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
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
all is vanitie Now wée come to the matter For this is his proposition in which he propoundeth and affirmeth that which after ward he manifesteth proueth by arguments It conteineth in it the first of those two heads or points of doctrine namely that in all things vnder heauen there is nothing to be found but extréeme vanitie and miserie and therefore such as séekâ— the world are in a wrong way He pronounceth this as we all may sée with a most vehement outcrie and as it were with the shril sound of a Trumpet The dul harte of man doth force him thereunto For we are all by nature so earthly minded so drowned and ouer whelmed in the lusts and pleasures of this world and our eares so stopped with earth that we can hardly be made to heare Nay to say the truth let him speak neuer so lowd and shrill to draw mens heartes from this world except God worke by his spirite and giue eares hee speaketh vnto stones Ponder wel in your minds with earnest meditation the waight of this phrase Vanitie of vanities and the same doubled with this addition all is vanitie and sée if yee can comprehende what the spirit of God doth here vtter concerning the extréeme vanitie of all things in this worlde for to quench the flames of our mad loue towardes the same For I had rather thus exhort men vnto such meditation of his words then to stand in opening his pharse and manner of speach Consider therfore that he contenteth not himselfe to say all is vaine but vanitie it selfe yea the vanitie of vanities And seing our vnbeléefe is such that we can not giue credite vnto the worde of God where it doth but affirme and the spirite of truth doth thus farre yéeld vnto vs as to make proofe by reasons and argumentes of that which hee here vttereth let not vs be wanting on our parts through carelesse negligence and so heape sinne vpon sinne vnto our greater condemnation For the more graciously hee applieth himselfe for to heale our soules we refusing or neglecting this bountifulnes the more we heape vp ingratitude yea the more iust and heauie is our damnation What profit is there vnto a man of all his trauell in which he traueleth vnder the Sunne Here we haue the first reason which he vseth to proue his proposition He doeth not expresse euerie part of the argument but the assumption onely For the principle vpon which hée groundeth is so cléere that there is no head so dull but doeth acknowledge it and therefore is omitted Neuerthelessâ— for your helpe I will note it This it is about whatsoeuer there is labour spent yea such labour as carieth with it griefe for he vseth a word that signifieth labor with molestation and no profite ariseth thereof there all is extreme vanitie and misery Who is I say such a dullard yea such a blocke that he will denie this or call it into question aske a foole and he can say it is vanitie to labour sore and receiue no profite thereby then if it be prooued that man of all his sore labour wherein he laboureth vexeth himselfe vnder the Sunne that is in worldly affaires receiueth no profite shall it not follow that all these things are vanitie yea euen vanitie of vanities Thus wée are to consider of the whole reason the first part which is the grouÌ„d of this argument sore toile with vexation and no profite is vanitie as I said is so cléere that the blind doo sée it none denie it men doo also féele and find by experience that worldly things are gotten and kept with great labour trouble and molestation What néede he then stay to make any declaration of that vnlesse he would light a candle at none But the other point namely that man hath no profite of all his labours vexations is not beléeued For would the whole world be so mad as to stand to fill a bottomlesse tub We sée all the world is busied to get earthly things if there be no profit ensuing it is no better then to fill a bottomlesse tub Would men take such paines to heape vp riches to clime to honours to fill and stuffe themselues with delights pleasures yea euen to sell their soules and bodies to the Diuell to come by the same if they thought there were no profite remaining vnto them It is therefore out of all doubt that men doo make their reckoning and cast their account to receiue great commodities and fruite by their laboures this then being not beléeued but called in question he doth stande to proue it and this one point being proued all the argument standeth firme and manifest And howsoeuer it séemeth vnto mans blind nature that there is profite and commoditie to be looked for in the trauaile for earthly things yet because he proueth and manifesteth by two notable reasons that there is none hée doeth shake it of as it were in scorne and saith not there is no profite but what profite is there vnto man of all his sore trauaile wher in he trauaileth vnder the sunne He vseth in déed diuers