TO THE RIGHT Honourable, and virtuous Lady, the Lady Anne, Countess of Warwick.  
Our Lord & master (Right Honourable) foretelling the state of the world in the latter days, ●ith, it shall be as it was in the ●ime of Noe. They eat, they drank, 
Luke. 17.  ●●ey married wives, & gave in marriage, unto the day that Noah went into the Ark: and the flood came and destroyed them. Likewise also as it was in the days of Lot: they eat, they drank, they bought, they sold, they planted, they built. But in the day that Lot went out of Sodom, it reigned fire and brimstone from Heaven, and destroyed them all. This prophecy must needs be fulfilled, and in the one part it is already in our eyes. For men's hearts were never more generally, and of all sorts, set upon riches and pleasures, than now toward the coming of Christ to make the dissolution. I hold it therefore the duty of all Gods faithful messengers, most instantly to warn their Christian people, to beware, lest they also be carried away with the stream of this common infection. Hereby was I moved to make special choice of the Book called Ecclesiastes, for to expound the same unto that people which I teach, being wholly framed for the purpose, to draw 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 royalty & honour under the Heavens. He made the greatest trial, and had the deepest experience in all the chief and most precious things of this world. He was led also by a higher spirit than his own, being a worthy Prophet of God.  
After I had finished this book, and my Sermons noted by one that did write, I was requested to peruse & to perfect them, in some better sort for the Print: Which as leisure served I have performed in one part. If that weak measure of gifts, which the Lord hath bestowed upon me, bring any good by this travail unto the Church, I shall be glad: and ready to bestow some pains, (if it please God) about the rest.  
I am bold to offer this unto your Ladyship, as a token of a dutiful and thankful mind, for so honourable favours as I have received from the right Honourable my Lord the Earl of Warwick, and from your Honour. I am also encouraged hereunto, with this, that your Ladyship hath long time continued an earnest lover, and zealous professor of the glorious Gospel of jesus Christ. My earnest prayer is, that God will continue and increase the same, with all heavenly gifts, and virtues of his holy spirit, to the glory of his most holy name, the good of his Church, and your own eternal joy. Amen.  
Your H. most dutiful to command, George Gyffard.   


The first Sermon.  Ecclesiastes. Chap. 1. 
THe words of Ecclesiastes, the son of David, king in jerusalem.  
2 Vanity of vanities, saith Ecclesiastes, vanity of vanities, all is ●…itie.  
3 What profit remaineth to a man all his labour, in which he laboureth ●…der the sun?  
4 One generation passeth away, and other cometh, but the earth abi●…th for ever.  
5 The Sun ariseth, the Sun go●… down, and hasteth again to the ●ace where it did rise.  
6 The wind goeth toward the South, compasseth about toward the North. Compassing, compassing goeth the wind, and the wind returneth by his circuits.  
7 All floods run into the sea, & yet the sea is not filled, whether the floods run, from thence they speedily return to go.  
8 All things are weary, man is not able to utter it, the eye is not satisfied with seeing, neither is the care filled with hearing.  
9 That which hath been, is the same that shallbe, and that which hath been done, is the same that shall be done, neither is there any thing new under the sun.  
10 Is there any thing of which it is said, behold this, this is new? it hath been in the ages that were before us.  
11 There is no remembrance of former things, also, of later things which shall be, there shall be no remembrance with those that come after.  
Ecclesiastes. Chap. 1.  
THe words of Ecclesiastes, etc.  
This Inscription of the book showeth whose doing it was, when it is said, they be the words of Ecclesiastes, the son of David, king in jerusalem, this was king Solomon. They be his words, and his writing. He set it forth for an instruction of God's people in all ages.  
If any will object, that here is no proper name mentioned, and all the kings of juda were the sons of David: why might not this Ecclesiastes be Ezechia, jehosaphat, or some other of the godly kings, before, or after them. I answer, that the son of David, which wrote this book, was he that did excel in wisdom all that were before him in jerusalem, (as it is expressed in the 16. vers● of this Chapter,) and therefore could b● no other but Solomon. For of him God saith, 2. Chro. 1. Because thou hast asked 
2. Chro. 1.  wisdom, wisdom is granted unto thee▪ and riches, and honour, so that there hath not been the like among the kings tha● have been before thee, neither after thee shall there be the like.  
It may be demanded, why he doth not, (as in the proverbs, & in the Song of Songs, which he made of Christ and his Church,) call himself by his usual name, Solomon, by which he was be● known: but doth take a strange name▪ not used elsewhere in all the Scriptures▪ For through this book he calleth himself in Hebrew, Koheleth. In deed, this is somewhat to be stood upon: and I will briefly show you the reason of it, which is to be gathered from the signification o● the word.  
The Greeks did translate this word Koheleth, Ecclesiastes, and that is in ou● English tongue, a Preacher: and therefore we say in our translation, the words ●f the Preacher, and so it should be the ●ame of an office, or function, if we take ●t in that sense. But we never find any Prophet, Priest, or Teacher, in all the whole Bible, called Koheleth: & doubtless, if he had meant to call himself a ●reacher, he would have said, The words ●f Kohel, rather than Koheleth, which is ●n the Feminine gender.  
Kahal is an assembly, & congregation of people, or the Church. Koheleth might ●ery well carry this signification, to be one that doth gather the same together, or that doth speak in the assembly: but that he useth (as I said) the Feminine gender, and therefore it carrieth the most ●itte sense, that he calleth himself an Ecclesiastical person, (not as we call them Ecclesiastical which bear office in the Church-matters) but a person that is of the Church, or a soul united to the church, or speaking in the church. Whereby we may perceive, that this name is a notes for ever of his repentance, how that he forsook the evil into which he had fallen, and turned again to the Lord his God. For the holy Scripture doth testify, that Solomon did marry outlandish women, which were Idolaters, they drew away his heart, so that he sinned, and fell grievously. He was reproved of God for it, 
1. Kings. 11.  as we read, 1. Kings 11. He made this book, to remain as a public record of his return, and therefore he is Koheleth, a person, or a soul reconciled to God, and to his Church. In this sense we may call him Ecclesiastes.  
I know it will be replied by some, that the word of God doth not any where testify, that Solomon ever repent, after his great fall, but leaveth it in doubt: and to prove his repentance by this one title, by which he doth name himself, is but a weak reason. For, let the signification of the name be certain, yet is it uncertain, whether he wrote this book after his fall. To this I answer, that he did write it after the long trial and experience which he had made in all things under the sun, and no doubt, after his fall. For, touching his repentance, although it be not said any where, in these express words, Solomon repented: yet may it be proved by necessary consequence out of the scriptures, that he did unfeignedly repent.  
I reason thus. He was one of Gods elect, therefore he returned to his God by true repentance, seeing it is unpossible, that the elect should perish, Math. 24. To 
Math. 24.  prove that he was Gods elect, I first allege that which was said to David at his birth, 2. Sam. 12. & which Nehemiah 
2. Sam. 12. Nehe. 13.  doth speak of him, Chap. 13. Nathan the Prophet was sent to David from the Lord, willing him to call his name jedediah, tendering this cause, that God loved him.  
Nehemiah speaking of the fall of Solomon, saith, yet he was beloved of his God, grounding upon those words of Nathan. What a speech were this, to say, he was beloved of his God, if he were not gods elect? Doth the Scripture ever speak so of any reprobate? God saith by the prophet Malachi, Chap. 1. jacob have I loved, and Esau have I hated. 
Mal. 1.  Saint Paul hereupon doth argue, Rom. 9 and prove that God hath chosen jacob. 
Rom. 9  And why may we not reason thus upon these words, the Lord loveth him, he was beloved of his God: therefore he was Gods elect. Then the Scripture leaveth not his repentance in doubt. I will not stand upon this, that he was a figure of Christ, Psal. 45. That he was an excellent 
Psalm. 45.  Prophet, opening high mysteries of Christ and his Church: but I will come to that which is written of him, 1. Chro. 17. 
1. Chr. 17.  where God saith to David, I will be his father, and he shall be my son, and I will not take away my mercy from him, as I did from him that was before thee.  
Some will say this is spoken of Christ, for the title is too high for any Angel, Heb. 1. I answer, that God said of David, 
Hebr 1.  thou art my son: but yet, as he was the Figure of Christ, Psal. 2. and so her● 
Psalm. 2.  of Solomon, For this cannot be denied, that the Lord speaketh it of that son of David, which should build the material Temple, which David had in purpose for to build: and God said of this man, I will be his father, and he shall be my son, and I will not take my mercy from him. If God did not take his mercy from him, than he repented. When heir Solomon was dead, his way is joined with the way of David his father. For Rehoboan his son did well three years, and those three years he is said to have walked in the way of David and Solomon, 2. Chron. 11. Solomon's beginning 
2. Chr. 11.  was good, and so was his end, or else he should not be coupled with David. And thus we see he was Gods elect, and therefore repent, and became Koheleth. So that we hold for certainty, that this name which he giveth himself, and this book, are for public note, and record of his repentance, and reconciliation to God, and his Church.  
Thus much of the author of this book, and for what cause he calleth himself by this unusual name. Now we must observe to what end he made it, or what was his chief purpose and intent in writing: which in few words I may say was this, even to instruct men how to come unto the true blessedness. A worthy work, and most profitable unto all that thirst and long for salvation. The whole work consisteth of two parts. For he draweth men first from the wrong way. Those that set their hearts upon the riches, the honours, the pleasures, and the wisdom under the sun, to seek any felicity or good in them, are in a wrong way. From this he persuadeth: then he setteth forth the right way unto blessedness, which is in the true worship and fear of God. Hereunto he moveth very carefully. We must note, that he beginneth with the vanity and misery of all things under the Sun, because no man can worship God a right, or fear him in truth, until he have learned to renounce the world. Mark well what our Lord saith, No man can serve two Masters, ye can not serve God and 
Math. 6.  Mammon, Math. 6. No man can love God, which loveth the world. For thus it is plainly said: Love not the world●, neither the things of the world, if any man love the world, the love of the Father is not in him. For whatsoever is in the world, as the lust of the flesh, the lust of the eyes, and the pride of life, is not of the father, but is of the world. 1. joh. 2. 
1. joh. 2.  The love of the world is enmity against God, so that he which will be a friend of the world, maketh himself the enemy of God. jam. 4. 
jam. 4.   
In the same place also we learn, that such as love the world, commit who redome against God: for he calleth them adulterers, and adulteresses. It is because man's heart and soul ought to be married to God, and to be kept chaste and pure unto him for the lone: now when it doth give away the love unto the world, and doth embrace it as a sweet Lady in which it doth delight, it committeth spiritual whoredom. For the same cause the holy Ghost calleth the covetous man an Idolater. Ephes. 5. His heart should 
Ephes. 5.  be set upon God, and it is set upon the world, he should trust in the living God, and he doth trust in riches. What is this but to set up an Idol? The cares also of this world, and the deceitfulness of riches, are thorns which choke the good seed of life. Math. 13. Blow up your fallow 
Math. 13.  and so we not among the thorns, saith God unto his people, jerem. 4. By 
jerem. 4.  all these places we may see how necessary it is, that before Solomon do come to teach men where they shall seek true blessedness, he emptieth their hearts of the love and care of earthly things: and this is that I said ●he draweth men first from the wrong way. How well he doth perform this, we shall understand, if the Lord do give us ears to hear.  
Vanity of vanities, saith Ecclesiastes: 
Verse. 2.  vanity of vanities, all is vanity. Now we come to the matter. For this is his proposition, in which he propoundeth and affirmeth that, which after ward he manifesteth & proveth by arguments. It containeth in it the first of those two heads or points of doctrine: namely that in all things under heaven, there is nothing to be found but extreme vanity, and misery, and therefore such as séek● the world are in a wrong way. He pronounceth this (as we all may see) with a most vehement outcry, and as it were with the shrill sound of a Trumpet. The dull heart of man doth force him thereunto. For we are all by nature so earthly minded, so drowned and over whelmed in the lusts and pleasures of this world, and our ears so stopped with earth, that we can hardly be made to hear. Nay to say the truth, let him speak never so loud and shrill, to draw men's hearts from this world, except God work by his spirit, and give ears, he speaketh unto stones. Ponder well in your minds with earnest meditation, the weight of this phrase, Vanity of vanities, and the same doubled with this addition, all is vanity, and see if ye can comprehend what the spirit of God doth here utter, concerning the extreme vanity of all things in this world, for to quench the flames of our mad love towards the same. For I had rather thus exhort men unto such meditation of his words, then to stand in opening his pharse and manner of speech. Consider therefore that he contenteth not himself, to say all is vain, but vanity itself, yea the vanity of vanities.  
And seeing our unbelief is such, that we can not give credit unto the word of God, where it doth but affirm, and the spirit of truth doth thus far yield unto us, as to make proof by reasons and arguments of that which he here uttereth, let not us be wanting on our parts through careless negligence, and so heap sin upon sin, unto our greater condemnation. For the more graciously he apply himself for to heal our souls, we (refusing or neglecting this bountifulness) the more we heap up ingratitude, yea the more just and heavy is our damnation.  
What profit is there unto a man of 
Verse. 3.  all his travel, in which he traveleth under the Sun? Here we have the first reason, which he useth to prove his proposition. He doth not express every part of the argument, but the assumption only. For the principle upon which he groundeth, is so clear, that there is no head so dull, but doth acknowledge it: and therefore is omitted. Nevertheless for your help I will note it. This it is, about whatsoever there is labour spent, yea such labour as carrieth with it grief, (for he useth a word that signifieth labour with molestation) and no profit ariseth thereof, there all is extreme vanity and misery. Who is (I say) such a dullard, yea such a block, that he will deny this, or call it into question? ask a fool, and he can say, it is vanity to labour sore and receive no profit thereby: then if it be proved, that man of all his sore labour wherein he laboureth & vexeth himself under the Sun, (that is in worldly affairs) receiveth no profit: shall it not follow that all these things are vanity, yea even vanity of vanities?  
Thus we are to consider of the whole reason: the first part, which is the ground of this argument, sore toil with vexation and no profit, is vanity. as I said, is so clear that the blind do see it, none deny it: men do also feel and find by experience, that worldly things are gotten and kept with great labour, trouble and molestation. What need he then stay to make any declaration of that, unless he would light a candle at none? But the other point, namely that man hath no profit of all his labours & vexations, is not believed, For would the whole world be so mad as to stand to fill a bottomless tub? We see all the world is busied to get earthly things, if there be no profit ensuing, it is no better than to fill a bottomless tub. Would men take such pains to heap up riches, to climb to honours, to fill and stuff themselves with delights & pleasures, yea even to sell their souls and bodies to the Devil to come by the same, if they thought there were no profit remaining unto them? It is therefore out of all doubt, that men do make their reckoning and cast their account, to receive great commodities and fruit by their labours: this then being not believed, but called in question, he doth stand to prove it, and this one point being proved, all the argument standeth firm and manifest. And howsoever it seemeth unto man's blind nature, that there is profit and commodity to be looked for in the travail for earthly things: yet because he proveth and manifesteth by two notable reasons that there is none, he doth shake it of as it were in scorn, and saith not, there is no profit, but what profit is there unto man of all his sore travail, where in he travaileth under the sun?  
He useth in deed divers reasons afterward, for to persuade men in this point wherein they are so madly blinded, but I say two, because in the words next following he useth two general arguments, the one taken from the estate and condition that man is in which travaileth: the other from the estate of the things in which, and for which he doth travail. O that men could be brought to understand then aright, that they might see how they labour without all profit for this present world, they would not vex themselves & destroy their souls for to get nothing. They would not be so grievously tormented with sorrow & care, for the loss of the world, foregoing that which is nothing. But alas how shall we be brought to believe this? we make account of no gain, but when wés find the treasures of the earth. We feel no loss, but when we forego them, this is our madness, until it please God to give us better wisdom, and to open the eyes of our mind, that we may acknowledge, that the things which are seen be temporal, and the things which are not seen, eternal. That we may labour for the true treasure: not for the meat which perisheth, but for that which endureth unto eternal life. joh. 6. 
john. 6.  Beloved, lay up this in your heart, that God's spirit here affirmeth: namely, that a man hath no profit of all his sore travail, wherein he travaileth under the Sun.  
Consider the reason by which he proveth it, if ye can come to be persuaded to believe it, to feel it to be so, ye have attained to a great matter, ye have greatly profited, your heart is rid and cured of a sore disease, ye have made a great step toward the kingdom of heaven. For ye shall be delivered from that which S. Paul speaketh, 1. Tim. 6. They that would be 
1. Tim. 6.  rich fall into temptation and into a snare, ●nd into many foolish and noisome lusts, which drown men in destruction & perdition: for the love of money is the root of all evil, which while some have lusted after, they have erred from the faith, and have pierced themselves through with many sorrows. I say, if a man be thoroughly persuaded in his heart, that there is no profit of the travail under the Sun, he shall be free from this danger that all worldlings be in. Let us see the proofs.  
One generation passeth away, and 
Verse. 4.  another generation cometh, etc. Here we have the first reason, by which he proveth, that a man hath no profit of all his travail, wherein he travaileth under the sun: and ye see it is drawn from the estate which man is in. He is mortal, his days are few, his continuance is short upon the earth: for he hath but the time of his generation, he giveth place, and never returneth again, but another generation succeedeth. Finally, his estate is more vain than the estate of other creatures, as it is set forth by comparison in the verses following. Therefore there remaineth to him no profit of all his sore travail, wherein he travaileth under the sun.  
Brethren, we know it is in all men's mouths, we are mortal, we must die, there is no remedy, we must make our bed, and lie down in the dark: we have but our time here. Again, where shall we find that fool, which looketh to have any portion after he is dead, of all the things which are wrought under the Sun? Is there any which is persuaded he shall come again to look upon his works, to take pleasure in them? Doth he think that his riches shall feed him, or clothe him any more? Doubtless we all know, we must tarry here but a time, and then death will cut us off. We are fully persuaded, that we shall never have use of any thing which we possess here.  
How doth it then come to pass, that (clean contrary unto this their knowledge,) men set their hearts upon this world, and look for profit by their labours? There is somewhat that doth seduce men, and quench the light of this knowledge, or else how could it be thus? In deed, there be divers things which do seduce men, and quench the light of this knowledge: so that although they know they be mortal, yet can they not see that this is a sufficient argument, to prove that all their travail for earthly things, is to no profit: but they set their heart upon them, and covet them as greedily, as if they should live upon the earth forever.  
I will note unto you somewhat which doth make men ●●d even against their knowledge. Here is one great cause, that such a thick dark mist doth compass men round about, that they cannot see a far of, but even at ●and. They be not able ●o behold eternity, and to look upon that which continueth for ●uer: ●●d that doth make them esteem this world, as if it were all in all. Ten thousand years (in respect of eternity) are but a moment, and as nothing, if we could well discern, and judge aright.  
And behold what account man maketh of threescore and ten, they be even as a world unto him. For these, and about these, for to maintain his estate in them, he bendeth all the powers of his mind, applieth all his studies and endeavours, laboureth, toileth, and vexeth himself marvelously like a fool. Then we see, that this natural spark of light, whereby men do perceive they must after certain years die, and departed from all their labours, is not sufficient to make them wise, nor deliver them, because they are compassed about with darkness most miserable, which causeth them to err, and go out of the way, as much, as if there were no spark of knowledge at all in the mind.  
It is far more easy, and possible, for a man to see clearly twenty mile with his bodily eyes, through the thickest mist, then with all the light of nature, to look beyond this world.  
Here come the great wise men of the world to be fools: for, with all the light of understanding which they have, they ●e not able to look any further, but upon ●he riches and glory of this world, They ●an not be persuaded that a man shall receive no profit of all his labour, because he shall die. It is not within the compass of their view to look upon things eternal, to value them, and from them ●o descend to the things present, and by comparison to find that the glory of this world, though it were for ten thousand years is utterly vain, and hath no profit in it. I say they be not able to do this without special grace, to meet with this, and to recover men from such folly, Solomon useth a comparison between man and other creatures, by which it appeareth, that besides this that he is mortal, his estate is the most vain and transitory of many other. The earth that is unmoveable and standeth for ever. One generation of men doth succeed another, and for a little time as it were play their part upon it, as upon a stage: some hath ● longer part than other, but none passeth his generation.  
What is the life of one man, compared with the continuance of the earth? ther● be other creatures, as the Sun, th● wind, and the waters, whose estate serveth to be unconstant: but yet man is no● to be compared with them, for they return again into their former place, h● passeth away, and doth never return any more. The Sun ariseth (saith he the Sun goeth down and hasteth t● his place again. Where it did arise, th● wind goeth toward the South, and compasseth about to the North: compass compassing about goeth the wind, & th● wind returneth by his circuits. A●● floods run into the sea, and yet the se● is not filled, to the place whether the flood run, from thence they speedily returns Touching the Sun and the wind there is no difficulty, we all see they return again to their former estate, bu● this last of the waters, needeth exposition They be often displaced, but they mak● hast again unto their own place, as w● as the sun and the winds, but not s● apparently. But if we mark what th● Scripture teacheth, we shall see it. In th● creation of the world, God set the waters in two places, Gen. 1. The waters under 
Gen. 1.  the firmament he laid upon heaps, and called them Seas. The waters above the firmament he hath hanged aloft in the clouds: these he carrieth all over the world, causeth them to drop down and to water the earth. They drop down in great plenty: part of them fleet into valleys, make a flood, and with all speed run into the sea. Another part sink into the ground, where they, by little and little, by draining, meet together, and by hollow veins of the earth, from hill●s and mountains, break forth in springs, and make rivers.  
These also, though a little stayed after their fellows, run into the Sea. How cometh it then to pass, that in so many hundredth, and thousands of years, the sea is not filled? This is his reason, by which he proveth, that they do return again into their own place, and do not abide in the sea: for if they did abide there the sea would be filled. They be drawn up by the sun into the clouds, and so life is a vapour, that appeareth for a little time, and then vanisheth. The Prophet David useth a comparison beyond all these, Psal. 62● For he compareth the state 
Psalm. 62.  of man, yea even of princes, with vanity itself, and maketh it the lighter. These be his words. The sons of base persons are vanity, the sons of nobles are deceit. If they be put together in the balance, they will ascend above vanity. Put all men in one balance, and vanity in the other, and they will go upward, and be found the lighter. For, the heavier end of the balance goeth down ward, and the lighter ascendeth.  
How cometh it to pass then, that men, yea, such as should be wise, and in deed do take themselves of all other to be the wisest, are so be witched, and blinded, that they make so great account of their estate in this present life, as if it were all in all? They think there is profit and commodity of their labours, and that great, no man can persuade them to the contrary.  
