrested out of the mouth of Bileam Bileam spite of his heart Let my soule dye the death of the righteous An other tentation 14. There is a vanitie c. He noteth another tentation That there is a great disorder in life it selfe as well as in common death namelye for that the godly many times haue ill successe and contrariwise the vngodlye good successe The whiche disorder hee marketh with the name of Vanitie For what is more contrary vnto reason then that it should go ill with the good and well with the badde Therefore man his reason sayth That the faithfull lose their labour in seruing of God as the Prophet sayth Of a truth I haue clensed myne heart in vaine and haue washed myne handes in innocency Agaynst this doubte Solomon setteth downe fit aunsweres The first answere vnto the former â—ntation 15. And I praysed c. The first answere that we must not curiously giue ouer our selues vnto these cogitations and thoughtes but that nothing is better nothing is more excellent in as much as no man can rightly giue a cause of these disorders wherewith the lyfe of man is troubled then ridding our minds out of these cares cherefully to vse the benefites of God committing our affaires vnto the prouidence of GOD that we go not about in any case curiously to prie into the secretes of thinges vnknowne as namely to seeke why the Lord dealeth after this and this maner Therefore that it is the best soberly to consider of these matters and at no hande so to behaue our selues that by reason of the too vehement or earnest conceiuing of them we be bereft of the fruit of God his benefites This is the first answere 16. Therefore c The seconde aunswere if The seconde Aunswere sayth he thou search after the thinges that fall out vnto men in this life and the causes of the same albeit that thou bend all the sharpnesse of thy witte vnto the contemplation and studye of so greate secretes employ all thy labour and diligence and defraude or keepe thy selfe from sleepe and other necessary helpes for the mayntainaunce of this life yet shall thy mind be altogether astonied and thy enterprise of searching shall be in vain Therefore he forbiddeth that wee bee not wise according vnto the iudgement of the reason of man but oute of the word of God which is the true and sounde wisedome In a worde hee signifyeth that it â—annot possible bee that we should vnderstand the causes of those thinges the whiche in the common life of man doe after so sundrie sortes fall out yea and moreouer that it is a most vayne thing to vexe our minde about the searching out of them too curiously but that we must stay and rest vppon the worde of God from whence true oracles or aunsweres must be set and taken The ninth Chapter The thirde answere 1. Surely I haue c. The third answere although it be so that is to say that the reasons can not be yeelded of these troubles and disorders yet neuerthelesse we are to hold for certaintie that all thinges are by God most wisely gouerned He sayth by way of Preface that hee diligently trauailed about the searching oute of all this matter by which enquirie he sayth that hee learned That the iust c. That is to saye that GOD hath a singuler and an especiall care of good and godlye men Not as if GOD hath cast away the care of other men but hee diligentlye declareth that whiche was in controuersitie and wherevpon all the discourse was taken Who they are whom Solomon calleth iust and in what respect The iust according to the vse of the scripture he calleth the faithfull whome God namelye of his meere grace accounteth for iust as being he that iustifieth the vngodlie as the Apostle saith whilest he imputeth vnto them their faith in him vnto righteousnesse and in whom also he imprinteth the testimonies of righteousnes that is to say of a pure and innocent or