reasons afterward for to perswade men in this point wherein they are so madly blinded but I say two because in the words next following hée vseth two generall arguments the one taken from the estate and condition that man is in which trauaileth the other froÌ„ the estate of the things in which and for which he doth trauaile O that men could be brought to vnderstand theÌ„ aright that they might sée how they labor without all profit for this present world they would not vex theÌ„selues destroy their soules for to get nothing They would not be so grieuously tormeÌ„ted with sorow care for the losse of the world forgoyng that which is nothing But alas how shall we be brought to beléeue this we make account of no gaine but when wés finde the treasures of the earth We féele no losse but wheÌ„ we forgoe them this is our madnesse vntill it please God to giue vs better wisedome and to open the eies of our mind that we may acknowledge that the things which are séene be temporall and the thinges which are not seene eternall That wée may labour for the true treasure not for the meate which perisheth but for that which indureth vnto eternall life Ioh. 6. Beloued lay vp this in your hart that Gods spirit here affirmeth namely that a man hath no profite of all his sore trauaile wherein he trauaileth vnder the Sunne Consider the reason by which he proueth it if yée can come to be perswaded to beléeue it to féele it to be so ye haue attained to a great matter yée haue greatly profited your hart is rid and cured of a sore disease yée haue made a great steppe toward the kingdome of heauen For yée shal be deliuered from that which S. Paul speaketh 1. Tim. 6. They that would be rich fal into temptation and into a snare â—nd into many
be so highly preferred But let vs yet deal more particularly in this y t if it be possible some of our harts may be fréed from this pestileÌ„t infection Of all his stately palaces pleasant orchyards he is not alowed so much as one corner of an alley or a gallery to walke in after death hath arrested him The body lieth in some vaut where it doth rotte beyng in the life time a companion of Princes now peraduenture a toade or snake or some base vermin sitteth by as the onely companion The fame and glorie is great the name is vpon the houses and the lands What dooth this helpe his base dishonorable bodie these séeme swéete things but that dooth stinke His soule because it did imbrace this present world and so committed filthie whoredome and forsoke God is in a worse place whether the bodie shall also come It lieth couered in shame before God and his Angels is it any whit the â—etter for a blaste of vaine praise and hoâ—our among men his sonne glistreth in â—old and is clothed in silkes drinketh â—wéet wine with the pleasant noyse of melodie the Father lieth tormented in the darke pit of hell where shall be wéeping gnashing of téeth for euer where â—e can not haue so much as one droppe of water for to coole his tongue He is beâ—ome most wretched hauing lost his soule for euer for to get a little earthly glorie â—nd to make his Sonne happie But how far wide is he also in that what shall his sonne or his sonnes sonne find more then he himselfe did finde in these things let men say or thinke what they can for any good that they shall be able to find either to themselues or their children and posteritie in wordly things so applie their whole studie that way as to increase riches to rise vp to honors and to inioy pleasant delights let them glory in their wisdome by which they be aduanced yet shall they be found starke fooles and this doctrine vanitie of vanities all is vanitie shalbe found true Because there is no profit that doth remain vnto a man of all his sore trauaile wherin he trauaileth vnder the sunne seing death curreth him of after a few dayes hâ— can neuer returne againe his place shall know him no more Then let this first argument of the wise King Solomon sincke into your mindes to destroy the loue and care of earthly and transitorie things that your harts may be frée to séeke God and to be set vpon heauenly things in which there is true blessednes Lay not vp treasure in earth where rust and moth doo corrupt and where théeues breake through and steale But lay vp for your selues treasure in Heauen where neither rust nor moth corrupt and where théeues doo not breake through and steale Math. 7. Beready to distribute and to doo good that yée may be rich in good workes Remember what is said by the blessed Apostle He that soweth sparinglie shal reape sparingly and he that soweth plentifullie shal reape plentifullie The time that ye liue here is compared vnto â—he seede time your liberalitie and distributing your goods to the poore is the sowing and scattering abroad because as â— man séemeth to lose his séede when hée scattereth it and burieth it in y e ground and yet it springeth vp and the haruest commeth with great increase