Alas, what should I say here? I may well lament and bewail our miserable blindness, I know not how to cure it. There be so many things that do deceive, it is almost without end.  
Let it be that this word of the Lord be received, man is mortal, he hath but his generation, he passeth away as a shadow and never returneth again, his estate and condition is so vain and transitory, that compared with other creatures, he is far inferior: Yet this conclusion will not be received, therefore their remaineth no profit unto man of all his travail, wherein he travaileth under the sun, for this sticketh fast in the heart Although the days of man upon the earth be but as a vapour, that appeareth for a short time and then vanisheth, yea howsoever he pass away and return no more, and is inferior to other creatures, yet he receiveth very great profit by his labours, and that many ways. He hath to feed and cloth himself withal, and to serve other necessary uses.  
He cometh to have countenance in the world, of worship and honour: his valiant acts and wisdom, shall be renowned unto all posterity. He doth convey over his honour and possessions unto his son, who is as dear unto him as his own soul. He shall flourish and prosper in the world. He shall continue the name & countenance of his father, are not these great commodities, and worth the travailing for: I answer, that these had need be worth somewhat, for in deed they be the things for which many thousands do sell there souls and bodies to the Devil. They be those rocks against which men 
1. Tim. 6.  do run and make shipwreck of faith and a good conscience, & so drown themselves in perdition and destruction. The wise men of the world are poisoned and killed with these baits. The Devil death suggest them, and man's blind heart receiveth them even against the truth.  
For let us look well into the matter, and we shall find, that there is nothing in all these but mere deceit: the truth of this sentence shall continue firm, that there is no profit unto a man of all his labours, wherein he laboureth under the Sun. Touching the first, there is some present commodity in deed obtained by man's labour, for he eateth of the labour of his hands: he hath to cloth himself withal. Men are commanded to labour for that purpose, this being God's ordinance, In the sweat of thy brows thou 
Gen. 3.  shalt eat bread. Genes. 3.  
Moreover, by their industry and labour men do provide somewhat to leave unto their children, as nature bindeth them, & the Scripture pronounceth such as do not this to be worse than infidels. Nevertheless here is nothing to contrary that which Solomon teacheth, that there is no profit to a man of all his sore travail. For he useth a word which 
jithron. a profit that remaineth.  signifieth a profit that doth remain, and continue or stick by a man. All present commodities are vain, yea most vain, because they continue not with men. Again here is nothing to drive men from labour & diligence about earthly things: but to moderate men's labours, and to correct immoderate & vain care, which draweth men from the study of better things. It is the same doctrine which Christ teacheth, john. 6. Labour not for 
john. 6.  the meat that perisheth, but for the meat that endureth unto eternal life. And which S. Paul exhorteth unto. 1. Cor. 7. Let him that buyeth be as though he possessed 
1. Cor. 7.  not, for the fashion of this world passeth away. I may say further, that to have riches, & honours be good benefits, in this respect also that by them men are the more enabled to do good, and so to be rich in good works. But as worldly men do account, and as they do covet them, there is no good in them at all: for if a man's substance be increased never so much, he shall carry none of it away with him, his pomp, saith the Prophet, shall not descend 
Psal. 49.  with him into the grave, Psalm. 49. She doth often and usually follow and accompany unto the graves mouth, but then returneth, & taketh her leave. Well his son he is now aloft, this is as good to the father as if he had it himself. Yea we see many a miser labour like an horse and almost starve himself to make his son rich: he continueth the name, the lands, and the houses have the name set ●pon them. What a goodly matter is ●his? no doubt this seemeth a goodly mat●er, yea so goodly, that it costeth (as I have ●aid) many a soul. The worldlings spare no travail to come to this. Look whatsoever standeth in their way to let, ●hey will tread it down if they can, yea ●uen God's truth, all equity, faith, and honesty.  
This is the vain glory which the 
Psal. 49.  Prophet derideth, Psal. 49. Their mind ●s (saith he) that their houses may be for ●uer, their habitations from generation ●o generation, they call their names vpō●heir lands. But man is in honour and shall not continue, he is like the beasts that perish. This their way is their hope and their children approve their words. They shall lie as beasts in the grave, death shall be their shepherd. This, I say, is it which God speaketh touching the vain glory of blind worldlings, which do more earnestly bend their mind to have an house and glory in the earth to all posterity, then to seek to know god aright, to glory in him, to magnify & set up his honour, and so to be glorified in the heavens for ever, to have their house or name continued, is but an earthly commodity, & should not be so highly preferred. But let us yet deal more particularly in this: that if it be possible, some of our hearts may be freed from this pestilent infection. Of all his stately palaces & pleasant orchards, he is not allowed so much as one corner of an alley, or a gallery to walk in, after death hath arrested him. The body lieth in some vault where it doth rot: being in the life time a companion of Princes, now peradventure a toad or snake or some base vermin, sitteth by as the only companion. The fame and glory is great, the name is upon the houses and the lands. What doth this help his base dishonourable body? these seem sweet things, but that doth stink. His soul because it did embrace this present world, and so committed filthy whoredom and forsook God, is in a worse place, whether the body shall also come. It lieth covered in shame before God and his Angels: is it any whit the ●etter for a blast of vain praise and ho●our among men? his son glistreth in ●old, and is clothed in silks, drinketh sweet wine with the pleasant noise of melody: the Father lieth tormented in the dark pit of hell, where shall be weeping & gnashing of teeth for ever, where ●e can not have so much as one drop of 
Luke. 16.  water for to cool his tongue. He is become most wretched, having lost his soul for ever, for to get a little earthly glory, ●nd to make his Son happy.  
But how far wide is he also in that? what shall his son or his sons son find more than he himself did find in these things? let men say or think what they can, for any good that they shall be able to find, either to themselves or their children and posterity in worldly things, & so apply their whole study that way, as to increase riches, to rise up to honours, and to enjoy pleasant delights: let them glory in their wisdom by which they be advanced, yet shall they be found stark fools, and this doctrine, vanity of vanities, all is vanity, shallbe found true. Because there is no profit that doth remain unto a man of all his sore travail, wherein he travaileth under the sun, seeing death curreth him of after a few days, h● can never return again, his place shall know him no more.  
Then let this first argument of the wise King Solomon sink into your minds, to destroy the love and care of earthly and transitory things: that your hearts may be free to seek God, and to be set upon heavenly things, in which there is true blessedness. Lay not up treasure in earth, where rust and moth do corrupt, and where thieves break through and steal. But lay up for yourselves treasure in Heaven, where neither rust nor moth corrupt, and where thieves do not 
Math. 7.  break through and steal. Math. 7. Beready 
1. Tim. 6.  to distribute and to do good, that ye may be rich in good works.  
Remember what is said by the blessed 
2. Cor. 9  Apostle, He that soweth sparingly, shall reap sparingly: and he that soweth plentifully, shall reap plentifully. The time that ye live here is compared unto ●he seed time: your liberality, and distributing your goods to the poor, is the sowing, and scattering abroad: because, as ● man seemeth to lose his seed, when he scattereth it, and burieth it in the ground: and yet it springeth up, and the harvest cometh with great increase. Even so, ●o man's thinking, he doth deprive himself of all that he giveth away, and yet ●s it far otherwise, for it bringeth the greatest increase of all other, by a plentiful harvest, when God shall give the reward.  
He is a fool that hath seed, and good ground, and will let the season pass, and not cast any of it into the ground. The rich man is more fool to hoard up gold and silver, so that the rust, of them shall he a witness against him, and shall denoure 
jam. 5.  his flesh as fire: when he might scatter, and sow, and reap life eternal.  
Remember also what S. Paul saith, Galath. 6. He that soweth to the flesh, 
Galat. 6.  shall of the slayeth reap corruption: he that soweth to spirit, shall of the spirit reap life everlasting. The men that travail for this world, and provide for the flesh, to satisfy the lusts thereof, heaping up riches, & bestrowing them to that end which they do, when they labour so earnestly for the worldly wealth, for themselves, and their children, do so we to the flesh. Al their travail is for the flesh, and for the maintenance of this vain life. The harvest that these shall have is corruption. For, both they, & all these things corrupt, perish, and come to nought.  
Such as lay out, and distribute to the poor, such as employ their riches to advance the gospel, to set forth God's glory, and to be means to further their own salvation, and the salvation of others: these sow to the▪ spirit, there shall an harnessed follow: they shall reap, and gather sheaves of eternal life and glory.  
Behold (beloved) what difference there is of riches laid up in store for the flesh, and spent thereon: and the riches laid out to seek the spiritual life, and heavenly treasure. Wise are they which sow to the spirit, respecting this harvest, wherein they shall reap with joy: But fools, ●d mad fools are they, which labour and ●xe themselves for the flesh, to make them●ues and their children rich, for they all find no profit therein. The end is irruption, all vanisheth and cometh to ● end. For, what profit remaineth to ●an of all his sore travail, wherein he availeth under the sun? when one oneration passeth away, & another ge●ration cometh.  
All these things are weary, man is not 
Verse. 8.  ●le to utter it, etc. This is the other rea●n which I spoke of before, which he ring to prove that there is no profit ● a man of all his travail. It is taken ●om the estate of the things in which, & ●r which, man doth travail.  
Their estate is vain, and miserable: ●hich is noted in this one word, when ●e saith, they be weary. For, it is as ●uch as to say, that all things in this ●orld are subject unto vanity, and that ● such deep measure, as man is not a●e with all the wit he hath, to compre●nd, or to utter it. The blessed Apostle S. Paul Rom. 8. doth handle and s● forth this thing notably: how great t● vanity is, and how weary all creature be.  
The fervent desire of the creature (saith he) waiteth when the sons ● God shallbe revealed. For the creature ● subject unto vanity, not of it own ●cord, but for him that hath subjecteth it ●der hope, because the creature shall be ● free from the bondage of corruption, v● the liberty of the sons of God. For ● know that every creature doth groa● and travail together in pain, even ●● to this time.  
Solomon faith, all things be so wer● that man is not able to utter it. S. P● saith, all creatures are subject unto vasty, and the bondage of corruption, and ● long to be delivered, which shallbe at t● latter day. Their bondage is so excéedi● great, that he saith, they do groan a● travail in pain. To say that the du● and senseless creatures do groan, a● travail with pain, is all one as to sa● they be so weary, man cannot utter it  
Now we see somewhat the sense of the words, let us consider the force of the reason. He that will find any good that shall continue, or any thing that may better his estate, he must seek it, and find it in things whose estate is good and permanent, he must not look for it in things whose estate and condition is miserable, and subject unto vanity.  
For will any seek for light in darkness? As any man so simple, as to look for blessedness from that which is under ●urse? Who looketh for freedom to be given him of those that are in bondage? Then consider what he saith, all these things are weary, man cannot utter it. All creatures under the sun, both those that have life and sense, and those which are without sense, and every one of them, are sub●ect to vanity, and long to be delivered from the bondage of corruption. They be so exceeding weary, that they groan and travail in pain. Therefore, man feeling his own misery, and beggerlines, coveting to find good, to be made happy, or ●t the least to have his wretchedness mitigated, he must not seek it in things under the sun, for they are not able to relieve themselves, nor to rid themselves out of the bondage of corruption, which lieth sore and heavy upon them, making them groan.  
What is the cause then that men seek for good in riches, in honours, and in pleasures? Why do they make account that their misery is assuaged, and mitigated by these? Doubtless there is no cause but blindness, yea intolerable and lamentable blindness: as they know not themselves, so have they no eyes to see in what case all creatures under heaven be. For if men could be brought to see in deed, but what this is, all these things are weary, man cannot utter it, they would stay, and turn back their eyes, and not so greedily and eagerly pursue, and lay hold of those poor creatures, to seek succour at their hands. They would say, we are wrong, these are weary themselves, they cannot refresh us: these are feeble, weak, and transitory, how shall they support & comfort us? They be in bondage and misery, shall they relieve us? Shall we lay hold upon them, for to stay upon them, they will fail us. We follow but a blast of wind, and gape to fill our bellies with the East wind. We go about to join vanity unto vanity: for we seek help of those which are in misery as deep as ourselves. I say it is an extreme blindness, which causeth men not to perceive this.  
What then beloved? there is a natural inclination in us to seek relief and help. Yea, but let us seek it where it is to be found, even in our Lord God himself. Seek as fast to lay hold on him, as the worldlings do to lay hold on riches, ye shall find more than they. Many say, who will show us any good, saith David, 
Psal. 4.  Psal. 4. Lord lift up the light of thy countenance upon us. Thou hast put more gladness in my heart, than they had at such time as their corn, and wine, and oil abounded.  
The worldlings are glad when riches increase, but it is nothing to the gladness which those find, that seek the favour and loving countenance of God. Seek after things which are eternal, they will never fail ye. The heavens and the earth that now are, wax old as doth a garment, & shall be changed as a vesture. Psal. 102. 
Psal. 102.  Look with the eyes of faith upon the new heavens, and the new earth, in which dwelleth righteousness, for such hath god 
2. Pet. 3.  promised, 2. Pet. 3.  
In the words which follow unto the 12. verse, he doth set forth the same reason with an amplification: The eye is not satisfied with seeing, neither is the ear filled with hearing. The mind of man can not satisfy itself nor rest contented when it hath laid hold of all things under heaven. For the eye itself is a little thing & would soon be satisfied. The ear is shallow and were quickly filled, but the mind which setteth these a work, is insatiable. If men were not stark blind, might they not reason thus, when a man hath heaped up all the treasures of the earth, when his wisdom is increased, and he hath attained unto the top of all the honour under heaven, yet is not his mind satisfied, he coveteth still to see, he coveteth to hear, he coveteth to have.  
Is it not a manifest proof that all things under the Sun, being in that vain and transitory estate which they be, are not able to ease the misery of man's mind? the fullness of joys is in 
Psal. 16.  God's presence alone, & at his right hand there is comely pleasure for ever more. What is then the reason that men do never cease when they have attained great things, & yet feel no ease? Here is their foolish blindness, they still seeks for new things, they imagine that by a further and deeper reach, they shall find some good.  
Here come in new devices, new honours, new pleasures, new works, all new. He meeteth with this and showeth that there is nothing new under the heavens. When they have gone as far as they can, yet shall not their eye come to see, nor their ear to hear any new thing. That (saith he) that hath been, is the same that shall be, and that which is done, is the same that shall be done, neither is there any thing new under the sun. Is there any thing whereof it may be said, behold this, this is new? It hath been in the ages that were before us. O that men did understand this, they would not be so mad as to be still insatiable touching the world: their own experience would teach them, that nothing in this earth can content or ea●e their mind: am I not satisfied with that which I have seen and heard, or that others before me have attained? Then shall I never, for there is no new thing to be found out, in which a man may find good.  
Yea but men find out things that be new. That is but our ignorance, for (saith he) there is no remembrance of former things, also of things to come which shall be done, there shall be no remembrance, with those that shall be after. There be things which seem new (I speak of such as men seek felicity in) but it is because they are forgotten: so that the eye is never satisfied, looking for new things, the ear that doth hearken after them: and thus are men insatiable, but all in vain, for in their new things where they séek● some good, they shall find nothing but old vanity.  
O than brethren forsake your worldly cares, look upon yourselves, ye are miserable, look upon the creatures, they are in such case as that they can not relieve ye, look for nothing new among them that may content ye, & settle your mind to say, I am now eased, it is a vain study there is nothing new, there is nothing stable. Therefore seek after the blessed God, to know him, to lay hold upon him, and to possess him, he shall suffice to make ye blessed, and to content your mind.  
The end of the first Sermon.   

The second Sermon.  Ecclesiastes. Chap. 1. 
I Ecclesiastes, was king over 
Verse. 12.  Israel in jerusalem.  
13 I gave my heart to inquire, and make search in wisdom concerning all that is wrought under the heavens. This evil travail hath God given to the sons of men, to occupy them therein.  
14 I saw all the works which are wrought under the sun, and behold, all is vanity, and vexation of the Spirit.  
15 That which is crooked, cannot be made strait, and that which is wanting, cannot be numbered.  
16 I spoke in my heart, saying, I have magnified, and increased wisdom above all that were before me in jerusalem, and my heart hath seen much wisdom and knowledge.  
17 And I gave my heart to know wisdom, and the knowledge of extreme madness and folly. I know that even this is affliction of spirit.  
18 For, in the multitude of wisdom there is much indignation, and he that increaseth knowledge, increaseth sorrow.  
Ecclesiastes. Chap. 1.  
I Ecclesiastes, was king, etc. In the former part of this Chapter we have had two reasons: the one drawn from man himself, the other from the things about which he laboureth, to prove that a man hath no profit, nor good at all, which remaineth of all his sore travail under the sun, and therefore all is vanity of vanities.  
Now he proceedeth forward, to show that he himself made trial in all things under heaven, and found by full and perfect experience, that in deed, in all those works under the sun, wherein men do seek some good, there is nothing else but vanity, misery, and vexation of spirit. This his proceeding is a plain demonstration, that the disease (I mean of setting our hearts upon things transitory) hath not only taken deep root in us, but is also most pestilent and deadly. For, if it might easily be cured, what need should there be of heaping up all manner of proofs, and persuasions to draw away our hearts? And if it were not most deadly, why should there be such care taken about it?  
Solomon did know right well by the holy spirit of the Lord which guided him, that all which can be said, is little enough in this case: nay, the most are so bewitched, that it doth not help them at all. But the proof which is brought from one man's experience, may seem to be over weak and slender to move all men in the world: even the Princes, the rich, the wise and valiant, and to persuade them to cease from seeking good under the sun, for what is one man to try out all things to the full?  
In deed lest we should think thus, before he come to note what trial he made, and so deliver unto us what he found, and what can be found, he speaketh somewhat of his own person, what he was, and of what ableness, and diligence.  
If it be such a man which setteth forth his own experience, as was throughlie able to search out every matter, and also did it, and that in such sort, as all the men in the world (if they would join together) cannot come nigh him, then may we be persuaded by his experience. For, he is a fool that will think to find that which he could not. Now in very deed, such a one was Solomon.  
First, he was a king, as he saith, I Ecclesiastes was king. If any in the world be able and fit for this work, they be kings. For they possess the flower of all wherein there seemeth to be any good. There can be no experience of that which a man hath not. He was king over Israel in jerusalem. This Israel was Gods chosen people, which he had magnified above all nations under heaven, and this was the city of the great king, even jerusalem.  
Here is a king higher than all the kings of the earth. This man is not idle, but giveth himself to search out the works that are wrought under the sun, to see what was in them. Yea, but he might find nought in some, & yet in other some there might be that which he saw not. Let no such thought rise in your mind, for look whatsoever is done, or that all Princes in the world are able for to do, yea, and all men whatsoever, he did search it. For so he saith, that he gave his heart to search out all the works which are wrought under heaven. Do not think, that ye can light upon any one thing worth the search, which he hath not searched.  
It may be further objected, he that searcheth so many things, how can he do them all well? To this he saith, that he did search by wisdom. He was not deceived, for wisdom guided him in every part, God gave him both wisdom and honour, and riches above all earthly creatures. He is a man even made fit of God himself, to find out, and to tell us what is in all the works which are wrought under the Sun. Let us believe him: let us not follow the vain fools of the world which give no credit unto him, but seek to find good where he could find none. He saith, it is an evil travail which God hath given to the sons of men to be occupied in. He saith also, he beheld all, and all is vanity and vexation of spirit.  
Do men I pray ye believe this? Why do they then set their whole heart night and day upon things that be transitory? They labour, but bring not any thing to pass worth their sore travail: they be vexed and tormented in vain, (God having in his justice for sin laid this evil travail upon Adam's children) for he saith, that which is crooked cannot be made strait, and that which is wanting cannot be numbered. There is imbecility in man's works, and that so great, that he can not make that strait which is crooked: there is such imperfection, that the wants and defects are infinite. If he look upon the creatures, if he look upon himself, or upon the success and event of matters, all is crooked, he toileth but can not reform it in any.  
All the creatures are weary, subject unto vanity, and unto the bondage of corruption, they groan and travail in pain. Man laboureth in them to build and set up some sure work, but it will not be: for they decay, altar, and perish. He can by no means withstand or remedy this crookedness: his skill & his power do utterly fail him herein. Man himself is more crooked, his mind depraved, full of utter blindness, the passions & affections most vile and corrupt, the body base and subject unto all diseases and encumbrances: yea both mind and body every way in such crookedness as is unspeakable. There is nothing strait in him, all goeth crooked and perverse, he worketh upon himself, and can make no part strait. For all the human Science and wisdom under the heavens (if it were possible for one man to attain and possess it) is not able to give him any spark of true light and knowledge of God, nor to cleanse or rid his soul from any one drop of that devilish poison wherewith it is infected & depraved. Wise men might well, and did seem to have made themselves much straighter than the common sort, but in very deed their crookedness remained still within.  
I speak not of such as are regenerate by God's holy spirit, but of those who were led only by the light of nature. All their riches, their honour and power not able (they imploing their travail) to ease or recover their bodies, to rescue them from the gout, or from an ague. The success of things is so cross and unlucky, they foreseeing what they can, their ignorance by which they take many times the wrong course, man's skill being so imperfect, doth cause such infinite defects, that Solomon beholding this in all the works wrought under the sun, he doth pronounce that all is vanity & vexation of spirit.  
How clear is this, man hath such imperfections, wants, and errors in his works as can not be numbered, all is crooked within him, without him, and about him, and he can make no one thing strait: therefore all his labours are lost, they be vain, & miserable, carrying with them so sore affliction and vexation of the mind. Thus hath he in general pronounced, what he found in all the devices, studies, and works, which are wrought under heaven.  
Now he proceedeth unto particular declaration: for he goeth from point to point, showing that in all the excellentest things under heaven, wherein there is any appearance or hope of good to be found, there did he make search. And he did begin first of all with wisdom: Because in very deed, of all things transitory, she is the flower. It is she that maketh men to differre most one from another, and to excel.  
It falleth out oftentimes, that stark fools are rich, and in place of great honour. The bruit beasts do enjoy delight and pleasures, as well as men: but neither beast nor fool can possess wisdom, but only the wise man. If there be any true worthiness, felicity, excellency, or good to be found in the creatures under the sun, it is in wisdom: therefore he saith, I applied my heart to know wisdom.  
It may be said, that wisdom, (even human wisdom of which he now speaketh) is high and deep: who can search into her treasures? who shall find, or be able to value what she can afford? Most true it is, that wisdom is no easy thing to try. He must be no fool nor simple person: but he must possess her, and that in exceeding great measure, which will discern what her riches and pleasures be.  
Mark therefore what he saith, before he doth tell that he applied his heart to know wisdom. I said in mine heart (saith he) behold, I have magnified, and increased wisdom above all that have been before me in jerusalem. Also, my heart hath seen much wisdom and knowledge, because God had endued him with greater wisdom and knowledge, than any man under heaven, he doth gather thereby, that he was the fittest for this purpose. He doth encourage himself, and maketh it known unto all, that he was thus set forward. He searcheth not at adventure, he searcheth not in the dark, he hath his rule and his candle in his hand, even the light and direction of wisdom herself. The wisest man under heaven searcheth out wisdom: yea, I may say more, let the wisdom of all the wise men in the world be laid together, it cometh short of his.  
Some have been greatly wise in the course of the heavens, some in the knowledge of nature in all creatures here below, some subtle Logicians, some eloquent Orators to persuade; some politic in making laws to govern Cities and commonwealths. Others have been famous and renowned for the skill of other noble sciences, as every man's heart led him: some to one, and some to another. In all these he hath surmounted them far, if they were laid together. He saw more, he did know more, and could tell more than all they. He was in deed the wonder of the world. The Queen of Saba wondered at his wisdom, until there was no spirit in her, 1. Kings 10. Confessing 
1. King. 10  that she did not believe that which she heard of him, until she came and saw it with her eyes, and moreover, that the one half was not told her. He excelled the fame that went of him. Then behold, here is the man which must tell us what good is to be found in all the wisdom and skill of this world. He did abound in all manner of wisdom, & thereby gave his heart to know her.  
Moreover as he was wise, so he took a good and perfect way to make a full search. It is expressed in these▪ words, I gave my heart to know wisdom, and the knowledge of extreme madness and folly. This is certain, that every thing is most perfectly manifested and known, by the contrary. As for example: A man could never find so well the comfort and benefit of the light, if he were not sometimes compassed about with darkness. We best feel the sweet, when we have first tasted the sour. Health is more comfortable after grievous sickness, the pure white showeth the brighter, when it is set by the black: even so wisdom showeth the greater glory, when extreme madness and folly are set by her.  
For this cause Solomon (to the end he might behold this goodly lady wisdom in her full beauty, and commodity,) setteth by her extreme madness and folly. For together with the sight of this evil favoured and deformed bedlam, with all her inconveniences, the view of wisdom doth set her out most excellently. All her brightness, all that she hath to delight, or to benefit, are displayed. We may see then what lad him to apply his heart to know extreme madness, or all kinds of madness, (for he useth the word in the plural number) and foolishness. It was not any love that he bore unto them, but to find out the perfection of wisdom through the knowledge of these. For by the ugliness of madness & folly, the pleasant countenance of wisdom is more delightsome and amiable. The harms, the inconveniences, and mischiefs which grow from those, to the annoyance of all mad raging fools: do make known and manifest, what good, what treasures and commodities this wisdom doth bring unto him that doth possess her.  
May we not think that Solomon did now behold as it were an Angel in brightness and glory, which might fill the mind with consolation & happiness: but mark what he pronounceth in the next words following: I know also that this is affliction of spirit. What can be more plain? There is a show of good to be attained by human wisdom, & men are wonderfully alured and drawn in hope thereof: but when it cometh to the proof, they have lost all their labour, there is nought but a mere illusion, the good is vanished. What do they find in steed thereof? Look what he fond, even affliction of spirit, shall they find any better.  
It may seem very strange & absurd, that this wisdom, which hath always been so extolled, magnified, and honoured of all nations in the world: so loved and embraced of kings: so set forth and beautified with all the jewels and ornaments that might be by the skilful and learned of all sorts, should thus be abased, as to be made but an illusion and a vain deceit, which in steed of good so sought and hoped for▪ doth bring nothing but affliction of the spirit. The wise men of this world have in all ages thought their labours abundantly recompensed by wisdom.  
Solomon which had more than they all, pronounceth, that it hath nothing but affliction of spirit. How cometh such contrariety of judgement? Doubtless from their blindness, they saw not that which he saw. Their eyes were dazzled with present glory and commodities: he beheld that it could not further a man unto true blessedness in the kingdom of God. He did behold the weakness and imperfection which is in it, being unable to make that strait which is crooked, especially in the depraved heart of man. So then let all her friends set her out to the uttermost of their skill, & paint forth her praises in the freshest colours that they can: yet shall the sentence of this one man prevail against them. He did know her more perfectly than all they, he giveth the right sentence, they are deceived. They say there is great good, he saith I know that this also is affliction of spirit. And he rendereth a reason thus: for in the abundance of wisdom, there is abundance of indignation, and he that increaseth knowledge increaseth sorrow.  
He that would be in felicity, must not seek it in sorrows and griefs of mind and body: but in things that are sweet and pleasant. Happiness is in joy & consolation, bitterness and anguish are contrary thereunto. Then must it needs follow, that all those are deceived utterly, which seek felicity in human wisdom. Because the more wisdom aboundeth, the more doth indignation abound (as he did feel) and he that increaseth his skill, it is with sore travail, and it is full of sorrows. There may be many causes of trouble and disturbance of the mind with indignation where wisdom doth abound. For he shall see that there is no end, but an infinite trouble, question upon question will arise, the wants & the auknesse of matters will torment.  
Again, with what infinite travail and care of mind and body, is knowledge come by? how have men studied and wearied themselves all the days of their life, to get knowledge? who is able to express the pains which the Philosophers did take, and yet none of them able to excel in all, but in some pieces as their affections chief drew them. He that will be a perfect Logician, to have the full use of natural reason in perfect rules, it is not the work of a few days, nor yet of a few years. It must be with long travail, even all his life, & yet he shall come short. Cosmographers, in describing all parts of this world, the heavens, the earth, and the things that be in them, have no small work in hand. Come to these which search to know the nature & properties of all creatures, where shall they ever come to see toward an end of their travail? They be in a bottomless sea with out shore. How must those study, how many histories, volumes, & books, must they turn over, which will come to be sound politics, to be furnished for the government of Cities and Commonweals, and for the wars? Look unto all others which travail in any science, and the pains of such as will excel in deed, are wonderful. Here is travail, here is care, here is indignation, here is weariness and grief upon grief, here is no end, here is no perfection attained, here is no settling, or quieting of the mind, all doth vanish as smoke, there remaineth no good at all.  
Thus we see the sentence of the wise man himself, concerning all the skill and knowledge under the sun. I know flesh and blood will here rise up. Wisdom will not suffer this disgrace, but will plead for herself.  
First it will be objected, that this is a weak reason, there is no wisdom attained unto but with sorrows, therefore wisdom is vanity, and vexation of spirit. Men may go through infinite labours and griefs willingly, to enjoy so precious a jewel. Their labours are well spent, they be fully recompensed. To have the estimation and honour of a wise man, is no small benefit. Knowledge filleth the mind with delight, so that it forgetteth the sorrows sustained in travailing.  
I answer, that there are no labours, nor sorrows sustained for true felicity, which can any thing impair the same, the joy of that will surmount them all: it is most happy labour that is so spent. But in these things there is no true joy, but a shadow. It is the love of vainglory that hath carried men forward to take such pains, and so sore to vex and torment themselves. All their joy and comfort resteth in this, that they may have fame & glory in this world. If this glory be ●aine and transitory, how doth it recom●ence their labours and griefs? If there ●emaine no good, is not all vanity, & vexation of spirit?  
Let us examine it in some particulars. Cicero and Demosthenes were eloquent Orators: how wise, and how sweet was their speech? They could delight the ●are, and persuade the mind. But can their eloquence now persuade, to have their torments mitigated, or to be let out of the prison of hell? Alas, what can their smooth tongues benefit them now? their fame doth them no good. Solon and Lycurgus could make wise laws, and make men partakers of great freedoms, but they can purchase no enfranchisement to themselves, from the miserable bondage of eternal destruction. Aristotle could dispute subtly, let him now show his cunning to acquit himself. julius Caesar, Scipio, and Hannibal, were expert and valiant warriors, but what can their sharp sword help them now? They could overcome men, but not devils.  
We may see that all the pains an● vexations to attain worldly skill, are n● way recompensed but utterly lost. Th● parties have but deceived themselves with vain glory and pride, they have made great account of that which is nothing worth. For it is not any good tha● they have found, which made the Philosophers and great wise men so to labour, but an opinion that their glory should never be darkened, & that this glory was the chief thing to be sought.  
It seemeth so still unto men, and that it is a most abject nature which can not taste it. In deed unto such as can not see far of, as S. Peter speaketh. 2. Pet. 1. 
2. Pet. 1.  but have the beams of their sight determined within the limits of this world, it must needs be all in all, and the thing which they do thirst after. But if they could see thus far, that all this glory shall do a man no good, when he goeth down into the dark pit of hell, it would alter their mind. For he which passeth through that gate must leave his train behind him, he must put of his robes of honour, & lay aside his weapons of war.  
This will some say is nothing to the purpose, these were Heathen men whom ye have named, they knew not God. A man may have all this glory, and the glory of heaven also, as many have had. That is most true, that a man may have the glory of this world, and the glory of heaven also, and that some have had both, or else were it wide with David, and Solomon, & many other. But yet we must note this, that those be no other than as Heathen, which delight and glory in the pomp of this world, and account them fools which cannot (as they say) taste this glory.  
Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches. But he that glorieth, let him glory in this, that he hath understanding & knoweth me, etc. jerem. 9 Our Saviour speaketh 
jerem. 9  in this wise of those which seek the glory of this world, joh. 5. How can ye 
john. 5.  believe which seek glory one of another, and seek not the glory which cometh of God alone? Whereby it is manifest, that such as set their hearts to seek the honour that is of men, be Infidels. The godly men, as king David and others which had the glory of this world, made it not their delight and glory, but gloried in the Lord. Yet it will be said, that this doctrine is absurd: For is not wisdom and knowledge in the noble Arts and Sciences, the gift of God? are they not helps then, and furtherances to approach nearer unto God, and unto true glory? I answer that they be good gifts of God, & where the corrupt nature of man doth not hinder, they be helps unto higher and better things.  
But Solomon doth not dispute what this wisdom is in itself, but whether a man can attain any true felicity by it? Which he denieth, for though it benefit a man for the present, as touching worldly commodities, yet it is no true good because it is transitory & doth vanish. It is gotten with sorrows and vexations, so that a little sweet is mixed with a great deal of sour. It is never perfect, neither can it make that strait which is crooked. It is so far from bringing a man nearer unto God, that it casteth men further from him, as the state of man is now. For it setteth up man in pride, and to glory in himself. It is so blind touching spiritual & heavenly mysteries, in which God revealeth the knowledge of himself unto salvation, that it is not only not capable of them, but doth blasphemously and madly condemn them to be foolishness, as the holy Apostle teacheth. 1. Cor 2. the 
1. Cor. 2.  reasons & cogitations which come from the wisdom of this world, or from the flesh, are compared unto holds and munitions, & high things which exalt themselves against the knowledge of Christ, which the Gospel must throw down when it turneth men unto God. 2. Cor. 10. 
2. Cor. 10.   
And therefore the same Apostle saith, 
1. Cor. 1.  that God hath made the wisdom of this world foolishness: that he doth destroy the wisdom of this world, willing that he which will be wise, become a fool, that he may be wise, 1. Cor. 4. Not that a m● 
1. Cor. 4.  can empty himself of the wisdom tha● he hath attained, or that he is to reject ●● utterly: but that he must not stay vpo● it, nor rest in it, nor glory in it, nor let ●● blind him: but acknowledge that ther● is a higher and a more excellent wisdom, even the wisdom of God, which showeth the way unto true blessedness. Trust i● the Lord with all thine heart, and lean● not to thine own understanding, saith th● holy Ghost Prou. 3. For in deed, the corrupt 
Prou. 3.  nature of man is made so wonderful proud by knowledge, that it despiseth and treadeth down the truth. Nothing seemeth glorious or excellent unto th● wise of this sort, but their own skill. All must be measured by that, and look what soever doth not square with it, is condemned.  
From hence it cometh, that among the prudent after the flesh, few are called to inherit the kingdom of God, as we● are taught 1. Cor 1. It is so hard a thing 
1. Cor. 1.  to bring them to be fools.  
It will be replied here again, that this is more absurd than the former, namely, to confess that even human wisdom is God's gift, a thing therefore good and commendable, and withal to affirm that it doth not bring men nearer unto God, but casteth them further back. Can a good thing be the cause of evil? I answer: that a good thing cannot be blamed justly to be the cause of evil. We do not affirm that the knowledge and skill of all that is under the Sun, is in itself the cause that men are carried further from God, but man's corrupt nature is the cause which doth pervert & abuse it, as it doth the best things of all unto destruction. As for example, the law is good, 
Rom. 7.  the commandment is holy, just, & pure, saith the Apostle. And yet it is called the ministry of condemnation, the letter that 
2. Cor. 3.  killeth, and the strength of sin. Is that which is holy and ordained for life, made 
1. Cor. 15.  sin, or the cause of sin, or death? Look how the Apostle answereth, Rom. 7. 
Rom. 7.  Sin doth take occasion, and worketh all manner of concupiscence by the commandment.  
It took occasion by the law, and seduced me, and siue me. Yea, he showeth that sin through the law doth become out of measure sinful. And what shall we say further, doth not the vile nature of man abuse the grace of God itself? Why doth the Apostle say, shall we continue in sin that grace may abound? God forbidden. Ro. 6. Why doth he give this admonition, 
Rom. 6.  brethren ye are called unto liberty, only make not your liberty an occasion to the flesh. Gal. 5. but that there is so vile corruption in men by nature, as that they will make the less regard of committing sin, because sins are freely pardoned by the blood of Christ. Shall we then marvel that the wisdom of this world, though in itself good, do not bring men nearer unto God, but carry them further from him. Yet how will some man say?  
First thus, the more a man is lifted up in pride, & doth glory in himself, the further he is removed from God. For God abhorreth the proud, and beholdeth him a far of, yea he doth set himself against him, or resist him as S. Peter teacheth. It is not possible for man by nature 
1. Pet. 5.  but to be puffed up, and to glory in natural understanding. And therefore we see that men which are of great wisdom for the direction of earthly things, in laws, in policies, and in arts, do so much glory in themselves as if they were the flower of men, so long as they be not regenerate. Then also they be the hardest of all other, to be brought for to yield to the heavenly wisdom. For they be full and rich already. Who shall admonish, who shall teach, who shall instruct or control them?  
Here will great displeasure be taken. For will some wise men say, this doctrine doth tend to the destruction of all the noble sciences: for who will take the pains if he may not have the honour? Nay to hear that they do carry a man further from God. It will also be the overthrow of commonwealths. For where shall become our wise politics, and valiant warriors? If honour be brought into contempt, then farewell al. We shall have none but fools and cowards. Will men adventure their lives if it were not for glory will they study if they may not have praise? Is not this such a mischief as is intolerable? I answer, that in very deed, to overthrow commonwealths, or to destroy noble sciences, is a mischief intolerable. But to say that it will be so, unless men may seek the praise and glory of the world, is a reason not good among christians.  
Among Turks or Heathen where there is no other thing to lead them forward, it might well be allowed: among us it is to be accounted as flat Atheism: we are to seek the glory of God, and not vain glory. I may reason thus: If a Pagan would take such pains in study, for skill & wisdom, & adventure his life in the wars for the glory and praise of men. How much more ought a christian man, to do the like to glorify & serve his God? God saith he will honour those which honour 
1. Sam. 2.  him: their glory shall last for ever. The other which sought for to glorify themselves shall lie covered in shame, when their vain praise shall vanish: There have been men as wise and politic for government, and as valiant for war as ever any other, which sought not the praise of men, but with true fear ●o serve and glorify their God, as jehosua, David, and Solomon, with many others. And it is a bad mind of those which will not allow humility, because they 〈…〉 it maketh men fools and cowards.  
Let us see then, when as Solomon doth affirm that in all the wisdom under heaven there is no good, there is no felicity, there is nought but vanity and affliction of spirit, he doth not condemn the skill of this world, but doth set it in the due place. It is profitable for the affairs of this life: it may be an handmaid to do service unto the true heavenly wisdom. But when she is set up as a judge and controller in heavenly matters, or as Hagar doth advance herself, and despise Sara her Lady, that is grievous. All this is wickedly performed, when men do glorify it, rest in it, covet to be advanced by it, despising in respect thereof the true knowledge of God. And herein behold the wickedness of men: the knowledge of Philosophy and worldly wisdom is so highly esteemed, and so beautiful and precious in their eyes, that they have more delight in it by many degrees, then in the heavenly knowledge. This doth appear by their studies.  
How sweet unto them are Tully's orations, and Aristotle politics, when as the Psalms of David, the proverbs of Solomon, or Paul's Epistles, are but as dry chips. These are neglected, there is no pain or travail undertaken about them, there is no sweetness in them. About the other for the wisdom of this world, there is unspeakable toil. Books upon books, volumes upon volumes, study upon study, and happy men if they can so come to excel in some one thing. For why? they suppose, they have gotten feathers of gold to make them goodly wings for to mount aloft in this world. For the wealth and glory of this world is in their eye, the chief matter.  
Alas poor vain men, that they had the wisdom to consider well what is here spoken, Vanity of vanities, all is vanity: yea even wisdom itself. For it bringeth much sorrow both to body & mind, and can but advance in this world, the shape of which passeth away. It would make them alter their studies, and divide them so, that their chief labours would be for the heavenly wisdom. For beholding the vanity of all the glory under the sun, it would cause them to set their hearts upon the true glory, and to seek for it ten times more carefully then for that. Which the Lord give us grace to do,  
Amen.  
The end of the second Sermon.   

The third Sermon.  Ecclesiastes. Chap. 2. 
I Said in my heart, go to now, I will power forth with mirth, therefore take thou pleasure in that that is pleasant. But behold also, this is vanity.  
2 I said of laughter, it is mad, and of mirth, what is it that she doth?  
3 I sought in my mind to draw out my flesh in wine, and leading my heart in wisdom, and to take hold of folly, until I saw whether this be the good to the sons of men, which they are to do under the heavens, the number of the days of their life.  
4 I made my works great, I built me houses, I planted me vineyards.  
5 I made me gardens, and orchards, in which I planted trees of all manner of fruit.  
6 I made me cisterns of water, to water therewith the wood, springing up with trees.  
7 I gate me manservants, and maidservants, and had children borne in the house: also, I had possession of cattle, & flocks, great above all that were before me in jerusalem.  
8 I heaped up for me also silver and gold, and the peculiar of kings, and of the provinces: I gate me men singers, and women singers, the delights of the children of men, all manner of harmony.  
9 And I was great, and increased above all that were before me in jerusalem: also, my wisdom did abide with me.  
10 And whatsoever mine eyes desired, I withheld it not from them, I kept not back my heart from any joy, but my heart rejoiced over all my labour, and this was my portion of all my travel.  
11 I looked then unto all the works which my hands had wrought, and unto the travail in which I travailed to do, and behold, all is vanity, and vexation of spirit, and there is no profit under the sun.  
12 Then I turned to behold wisdom, and extreme madness and folly, for, what shall the man do that shall follow the king? even that which is done already.  
13 I saw that there is profit in wisdom more than in folly, as there is profit in light above the dark.  
14 The wise man's eyes are in his head, but the fool walketh in the dark.  
Ecclesiastes. Chap. 2.  
ISaide in my heart, go to now, etc. We have already seen in the former Chapter, that Solomon, first of all, searched out wisdom, and found no good therein, but sorrows. Now therefore, he turneth to seek elsewhere. And first unto pleasures, which he stayeth not in, but by and by detesteth. And so he cometh to a third course, which is this. He mixed wisdom and pleasures together. But he doth conclude, that although he found in this way some good in both, yet not such, but that he saw all to be vanity, and vexation of spirit. For the good be found, is but for the present time.  
But let us come to his words for that former, he stirreth up himself unto delights and pleasures, to see whether there be in them the felicity that men shall have under the heavens. And to the end we may understand that he searched even to the bottom of all pleasures & delights, he useth a speech to express the same as vehemently as might be. For he doth not say, I will give myself to pleasure, which might be done with some moderation, and so he should not search deep enough: but he saith, I will power forth with pleasure▪ that is, he will▪ wholly give over, or power forth himself, or his heart unto pleasure. And so he willeth his heart (even as it were letting lose all the rains) to take pleasure in that which is pleasant. This is very needful to be considered, because our nature is addicted unto delights and pleasures, and men do greatly covet them, imagining that there is felicity in them, they be so sweet unto the flesh.  
If Solomon had but tasted, or used moderation in pleasures, we might have said, what can he tell how great good there is to be found in delights? But when he poured forth, and gave over himself wholly (for the time) unto them, what doubt remaineth, or can remain? He was a great king, wanting nought, but having at will and commandment what he would for all lawful delights. No other king in the world able to do the like. He put forth himself, & did what might be done. And now having proved, mark what he saith: Behold, this also is vanity.  
He stayeth not here, in pronouneing all carnal delights and pleasures to be vanity, but showeth also, that he did even ldath them with contempt and indignation.  
I said (saith he) of laughter, it is mad, and of mirth, what doth she? Being marvelous wise, it grieved him exceedingly to be carried so far awry, and out of the way, as to be made a fool, a mad man, or a beast. Now he saw that pleasures, (which he understandeth by laughter) do in deed make those even brutish, and mad fools, which are given over unto them. That is the cause why he saith laughter is mad, which is not to be understood only what it is in itself, but what it maketh men. It carrieth men which are poured forth thereunto, even to the forgetfulness of God, and to quench all light of true understanding in them. Thus than 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 carnal pleasures do all these, when a man doth pour forth himself unto them, therefore they are to be despised, abhorred, and rejected.  
A wise man may well say of mirth as he doth: what doth she? as if it should be said, she doth mar at, leadeth clean awry, and leaveth no good. In this point there is little credit given, or like to be given unto Solomon. For almost the whole world doth give over itself unto vain mirth and pleasures. There is such a sweetness in them unto the flesh, that ye shall scarce find the tenth man, among noble or base, which doth not think himself even after a sort happy, if he may enjoy even the scum or dregs of them.  
I speak thus, because in comparison of Solomon's pleasant delights, all the pleasures which the common sort of men attain unto, are but even as the scum. And what is the cause that we can not believe him, but do still follow after carnal pleasures, as greedily as ever hungry fishes do catch at the bait? Surely this is the cause, men are fools, and so it grieveth them not to be made beasts or mad men, as it grieved him being wise. Is this the way to happiness? O miserable blindness. Men are now (as the holy Apostle prophesied, they should be in the last days) lovers of pleasures, more than lovers of God. 2. Timoth. 3. Let us 
2. Tim. 3.  take heed of it, seeing it is but a vain illusion, and no more but as the dream of a sick man. He dreameth that he seeth pleasant sights, & heareth goodly songs which delight him, but when he awaketh, he is in his bed full of pain: pleasures for the time carry men on as happy, but in the end they shall find they were deluded.  