Euen so â—o mans thinking he doeth depriue himselfe of all that he geueth away and yet â—s it farre otherwise for it bringeth the greatest increase of all other by a plentifull haruest when God shall geue the reward He is a foole that hath séede and good ground and will let the season passe and not cast any of it into the ground The rich man is more foole to hoarde vp golde and siluer so that the rust of them shal he a witnes against him and shall denoure his fleshe as fire when he might scatter and sowe and reape life eternall Remember also what S. Paul saith Galath 6. He that soweth to the flesh shall of the sleth reap corruption he that soweth to spirite shall of the spirite reape life euerlasting The men that trauaile for this world and prouide for the flesh to satisfie the lustes thereof heaping vp riches bestrowing them to that ende which they doe when they labour so earnestly for the worldly wealth for themselues and their childreÌ„ doe so we to the flesh Al their trauaile is for the flesh and for the maintenance of this vaine life The haruest that these shall haue is corruption For both they al these things corrupt perish and come to nought Such as lay out and distribute to the poore such as imploy their riches to aduance the gospel to set foorth Gods glory and to be meanes to further their owne saluation and the saluation of others these sowe to the spirite there shall an harnest follow they shall reape and gather sheaues of eternall life and glory Behold beloued what differeÌ„ce there is of riches laide vp in store for the flesh and spent thereon and the riches laid out to séeke the spirituall life and heauenlie treasure Wise are they which sowe to the spirite respecting this harueâ—â— wherin they shal reape with ioy But fooles â—d mad fooles are they which labor and â—xe theÌ„selues for the flesh to make themâ—ues and their children rich for they all finde no profite therein The end is â—rruption al vanisheth and commeth to â— end For what profite remayneth to â—an of all his sore trauaile wherein he â—uaileth vnder the sunne when one â—neration passeth away another geâ—ration commeth Al these things are weary man is not â—le to vtter it c. This is the other reaâ—n which I spake of before which hee â—ingeth to proue that there is no profite â— a man of all his trauaile It is taken â—om the estate of the thinges in which â—r which man doeth trauaile Their estate is vaine and miserable â—hich is noted in this one worde when â—e saith they be wearie For it is as â—uch as to say that all thinges in this â—orld are subiect vnto vanitie and that â— such déepe measure as man is not aâ—e with all the wit he hath to compreâ—nd or to vtter it The blessed Apostle S. Paul Rom. 8. doeth handle and sâ— foorth this thing notablie how great tâ— vanitie is and how wearie all creaturâ— be The feruent desire of the creatuâ— saith hee wayteth when the sonnes â— God shalbe reuealed For the creature â— subiect vnto vanitie not of it owne â—cord but for him that hath subiected it â—der hope because the creature shal be â— frée from the bondage of corruption vâ— the libertie of the sonnes of God For â— know that euery creature doeth groaâ— and trauaile together in paine euen â—â— to this time Solomon faith all things be so werâ— that man is not able to vtter it S. Pâ— saith all creatures are subiect vnto vaâ—tie and the
know also that this is affliction of spirite What can be more plaine There is a shew of good to be attained by humane wisdome men are wonderfullie allured and drawen in hope thereof but when it commeth to the proofe they haue lost all their labour there is naught but a méere illusion the good is vanished What doe they find in stéed thereof Looke what he fonnd euen affliction of spirite shall they find any better It may séeme very strange absurd that this wisdome which hath alwaies beene so extolled magnified and honored of all nations in the world so loued and imbraced of kings so set forth and bewtified with all the iewels and ornaments that might be by the skilfull and learned of all sortes should thus be abased as to be made but an illusion and a vaine deceipt which in stéed of good so sought and hoped for doth bring nothing but afflictioÌ„ of the spirit The wise men of this world haue in all ages thought their labours aboundantly recompensed by wisdome Solomon which had more then they all pronounceth that it hath nothing but affliction of spirite How commeth such contrarietie of iudgement Doubtlesse from their blindnesse they saw not that which he saw Their eyes were daseled with present glory and commodities he beheld that it could not further a man vnto true blessednesse in the kingdome of God He did behold the weakenesse and imperfection which is in it being vnable to make that straight which is crooked especially in the depraued heart of man So then let all her fréends set her out to the vttermost of their skill paint forth