I may here reason by comparison after this sort: If lawful mirth or that which is indifferent in itself, do make men to become mad and base minded, when they be given over thereunto, not keeping moderation, for power forth thyself and thou shalt become mad, how much more shall filthy and unlawful, or impure delights make them brutish? for we must not think that king Solomon did pour forth himself unto unclean mirth: but unto such pleasures as are deemed honest. And they that are carried away with these become mad, and base minded, their felicity being all one with the beasts. Then we know not whereunto for to liken those which make a sport of sin, and sport themselves with wickedness. Some of them delight in pride, painting forth themselves by all the ways and means which they can, that they may seem goodly in the eyes of men. Others follow gluttony and drunkenness, cramming and stuffing their bellies like swine. Others solace themselves in whoredom & uncleanness, these be their sweet delights. Solomon did not give himself to such pleasures.  
These be more than mad, for they drink in poison only because it is sweet, even the most pestilent and deadly poison and bane, both of soul & body: therefore it is said, the fool maketh a sport of sin. Moses is commended for great wisdom, Hebr. 11. When he did refuse 
Hebr 11.  to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of Christ greater riches, than the 
Hebr. 11.  treasures of Egypt. 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 consider it a right. Then should we not have the devisers of vain delights so much made of, we should not have so much cost & so much time spent in vain mirth.  
I will now proceed unto that which doth follow, being the third search that he made to find good. He saith he took upon him to dranwe forth his flesh in wine (that is to my sweet delights and pleasures) for wine being one of the chief delicates, is as a part used for the whole. But he would do this (as he saith) leading his heart in wisdom and taking hold of folly. That is he will join wisdom and delights together. The study of wisdom did carry with it as much increase of indignation and sorrow, as of knowledge, so the more knowledge, the more sorrow, and being transitory how should it bring felicity or good, yea even for the time present? felicity, as was said before, is a sweet thing, it is not in griefs and vexations. To come then unto pleasures, there may be felicity in them, for they are sweet & delicate, they bring delight. He poureth forth his heart unto them, they make him mad. If felicity be to be found in brutish madness, they can afford it.  
Whether shall he seek now, he hath failed in these two former? he doth therefore take a third course, and doth make a mixture, and join them both together. The pleasures & delights shall assuage, and delay the sorrows which go with the increase of wisdom: and so the bitterness of them shall not be felt. Again, wisdom shall be as a bridle to moderate the pleasures, to avoid the foolish madness, which other wise they do bring. So that now he goeth about to prove what is in these, when both those former evils are salved. He will neither be besotted, or made abrutish fool by the one, neither tormented by sorrows with the other. Here ye see a most excellent wise way, and in deed as we shall see afterward, the good that is to be found is in this course.  
It may be said, that he, joining them thus together, the one might be an impediment to the other. For either his abundant wisdom would not suffer him to take pleasure (filling him full of morosity) or else his great pleasures could not but carry him awry from wisdoms lore: therefore mark what he saith, for in deed neither of them hindered the other. His pleasures should be to the full, and whereas he professeth, for he would draw out or continue his flesh in wine, that is in delights. He would also lead his heart in wisdom, and take hold of folly, than pleasure shall not make him mad: we have seen before why this is added, that he would take hold of folly.  
And so here he doth let us understand, that in both these together he waded deeply, yea most deeply, until (as he saith) he might see whether this be the good that the sons of men are to enjoy under the heavens, the number of the days of their life, whether a man may find good under the heavens in wisdom, and delights mixed together?  
Thus having declared the purpose of his mind, he showeth how he did practise the same. For look what served for honour, for royalty, and magnificence, he set it up. Nothing was omitted which might minister comfort and joy, in lawful and honest delights. Wisdom also showed herself every where in all his labours. For, according to the power of a king, and the same the greatest in glory, riches, and wisdom under heaven, he made his works great and magnifical. He did build fair and stately Palaces, goodly houses, none such (in every respect) to be seen in the world. He planted vineyards, he made him gardens & orchards, in which he planted all manner of fruitful trees, even of all the best fruits that could be gotten in the earth. Into these the pleasant sweet streams of fresh waters, were divided by conducts, or pipes, into cisterns, for to water the trees and plants.  
He had (as he saith) great riches, above all that were before him in jerusalem, He had a great family, of men servants, maidservants, and children born of them in the house. He had store of cattle, as, of sheep and oxen. He heaped up gold and silver, &. the peculiar treasures of kings, and of the provinces: even such treasures as none but kings and potentates are able to possess, for the great price of them.  
Furthermore, he had the sweetest melody that might be: for he had men singers, and women singers, and (as he saith) the delights of the children of men, all manner of musical harmony: which is translated in our english bible, a woman taken captive, & women taken captives. The words be Schiddah, and Schiddoth Now, Schadad is to spoil, and lay waste, but here it is unfitly taken in that sense, of a woman, or women taken captives. He spoke of men singers, and women singers, and then no doubt he addeth the music of the instruments, which was used together with their voice. And to note that he had not common music, he saith, the delights of the children of men, harmony, and harmonies: as much as to say, all manner of harmony, and noises of music, the sweetest instruments that might be, being joined together. And the words which he useth, do very fitly express the matter, because in the harmony of music, many divers sounds meeting together, are (as it were) wasted each of other, and do make all one tune. And so he calleth it Schiddah, and Schiddoth.  
Thus we may see, that there was nothing under the heavens, either beautiful unto the eye, sweet and pleasant to the taste, or delight some unto the ear, but he had it. And for the same purpose he telleth more than once, I was great, and increased above all that were before me in jerusalem. But doth he (as he purposed) enjoy pleasures, and yet lead his heart in wisdom, for that is the thing he professed to undertake. He affirmeth that he did. His delights did not carry him into foolish madness, for he saith, verse 10. yet my wisdom did abide still with me. But did not his wisdom withhold him from taking solace? In no wise, for he saith, All that mine eyes desired, I kept not back from them, I withheld not my heart from any joy. Behold then, as he purposed, so doth he bring to pass. He joineth wisdom and delights together. Mirth and laughter shall not make him mad. He will not so forget himself, to be carried with sensuality and voluptuousness, as to be made a beast. His wisdom did still continue with him, and guide his heart.  
Again, he did not vex himself with indignation and sorrow, for the multiplying of knowledge, and so withdraw himself from pleasures. For, whatsoever his eye desired, whatsoever his heart wished for in any lawful mirth, he was able to have what he would, he did not deny the same.  
See then how he was lifted up touching all the excellent things under the sun. He did flow, and swim in wealth, in pleasures, in honour, and wisdom. He had all that heart can wish. If these things be able to relieve, or to ease man's misery, he is happy by them. He wanteth not, nor is not scanted. Let all kings and princes now look upon him, and hearken what he saith, for he cometh now to tell what he found in all these.  
He confesseth in deed, that in this way he received commodity. And first touching the delights, that he withheld not his heart from any joy. He saith it was his portion of all his labour. Whereby he doth us to wit, that there is no more to be had but for a temporal profit. He is to have but his part, and then when he hath left all behind, another doth take his part: and so along still from one to another. There is no man which will maintain, that after death any one is the better for the delights which he lived in. For the present time there is profit, being used in such sort, as that they do not quench the light of the mind, and drown it in security, and other filthy sins. For God hath given men the lawful use of his creatures, not only for necessity, but also for delight and pleasure. As he hath appointed that we shall labour and travail, so also we are to take part of our labours, it is our portion under the sun. But withal we must observe, that when he saith, this is my portion of all my labour, he doth speak as of a small thing, and not to be weighed or esteemed as the chief and principal matter which man is to seek. For it is as if he had said, my labours are great, I have no more for my portion but delight and pleasure for the time.  
For when he doth well way what this portion is, he maketh it nothing. He had as much joy and pleasure as could be had in all earthly creatures: and doth he say, Have I no more for my portion but this? Doth he make so light of the matter? There be multitudes, which if they could come but unto the tenth part of his glory, riches, and pleasures, would not set so light by them. They would think their labours well bestowed, and take themselves very happy men, if they might but swil themselves in the dregs of those pleasures which he did swim in. If some man had but one of his goodly houses, it would cause him to look aloft.  
It showeth that this noble king had a far better sight, to discern and judge of these earthly things, than men commonly have. For the world is blind, and counts it gain to live deliciously for a season. He saith in the next words, I looked unto all my works which my hands had done, and unto the labour which I had travailed for to do, and behold, all is vanity, and vexation of spirit, and there is no profit under the sun.  
Then we see, his portion was not such, but that all still was vanity. A worthy thing to be considered of all men, that he could enjoy to the full the good which is to be found in all things under heaven, and yet see so clear that all is vanity, and vexation of spirit, and no profit at all. For he doth now speak of some profit which remaineth. Then we might see by him, that if we had our portion in all the best things under the sun, yet it shall not make us one jot the nearer unto happiness: yet foolish people wilsay, he hath all things at will, he is happy.  
Let us here make comparison. The great magnifical works of king Solomon, with all his royalty, and glory, and pleasures, are vanity, and vexation of spirit. What is then to be thought of the works of meaner persons, yea, let it be even of kings? Their works are not comparable unto his. All his have vanished, and shall not theirs? He found no good, and shall they find any? Behold then, a man set up in the height and top of all excellency for this world, who also having made search every way to the full, to find good, doth proclaim, and cry out aloud unto all other whom he beholdeth from aloft, striving below, and labouring themselves even out of breath, to climb up unto him, that they do but lose their labour, and weary themselves in vain. For when they have gotten even to the highest degree of wealth, of dignity, and pleasures, they shall find nought but mere vanity. There is no credit given unto this, which showeth, that the worldlings are too too shamefully besotted and be witched, for they labour as earnestly to climb aloft in the world, as if the fullness of joy and felicity were thereby to be attained. They have nothing the like care to seek the kingdom of God, where in deed alone is the true blessedness. They spill both body and soul, to come by that which can do them no good at all. They build their houses in blood, in craft and deceit, with bribery, extortion, yea with all manner of unjust dealing, have they increased their riches.  
If they could rise up as lawfully as Solomon, it were much nearer, yet all vanity. What is their misery then, which they have doubled by their wicked covetousness, and ambition? If they look to go beyond Solomon, they be mad▪ If they look to be equal with him, they be fools, they shall never come nigh him by many degrees. If they think to find good, than it must be in the scraps, whereas he could never find, but denieth it to be in the full furniture of the table.  
This might stay our course when we run so greedily and ambitiously after the world. If we had the grace and wisdom but to be think us, that we are told by one which hath proved that all is but labour lost. We run from God whom we should seek and stay upon: and follow after that which can not help us at all. We lean upon a broken staff and stay upon a reed. If God give us riches and honour, use them to his glory, account of them as things transitory. We must set our hearts upon better things. If I could be equal with Solomon in glory and royalty, I perceive by him it were nought worth. Why should I deprive myself of the joys of heaven, by a likerousnes of that which is utterly vain? I can not serve God and Mammon. I can not delight in this world, and delight in God also. He that doth but desire to be rich falleth into many noisome lusts, which drown men in destruction and perdition. 
1. Tim. 6.  I will first, as I am commanded, seek the kingdom of God, and his righteousness. I will not labour for the meat which perisheth, but for the meat which endureth unto eternal life. Unto this I say we be admonished.  
Then to conclude this point, I wish that kings, princes, nobles, rich men, and all other would take the view of Solomon's works: his stately palaces, his pleasant gardens, and orchards, his gold and silver, with all his honours & delights: and with all mark well and believe that he saith, all is vanity and vexation of spirit, there is no profit under the sun. This would do them much good: they should not be drowned and swallowed up in earthly cares and pleasures. Now he cometh to the other part. I turned (saith he) to behold wisdom, and madness, and folly. It may be demanded, did he not behold wisdom before, comparing her with madness and folly, why doth he then now turn to behold her again? He did behold wisdom before, and did search her out by herself, & found much indignation and sorrow. Now he doth behold what commodity he received by her being mixed with delights, she guiding his heart, through pleasures. And because he speaketh of every thing so resolutely, before he do proceed any further, he preventeth an objection, for it might be said, who is Solomon that we should stand to his sentence, is his experience so perfect above all others?  
To this he maketh answer, what shall the man do which shall follow the king? that is, which will search out matters which he hath searched. And he addeth, even that which they have done already. But the phrase of the Hebrew tongue doth bear to say, even that which is done already. As if he should say, let any man what soever he be under heaven, take upon him to follow me, and to make trial in any one thing, he shall not go beyond me, he shall do no more than I have already done. When he saith who is the man, it is to show that he is not to be found. All kings, princes, rich and wise men in the earth joining together can not match him. God made him even for the purpose, such as he never made any before nor after him.  
Then I saw (saith he) that there is profit in wisdom, more than in folly: as there is profit in light more than in darkness. The wise man's eyes are in his head, but the fool walketh in the dark. He showed before that to take delight in his travail (his heart being guided in wisdom) had some commodity in it, but yet all vanity, it was but his portion for the present time. So now he declareth that he did also find profit in wisdom being thus tempered, nevertheless all is but vanity, as he showeth by reasons.  
But first see, how he doth lay open the commodity of wisdom above folly, by a comparison. It is so much more beneficial and good, as the light is above the darkness: compare then these two, the light and the darkness, and ye have the difference of the other. It is not in every man's power to match wisdom and folly together, for how shall men judge of that which they know not, nor never saw? they are acquainted with folly, but wisdom is hid from them. For this cause he giveth a rule which is common. All men can tell what profit there is in light above darkness. And he showeth that thereby we may take a just measure what profit there is in wisdom more than in folly, when he saith it is as in the light above the darkness, Well then let us hold us to the rule, which he giveth to take the true measure and to scan this matter withal: because there is no man that possesseth wisdom: but some hath one piece, and some an other more than the common sort.  
But we enjoy the light and are deprived thereof eftsoons by the dark: this is common to the fool and to the wise. He that walketh in the light doth not stumble, for it showeth him his way. He that goeth in the dark knoweth not whether he goeth, he steppeth into the ditch. The light is comfortable, and showeth unto a man many cheerful and delightsome things. Darkness is doleful and uncomfortable, covering the beauty of all goodly things, when a man is in the midst of them. By the light men see to order their work and do it well: In the dark they can do nothing but mar that they take in hand.  
We see that the eyes are the light of the body, they be placed above in the head as in a watch to were, and so behold round about and a far of. If there be any good to be gotten they show where the way lieth toward it. If any danger approach, they tell how to shun and avoid the same. To this he compareth the wisdom of the wise, when he saith, the wise man's eyes are in his head, but he likeneth a fool to a blind man: the fool (saith he) doth walk in darkness. Then we may see his mind is this, a wise man touching the matters of this world (for he speaketh here but of the worldly wisdom, which can see no jot beyond worldly affairs) hath his skill and knowledge for a light, even, as the eyes be in a man's head.  
The benefit hereof is such, that it ordereth all his ways. He doth eschew dangers, mischiefs, inconveniences, and every hurtful thing. He procureth commodities on all sides. He hath delight & pleasure in the work of his hands. The fool is blind, & if he have not one which hath eyes to lead him, falleth into the ditch on every side: he dasheth his head against every post: he wrappeth himself among bushes and briars, and is rend and torn: If he struggle out, he is never the near, because he is by and by in new dangers. Thus we may see what is the profit of wisdom above folly. Let us note here then first, that Solomon doth not condemn human wisdom, but commendeth it as a thing profitable, when it is rightly used, as containing itself within the compass of worldly matters. For when she meddleth with heavenly & spiritual things, she is above her reach, she doth step out of her own shop: though she be as a clear eye for this present world, yet for heavenly things she is stark blind, and a very mad bedlam, condemning the wisdom of God & spiritual 
1. Cor. 2.  mysteries to be folly, because they agree not with her.  
Let us also mark in this place, that it is little marvel, though the wise men of this world make wonderful account of their wisdom: they take pleasure in the commodities which they reap thereby. They laugh slily to see others in the briars and plagued through their folly. But this is above their skill, and herein they err, that when a man for to keep a good conscience▪ falleth into dangers & miseries in this world, they judge him a fool. Al their wisdom is to keep this world, the loss of it they esteem madness. It is far of from the wisdom of flesh & blood to teach a man to deny himself, to renounce the world, and to take up his cross. And this is the only way unto true blessedness.  
For the son of God said, that such as will be his disciples, must do that. Math. 
Math. 16.  16. The great wise men of this world, whose wisdom doth abound and overflow, even as the waters in the sea, delighting in the excellency of things present, do together with the foolish, hate and persecute extremely Christ's true disciples. For the wisdom of the flesh is enmity against God: Because it is not subject unto the law of God, neither in deed can be. Rom. 8. God doth destroy the wisdom 
Rom. 8.  of this world. 1. Cor. 1. He hath given 
1. Cor. 1.  Christ to be our wisdom: and in him are all the treasures of wisdom & knowledge. Col. 1. His doctrine destroleth that 
Col. 1.  wherein the wise do most glory, and therefore they do account it most absurd. Few such wise men are called to be partakers of God's glory. 1. Cor. 1. they follow the 
1. Cor. 1.  world, they heap up riches, they seek countenance and glory.  
Moreover, we must beware that we do not misunderstand Solomon in this place, when he doth speak of wisdom, comparing her to the light, & to the eyes in the head. We may not judge that he doth speak this of craft and subtlety, but of such knowledge as is good in▪ itself, and in the right use doth bring commodity: now a days, though therebe few wise men (for it is attained with great & long travail) yet there be many that think themselves wise, and are offended if men do not so deem them. When as in deed the greatest part of their wisdom, doth rest in a naughty dissembling craftiness and falsehood. They have no skill in good sciences, and yet because they can with subtle shifts and very cozening tricks over reach other, they glory much, and take themselves to be the only politics of the world. These men are none of those of whom he speaketh, when he saith, the wise man's eyes are in his head, this kind of skill is gotten without sore travail and sorrow. It is an easy thing for man's corrupt nature to put in practise this devilish art: who can not feign, lie, and dissemble?  
Well, these are to be put out of the number, and sent among the fools, lest they might glory, and say, we be the men of whom Solomon doth speak: We have our eyes in our head. No, no, your subtle wiliness is oftentimes a snare or a net, a pit, or a trap to catch yourselves. He catcheth the wise in their craftiness. 1. 
1. Cor. 4.  Cor. 4.  
Moreover, we may learn this in continual experience, that a man whose policy is craft, is suspected in all his doings, and thought to dissemble, even when he meaneth simply, and without fraud. Away than all dissembling and false, not wise men, but fools, Ye will reply, that there is such deep craft and dissimulation now practised in the world, that (unless a man do meet with it with the like) he shall never go through. For some are not ashamed to say, that he which will live in these days, must dissemble, and use craft For private affairs, and for public business in government of commonwealths, if a man do not use craft, if he do not fain and dissemble, he shallbe made a fool, he must study with subtlety to repel subtlety, and so fashion himself to the manners of the world.  
Alas, is wisdom become so weak, that she cannot defend herself against falsehood? Certainly, there is no false packing in the world, but wisdom is able both to espy it, and to encounter it. Make a difference therefore (my brethren) betwixt these sorts of men. Count not the wisdom of this world to be fraud and guile. No; it is simple and plain, the other is but the abuse thereof.  
Thus far have we seen what Solomon found in pleasures and wisdom joined together, and in all his royal & magnifical works, which served for honour and delight. There do remain the reasons which he bringeth to prove that not notwithstanding the good that ensueth from either, yet all is vanity in both. I will not now deal with them, but if it please God, the next time.  
Lay up I pray you (brethren) in your hearts, his doctrine here uttered. Meditate alone by yourselves upon his glory▪ riches, and delights. Consider his great works, and his wisdom, and remember well what he found in them all. Be not so unwise, as to imagine ye can go beyond him, yea or to come any thing ni● to that he had▪ Strive not to climb aloft, supposing ye shall be better than below. But remember how he crieth out unto you from aloft, affirming that ye do but lose your labour, and torment yourselves in vain. If ye do this diligently, ye shall not be like the miserable worldlings, for of all men they be miserable, which covet to be rich, and set up in the world. The Lord bless your meditation herein,  
Amen.  
The end of the third Sermon.   

The fourth Sermon.  Ecclesiastes. Chap. 2. 
I Know also that one condition befalleth to them all.  
15 Therefore I said in my heart, it befalleth unto me as it befalleth to the fool, why then do I labour to be more wise. And I said in my heart, that this also is vanity.  
16 For there shallbe no remembrance of the wise, and of the fool for ever: for in the days that shall come, all that is now shallbe forgotten, and how dieth the wise with the fool.  
17 Therefore I hated life, because the work which is wrought under the Sun, seemed evil unto me▪ for all is vanity, and vexation of spirit.  
18 I hated also my labour, in which I laboured under the sun: for I shall leave it to the man that shall be after me.  
19 And who knoweth whether he shallbe wise, or a fool, and yet shall he rule over all my labour, wherein I have laboured, and wherein I have showed myself wise under the sun, this also is vanity.  
20 Therefore I turned away, to make my heart to be without hope, concerning all the labour wherein I have travailed under the sun.  
21 For there is a man whose labour is in wisdom, and in knowledge, an equity: and to a man that hath not laboured therein must he give his portion, this also is vanity▪ and a great e●il.  
22 For what ha●h a man of all h● travail, and grief of heart, wherein h● hath travailed under the sun?  
23 For all his days are sorrows, an● his travail grief: his heart also take● no rest in the night, this also is vanity  
24 There is no good to a man, b● that he eat and drink, and delight his soul with the profit of his labour. I saw also this, that this is of the hand of God.  
25 For who could eat, and who could hast unto outward things more than I?  
26 For, to a man that is good in his sight, God giveth wisdom, knowledge, and joy: but to the sinner he giveth pain, to gather, and to heap up, and to give to him which is good before God. This also is vanity, and vexation of spirit.  
Ecclesiasies. Chap. 2.  
I Know also, etc. In the former part of this Chapter, we have seen how he searched for good in pleasures and wisdom mixed together, and in all excellent and magnifical works, which served for either of them. We have also heard what profit he found this way.  
Now cometh he to show by reasons why yet all is vanity, and first for wisdom. It hath profit in it above folly, as much as the light hath above darkness: but yet there remaineth no good by it. For the light of the sun which we do now enjoy, doth serve but for the present use. For when death cometh, and the eyes be closed up, what good remaineth, can it make a man happy? Even so is it with human wisdom, it doth a man much good for a little time: but afterward, as the blind man, and he which hath his eyes, are made alike: so the wise and the fool meet together, and are made equal in one condition. For that reason he bringeth, I know also (saith he) that one condition befalleth to them all. If all the wisdom under the sun can advance the possessor thereof no more, but that he must meet in the self same condition with the fool, yea even with the most dullard which liveth, what profit doth remain?  