her prayses in the freshest colours that they can yet shall the sentence of this one man preuaile against them He did know her more perfectly then all they he giueth the right sentence they are deceiued They say there is great good he saith I know that this also is affliction of spirit And he rendreth a reason thus for in the aboundance of wisdome there is aboundance of indignation and he that increaseth knowledge increaseth sorrow He that would be in felicitie must not séeke it in sorrowes and griefes of minde and bodie but in things that are swéete and pleasant Happinesse is in ioy consolation bitternesse and anguish are contrarie thereunto Then must it néeds follow that all those are deceiued vtterly which séeke felicitie in humane wisdome Because the more wisdome aboundeth the more doth indignation abound as he did féele and he that increaseth his skill it is with sore trauaile and it is full of sorowes There may be many causes of trouble and disturbance of the mind with indignatioÌ„ where wisdome doth abound For he shall sée that there is no end but an infinite trouble question vpon question will arise the wants the auknesse of matters will torment Againe with what infinite trauaile and care of mind and bodie is knowledge come by how haue men studied and wearied themselues all the daies of their life to get knowledge who is able to expresse the paines which the Philosophers did take and yet none of them able to excell in all but in some péeces as their affections chiefly drew them He that will be a perfect Logician to haue the full vse of naturall reason in perfect rules it is not the worke of a few daies nor yet of a few yeares It must be with long trauaile euen all his life yet he shal come short Cosmographers in describing all partes of this world the heauens the earth and the things that be in them haue no small worke in hande Come to these which search to knowe the nature properties of all creatures where shall they euer come to sée towarde an ende of their trauaile They be in a bottomlesse sea with out shoare How must those studie how many histories volumes bookes must they turne ouer which will come to bée sound Politikes to be furnished for the gouernment of Cities and Common-weales and for the warres Looke vnto all others which trauaile in any science and the paines of such as will excell in déede are wonderfull Here is trauaile here is care here is indignation here is wearines and gréefe vpon gréefe here is no ende here is no perfection attayned here is no setling or quieting of y e minde all doeth vanish as smoke there remayneth no good at all Thus we sée the sentence of the wise man himselfe concerning all the skil and knowledge vnder the sunne I knowe flesh and bloud will here rise vp Wisdome will not suffer this disgrace but will pleade for her selfe First it will be obiected that this is a weak reason there is no wisdome attayned vnto but with sorrowes therefore wisdome is vanitie and vexation of spirite Men may goe through infinite labours and gréefes willingly to enioy so precious a iewell Their laboures are wel spent they be fully recompenced To haue the estimation and honor of a wise man is no small benefite Knowledge filleth the minde with delight so that it forgetteth the sorowes sustayned in trauayling I answere that there are no labours nor sorrowes sustained for true felicity which can any thing impaire the same the ioy of that will surmount them all it is most happie labour that is so spent But in these things there is no true ioy but a shadow It is the loue of vainglory that hath caried meÌ„ forward to take such paines and so sore to vexe and torment themselues All their ioy and comfort resteth in this that they may haue fame glorie in this worlde If this glory bee â—aine and transitorie how doth it recomâ—ence their labours and gréefes If there â—emaine no good is not all vanitie vexation of spirite Let vs examine it in some particuâ—ars Cicero and Demosthenes were eloquent Orators how wise and how swéet was their spéech They could delight the â—are and perswade the minde But can their eloquence now perswade to haue their torments mitigated or to be let out of the prison of hell Alas what can their smoothe tongues benefite them now their fame doeth them no good Solon and Lycurgus could make wise lawes and make men partakers of great fréedomes but they can purchase no infranchisemeÌ„t to themselues from the miserable bondage of eternall destruction Aristotle could dispute subtillie let him now shew his cunning to acquitte himselfe Iulius Caesar Scipio and Hanniball were expert and valiant warriors but what can their sharpe swordes helpe them nowe They coulde ouercome men but not deuils We may sée that all the paynes anâ— vexations to attaine worldly skil are nâ— way recompensed but vtterly lost Thâ— parties haue but deceiued themselueâ— with vaine glory and pride they haue made great account of that which is nothing worth For it is not any good thaâ— they haue found which made the Philosophers and great wise men so to labour but an opinion that their glory should neuer be darkened that this glory was the chiefe thing to