See I pray you, how he reasoned in himself about this point, I said in my heart, it befalleth to me as it befalleth to the fool, why then do I labour to be more wise? I said in my heart, that this also is vanity. What a goodly gift was this: yea, what a grace of god in him, that he could in his mind have this consideration: it came not from the wisdom of flesh and blood, for that doth blind men, and puff them up in a vain opinion. They imagine themselves to be petty Gods in comparison of the simple mean people. It doth not enter into them to say in their heart, what good shall all my wisdom do me? The fool shallbe in the same condition, the same shall befall unto me, which befalleth unto him. Shall I glory in that which cannot exalt me one step above the poorest, the simplest, and vilest fool?  
To what end should Ilabour so much to abound in wisdom? It is mere vanity, seeing no good cometh thereby. It is the best way for me to seek for that which will stick by me, and advance me unto glory perpetual. This wisdom perisheth, and all the glory of it doth vanish in a moment. I say, if men had the grace to reason thus with Solomon, it were a goodly matter. Some will reply here, and say, that the wise man leaveth a fame behind him, and is renowned for ever, and therein his condition is not all one with the fool. True it is in deed, that many wise men leave a fame behind them, and some few leave in record such testimony of their skill, that their praise continueth.  
But alas it is so poor a remembrance, and so vain a thing, that he saith, there is no remembrance of the wise, and of the fool for ever: in the days that shall come all that is now shall be forgotten. Thus we see the wise man and the fool wrapped under one coverlet, over whelmed in oblivion. Solomon beholding this in his mind, loving and favouring wisdom, being himself very wise, and despising folly, he crieth out with great disdain, and saith, how dieth the wise with the fool? Whatsoever advantage he hath in his life time, at his death he is made even with the fool.  
It may be objected, that if this be a sufficient reason to prove that wisdom is vanity, because the wise dieth as the fool: then the same reason may hold against the true, heavenly, and spiritual wisdom. For the true knowledge of God, and his fear do not so privilege any man, but that he dieth as others do. What hath the godly man at his death more than the wicked? I answer, that here is the difference: the wise man for this world hath had all that he can have by his wisdom. It for saketh him when death cometh. There remain no matters in the world that is to come, wherein he may employ his skill, or have any use of his knowledge. Thus doth his wisdom vanish and come to an end at his death.  
On the contrary, then beginneth the fruit & commodity of the heavenly wisdom when a man dieth. For the knowledge of God which is here but in part, shall be perfected in the life to come, and shall never vanish. That man shall reap endless fruit by his wisdom. Out wardly, for his departure from this world, he differeth not from the fool, but with God there is a great difference. Having told us how he reasoned in himself about the wise man & the fool, thus by death made equal, now he uttereth what effect it wrought in him. I hated life (saith he) because the work that is done under the sun seemed evil unto me.  
By this manner of speech, he declareth a wonderful misliking which he had conceived in his mind of the state of this present life: partly for that the wise and the fool end a like, and it befalleth to the one, as it befalleth to the other, and they do meet together in an equal condition, and partly for that which followeth in this chapter. He taketh such displeasure, that it should be all one with the fool as with him, that he is weary of his life, yea he hateth this life. For all the work that is wrought under the sun, seemed evil unto him, because all is vanity, and vexation of the spirit. A notable place to teach us whence it cometh that men can so well away with this present life.  
If they were not fools and blind, if they had wisdom to discuss, as he death here, though they had all his glory and riches, they should abhor this life and be discontented with it. Such as be in trouble and vexation, pressed with poverty and other grievances can be content to departed: but how grievous is the remembrance of death unto such as have abundance and live in pleasures? If they be wise in this their love of present life, if they be right, Solomon was a fool, & went wrong out of the way, for he is of a contrary mind. He saw the vanity of this life to be such, that he hated life.  
It may be demanded whether he did well in this, that he saith he hated life: for life in itself is a precious thing, it is God's gift, for which we are to give him great thanks: and how should he say he hated life? We must not take it that he hated life itself, but the things which are annexed unto it: as vanity, vexation of spirit and misery. These are inseparably annexed unto this present life, and therefore he nameth the life itself, which he can not enjoy without these. Our Saviour saith likewise john. 12. he that loveth 
joh. 12.  his life in this world shall lose it, and he that hateth his life, shall keep it unto eternal life. Tush will some think, Solomon was over wise, his wisdom made him full of morosity, it did hinder him.  
If I had but the one half, or a quarter, yea the hundredth part of that which he had, I would live merrily, I would I might live until I hated my life, or were weary of it. To such men I say, if he were over wise, they come as far short. He had not so much, but they have as little. It were well for these Epicures, if they had some hundredth part of his wisdom, with the like portion of those things which he possessed: which because they want, they are like unto the ox which is fed in sweet pasture, he is wanton & kicketh up his heels, there is no thought of the butcher's axe. These look for no judgement to come. Set this before your eyes, labour not to find a pleasant life here: But rather learn of this king in the midst of all abundance to meditate, to search out the vanity of all these things, and so to draw our hearts from them. Before this present estate do mystic us, we can not sigh & groan for a better. Which those do that have received the first fruits of the spirit, as we are taught Rom. 8. 
Rom. 8.  Let not deceiuéable things blind our eyes Whosoever he be that doth not mystic this present estate, yea hate life, in comparison of eternal life, he shall never taste of the joys of heaven.  
Thus he hath concluded touching wisdom. Now he cometh unto those his great works, which served for honour & pleasure. He had his portion in them for the time: but he doth show by reasons that there was nothing in them but fore and extreme vanity: these be his words. I hated also all my labour in which I labour under the sun. As he hated life, so he hated all his labour, and why? because he must leave it unto an other man.  
It may seem that in this he went too far: for should that grieve him: nature doth teach men to love their children and posterity, and so to provide for them as for their own bowels. That maketh men travail so willingly to get possessions, which they may convey unto their children, and being done with equity & moderation is a thing very commendable. Is Solomon then become unnatural, that it grieveth him because he hath laboured for his son? For he saith, I hated all my labour, in which I laboured under the sun, because I shall leave it to the man that shall be after me. We may not take it so. For doubtless he had natural affection & love to his children. But here is his grief, and this is that which doth stick so nigh him, and causeth him to hate his labour, that he can not tell whether the man whom he shall make his heir and leave all his works unto, will prove wise or a fool. He must have all, though he be a fool. He must rule over all his labours wherein he hath laboured and showed wisdom.  
This is the vanity. Here is the sore and grief. He showed exceeding great wisdom in all his works, he delighted in wisdom, he disdained folly: and now can he not tell whether all his works wrought in wisdom, shall come into the hands of a fool. And in deed his son Rehoboam did not prove very wise, when he forsook the counsel of the old men, and followed the counsel of the young men. And when he forsook the way of David & Solomon, (that is, the way of the Lord) and set up Idolatry, and false worship. 2. Chro. 11. It is a thing which 
2. Chr. 11.  cometh usually to pass among men: that the father is wise, and the son a fool. But let it be that a man perceiveth his son, (unto whom he shall commit over all his good and possessions) is wise, yet he doth not know what his son or his sons son shall be. For it doth fall but that certain generations are wise in their worldly affairs, and do increase their substance: & after riseth up a fool, ●nd he doth scatter and waste his patrimony. For we must not restrain his words to the next heir, when he saith, I shall leave it to the man that shall be after me: and who doth know whether he shall be wise, or a fool?  
Mark one thing then in this place. If those works which are wrought wisely, have no certainty in the heirs which succeed, but may come into the hands of a fool? and do very often: what shall we say of those houses and lands which are gotten unjustly, and by hard dealing: as by covetousness, by extortion, by bribery, by deceit, and violence? He doth not mean that such men as come by their goods so naughtily, do she we themselves wise in their labours, for wisdom is with uprightness and truth. What marvel is it then, though such possessions do come to nought, for by the just judgement of God they come into the hands of fools? covetous ambitious fools got them, and prodigal riotous fools do spend them. Yea, but we see such goods and possessions stand as firm (to man's thinking) as the earth, conveyed from heir to heir, for hundreds of years in continuance.  
It is so no doubt, but here is our weakness which can not see that five or six hundredth years is nothing. It is a little prolonging of time, but it passeth as a shadow. Their houses, their memorial, and their glory perisheth. If we did live but a thousand years we should see much concerning this point. We live three score and ten, and in this we see somewhat. For there be many whose works we see are with fraud and blood: and in the very next heir are consumed to nought in short time,  
By this the Lord doth teach us, what shall be the end of those other, which seem to stand as fast as the mountains, and to endure all storms and tempests which do arise? thus might we see what the insatiable greediness of man cometh unto. Man walketh (saith the Prophet in the Psalm) in a shadow, he disquieteth himself in vain: he heapeth up riches and can not tell who shall gather them, for oftentimes it falleth out that the riches which he hath heaped up, come not only into the hands of a fool, but of a fool which is not of his kindred.  
Shall we then so hate all labour as to give it over, is that Solomon's purpose? No, in no wise. It is not his meaning, that a man should not travail for his posterity, because his son may prove a fool. But he would not have men so to labour, and so to set their hearts as upon a matter of value. Labour in such sort as about that which is vain and transitory, serving but for present necessity. judge and esteem these worldly things to be most vain and uncertain: let them not hinder better things. Labour & possess, but yet as though ye possessed not. 1. Cor. 7. Labour because God will have ye to 
1. Cor. 7.  eat bread in the sweat of your brows. But yet see and know that all your labours are subject unto vanity. And so may ye come to that which he saith, I hated all my labour. Set your delight and love upon the labour for the spiritual and true treasure: lift up your minds to seek heaven and heavenly things.  
Well, he goeth yet a step further, and saith, Therefore I turned away, to make my heart to be without hope, or to despair, concerning all my travail under the sun: for so he speaketh. This turning away, is the turning away of his mind, & affection from his works. For, to the end he might search duly, be set his delight for a time upon them. Now, to draw away the same more forcibly, he causeth his heart to despair, or to have no hope to receive any good in all his sore travail, wherein he travailed under the sun.  
Here is an example for all wise men to follow, even by deep meditation, and a full insight into things, to persuade their hearts by sound reasons, that they may never hope for any good to remain of their worldly travails. For if men did this, they could not be so blinded with a vain hope, and carried away, as if the commodities were incomparable which they shall reap by their labours. Men are blind herein by nature, and the devil doth blindfold them: he will not let them see that which made Solomon turn away, and make his heart despair of his labours. And to see what are other men's works in comparison of his. He doth (as it were) fish in the main sea, and they in little ditches. If his nets come up empty, how then?  
Touching this matter he hath hitherto spoken of himself, now he doth amplify it by a kind of comparison. It is taken from the meaner sort of men, there is none of them, but if he have laboured in wisdom, knowledge and equity, but it may grieve him, that he must leave it to another man which hath not travailed therein, for his portion. This he saith is vanity, and a great evil. For by this it cometh to pass, that one man travaileth, and another receiveth all the profit and commodity. The father, to make his son rich, so turmoileth and pineth himself, that he hath no pleasure of his life: the son, when he is a father▪ doth the like for his child, and so every one defraudeth himself. For he demandeth, what remaineth to a man of all his travail and grief of heart, wherein he hath travailed under the sun. And mark how he joineth grief with man's travail. For he addeth in the next words, that all his days are sorrows, and his travail grief, his heart also resteth not in the night.  
He doth in few words paint out a miserable condition of such as be worldlings, and greedy of gain. A covetous man hath tortures and sorrows sufficient in him. They cannot gather riches, and keep them, but with sorrows and griefs. Yea all times, & continually, for he saith, all their days are sorrows. It agreeth with that which I alleged out of Saint Paul 1. Tim. 6. when he saith, that the love 
1. Tim. 6.  of money is the root of all evil: which while some have lusted after, they have erred from the faith, and pierced themselves through with many sorrows. But this which he addeth last, goeth beyond all, that the heart doth not lie down, or rest in the night. The night is made for rest, when men have on the day time travailed and▪ wearied themselves, the body cannot endure without rest. Now when that is laid down, the heart or mind doth not lie down, but walketh about all the night long.  
It is the chief part of man, but in this respect, in worse case than the body, that it walketh all about, and taketh no rest in the night. In the day time it is busied, and setteth the body a work: if the body could hold out, it would also, and never rest: but it cannot, and therefore in the night the heart doth wander, and follow the business alone.  
Here is great instruction for covetous ambitious worldlings, if they might have their eyes opened: certainly they be stark fools which covet to be rich. If they were not blind as stones, they must needs feel that which he uttereth here, & have these thoughts in themselves. I desire, and I labour to gather riches, all my labours are full of griefs and sorrows. I have such hindrances and losses, & meet with so many cross matters, that it vexeth and disquieth my heart. I have such care to increase and keep that which I have, that my heart resteth not in the night. I have so many enemies, and that great men, which lie in wait to pluck me. I am to buy a piece of land, for which I must disburse a great deal of money, if I lose it, I am even half undone: If the title should not be good, or if my evidences should be made unskilfully, there is such crafty dealing in the world, that I shallbe sure to lose it. This troubleth my mind day and night, I cannot sleep quietly, I labour all the day, even while my bones ache. When night cometh I am afraid of thieves. For, my cattle, my corn, or my money lieth in danger. My heart, when I lie in my bed, is either upon my goods in the fields, or devising where I may light upon some good bargain. I have light upon evil creditors, and crafty dealing fellows, I am afraid I shall never come by mine own. But why do I go about to reckon up all particulars, a man were almost as good take upon him to number the stars. My sorrows and cares are infinite. I dream of thieves, I am troubled in my sleep with this and that business. I perceive that my heart never lieth down, never taketh any rest, but when my body is a sleep, that walketh about. In the morning (my body being refreshed) I am carried abroad again so long as I am able to endure. My sorrows do last continually, and have no end, I am a nightwalker, what shall I get? When I have laboured, and heaped up all that I can, another which hath not travailed therein must have my portion. I have dealt wisely to get riches, which I leave behind me in great plenty. It may be they shall come into the hands of a fool, which will scatter them abroad. What a wretched fool am I, thus to torment and disquiet myself in vain? Grief, and care, and sorrows, & toil night and day, and no good remain. I wish it from the very bottom of my heart, and I do instantly beg it of God, that men's eyes might be opened, to see clear in this point, & that they would deeply meditate upon this doctrine. For I do not hope to see any great fruit of the gospel, so long as men be so greedy of this world. Ye shall see hot professors of gods word, both of preachers and people, which in few years setting their hearts upon riches, become cold enough.  
Alas, it is not possible they should continued upright, unless we will imagine that the scripture is not true, which saith, Ye cannot serve God and riches.  
And here again give me leave to reason a little by comparison. King Solomon hated life, hated all his works, turned away his heart, to make it despair of his travail, in the midst of riches and honour lawfully gotten, crieth out that all is vanity, sorrows, and griefs, and continual vexation of mind, and no good remaineth. What shall we think then of such as get their goods unlawfully? Many do scrape, and catch on all sides, so they may lay hold, they care not how, whether it be by violence or by fraud. Yea they pluck it even▪ from the poor and needy, from the fatherless & from the widow, for such wretched men there be many in these days.  
Now, beside all such miseries and sorrows as he hath spoken of, accursed are such riches, yea, the heavy curse of God hangeth over those men, which clime to wealth and honour that way. For sake it people, forsake it, & deal uprightly every man with his neighbour. If ye have either house or land that cometh not rightly, or any goods evil gotten, restore all to the true owners. Wilt thou appear before thy judge, or darest thou come into his presence to hold up guilty hands? Wilt thou damn thine own soul for a little worldly wealth? For, how wilt thou escape damnation, if thou hast hidden stolen goods among thy stuff? If thou hast not repent, how wilt thou be saved? If thou reserve that which thou knowest to be none of thine, how dost thou repent?  
At this I cannot but wonder, how men dare (when they die) make gift to their children of evil gotten goods? I do not marvel to see men deceive and defraud one another while they live. The nature of man is so liquorish of gain, and the devil leadeth men on in a forgetfulness, that they shall ever be brought to make any reckoning. Again, they be so afraid that they shall want to serve their necessities before they die. But when they lie sick, and can see no remedy but death, knowing they must come to judgement, and would feign be saved, and therefore do cry for mercy: I say it is very strange, that they will then departed, and carry the stolen goods before the judge, and damn their own souls. For many a one doth remember even at that time, this same house, or such a piece of land is none of mine. My father got it, and held it unlawfully in my knowledge, it is such a man's, if he had his right.  
I remember I did deceive many, and oppressed them: I have hindered them for to enrich myself. I have taken unlawful gain: I have gripped the poor that sold for need, I have sold them hard peniworthes. Well God have mercy upon me, I will not restore it, I will give it to mine heir. How horrible is the estate of these men? How wretched are they which grow great and feed upon bribery? it is best to keep thy hands unspotted from one penny of wrong gotten goods: but if thou hast dealt unjustly, repent, restore it, & leave it not behind thee among thy substance, when thou goest to judgement. For the judge will send to thy tent and fetch it, and lay it before thee: thou shalt be found guilty, and not able to answer. Thus I conclude then, there is no good remaineth to a man of all his works wherein he hath dealt wisely & uprightly, though his goods so gotten be many & his honour great, yet after all his sorrowful days he must forego all, an other must have that which he hath travailed in: those goods and honours evil gotten are much worse.  
Upon occasion of these former reasons he doth repeat again, what is all the good which a man can have of his labours: that is to eat and drink, and to delight his soul with the profit of all his labour. He saith before in this chapter, that he withheld his heart from no joy, and that was his portion of all his labour. He had nothing else. And now he telleth that it is all, which any man can have by his travail. For by eating and drinking, and delighting his soul, he meaneth all the use of man's works, and of his riches. Let a man take part of them while he liveth, and use them in such sort, as that his sorrows and dexations may be mitigated. We may not take it that he stirreth men up here unto excess, unto gluttony and drunkenness, or to become belligods and Epicures. Neither is it his mind to show here what the flesh judgeth: for the next words do show that he speaketh of a good thing. For else how should it be said, I law that this is of the hand of God? it is God's gift unto a man, when he can eat and drink, and delight his soul with the good of his travail.  
Ye have seen before how he condemned eating and drinking, and pleasures, when a man doth power forth himself unto them riotously: they make men mad, & to become beasts. But God hath made & ordained many things not only to serve necessity, but also for pleasure & delight of his children, which they be to use moderately and wisely. They differ much from the carnal man. For he doth delight his soul in eating and drinking, forgetting God, and drowned in these things. But they solace▪ themselves so in these things, that their hearts delight is not drawn from God. For they behold his blessing, favour and good will in the creatures of which they take their part: And this in deed is of the hand of God. The delight which the Epicure hath in filling his belly, is nothing being compared with this. It is but as the beasts do. God must be our delight, we may not delight in the creatures further than thus, that he hath given them us as our portion here. We rejoice in the Lord, when we rejoice in them so.  
The other sort are far from this. For they do delight themselves, and imagine that they take their part, as Solomon saith, but if the remembrance of God come in the way, all is marred: their pleasure is in vanities and sins. Do but speak of death, of the day of judgement, or of God's displeasure against sinners, & they take it evil, and be angry. They say it is no time nor place to speak of such matters, they came to be merry. Ruffians and riotous beasts solace themselves and are merry, but yet it cometh not nigh this gift of God. This is in no man's power, but where the giver doth bestow it.  
Some man hath great plenty, and doth grudge at his own belly, this man is miserable covetous, if clay would nourish him, he would eat it to spare his substance: yea, he would eat worse for need.  
Another hath abundance, and saith to his soul, eat, drink, and be merry, thou hast goods enough laid up for many years. Why doth not this man right? He is covetous, and stayeth upon the riches, he delighteth in them. Read the 12. Chapter of S. Luke, and there ye shall see how our Soviour setteth him out, pulling down his barns, & building greater.  
This then is God's gift, with peace of conscience with joy in God, for a man to take his part, and to delight himself in his labours. This is not in every man which hath riches. For if a man stay upon them, their torment is never ended, they can never be satisfied. For, when he hath all, his stay is doubtful and therefore he seeketh to heap up still, supposing that in greater abundance he shall quiet his mind. O saith one, if I had but two hundredth pounds of good land, by the year, I would be fully contented. It falleth out that he hath two & two, and as his goods are increased, so is his mind more grupple. He is less satisfied then, when he was poor. Let us stay upon God, and use that he giveth with a cheerful mind. The worldlings do rejoice, but it is a mad joy: for there be stings within in their conscience, which do mar their mirth. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness, 
Prou. 14.  Pro. 14.  
It may be said, how could Solomon tell this? he might know his own heart, but could he judge of other men? To this he maketh answer: Who could eat, and who could hast unto outward things more than I? As if he should say, I know there is no man under heaven, which can of himself, or by any gift of nature that is in him▪ eat and drink, and delight his heart in his labour, for if any man were able, it was myself: but I could not, therefore I am sure no other could, unless it were given him of God, even by a work of grace. I was rich, I was in honour, I had wisdom above all other, I had as little to care for as any, and yet could not I do this without a special gift and grace of God.  
The next verse doth more clearly lay open this matter, by expressing the cause on both sides. For (saith he) to the man that is good in his sight, God giveth wisdom, knowledge, and joy: but to the sinner he giveth pain, to gather & to heap up, to give to him that is good before God. The Lord is gracious and bountiful unto whom it pleaseth him. The man that findeth favour in his sight, or upon whom he setteth his heart, he receiveth from him all blessings. For unto him he giveth wisdom, and knowledge, and joy.  
He speaketh not here of the worldly wisdom and knowledge, of which he said before, in the multitude of wisdom is much indignation, and he that increaseth knowledge, increaseth sorrow. For we see, that the wisdom and knowledge whereof he speaketh here, have joy accompanying them. This is the knowledge of holy things, the fear of God, the trust, & delight in him. From hence doth spring the contempt of this present world, the treading down of immoderate cares and sorrows about it, and the free use with joy and gladness of all God's benefits. This is it of which it is said in the Psalm, It is in vain to rise up early, & late to take rest, eating the bread of sorrows, he doth surely give his beloved sleep. There he calleth it sleep, and here he doth call it joy. For he speaketh not of that sleep of the body, so much as of the quietness of mind which the godly man enjoyeth, whether he be rich or poor.  
Let us observe further, that it is not only God's gift, to use the things of this world aright, with sound comfort, but also a special gift of wisdom and true understanding, whereby the man is directed.  
As this is God's mercy to the good, so the contrary, that is, to be a drudge in the world, to be vexed, molested and tormented with cares, to eat the bread of sorrows, for to heap up, and increase riches, is a punishment and judgement of God upon wicked men. For he saith, that God giveth torment or pain to the sinner, to gather and to heap up. And as the other is wisdom, so this is folly. The good man (through the true knowledge of God) despiseth the world: the worldly man is blinded with folly, and tormenteth himself for the world.  
It is true that a penalty is laid upon all Adam's children, that with the sweat of their brows they shall eat bread: but the blessing of God doth assuage the grievousness thereof, unto the faithful. His curse (as we may gather by this place) doth double it upon the wicked. For when it is said, God giveth him pain, it must needs be more than common.  
A very notable place to be considered of all men: to teach them whence all molestations do spring, for the maintaining of this present life. We see many have a sore burden upon them, and are troubled in such wise to get their living, that they be even weary of life. They put to all the travel of their bodies, and study and devices of their minds, to wind out, but all will not serve. They grudge & murmur, they catch on every side what they can lay hold of, they deal deceitfully, they use cozenage, but never the near. What do they say at the last? this is an hard world: they have not the wisdom to see that God doth accurse them. And why? Because they be wicked sinners.  
Others there be which know no end of their goods, and of those Solomon doth here particularly speak, which yet notwithstanding are never satisfied: they have so much care to gather and still to heap up, that they defraud their own souls of good, they do not enjoy that which they have. The world is full of these: a man that looketh upon them would think them jolly fellows: they can not do amiss, they have plenty. Ask how doth such a man: answer is made, he can not but do well, he doth live at his heart's ease: he may dispend five hundredth pounds by the year. When as nevertheless his heart is in little ease: for cares do pinch him: he doth still turmoil himself for to heap up more: he doth rob his own belly: he doth grudge to lay out any thing upon himself: because he is loath to diminish his substance.  
This punishment (which he in blindness can not perceive) hath God laid upon him. For he is worthy to be thus punished, being one which hath let go the fear of the Lord. Thus we see that the righteous judge doth punish the contempt of his laws, both in this world and in that which is to come. Now the vexation and trouble both of body and mind, which men do sustain: in the world to come, the everlasting pains of hell. It is not against this doctrine, which is said to the rich glutton in hell, thou receivedst good in thy life, & Lazarus pain, and now contrariwise he is comforted, and thou art tormented. For this rich man which was so daintily kept, both for his apparel & diet, thought he received good (when it was no more but such pleasure as brute beasts enjoy) which he had in all his abundance: and wanting faith to rest upon God, he was not without his cares: for riotous men, and delicate Epicures, be very covetous and greedy of gain: for if they had a sea of wealth, they are in doubt it will be dried up.  
How happy are those which find favour in God's sight, which have a portion in this life, and afterward inherit eternal glory. This is it which Saint Paul saith, godliness is great riches, which of itself doth being contentation, and is fully sufficient: for it hath the promises of this life and the life to come. There is an other thing which he saith is a vanity, which God also doth lay upon the wicked: that they with vexation do travel to gather riches (not for themselves) but to give unto the righteous. They have laboured, but full little do they know unto whom the fruit of their labour shall come. The Ass doth carry great weight of treasure upon his back, but not for himself, or unto any use of his own, but for his master. Even so these do groan, and are burdened, and carry the weight until they bring it where God will bestow the same. Thus he hath laid open what men find in worldly possessions. Let us carefully remember his doctrine.  
The end of the fourth Sermon.   

The fifth Sermon.  Ecclesiastes. Chap. 3. 
TO all things there is an appointed time, and a time to every purpose under the heaven.  
2 A time to be born, a time to die: a time to plant, and a time to pluck up that which is planted.  
3 A time to slay, a time to heal: a time to break down, and a time to build.  
4 A time to weep, a time to laugh: a time to mourn, and a time to dance.  
5 A time to cast away stones, and a time to gather stones: a time to embrace, and a time to be far from embracing.  
6 A time to find, a time to lose: a time to keep, and a time to cast away.  
7 A time to rent, a time to sew: a time to keep silence, and a time to speak.  
8 A time to love, and a time to hate: a time of war, and a time of peace.  
9 What profit hath he that worketh, of the thing wherein he travaileth?  
10 I have seen the travail that God hath given to the sons of men, to occupy them therein.  
11 He hath made every thing beautiful in his time: also he hath set the world in their heart, (except that which man cannot find out,) even the work which God worketh from the beginning to the end.  
12 I know there is nothing good in them, but to rejoice, and to do good in his life.  
13 And also that every man eat and drink, and see the commodity of all his labour: this is the gift of God.  
14 I know that what soever God shall do, it shall be for ever, to it can no man add, and from it can no man diminish: for God hath done it that they should fear before him.  
15 What is that, that hath been? that is now: and that that shall be hath now been: for God requireth that which is past.  
Ecclesiastes. Chap. 3.  
TO all things there is etc. If we were not very dull scholars, blind and earthly minded, there is enough said in the two former Chapters, to persuade us thoroughly, that man's estate under the sun, when it is at the best, is most vain and miserable. But seeing our naughtiness is such, that we fasten our love, and put our trust in things transitory, although we know them to be such: the wise man goeth on with further persuasions to recover us (if it be possible) from this accursed and damnable way. He made trial in himself, being the ablest man that ever was, in the knowledge and use of all excellent things under heaven: and proclaimeth that there is nothing but vanity, & affliction of spirit.  
We shall now have the inconveniences, evils and mischiefs, which he observed to fall upon other men, which he was free from, (the first which he now dealeth in excepted) and which in deed do make this life exceeding miserable. For if Solomon with all his glory, in the midst of his great riches and pleasures, found no good, what shall we say of the life of those, (which are far the greatest part of the world) that in the stead of his delights, are laden with evils? I suppose there is no man so simple, but can reason thus: If the life of Solomon were vexation, what is the life of other men? He was free from many griefs that light upon all other.  
These griefs did he observe, & some of them he noteth. But first he useth one general argument, as the ground and foundation thereof, which doth also serve for confirmation of his former discourse: which (as I said) he himself, and all his works are subject unto. It is taken from the time: all things under heaven are in time, and therefore changeable with time. No marvel therefore, that all creatures, all works, studies, endeavours, counsels, and desires, be vain, and no profit remaining, seeing time eateth them up quite.  
To all things (saith he) there is an appointed time, and a season for every purpose under heaven. All things under the sun, or, as the holy Apostle speaketh 2. Cor. 4. the things which are seen, are temporal: and for this cause they alter, they vary, they change, they succéeds one another, there is nothing but a continual turning, and tumbling up and down of all, even as times do turn and alter. There is nothing constant and durable, but it hath a season, and then the contrary thereunto hath the time also, and expelleth it.  
It were infinite to gather every particular, but he gathereth so many as may lead us to the contemplation and sight of all the rest. There is a time to bring forth or to be borne, and a time to die. These two are set the one against the other. A man, and each living thing hath a time when it cometh forth into the world, and after certain days or years that turn about, the time for death doth come. Who, or what can withstand this? The like is for all works that are wrought: there is a time for their making, there cometh a time for their marring. We must take this by the way, that he doth not mind to show what is lawful and right to be done, but what is done by change of time.  
Men plant trees, which grow and live many years: but trees wax so old, that they be plucked up again. There cometh a time of slaughter and killing, and a time to heal the wounded. The mightier sort build great houses, & so strong, as it seemeth they should continue for ever: but they wear out with age, & the time cometh when other do pluck than down, and build new. Thus is it in all works under heaven. There is nothing but continual doing, and undoing that which was done before.  
Even so cometh it to pass in all man's affections, and desires in his works, and in the success of matters. There is prosperity, health, and good success. Then doth he rejoice and laugh, then doth he dance and skip for joy. Adversity followeth in her time, then doth he weep, then doth he mourn and lament: this we all know by experience. But because he saith, There is a time to dance, I must speak some what of that. There be some which maintain dancing, & these be their words: We can prove by the Scripture that dancing is allowed, there is a time (saith Solomon) to dance. I noted before, & they which observe well the course of things here spoken, shall find it true, that he disputeth not what is done lawfully, but what is done. But I will not hold them in this strait, I will grant in this one particular of dancing, that he speaketh of a thing lawful: yet shall ye see that they do foully abuse gods word in the sense they allege it. There are more kinds of dancing than one. If they will have this Scripture serve their turn, they must show that such dancing as is used now a days: wanton dancing, by which men and women nourish and feed their fleshly lusts, is here maintained. By such dancing sin is much increased, God is not glorified by it.  
Are they not then ashamed to make God's word allow it, & so to be contrary to itself? For God's word doth condemn chambering and wantonness. Rom. 13. 
Rom. 13.  If any reply, and say we can do it with a chaste mind, only for recreation, and in sober manner, when at a marriage such mirth is to be used. I answer, that such are not to be so disallowed as the rest.  
But yet with all we must take this, that every one is to have regard not only of his own chastity, but also for the preservation of the chastity of all other. If thou do that which is a bait to stir up, and kindle evil lusts in other, thou dost break the rule of love, thou dost hurt thy neighbour, therefore take heed how thou dance. But let this pass, that we may go on: There be many works of men, which in their season are wrought and have their time, when their contrary succeedeth and they vanish: There is a time to cast away stones, and a time to gather stones. This is not to be restrained unto the particular expressed, but may represent many actions of man's life which he doth, and undoth of himself: for the mind doth alter and change often with the times. There is a time to embrace, that is for marriage, and there is a time to abstain. He noteth divers other things, as a time to find, to lose, to keep, to cast away, to rend in pieces, & to sew together, to keep silence, and to speak, to love, to hate, of war and of peace.  
What do all these, and a thousand such like, but show that we are shut up in time, the times do change, and we are changed in them. We have good speed, we have evil speed, we make, we mar, we altar, we change, we love, we like, we loathe, we mislike, we are in quiet today, tomorrow in trouble, we never cease turmoiling, and can make nothing stand constant, either within us, as in our minds, or without us, in our works. Whereat he breaketh forth into an exclamation, what profit hath he that worketh in the thing wherein he travaileth? If we could fasten the eyes of our mind, upon this which he hath set forth in some particulars, even to behold the variableness, the alterations, the change of all creatures, of all works, of counsels, devices, enterprises, events, affections, and desires, we should see that in deed there is no profit remaining of all the sore travail wherein men forment themselves. When peace lasteth some clime up in honour, some build, some plant: as we see the little Aunts busy to cast up their hill, a man doth spurn it with his foot, all is scattered, those that were in the top, are cast down with the lowest. Even so when the wars do come, there is a new face of all things, there is casting down from dignity, breaking down, and rooting up, yea many grievous and horrible spectakels do every where appear.  
Here may we consider again, the admonition which our Saviour doth give, Math. 6. Lay not up for yourselves treasures in earth, where moth and rust do corrupt, & where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither the moth nor rust moth corrupt, & where the thieves do not break through & steal. Here may we also remember what S. 
1. Tim. 6.  Paul saith 1. Tim. 6. Charge those that are rich in this world, that they be not high minded, and that they trust not in uncertain riches: for as all other things have but their time, so is it with riches. There be many ways for men to lose them, as times do fall out.  
It is needless to make rehearsal in the particulars: but I will rather put you in mind of that exhortation which the holy Ghost maketh, Pro. 23. Weary not thy 
Prou. 23.  self saith he to be rich: cease from thine own understanding. Wilt thou cast thine eyes upon them, for strait way they are not. For riches make them wings, they fly away as an Eagle toward the heavens. The rich man doth keep them but as a bird in a cage, the door is no sooner open, but they whip out & are gone: they mount up toward the heavens, that is, where the owner can not follow to lay hold of them again. O ye rich men can ye pull the feathers, or clip the wings of your riches? can ye make them as tame fowls to tarry with ye for ever? they be uncertain, they have but their time, do what ye can to make them sure.  
I may say the like for honours and dignities, for beauty and favour, yea for all things under the sun: they have but their time, and then come to nought. Look up then unto the eternal and ever living God, he is before and after all time, he is always the same. Seek for to possess him for your inheritance: with him there be durable riches: he will never fail ye. Pray unto God to teach ye to number your days, that ye may apply your hearts unto wisdom. For to yourselves, and to your works there is but a time. It is not in vain that the prophet saith, teach us to number our days, that we may apply our hearts to wisdom. For though the times be thus apparently variable, and inconstant, yet men are foolishly blinded. For it will be said, that although a man live but a time, yet his works may continue long. For there be some whose houses and ancestry have continued five hundred years, some say they can show for a thousand years. These have stood as mighty Cedars, yea as the mountains themselves in the midst of all storms and tempests. They continue for all the broils that have been in the revolutions of times: Men may make their works so strong, that they may stand for ever. What a goodly thing is it, if their posterity may flourish in honour for a thousand years.  
Alas poor fools, who is able to make sound or due proof of a thousand years? there be many which set up their bristles and look a fit, if they can find that their ancestors have been men of worship, & continued five or six hundredth years: let it be a thousand, how little a part have they of it. Their father's days did not profit them, nor theirs on the other side do them any good. They have not learned that a thousand years are but as yesterday. They are but as a watch in the night when they be passed: yea even as a tale that is told. We see also that the mighty strong kingdoms and monarchies of the world, had but their time and are fallen. And shall any man be able to make his works so sure, that they shall not have their time to be broken down? men do reach at such a thing, but all in vain because the state of the world shall continue still the same, the times shall fall out as they have done. The wise men of the world do read the histories of former ages: they see examples set before them of all sorts, which do as it were in a glass represent unto them the truth of this doctrine.  
For they see that all the mighty kings with their nobles and wise counsellors have laboured in vain: their thoughts, their counsels, their works, together with their glory, are vanished and come to nought: what profit have they of all their travail, more than to be pictured in the Catalogue of kings? and yet these labour still, as if their works should stand for ever. Either they be deceived with this, that their wisdom and policies shall be able to do more, or else they be persuaded amiss, that the times to come will not be so variable. For out of all doubt, if they were thus persuaded, the mighty men and men of renown that were before us, did as much as was possible by power or wisdom to be done, that their works might be durable, and yet we see all is gone. The changes and alterations of times have overturned them quite.  
This variableness of time will continue still: they would not for a thing of nought cast away themselves, I mean by setting their hearts so upon this world that they lose eternal glory. And if they yield thus far, that the men of former ages did as much as they can possibly do, but they think the times may be better: let them consider that which Solomon here addeth, concerning this variableness and change of times. For he doth note divers points touching this matter.  
First, that God himself hath done it. I saw (saith he) the travail which God hath given to the sons of men, to occupy and busy them therein. It is not the wheel of blind fortune, whereby all things are so tossed and turned here under the sun. It cometh not by chance or adventure, that man and all his doings are subject to the changeableness of time. It is God, the maker and ruler of heaven and earth, that hath given or appointed unto man, to toil himself, and to be busied in this sort.  
All men must be occupied, therefore the old things decay, or be destroyed, that new may be done. If there were no decay, nor no undoing of things done in former ages, there would have been enough done long ago, to suffice all that should follow. But as he said, there is a time to plant, and a time to pluck up that which is planted: a time to break down, and a time to build. Some undo and destroy, as fault as other set up. Thus shall it continue to the world's end, because God hath thus decreed, and set it upon the children of men. The wise man beholding this, with other things before mentioned, was clean out of hope, that any of all his goodly works, wrought with such wisdom, should continue: For who can withstand God's decree?  
Secondly, he showeth that this is done of God by a goodly, excellent, and just dispensation, he uttereth it in these words: he hath made every thing beautiful in his time. We have seen certain particulars, whereby he declared that every thing hath his time, and their contraries succeed. A time to be borne, a time to die, a time of war, a time of peace, a time to love, a time to hate. Go through all things under heaven, and it is so.  
He saith also, that God hath set it thus. It might arise in men's minds, how can these things come from God, are they beseeming his government? Many things are ugly, and horrible to behold. He affirmeth that he hath made them all be wtifull in their time. In the outward appearance there be a thousand evil favoured sights in the mischiefs, the miseries, and calamities that light upon men: there be monstrous exploits, loathsome to be spoken, whereby men are oppressed, and their estate made miserable. Come these from God's appointment? Can it agree with his holy government? Yea (saith Solomon) how so ever the outward appearance be, if men had eyes to see, if men were lightened with God's spirit, it should be apparent unto them, that all these deformed mischiefs and calamities, are not only sent from God for just cause, but also very beautiful in their time.  
I must here enter into some particulars, that it may be clear, for I know this doctrine will seem strange to the ignorant sort. He said before, that there is a time of war, and a time of peace. The one of them, that is to say, the time of peace, is beautiful. All men see the beauty of peace and commend it, for then m● increase and prosper. They plant Orchards, they build fair houses. Then kingdoms and cities do flourish. But can this be said of the other, namely, of the time of war. Is it a beautiful sight to see men slain, to have their blood run in the streets? Is it pleasant to behold fair houses broken down, Cities and towns burnt and consumed, the Corn fields and Orchards laid waste and destroyed? Is it delightsome for men to look upon the savage barbarous Soldiers, when they take their wives and daughters, even the sober matrons, and beautiful virgins, to ravish and defile them even before their face? Can any take pleasure, when the sword, the daggers and spears, are thrust into the young infants, the little babes, even their daughters and their sons, their tender bodies cast forth into the streets, and trodden like mire with the horses. Is not this lamentable? Shall we say that God hath made these beautiful in their time? He saith so, and we must believe him. In like sort he said, There is a time to cast away stones, and a time to gather stones together: a time to find, a time to lose: a time to keep, a time to cast away. The one part, that is to gather, to find, to keep, may seem beautiful, but not their contraries: As for example, a man gathereth goods, heapeth up riches, buildeth houses, and purchaseth lands. His son doth come after, and he addeth double and triple, he goeth beyoond his father. It continueth thus for certain generations, until the heaps are great: at last their steppeth in one that scattreth all abroad. He is a ruffian, he is riotous, he is a dicer, he haunteth harlots, and so consumeth all that his ancestors did gather. Is this beautiful? is this a good sight? I might go through a number of particulars, but these may suffice to lay open the doctrine which Solomon doth here teach. I will make these manifest, & so we may judge of all other contraries, which in their times fall out by God's providence, how he hath made them beautiful.  
I know it will be said, how can these things be beautiful? Is riot, whoredom, ruffian lives, dicing, or wasting goods and patrimony, beautiful? are murders, bloodsheds, cruelties, ravishings of matrons and virgins, wasting & burning all pleasant things, comfortable to behold? These and a number more are ugly, horrible, and doleful to behold. They be sins even of Heathen men condemned. God is holy, just, pure, and righteous, he abhorreth & condemneth all sin and wickedness, how can it be said, that he doth make these beautiful in their time? shall most foul sins be beautiful, or shall we say that God doth approve them?  
I answer, that neither doth God approve sin, neither is sin beautiful of itself at any time, and yet this standeth true, he hath made every thing beautiful in his time. We must therefore distinguish thus: God is the Author of all actions, but the sin of the actions cometh not near him: For he is infinitely holy and pure, and hateth all wickedness. He doth in his providence use as instruments, both men and devils, to bring the works to pass, and the sin cleaveth only unto them. The actions arè good as they be from the most blessed and holy God, but these instruments do sin, and are justly condemned. Moreover, if we respect the sin itself, it is fond, it is loathsome, it is sorrowful to behold: for who can behold the ravishment of women, the murdering of men and children, the burning of cities and towns, & not power forth tears? Who can see thefts, robberies, and spoils, yea all kind of wickedness in such manner committed, as if all the Devils in hell were loosed, and walked upon the earth in man's apparel, and not mourn? In this the things are not beautiful.  
But now in an other respect, if we behold, we shall see they be all be wtifull in their time: and that is, as they be sent as just and due punishments from God, as the execution of his wrath, and vengeance for the wickedness of the world, and for the trial of the faith and patience of his servants. Look in the time of peace what security there is, what unthankfulness, what pride, what abusing of all God's creatures unto riot and excess, and ye shall see, that the sword, the famine, the pestilence, and all kind of miserable vexations are justly sent of God, and in that respect are beautiful in their tune. We see how many do get their goods, with covetousness, with unjust dealing, by extortion, bribery, and deceit, usury, unmercifulness to the poor, yea even to the widow and the fatherless, do fill many men's purses.  
Is it not a just revenge from God, and a due execution, and in that respect a thing beautiful, that a ruffian, or an unthrift, do rise up and riotously waste the goods that have been so naughtily gotten? The Lord God doth in righteousness govern all nations and people of the world, & punish their ingratitude. His own children offending do not escape. The example of David may suffice: he committed adultris with Barseba, he caused Urias her husband to be slain with the sword: the thing displeased the Lord exceedingly. He sent Nathan the prophet unto David, to show him his sin, and also the chastisement that God would send him for the same. The sword shall not departed from 
2. Sam. 12.  thy house for ever.  
I will raise up evil, saith the Lord, against thee out of thine own house: I will take thy wives before thine eyes, and give them unto thy neighbour: which shall lie with thy wives in the sight of the sun. Thou didst this thing secretly, but I will do it before all Israel, and in the sight of the sun. This was the punishment threatened, let us see how the Lord did bring it to pass. First Ammon the son of David defileth his sister Thamar. Abshalom for revenge being an other of David's sons, and brother unto Thamar by the mother also, doth slay Ammon his brother. Afterward, the same Abshalom doth gather a power of men, and seek to thrust his Father from the kingdom. David is constrained to fly from jerusalem, leaving some of his wives there: thither cometh Abshalom, and by the counsel of Achitophel causeth a tent to be spread, and in the sight of all the people, went in and lay with his father's wives. Here is God's punishment upon David as he before threatened. Ammon did commit abominable incest: Abshalom, besides his murder, his treason and other enormities did commit the like incest with his father's wives. The Lord saith he did all this.  
But as I said before, the actions were his but not the sin. The sin did cleave unto the men, and to the Devil which drew them into it, unto whose hand th● Lord had justly given them over. These sins in themselves are foul to look● upon, but as they be punishments sen● of God upon David for his offence, the● were beautiful in their time. Thus ma● we judge of all the evils, the calamities and mischiefs, which in the variableness and change of times do light upon me● He hath made them all beautiful in the● time. We must come to the third poin● and that is that God useth men as his instruments, and by them as by the mea● he bringeth in all those evils, which 〈…〉 punisheth the wickedness of the world withal, and showeth his glory, except in that which he worketh himself extraordinarily and immediately: his words are expounded divers ways by divers, but I will translate them even as they stand, thus: He hath also set the world in their heart (except that which man can not find) even the work which God worketh from the beginning to the end. When he saith, God hath set the world in their heart, he expoundeth what he meaneth by the world, even the work of God, which he worketh from the beginning to the end. That is to say, even the whole work of God, for the turmoils that be among the nations of the world: saving that he hath made an exception by the way, for he putteth in, except that which man can not find. We have seen before how he setteth down every thing to have his time and season.  