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
houses lands because they be not able to wage law with ye Take héed you that grind the faces of the poore and gripe them with harde bargaining Take you héed also that accept the person of the mightie or iudge for reward The iudge of the whole world doeth lay vp al these things in store against the day of vengeilie Lay aside your crueltie visite the father lesse and widow in their distresse deaâ— your bread to the hungrie helpe them to their right which suffer wrong and then shall ye haue none of these teares of the oppressed against yée which Solomon beheld vnder the sunne Princes and great men 〈…〉 whose place ye 〈…〉 in Is it not Gods seat hath not he said ye are gods â—e ought to be like him He doth not abhorpe the poore He is the father of the fatherlâ—s and iudgeth the widâ—… case He hath set ye vp to be eyes to the blind leâ—â— to the lame and armes to the weake He giue thys in charge open thy mouth for the dumbe deale in the cause of the poore deliuer the oppressed iudge the fatherlesse and widowâ—breake the â—awes of the wicked and deliuer the pray out of his teeth If ye would execute this throughly it should not besâ—â—d I behold the reares of the oppressed there is none to comfort them The rich men â— men of countenance are let in by and by when they come the poore man is thrust back some gentleman doth take away his land from him to his vtter vndoing he is not able to go to the law he would make his case knowen to the prince who will doo it for him he may well go and wéepe in a corner to himselfe If he had any thing left he were euen as good giue it away as séeke remedie vules he haue some friend How wâ—e thy a matter were it if princes great iudges would make the entrance for poore men easie vntothem by appointing such as should attend for that purpose and that they would not be wearie of the trouble It would stay many oppressions for they would be ashamed to doo them if they thought it should come to be scanned and so should God be highly pleased But to know what the state of the world hath euer beene concerning this lette â—â—â—heare what Solomon addeth Wherfore I praised the dead which are now dead I aboue the liuing which are yet a liueâ— And I account him better thé them both which hath not yet been for he hath not seene the euill works which are wrought vnder the sunne Hée doth estéeme the miseries so many so great which fall vpon men by oppressions that â—e coÌ„mendeth the state of the dead aboue the case of those which remaine aliue yea he doeth account him best at ease which hath not béene The dead though they be now rid and freed and in that respect better then the liuing yet because they haue passed through the calamities of this life and borne their burthen of them â—e maketh them inferiour to those which are vnborne because they haue not séene the euill worke that is wrought vnder the sunne He setteth this life before vs as a sea or goulfe full of stormes vnquietnes and troubles death is as it were the hauen landing place where menne are set frée But they are most at ease which neuer came in it they haue not felt nor tasted of these bitter blasts nor béen tossed with vs. This being true what shal we thinke of those which séeke felicitiâ— and good in this world But it may be said how can this be true which Solomon speaketh The wicked goeth through many troubles in this world yet when he is dead freed from them he is not in better but in worse case feeling assuredly that he is daÌ„ned The godly although of all other the most miserable in this world if we respect only y e waight of afflictioÌ„s yet they be in ioy after death are happy that euer they were borne therfore it can not be said that he which hath not yet béene is better then they I answere y t Solomon doth not respect any thing in this coÌ„parison but that which is vnder the sun He doeth proue that vnder heauen there is naught but vanitie He doeth not in this place medle with that which is out of the world that is either with saluation or damnatioÌ„ We sée the men that séeke good in y e world doe set those respects also aside so that he dealeth now within their compasse Is this true that respecting y e miseries of this world the dead be in better case then the liuing he that hath neuer béene borne better at ease then they both Is it not then also true that he said vanitie of vanities all is vanitie there is no profit to a man of all his trauaile vnder the sunne Why then doo men set their heart vpon this miserable life what will they find in it The next sentence setteth foorth another euill which might make this life vnpleasant when he saith I saw all trauaile and al perfection of