He expressed sundry particular parts of contraries, by which we may be induced to behold all things that are done under heaven, which he calleth the world: and because God's providence directeth all, he calleth it the work which he worketh. This world (because the things be so universal and so many) or this whole work of God, hath he set in man's heart. For men do work it all, except that which man findeth not out, which God hath reserved to himself. As for example, he hath at all times so governed the world, that he doth many things of himself without the means of men, both in deliverances of some particular persons, and also in preservation of his whole Church. He hath showed great wonders above man's reach. He doth send dearths and famines, and pestilences to plague & punish the wicked. These and such like excepted: It is in man's heart to do all the rest. All the labour and turmoil of doing and undoing, of making & marring, setting up and destroying, we see is in the heart and mind of man. The prosperity, the adversity, the good success, and the evil success, yea all the mischiefs, dangers, inconveniences, & evils that make this life miserable are wrought by men.  
It is not needful that I should stand to declare this by particulars, it is so evident in every man's knowledge. We are compassed about, both we, and our works under the sun, with ten thousand evils, which the heart of man hath in it for to do and accomplish. We are subject unto all the judgements which God sendeth extraordinarily. Our life therefore is nothing but extreme vanity and misery. There is in it no good that remaineth.  
But as he doth again repeat that he saw that there is nothing good in them, but to rejoice and do good in his life. Also, that every man eat and drink, and see the commodity of all his labour: this is the gift of God. I need not stand upon this, being expounded before, more than this, that he willeth men to rejoice, and to do good in their life. Which I take here to be referred unto the true joy in God, with the partaking of the creatures in such sort as I showed already. Not as the gluttons, the drunkards, the epicures, and such as be given over unto fleshly lusts.  
This gift of God, as he calleth it, is not given unto them, they take pleasure like bruit beasts: but when they remember death, or the judgement seat, they are pricked within. They be like the sea that resteth not, but foameth out mire, there is no peace to the wicked, saith my God, isaiah. 57  
The fourth and last point now remaineth, which is, that God hath (by an unchangeable decree) done all this which he hath showed of the variableness of all things in time, and with time. There is at one time doing, at another time undoing. There is good success to day, and as evil to morrow. Now mirth, than sorrow: prosperity, and adversity. This hath God so appointed, that it cannot be altered. Mark what he saith, I know that whatsoever God shall do, it shall be for ever▪ to it can no man add, & from it can no man diminish. These words be effectual, and plain, to teach us, that God almighty which hath made the world and doth govern it, hath compassed about, and shut many up in vanities, calamities and miseries, which are innumerable, even as it were within walls of brass. There is no way to wind out, no way to alter any thing, either to add, or to diminish. No man can change that which God hath determined. He hath in his manifold and unsearchable wisdom set this course and order in the world, to continue to the end. No thing, no purpose whatsoever under heaven, shall have more than the season, and then give place.  
By this we may be taught to behold the madness of the children of this world, they strive and endeavour against God, no wiselier, then if one should run his head against a thick wall of brass to break through it. They apply all their study, wisdom and power, to make their estate firm unchangeable, and not subject unto vanity.  
What inventions and devices there be, to make themselves glorious in the earth for ever: what hope to make their posterity flourish, and their works (for the greatness of them) to stand even to the last day. Alas poor blind men, they forment themselves in vain, for God hath decreed before what shall become of them, and of all their thoughts. He hath set all under time to pass away, and will they go about to alter his purpose.  
Here is comfort to the godly, when he saith, all that God doth shall stand for ever, to it can no man add, from it can no man diminish. For this doth teach, that things fall not out at the will & pleasure of men, but are wholly ordered by God himself, which causeth all things 
Rom. 8.  to work together for the best to those that love him. The world doth rage, the mighty tyrants are in a fury, and do threaten destruction to the church. Many troubles and miseries arise, it seemeth there will be no end nor measure: so strong they be which trouble all, that they appear to have the whole sway of the earth at their commandment. But when they have done what they can, they go not one jot or one hair breadth beyond that which God had before appointed.  
Herein the world is like the sea, in which God hath laid the waters upon heaps. At the stormy winds the waves thereof arise, they swell, they rage, they roar, they foam, & threaten to over whelm the earth, and to drown all. But God hath set the shore, he hath appointed them their bounds and limits, which they cannot pass. Hither shalt thou come, and not further, here shalt thou lay down thy proud waves. The devil stirreth up the tempests, and setteth all in a broil upon the land. The waves do threaten the heavens, the tyrants are so proud to enterprise great matters: but God's providence and decree, that is, the shore, further they cannot proceed, for he saith, I know that which God doth shallbe for ever, to it can no man add.  
The next words in the text do show to what end and purpose God doth all this: and that is, that men should fear before him. A most worthy end, both for his glory, and for man's good. He ought to be feared and honoured, and it is true blessedness unto those which do it. Behold then the excellent wisdom and goodness of God, which bringeth light out of darkness, and life out of death. He hath set man in this vain estate, transitory and full of calamities, to draw his mind up to his God, to fear, to worship, and to depend upon him, seeing under heaven there is nothing to stay upon, there is nothing to help or comfort.  
What dullness is in us when we find that all is like a sea of misery? if we look upon the ages past, or the time present, and when we are told it shallbe so in the time to come, yet cannot our hearts be drawn away from it unto God? He doth it that we should fear before him, but we perceive it not. He leaveth us nothing here that is worth the casting our eyes upon, because we should turn them unto him. He is constant, always the same, but the works of man decay, and new are set up in their stead. He demandeth what it is that hath been, and maketh answer, that which is now: and that which shallbe is that that hath been, for God requireth that which is past. All things are either past, present, or to come. Men in times past did labour, they are all set a work that live now, and those that rise up after us shall do the like. They that went before, their works are decayed and fallen, we do but the same again. Those that come last, and fall to it a fresh, when our works are vanished, shall do nothing but that which hath been done before.  
Thus all turneth round as a wheel, which he expresseth further in these words, God requireth that which is past. This is not Fortune's wheel, it is God, when men turmoil, which so ordereth the matter, that they can do no more but that hath already been done. For when he saith, God requireth, it is as much as to say, God bringeth back again that which is past.  
Oh poor creatures what do ye? Open your eyes and behold with deep meditation that which is here set before you. Consider the works of the ages that are past, what is become of them? what shall then become of your works hereafter? God hath decreed, and no man can alter it, that this estate of things shall continue to the end. Turn then unto him, fear him, and forsake these vanities, and ye shall be blessed for ever.  
The end of the fifth Sermon.   

The sixth Sermon.  Ecclesiastes. Chap. 3. 
Moreover I have seen under 
Verse. 16.  the sun, the place of judgement, there is iniquity, the place of justice, there is wickedness.  
17 I said in my heart, God will judge the just and the wicked, for there is a time for every purpose, and over every work there.  
18 I said in my heart concerning the order of the children of men, that God hath given them dignity, and to see to, they are beasts to themselves.  
19 For the condition of the children of men, and the condition of the beasts, is even as one condition to them. As the one dieth, so dieth the other, for they have all one breath, and there is no excellency of man above the beast: for all is vanity.  
20 All go to one place, all was of the dust▪ & all shall return to the dust.  
21 Who knoweth the spirit of man, that it goeth upward, & the spirit of the beast, that goeth downward to the earth.  
22 Therefore I see there is nothing good, but that a man rejoice in his own works, because that is his portion: for who shall bring him to see what shall be after him?  Chapter 4. 
SO I turned, and beheld all 
Verse. ●●●  the oppressions that are wrought under the sun, and beheld the ●eates of the oppressed, and none comforteth them: and lo, the strength is of the hand of those that oppress them, and none comforteth them.  
2 Wherefore I praised the dead, which are now dead, above the living, which are yet alive.  
3 And I count him better than them both which hath not yet been: for he hath not seen the evil works which are wrought under the sun.  
4 And I saw all travail, and all perfection of the work, that this is the envy of a man from his neighbour. This is also vanity, and affliction of spirit.  
Ecclesiastes. Chap. 4.  
Moreover, I have seen under the sun the peace of etc.  
I noted the last time, that he would show some particulars of the evils and mischiefs which he observed▪ to fall upon others, which do increase the miseries of this life. Now he cometh to them, and first beginneth with the oppressors, and the oppressed. God hath made all the inhabitants of the earth▪ of one blood. He willeth them to dwell together in concord and love▪ to deal justly, uprightly▪ and with equity▪ and none to hurt, but to do good each to other. But all this is gone, through the corruption of our nature, and we are given to oppress, to spoil and devour one another like savage beasts.  
For to meet with this, and for the preservation of mankind the Lord hath ordained the civil power, he hath erected the seat of judgement and justice upon earth, he hath put his sword into the hands of judges and ruler ● to right that which is amiss. They are by duty of their office and place to rescue the innocent, to deltuer the oppressed, and to punish the wrong doers; This doth bring much ease and quiet unto the Inhabitants of the earth: for without it, no society, or common wealth can stand. There would be nothing but théeving, killing and spoiling. If this were not some what at all times perverted, there might be much more comfort and relief to the oppressed. But it falleth out as he saith, I have seen under the sun the place of judgement, there is iniquity, the place of justice, there is wickedness. The wicked should there be punished, and the innocent rescued, and it falleth out contrary. The Lord complaineth of this Psal. 82. How 
Psal. 82.  long will ye judge unjustly, and accepts the person of the wicked? He crieth unto them to judge the fatherless and poor, but they hear not.  
I know some take it that Solomon doth not speak here of the judgement seat, but by the word place, understandeth as much as to say, in stead. Then is it thus, that the people in place, that is, in stead of justice, do injury & wrong one another. I could yield unto this, but that he speaketh in this manner, the place of judgement there is iniquity, which agreeth rather to a very place, than to say in stead. But it may be objected and said, where did Solomon behold this corrupting of justice in the very seat of judgement? was not he the 
2. Sam. 12.  chief judge in his kingdom? Did he, or could he behold such a thing in his his own days, and not remedy it? I answer, that he speaketh not of that which he had seen in one kingdom, or at one time, or which he beheld so much with outward sight. But by an inward light and knowledge he beheld this great evil in all dominions under the sun, and at all times.  
He did know right well the great corruption of man, that tyrants should often sit upon the highest seats of judgement. And moreover, that though the king himself be just, yet his substitutes, and such as are put in trust under him, would pervert judgement many times. For when they should look uprightly into the cause, they be drawn awry by manyrespectes: for there be many things which have force and strength in them to draw a man awry from ministering true justice. Sometime a gift doth blind their eyes, for the Lord saith, a gift doth blind the eyes, and pervert the judgement of the wise. Sometime they accept the person of the wocked, for some friendship, if not toward them, yet for some friend which entreateth that favour may be showed, as it is usual in weighty causes that great men write unto judges, and then down goeth the innocent very often, unless the judge be of great courage, and fear God.  
Sometime there is hatred toward the person, for religion. When the judge is corrupt in opinion that way, as it falleth on't often, because many judges are so addicted to the study of worldly matters, and so wise in their own estimation, that they must have God's matters squared by their rule: the wisdom of the flesh is their rule. Sometime fear carrieth awry, when as some great person of honour doth speak or write in favour of the guilty. The judges would be loath to displease such, & so in the place of judgement there is iniquity: judgement cometh forth wrested, as the Prophet complaineth. This increaseth greatly the misery of the life present, when as we lie open continually unto a thousand oppressions, where our refuge should be, there we oftentimes find discouragement. The profane and wicked man doth deal with the innocent even at his pleasure, the rich doth injury the poor, and when they roam before the judges, or those that should minister justice, even as if the power were set up for countenance of the ungodly, they are praised: the other are rebuked and checked.  
Alas what shall men do, where shall they seek comfort? is not this life miserable? the world is ever full (and never more then at this day) of oppressions, injuries, wrongs, and violence, & the place of justice that should right it, doth often increase the same. Who is he that hath a peaceable mind, but had rather lose a great part, if he might choose, then go to the law for to seek justice? how many are undone, by going to law, how many are there which with long suit & great expenses can never attain to their right? If he be rich or mighty that doth the wrong, let him take away house or land wrongfully, we do account it folly for a mean man to seek for justice. The world is miserably corrupted this way now, what remedy, what comfort? Doubtless none but that Solomon doth set forth in the next verse, I said in my heart, God will judge the just and the wicked: for there is a time for every purpose, and over every work there. The Lord hath made all men to dwell together upon the face of the earth: he is the judge of the whole world: he is a judge by nature: he is justice and truth itself: he can not do wrong unto any: he must needs rescue and deliver the just, and execute vengeance upon the wicked.  
Hereupon Solomon doth gather, beholding withal the confusion of matters under the sun, that there shall be a day of general judgement, when as all both good and bad shall come to their account, and when as every man shall receive according to his deeds. It shall not ever be thus: Violence, oppression, and injuries have but their time, and there is also the time for justice, as he saith, there is a time for every purpose. The last clause of this sentence may be taken divers ways, as namely, that the judgement shall be over every work: or thus, he that is over every work is there. The sense both ways is true, and tendeth to one purpose: for it is most certain by the scriptures that every work both good & bad, shallbe brought unto judgement, and it is God, who is over all, that shall judge.  
Let us here learn of the wise man, when we behold oppression and perverting of justice, to gather assuredly that there is a time when things shall be set in better frame. Let us not be cast down & discouraged, when we suffer wrong, and can find no help at the seats of judgement, and places of justice: for the time cometh when the high judge will take our cause into his hand. Because matters now go so far awry, be sure there is a day appointed for better order. It can not stand with God's justice that matters should thus go clear away.  
The wicked do not reason thus: but because the Lord doth let them alone, and men do escape with foul facts, they be the bolder, even as if God did not regard 
Psal. 50.  the thing at all. This I say: is a wrong collection, for that God now winketh at oppression, and at the perverting of judgement, it is a strong reason to prove that he hath set a time unto which he doth reserve all causes, we shall all come there both the oppressor and the oppressed. Let us proceed to that which followeth: I said in my heart concerning the order of the children of men, that God hath given them dignity, and to see to▪ they are beasts to themselves. This sentence is hard & difficult, by reason of some words in it, which may be construed divers ways, and therefore no marvel though it be understood diversly.  
But to let pass how it is translated in others, I will show the cause why I take it thus, as I have set it down. First, here is one word, Dibrath which in the Psal. 
Psal. 110.  110. is used for order: in this sentence of the Psalm, the Lord hath sworn and will not repent, thou art a priest for ever after the order of Melchisedech. This I take here to signify the state and order of the children of men. Here is an other word, & that is Barar, which signifieth to choose, to purge, to declare. I take it here in the first sense or the second, that God hath chosen men or purged them: that is to say, he hath set them up & adorned them with dignity and honour, and yet to see to they be beasts to themselves. For choice men, set up in dignity, are called in the holy scripture Berurim, which cometh of the same word Barar. And the Scripture saith Psal. 49. Man is in honour, but shall not continue, he is like the beasts that perish. So then touching the state or order of the children of men, God hath given them dignity and honour, but yet they be but as the beasts to themselves, as he showeth by reasons afterward. This is spoken to pull down the pride and loftiness of man's nature, which doth so glory of an excellency here in the world. For look well upon it, and we shall see, that this honour and dignity doth not continued, but man becometh even as the beasts. The beasts have no order among them, they have no magistracy, no seats of justice or such like. But the stronger do oppress the weaker, the wild do pray upon the tame, there is no place of refuge or succour among them.  
Among men, this is a goodly dignity, a goodly order, that God giveth the civil power, princes and judges, and men of honour. There are laws, there be orders, there is authority to restrain wrongs and oppressions, that they may not be as the beasts to devour one another. Yet do they partly in this become beasts to themselves, when the stronger do push the weaker, and when the seat of judgement doth uphold wickedness. Men are cruel and savage beasts one to an other many ways: but chief in death their dignity doth vanish, and they differ not from the beasts that perish, as I alleged before, Psalm. 49.  
Therefore he saith, the condition of the children of men, and the condition of the beasts, is even as one condition to them: as the one dieth, so dieth the other, for they have all one breath, and there is no excellency of man above the beast, for all is vanity. All go to one place (saith he) all was of the dust, and all shall return to the dust.  
Thus we see he proveth them notwithstanding their dignity, to be as the beasts, because the event falleth out to be all one, no difference at all appearing. To day a judge, a ruler, a mighty king, to morrow all one in condition with the vilest beast. Both die alike, age, or some sickness or hurt, doth cause the body to pine and languish, strength faileth, they abhor meat, and yield up the breath. The same also is a like, for both have nostrils to draw in the air, both man and beast gasp, and yield up the same after one sort: the beast doth rot and turn to dust, & so doth the man, for both were made of the dust, and both return to the dust. In all these here is as he saith, no excellency of man above the beast, for all is vanity.  
Thus we see man is in honour, but doth not continued, he is like the beasts that perish.  
The holy Scripture when it will abate man's high stomach, doth put him in mind, that his breath is in his nostrils, he is but dust and shall die, and return to dust. Now because this foolish vain glory that men have in themselves and in the vanities of this world, cleaveth so fast, Solomon urgeth the matter▪ very sore, when he maketh no difference at all, nor no excellency of man above the beast.  
Let men consider well of this, and it must needs make them less esteem the glory of this world. Now if they have riches and be a step or two in honour above other, it fareth with them as if they were of an other kindred, yea as if they were petty gods. But if it could enter into their mind to think, I have honour and dignity, and glory here in the world. I am set up above the common sort, but shall this difference between me and them continue? Surely no: I shall be made equal with the basest men, yea which is more, I shall differ nothing at all from the vilest beast. I shall have no excellency above a dog. His breath is as my breath, we draw in all one air. He and I shall yield it forth a like, I shall die as he dieth. My carcase is now daintily led, lieth soft, is decked with rich apparel, and is honoured: It shall be as vile and as rotten and loathsome as his: we both return to dust, that body which now is honoured, within few days if a man come to it, he must stop his nose. Why do I then seek to glorify myself in this vain estate▪ ●▪ Why do I not tread down these vanities, and seek the glory that is of God?  
I say if we could with this noble King, enter thoroughly into such considerations, the vain world should not so bewitch us, and carry us from God. For who is so foolish to labour most for that, which within a short time can not make him differre from the bruit beasts?  
But it may be objected, that this is hard to say, there is no excellency at all of man above the beast, when death cometh, seeing the beast doth wholly perish: but man hath a soul which doth not die, but liveth, though the body turn to dust?  
This objection doth Solomon prevent, when he saith, who knoweth the spirit of man, that it goeth upward, and the spirit of the beast that it goeth down ward to the earth? As if he should say, though it be most certain that man hath a spirit which dieth not with the body, but returneth to God that gave it, (as he speaketh afterward in the last chapter of this book,) and that the beast hath no other spirit or soul, but such as dieth with the body, yet this maketh no difference between them touching this presents world. For whereby can any man gather, in the death of man, that he differeth or hath an excellency above the beast? I there be, it doth not appear: neither doth it therefore touch the state of the world. Such as die in the Lord are blessed, and do in that respect far excel the beast. But touching this world (about the vanity and misery whereof Solomon disputeth) there is no difference nor excellency, nor privilege above the beast. For the men which have embraced this present world, they have a soul in deed that liveth, but it were a thousand times better for them, if they had not, but did wholly perish as the beasts. Here is no colour of matter in this sentence, to uphold the wicked opinion of those detestable monsters, which denis the immortality of the soul. When they allege this saying of Solomon, ye see it is but wrested.  
Again, here is no cause to move us, for fear lest we should strengthen that wicked opinion, to take it that Solomon doth here show what he judged by human wisdom: for human reason hath not so judged, that men differ nothing at all from beasts after death. The human reason is so blind, that it will not be brought to make such a proof as this, that man doth not differ from the beast, because all is vanity, as we see he saith a little before in this discourse.  
I say therefore it is out of all doubt a matter propounded by Solomon, through the due contemplation whereof, the proud and lofty mind of man may be brought down, that he may thirst for a better estate, and seek it: that he may less regard these transitory things, in which his condition doth fall out very soon to be all one with the beasts. And here we may remember by the way, how abject and base the proud minds of men be which know not God. They be as lofty in conceit, as if all fortitude and magnanimity were in them: yea they would seem to be glorious, and yet look well upon the matter, and ye shall see they have bowed down themselves to a base condition? when their heart is set upon earthly glory, which can not long lift them up above the beast. In deed this is the valiant mind, to despise, to tread down the vain pomye of this world, to esteem basely of things transitory, to long for that blessed estate in which there shall no baseness approach. And in which it shall not be said, man is in honour, and shall not continue, he is like the beasts that perish.  
If the sons of great Princes, which are borne to honour and dignity, should be so basely minded, as to let go all regard of their birth and place, and choose rather to be shepherds, or Plowmen, it would be wondered at. But when God calleth us to a far greater glory, and we esteem it not, but set our minds upon the beggarly pomp of this world, it seemeth no marvel at all, yet the truth is, that these latter are much more to be wondered at, than those other, they be base minded. Let us go for ward, it followeth in the next verse, Therefore I see there is nothing good, but that a man do rejoice in his works, because that is his portion: for who shall bring him to see what shallbe after him? He hath uttered this divers times, in which he affirmeth, that there remaineth no good unto man of all his travail after death. To rejoice in his works, to take part while he liveth, is all the portion that he can have of things under the sun, for he shall never be brought again so much as to have the sight of any thing that shallbe after him. God hath ordained that we shall have the use of his creatures to serve for present necessity, which we may rejoice in, not like gluttons, epicures, or riotous folk, but by them to have our hearts lifted up to the giver.  
Man's nature is not only able to do the former, namely, gluttony and excess: but is prone thereunto. But this later is the special gift of God, as he taught us in the second Chapter: such as have not this, have no portion at all of the riches & goods which they possess, be they never so wealthy: Unless we will account it a portion which differeth not from that which bruit beasts do equally enjoy. For they take pleasure in sweet pastures they have their delights. Contrariwise, such as have a portion in the creatures, rejoicing in them, as by them being lifted up to rejoice in God, are not hindered, though they have little. For it is written, a small thing which the righteous have, is better than the great revenues of the 
Psal. 37.  wicked, Psal. 37.  