the worke that this is the enuie of a man from his neighbor this also is vanitie and affliction of spirite Wee haue heard how miserable he iudged this life by reason of oppressions now hee speaketh of that which addeth further miserie It is but a small thing which man hath allotted him here euen to reioyce in his workes and yet he caÌ„ not enioy the same quietly or without vexation God geueth skill in all maner of workes which are wrought vnder the sunne The greater giftes he geueth the greater perfection doe they shew in their workes that haue them It is after a sort to be iniurious to God himself wheÌ„ men doe not geue the due praise vnto such men that doe so excell in giftes of skill They should be honoured and haue matter to reioyce but they be enuyed The more perfect they be the more dooth enuie repine This springeth from vainglorie and couetousnes withall Men would be praysed and haue the chéefe fame and profite of their science If God haue geuen more perfection vnto an other it gréeueth them they depraue and disgrace all that euer they can From hence doe flow foorth many annoyances which make this life gréeuous To conclude then beloued ye may sée also out of this portion of Scripture that I haue now handled that the vanitie and vexation of this life is very great shall euer continue God geue vs grace to consider of it and to be so much further drawen from things transitorie Amen The end of the sixth Sermon The seuenth Sermon Ecclesiastes Chap. 4. THe Foole foldeth together his handes and eateth his own flesh 6 One handful is better with quiet then two handfuls with toyle and vexation of spirite 7 And I turned and beheld a vanitie vnder the sunne 8 There is one and there is not a seconde also he hath neither sonne nor brother and yet there is
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
the holy doctrine How much more then where God speaketh not but mens abominable inuentions are set vp Let not this séeme harde but marke our Sauiour doth cite out of the prophet Iesay Math. 15. This people draw néere me with their lippes and honour me with their mouth but their hart is farre from mée in vaine doo they worship me teaching for doctrines mens precepts There be a thousand abominatioÌ„s among the Papistes which make their worship to be the sacrifice of fooles but if there were no more but this it doeth ouerthrow them I will come now to a second sort of men which denie poperie yet care not for drawing néere to hearken They can not away with the preaching at least wise with the true preaching of Gods word I can not tel what I should terme them but our land doeth swarme full of them in all places These crie out for praier in Gods house There is say they so much preaching that there is no time for prayer good praiers are hindred Yea say these the prayers be better then all their pratling for so it pleaseth them to terme preaching by which God speaketh vnto vs. In déede prayer is a speciall part of Gods worship but if a man doe not pray aright though the praier in it selfe bée most excellent which he vttereth it is the sacrifice of a soole it is turned in to sinne Lette vs consider the causes The holy Ghost willeth draw néere to hâ—arken when a maÌ„ will worship God And great reason God is our soueraigne Lord whom we are to serue He is our king lawmaker whose will wée are to obey and none other He is our shéepeheard whose voice wée must heare and follow him My shéepe heare my voice Iohn 10. He hath appointed giuen pastors and teachers to féede his shéepe Ephes 4. How canst thou without contempt of Gods maiestie yea without rebellion against the king and renouÌ„cing thy shepheard neglect to heare his voice Thou art a blinde foole thou art so ignorant that thou doost not vnderstand the Lords prayer Thou wouldest haue God heare thée speaking thou knowest not what thou wilt not heare what he saith What reason is it that God should regard those which regard not him Reade the firste Chapter of the Prouerbes and there yée shall see how wisdome complayneth against these ignorant fooles and denounceth vengeance I cried and stretched forth my hand and yee regarded not but despised my counsell ye shal crie when your destruction commeth and I will not heare If this doctrine doe séeme hard heare what is written Prouerbs 28. Hee that turneth away his eare from hearing the law euen his prayer shalbe abhominable Is not this plaine inough to she we that God abhorreth the prayers of blind ignorant persons which care not for his word What shall we say then of persecuters of Gods word they must néedes be worse Our Lord and Sauiour doeth call them dogs Such as doe not regarde the precious and heauenly doctrine hee doeth liken vnto swine which care not for pearles but tread them in the mire Such as haue the holy things of God offered them and doe persecute the bringers he compareth to dogs which turne againe and rent them Consider now beloued how woful is the state of all these The men which do not hearken to Gods voyce but to superstitioâ—s inuentioÌ„s those that despise and set light by the preaching of the word or heare and doe not obey it such also as bée persecuters of the same all their praiers are turned into sinne they offer the sacrifice of fooles God doth abhorre them and all their doings Destruction and miserie come vpon them they crie vnto God but he doeth not heare them they be neuer the better yea they doe increase their sin by praying For as he saith here they doe euill I know it will be here replied that the Scripture doeth promise that he which calleth vpon God shalbe heard and at what time soeuer a sinner doeth repents him of his sinne all his wickednes shall be done away This must néeds be true but yet wee must vnderstande that the prayer and repentance which are allowed before God procéed from faith which is Gods gifte the work of the holy ghost and not in a mans owne power Whatsoeuer is not of faith is sinne Rom 14. which is all one with that which our sauiour doeth teach Iohn 15. Where hee compareth himselfe to the true vine and the faithfull to the branches The braÌ„ch can bring foorth no fruite except it abide in the vine no more can we do any thing except we abide in Christ All that is of our selues is corrupt yea euen prayers Nothing pleaseth God but that which procéedeth from y e spirit of Christ which those only haue that are graffed into him by faith And this is by the worde as he saith in the same place if ye abide in me and my word abide in you aske what ye will and it shall be done vnto you Wherefore brethren receiue this instruction of Solomon Take heede to thy feet when thou goest to Gods house drawe neere to hearken rather then to offer the sacrifice of fooles Bow down with reuerence with feare trembling to heare the voyce of your God and to know and obey his will then crie he will he are you your prayer shal come vp before him as swéete incense Otherwise yée shall be but fooles Let vs procéede to that which followeth Be not rash with thy mouth neither let thy hart make hast to vtter a thing before God for God is in heauen and thou art vpon earth and therfore let thy words be few The former verse did giue vs instructioÌ„ that in séeking to worship God we must giue eare and hearken to his voice Now in this he giueth rules how we are to speake vnto him For in Gods house the Lord God speaketh vnto vs againe we speake vnto him He speaketh when the faithfull shéepheards doo declare his word We speake in prayer in thankesgiuing in making promises vowes Looke what he speaketh it is to be accepted because he is most holy and nothing can come from him but that which is pure and good CoÌ„trariwise we be corrupt and all that we speake is foolish and vile vnlesse it be ordered by his holy spirit Therfore we must be taught of him how to speake we may not come at aduenture before the Lord to speake vnto him for he is a great king and wée are poore and base wormes He is full of glory power and heauenly maiestie we are dust ashes We ought to consider therefore into whose presence we come and vnto whom we speake and this is it which he saith God is in heauen and thou art vpon the earth Our Sauiour prescribing vnto vs a forme of prayer leadeth vs vnto y e same when he willeth vs to say Our Father which art in heauen The necessitie of this precept
is to bee estéemed from our disposition how rude how vnreuerent how vnmannerly our hearts be when we speake to the Lord. We dore not in such sort speake vnto an earthly prince no noâ— to a man of meane worship But to auoide this rudenes and to come with due reuerence yea euen with feare and trembling before so high a Maiestie hée willeth each man not to be rash with his mouth nor to let his heart make haste to vtter a thing before God where reuerence is set a part of him to whoÌ„ he speaketh a man dooth hastely and rashly babble whatsoeuer commeth into his mind But when he doth carrie great reuereÌ„ce hee doeth not speake but with feare and treÌ„bling aduisedly waying whatsoeuer he doeth vtter When we come to speake vnto y e God of glory how wicked a thing is it to come vnreuerently and yet men doe it and as boldly as it were to come before the meanest man vpoÌ„ earth Nay there is no man would take it well but thinke he were mocked and despised as a foole if men should speake so vnto him as they do vnto God It is true that there be some outward signes of reuerence as knéeling or vowing which is méete but God doth looke vpon the hart They babble and vtter wordes with their mouth which they vnderstand not or speaking them their mind is vpon other matters This is a foule contempt of Gods maiestie a sinne which shall be punished with the vengeance of eternall â—re He that is rash with his mouth doeth let his hart make hast to speake vnto God doeth not reuerence his glorious maiestie and yet ye sée how such blind grosse hypocrites doo glory in their vaine babbling euen when they know not what they say Let vs coÌ„sider beloued how to eschew this euill how shall a man frame himselfe that he may not vnaduisedly rashly speake vnto God but with reuerence which is due yea with feare trembling I will shew ye First consider déepely of that he saith God is in heauen Consider I say what a great and glorious God hee is His maiestie and power are aboue the heauens He is iust holy and good a hater of all iniquitie and vncleannesse the fountaine and giuer of all good things louing to the faithfull and a most terrible God to the wicked Then looke vpon thy selfe remember that he saith here thou art vpon earth Thou art weake base sinfull and miserable What art thou to come before him how wilt thou speake vnto him wherein shalt thou be regarded consider thine vnworthinesse cast downe thy selfe in humilitie with y e sense and féeling of thy sins and beggerlinesse Looke what he doeth promise to giue craue it earnestly with stedfast faith and with a groning spirite Not thus when they come to speake vnto God are rashe foolish they imagine that the very babling of words is a seruice of God and as the blind Papistes thought if a man did one day say more then his ordinarie stint God was in his debte and wée sée how the foolish pardons are granted from the bishop of Rome with condition that a man shall say ouer seuen or ten Aue Maries and so many Pater nosters Solomon giueth warning to beware of this Be not rash with thy mouth neither let thy heart make hast to vtter a thing before God To performe this there is néede of déepe meditation before a man pray the vnskilfull and vntaught in Gods holy word can not meditate any thing but corruptly and after the rotten braine of flesh and bloud in vaine imagination and therefore they can not pray aright they cast forth their words and desires vnaduisedly they come rudely before God because they know not him nor yet themselues By his heauenly word the Lord doth reueale himselfe vnto vs by the knowledge and light thereof we behold his glory we are caried vnto a wonderment and admiration of his excellencie we reuerence him we tremble before him As by the worde we behold God that in him is life and all good things so by the same wée sée and know our selues that we be very corruption miserie we be poore naked and void of all good things He is the bottomles fountaine of holines life and ioy if we will haue ought we must draw it from him This may lead vs to humilitie to hunger thirst for his heauenly gifts hunger and thirst be such things as no man can endure but will spéedily crie out for reliefe The hungrie and thirstie soule doth make as great hast vnto God and doth vehemently crie out to be refreshed such doth God call for such onely doth he heare all other doo not pray but babble The prophet Iesay chapt 55. doth in the name of the Lord proclaime Come to the waters all that be a thirst The blessed virgin in her song saith that he filleth the hungrie with good things and the rich he sendeth away emptie Those be called rich which féele not their miserie And Christ saith Come vnto mée all yée that trauaile and be heauy laden and I will refresh ye Math. 11. Againe by the word of the Lord we sée what he hath promised vs. For we must aske according to his will and not after our owne fantasies destres we must also aske in faith not wauer or else we shall receiue nothing Iam. 1. Which can not be but where we haue his promise wée must giue him thankes and praise with vnfained harts All this is to be done as he willeth in fewe words for it followeth after he had said God is in heauen and thou art vpon the earth therfore let thy words be few The faithful soule doth crie continuallie vnto God for being in continuall néede it watcheth vnto prayer But yet the words are fewe On the other side the blinde and foolish as our Sauiour sheweth Mat. 6. vse many words much babbling and vaine repetitions for which they thinke to be heard They wish and desire euen as their blinde fantasie doeth leade them they speake they knowe not what they multiplie words vpoÌ„ words babbling vpon babbling supposing that they do a great good thing to please God We are warned ye sée to take héede of such rashnes What are now all the prayers the vowes and thanks geuing of the Popish Church What is all the babbling of long prayers either publike or priuate where the word of the Lorde is not opened to the people Can they haue those former things which I noted Is it possible that they should not be rash in speaking vnto God They think if they haue tumbled ouer their stinte and full number of prayers all is well they laye on tongue they cannot tell what neither doo they much care their heart is blind and wicked When they haue cast behinde their backes the word of the Lord haue filled themselues with lustes and vayne pleasures forgetting God yet they must for fashion sake haue halfe an