It followeth, I turned and beheld all the oppressions that are wrought under the sun, etc. I noted unto you that he dealeth with the oppressors, and oppressed: and having first propounded what he beheld the state of man's life to be in that former, now he cometh to that other. When he saith he beheld all the oppressions that are wrought under the sun, it confirmeth that which I taught you before, namely, that it was not with bodily sight, but with inward contemplation of mind: he did find that even under the best kings it could not be avoided, but that in the kingdom there would be oppressions. For such as be put in trust to execute justice, do soon swerne, the corrupt nature of man is such: then how can it be avoided where a wicked Prince is set upon the throne? If the king himself be as a devouring Lion, what will his officers and ministers be? This did Solomon view throughlie, and therefore saith: turned and beheld all the oppressions that are wrought under the sun.  
We may learn by his speech here, when he saith, I turned and beheld, for it doth us to wit, that he fixed and been the eyes of his mind even wholly, for the time, upon the oppressions that are wrought. He applied all the force of his wisdom and knowledge, to search this thing aright: and so did he ●● all other matters which he made trial of.  
This was a wise man's part; the eyes of a fool are in the corner ● of the world, as he ●aith in the proverbs▪ He looketh all abroad, upon all things at once and so hath no d●p●ight into my thing. For▪ as it is in things subich unto our bod●… sight, when we look with our eyes br●●● upon all, 〈…〉 nothing but superficially, or in a glimpse upon the 〈…〉, so is it with the mind, for the consideration of every particular vanity and miseri● in the state of this life.  
The wise heart ●e●●●th and taketh note of every thing particularly. But th● fool goeth through all▪ looketh round about, never furneth his eyes from one to another, to fasten them, and so knoweth nothing perfectly. God hath set men in the world to be taught by all things, but the most are wonderful negligent, not only about things here spoken of, but also in the holy word of God.  
Many are content▪ to read now and then at their pleasure certain chapters slightly, but who are they, or where are they almost, which d●o labour in deed to find out the will of God from point to point? who doth give himself with deep meditation to study the word of God? Is it marvel though all be full of fools, if we respect true wisdom? we have no promise to be wise unto God, unless we search for wisdom, and dig for it as for hid treasures Prou. 2. Be diligent 
Prou. 2.  than brethren; and God will bless ye: ye shall espy all the vanity of this world: ye shall be delivered from it, and find the way to true blessedness. God hath promised to bless the diligent, seek and ye shall find. Next let us consider what he found touching oppression, Behold (saith he) the tears of the oppressed and none comforteth them: and lo the strength is of the hand of those that oppress them, and none comforteth them.  
What a miserable condition is this, that oppressions are always so many & so grievous, and none to comfort the oppressed. Where there is strength & might, there they wrong the weaker, even as the stronger beasts do push and harm the feebler? there be multitudes of poor men in the world, whose wives and children, through oppression of the rich, have scarce bread to put in their mouths, or rags to hang upon them. The landlords set such rent of their grounds, that they labour and toil like horses, spend their strength, and can get nothing, which be the tenants. This is a cruel part, for they do even as it were, eat the flesh, and drink up the blood of these and of their children. And yet there is greater cruelty, they pluck away from the widow & fatherless that little which was left them. If there be but a cow, they will have it: let there be two or three poor babes, from whose mouths they snatch away the milk, it doth not move them. If there be a little commodity of house or land, what devices they have to wind it in, and to wring it away: they go as nigh as to the bed which they lie upon.  
This savage cruelty exercised every where upon the weak by those that are strong, doth cause many a salt tear to be shed. The smart is great, they may weep to ease their heart a little, but there is none to comfort them. The Lord doth look upon it, and will be revenged. For if this shall be heard, Go ye cursed into everlasting fire, prepared for the devil and his 
Math. 25.  angels, for when I was hungry ye gave me no meat, etc. How shall they escape which do snatch away the meat from the hungry? take heed all you that hold away other men's houses & lands, because they be not able to wage law with ye. Take heed you that grind the faces of the poor, and gripe them with hard bargaining. Take you heed also, that accept the person of the mighty, or judge for reward.  
The judge of the whole world doth lay up all these things in store against the day of vengeilie. Lay aside your cruelty; 
jam. 1.  visit the father less and widow in their distress, dea● your bread to the hungry, help them to their right which suffer wrong, and then shall ye have none of these tears of the oppressed against ye▪ which Solomon beheld under the sun▪ Princes and great men 〈…〉 whose place ye 〈…〉 in. Is it not God's seat▪ hath not he said ye are gods? ●e aught to be like him: He doth not abhorpe the poor. He is the father of the fatherless, and judgeth the wid●… case. He hath set ye up to be eyes to the blind, le●● to the lame▪ and arms to the weak▪ He give this in charge, open thy mouth for the dumb, deal in the cause of the poor, deliver the 
Prou. 31.  oppressed▪ judge the fatherless and widow●breake the ●awes of the wicked, and deliver the pray out of his teeth.  
If ye would execute this thoroughly, it should not bes●●d, I behold the rears of the oppressed▪ & there is none to comfort them. The rich men ● men of countenance are let in by and by when they come, the poor man is thrust back: some gentleman doth take away his land from him, to his utter undoing, he is not able to go to the law: he would make his case known to the prince, who will do it for him? he may well go and weep in a corner to himself. If he had any thing left he were even as good give it away as seek remedy, vules he have some friend. How w●e thy a matter were it, if princes & great judges would make the entrance for poor men easy untothem, by appointing such as should attend for that purpose, and that they would not be weary of the trouble. It would stay many oppressions, for they would be ashamed to do 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 ever been concerning this, let ●●●heare what Solomon addeth▪ Wherefore I praised the dead, which are now dead I above the living which are yet a liue● And I account him better than them both which hath not yet been▪ for he hath not seen the evil works which are wrought under the sun. He doth esteem the miseries, so many & so great which fall upon men by oppressions, that ●e commendeth the state of the dead, above the case of those which remain alive: yea he doth account him best at ease which hath not been. The dead, though they be now rid and freed, and in that respect better than the living, yet because they have passed through the calamities of this life, and borne their burden of them, ●e maketh them inferior to those which are unborn, because they have not seen the evil work that is wrought under the sun.  
He setteth this life before us, as a sea or gulf full of storms, unquietness and troubles, death is as it were the haven & landing place, where men are set free. But they are most at ease which never came in it, they have not felt, nor tasted of these bitter blasts, nor been tossed with us. This being true, what shall we think of those which seek felicity 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 damned. The godly, although of all other the most miserable in this world, (if we respect only the weight of afflictions) yet they be in joy after death, are happy that ever they were borne, & therefore it can not be said, that he which hath not yet been is better than they. I answer, that Solomon doth not respect any thing in this comparison, but that which is under the sun. He doth prove that under heaven, there is nought but vanity.  
He doth not in this place meddle with that which is out of the world: that is, either with salvation or damnation. We see the men that seek good in the world, do set those respects also aside: so that he dealeth now within their compass. Is this true, that respecting the miseries of this world, the dead be in better case than the living, & he that hath never been borne better at ease than they both? Is it not then also true, that he said, vanity of vanities, all is vanity, there is no profit to a man of all his travail under the sun? Why then do men set their heart upon this miserable life? what will they find in it?  
The next sentence setteth forth another evil which might make this life unpleasant, when he saith, I saw all travail and all perfection of the work, that this is the envy of a man from his neighbour, this also is vanity, and affliction of spirit. We have heard how miserable he judged this life by reason of oppressions: now he speaketh of that which addeth further misery. It is but a small thing which man hath allotted him here, even to rejoice in his works, and yet he can not enjoy the same quietly, or without vexation. God giveth skill in all manner of works which are wrought under the sun. The greater gifts he giveth, the greater perfection do they show in their works that have them. It is (after a sort) to be injurious to God himself, when men do not give the due praise unto such men that do so excel in gifts of skill. They should be honoured, and have matter to rejoice, but they be envy. The more perfect they be, the more doth envy repine. This springeth from vainglory, and covetousness withal.  
Men would be praised, and have the chief fame and profit of their science. If God have given more perfection unto an other, it grieveth them, they deprave, and disgrace all that ever they can. From hence do flow forth many annoyances, which make this life grievous.  
To conclude then (beloved) ye may see also out of this portion of Scripture that I have now handled, that the vanity and vexation of this life is very great, & shall ever continue. God give us grace to consider of it, and to be so much further drawn from things transitory.  
Amen.  
The end of the sixth Sermon.   

The seventh Sermon.  Ecclesiastes. Chap. 4. 
THe Fool foldeth together his hands, and eateth his own flesh.  
6 One handful is better with quiet, than two handfuls with toil and vexation of spirit.  
7 And I turned, and beheld a vanity under the sun.  
8 There is one, and there is not a second, also he hath neither son nor brother, and yet there is no end of all his labour, also his eye is not satisfied with riches: and for whom do I travel and defraud my soul of good? This also is vanity, and this is an evil affliction.  
9 Two are better than one, because they have a good reward for their labour  
10 And if they fall, one lifteth up his fellow: but woe be to him that is alone which falleth, seeing there is not a second to lift him up.  
11 Also, if two lie together they have hear, but how should one have warmth?  
12 Also, if one be to strong for him, two shall withstand him, and a threefold cord is not easily broken.  
13 A poor child that is wise, is better than an old king which is a fool, and knoweth not to be admonished any more.  
14 For he cometh out of the prison to reign, when this is borne poor in his kingdom  
15 I saw also all the living which walk under the sun, with the second child, which standeth up in his stead.  
16 There is no end of all the people, also of any that hath ruled over them, those that come after will not rejoice in ●im: this also is vanity and affliction of spirit.  
Ecclesiastes. Chap. 4.  
THe fool foldeth his hands, etc.  
This king goeth forward in opening the vanities of this life, which make it miserable The last time we heard what he beheld among the children of men touching oppressions, in which they show themselves so cruel beasts one to another, that they make the state of the living worse than of the dead. Also, of the envy which lighteth ●pon those that are wise, perfect, and prosperous in their works. In these he hath included many of the harms which one doth to another. It were enough to make our present estate nought, if there were no more but the injuries in body, goods and name, which we lie open unto continually, and must bear from others. But this is not all: for if there were none to hurt us, we are ready to annoy ourselves, and that many ways. Three sorts are here brought in, which are their own fo●s, and which heap miseries upon themselves: the slothful person, the miserable niggard, and the wilful conceited man. He beginneth with the slothful, because he had spoken of the perfection of travail in the former verse. Let a man travail with wisdom and perfection, he shall be envied: let him cease & be slothful, it is his destruction, as we shall understand by that which is here taught. There be harms on every side. The fool foldeth his hands, this is spoken of the slothful or idle person. It may be demanded how we know that he speaketh this of the idle, seeing he doth not name him: he saith not the slothful, but the fool foldeth his hands. The fool comprehendeth more than sluggards & idle persons: I answer, that the description is of a sluggard very plain & manifest. For whereas God hath laid this upon Adam and all his sons, In the sweat of thy brows thou shalt eat bread. Gen. 3. And he that will not labour, must not eat. 2. Thess. 3. He hath also given hands to that purpose. He that worketh is said to lay to his hands, & the works are called the works of our hands. Contrariwise, he that is idle is said to fold together his hands. It may then be demanded why he doth not name the sluggard, but use so general a name as fool? It is for special causes, for the idle which foldeth his hands, is almost a fool alone. Again: In the proverbs he saith, the sluggard is wiser in his own conceit, than seven men that can render a reason. He taketh himself the wisest of many, that he doth spare his body, when other take pains, and he is deceived, for it is to his great misery and destruction. The holy ghost doth of purpose set him forth to be clean contrary unto that which he boasteth of, and that doth nip sore.  
For so dealeth S. Paul with those which let go wholesome doctrine, and give themselves to vain speculations. He saith they be vainly puffed up and know nothing. 1. Timoth. 6. What can grieve such men more, than when they do look to be accounted the wisest of all, and to know more than any (he saith) they be puffed up and know nothing. So the sluggard seemeth to be very wise, and therefore he noteth him by the word fool, as by his proper name, for he hath a chief place among fools, can there be any greater folly, then to bring so great misery upon himself, that he eat his own flesh. We all do know that it is a great extremitis which causeth a man to bite and eat the flesh from his own arms. With such doth he compare the idle, because he doth devour himself. It will be said, it hath been seldom or never heard that any hath lain still with sloth, and fed upon his own flesh. We may not so understand Solomon, that the sluggard doth in deed eat his own flesh with his teeth, but denoureth himself with such misery, that it is all one as if he did. For as he speaketh in the proverbs, yet a little sleep, yet a little slumber, yet a little folding of the hands, together (there we may see who the fool ●s which is described by folding his hands) ●nd thy poverty cometh like a traveller, and thy necessity like an armed man: by this he telleth that poverty both come upon the fool that foldeth his hands unwares, and necessity taketh hold of him so strongly, that it can not be withstood. For the traveller cometh unwares, & the armed man cometh strongly.  
He saith also that the sluggard shallbe clothed with rags, & in very deed what followeth idleness, but shameful beggary? he doth want, he doth hunger, he doth use deceit & cozenage, yea he doth steal. He cometh to the stocks, to the prison, to the whip, and to the gallows, his wife and children are beggars. Doth not this man now eat up his own flesh? is not this a right fool, may he not be so called as by his proper name? the world doth swarm full of these fools, they be in every country, in every city, in every village, yea it is certain they be almost in every family, and many together in some house. For many have a glory to bring up their children in idleness and vain pleasures, this is gentry among a number. From hence spring so many ragged r●ges, so many 〈…〉, & sh●… as be now a ●aies.  
Let all men take 〈…〉 and be warned by this, that the fool foldeth his hands and eateth up his own 〈…〉. Bring up your children to labour, and honest travail, rich men's s●… it a disgrace, and an attain●●● to their blood; to do any honest work. If he be a gentleman, though he have not two g●●a●es by the year to spend, y●● he may not labour. He must spend his time in pleasures from morning to night, from the beginning of the week to the end, and all the year long, as any pastime groweth in season. These take not themselves ●● be of his house to whom it was said, In the sweat of thy brows thou shalt ●ate bread. They come of greater houses then to wor●e with their ha●●●, or to give themselves to honest travail or study.  
another ●●rt have b●ene soldiers: a man shall he●●e them ●i●●r● great oaths, & with him hanged, that will ●uer work again after he hath once served that way: these will follow harlot's and the di●●, (their hands be not folded up from such things) and can also take a purse by the high way side. Other ther● be which have been brought up at home, but yet the plough and the cart, or their ●●●●ations b● to mea●e for them, they ●a●e ●earie of them, and they must be saruing men, and in that course of life they loiter and are unprofitable. If they ware old or be turned out of service, they be in misery, they begs or steal. Thus we may see, that there be many of these fools which ●●ld up their hands, and eat their own flesh.  
It is (beloved) a cruel thing for a man to donor himself, to eat up the flesh of his wife and children's and this d●●th he that is slothful, because God hath ordained that by the labour of our hands we must nourish● ourselves & our families. God hath set us here for a few days to labour truly and painfully for our living. H●●e care of this ordinance, and remember what is said of the slothful▪ One handful is better with quiet, than two handfuls with toil and vexation of spirit.  
This sentence may be understood two ways: for either Solomon setteth it down as a doctrine, and then the sense is this, that it is better to have a smaller portion of riches with moderate care and travail, then to have great abundance with toil and vexation of spirit: and that is very true, and then is it set down as the mean between the slothful and the miserable drudge, spoken of next: or else he speaketh in the person of the slothful, showing how he persuadeth himself unto idleness, that he had rather far thinly and take his ease, then to weary himself with labour, for to get riches. It is a true saying, when it is applied against an over greedy desire or riches: yet is it a bad reason, as the sluggard useth it, to his purpose. For, he carrieth himself by it, not unto moderate care and travail to provide things necessary, but in deed into idleness, and beggeris. He saith, One handful, (that is, a little,) is better with quiet rest, than two handfuls with labour: But he hath not that one handful at his will, for the sluggard lusteth, and hath nothing, Prou. 6. Let it not seem strange, that the idle do abuse a true saying to colour their laziness: ye shall find it so in other vices. The prodigal ruffian beholdeth the covetbus niggard, and what saith he? There is a miserable caitiff, he maketh his money his god. I will never (saith he) be a slaves to my purse, I will make gold my servant, andiso he poureth forth so long as he hath any, and that riotously, where there is no need. The coustous man looketh upon him, O (saith he) yonder bea●● followeth his pleasure, he is an unthrist, he is worse than an Infidel (saith the Scripture) which provideth not for his family.  
Thus do men with true sentences seek to colour their sins, and are carried into extremities, and so doth the idle fool here. He seeth men labour, and take pains for their sustenance, and to provide somewhat for their children. O (thinketh he) these are foolish men, they vex & weary themselves, I had rather have a cup of beer and a morsel of bread with ease, then to have all their good cheer with the pains which they take. This no doubt, is a sweet reason unto flesh and blood, which shunneth labour, and is prone unto idleness and lust. It causeth thousands to seek easy occupations. Brethren, withstand this temptation, remember that God hath laid upon every man that he shall travail carefully in his vocation. As no man ought to set his heart upon riches, so ought all to beware of slothfulness, for it is a folly that bringeth great calamity in the end.  
Thus have we seen one sort of men that plague themselves: now followeth another. I beheld a vanity under the sun, there is one, and there is not a second, etc. He describeth such a man as punisheth himself with extreme care and labours to heap up riches, and can never have his eye satisfied: yea such a one as is a niggard to his own belly, and doth even grudge to bestow any good thing upon himself. When a man hath a wife and children, brethren or kindred, there be some bonds of natural affection, which may move him to lay up some what to give unto them. When it is so, there seemeth to be a just excuse, (as in deed it is commendable where measure is kept) but this is to be wondered at, that there should be so cruel a sickness in our nature, that a man being alone, having no son, nor any kindred to provide for, is yet so insatiable, that he can never think he hath enough, but doth continually whip and torment himself with thoughts and sorrowful cares, and with pains and niggardly pinching.  
He doth also give us to understand, how blind and foolish this man is. For, he hath not the wisdom to think in himself, for whom do I toil, and defraud my soul of good? If a man could but reason thus in his heart, I have plenty of riches, I have no child, I have no near kinsman, for whom do I torment myself with care to get riches? Why should not I enjoy part of them myself? It would a little ease him of his burden. Peradventure it will be said, there be few thus miserable. If a man would seek, he should hardly find ten such in a whole shire: why then doth Solomon bring it in to declare the misery of this life, seeing it lighteth but upon here and there an odd person? I answer, that in deed there be few to be found which have no child, nor nigh kindred, and yet are extreme needy, and of a miserablé niggardliness. But we must understand that he speaketh of a common infection. It is in many thousands, but he doth declare it, choosing such a person to set it forth in, as in whom the disease is broken forth, and hath nothing to cover it.  
Shall we think, that to want children and kindred, do breed this vile malady, nay that doth but detect it: As the world doth swarm full of idle fools, so is it certain, that there be thousands of these miserable hard men, which moil in the world as base drudges, to get and heap up riches for their children, which if they had no children, yet their disease would remain with them. He saith this is vanity, and this is an evil affliction. And doubtless who can deny but that the life of such men is most miserable.  
Now because this miser, though he be among men, yet liveth (if it may be called a life) unto himself, as he saith, he is one, and his mind cannot admit any fellow in that he possesseth, in which he pincheth his own belly, and saith it nay even when it crieth unto him for somewhat. He will set forth further evils and inconveniences of his life by showing the good which cometh of the contrary, that is, the society and fellowship of life. Two are better than one, they can do more work, and many works together which one cannot, and so they have a good reward for their labour.  
There be many commodities in labouring together. Companions are in society, if one of them fall, his fellow lifteth him up. But he which is alone and doth fall, woe be▪ to him, there is no help for him. If two lie together they are warm, but one alone can not be warm, if any do set upon one and would be to strong for him, two will be able to resist: and a threefold cord is not easily broken. Where men are linked together in society and friendship, they be strong and can not easily be injuried. By these his meaning is to show the manifold mischisfes which the worldly drudge coveting to live by himself, doth fall into.  
Let us note thus much, that men are dissociate and live a sunder, greediness of wealth is a great cause of it. They can not abide that one should have any gain by another, they will bestow nothing upon any to nourish love. And thus they draw evils upon themselves, and make their life full of miseries. Where he saith of the worldly drudge, that there is no end of all his labour, also his eye is not satisfied with riches, though he have neither son nor brother, I fear many will take none but such to be covetous: lest any should be deceived in taking this to be the only description of a covetous man, I will stand somewhat upon it. In deed it is the description of a covetous man, but yet of one that is in a deep degree of covetousness, yea of an extreme miser and drudge. A man may come certain degrees short of him, and yet be covetous, and so covetous that she Scripture calleth him an Idolater, making riches his trust▪ and so his God, he shall not enter into the kingdom of heaven.  
First, if a man have many children for which he is bound to provide by his travail, and to teach them to work, yet to have an insatiable desire for riches, to toil without end, is condemned, it is a savage thing, to live (which many do,) without society of neighbours, as ye shall see many so covetous that they admit no companions. I will say further, though he do not defraud his soul of good, but do feed of them, yea though he come to be after a sort satisfied and have enough, yet he may be covetous: for covetousness is not only in the greedy desire of having more, or in pinching the belly, but chief in trusting in riches. God hath given us our life, he hath commanded us to travail for sustenance, but yet so as that we depend upon him, and know that he doth feed us, & maintain our life. Faith in him, is she key of our store house, if we stay upon riches, as though our life were maintained by them, be guilty of couètousnes.  
Our Saviour saith, take heed and beware of covetousness, Luke 12. and then for example bringeth in a man, whose garners brought forth such store, that he had not room to lay it up: he pulled down his barns, and builded greater, and then he said, Soul thou hast enough laid up in store for many years, eat, drink, and be merry. Thou fool, this night shall they take away thy soul, etc. Here is one ye see, doth eat, drink, and is merry; hath enough for many years, and yet condemned as covetous. The wretched drudge here described by Solomon, goeth far beyond this, and yet this is not excused▪  
We have now in our days, it may be, but here and there one, which fitly in every respect agreed with this description. For though there be many that cannot be satisfied wish goods, that never rest toiling, that rob their own bellies, yet few of them be without children or kindred.  
Well, let it be they differ some what, yet they be but base drudges. Of the last sort, that is, such as stay and trust upon riches, there be infinite: for all are such, until God work in them the regeneration. Ye shall hear many say, I thank God I am not conetous, If I were sure to have enough but to live withal. I would have less care, and take less pains. It is in some sense, and as some speak it, as much as to say, if I were sure that Mammon my God were so great to keep me, I would wish no more. These men are afraid their riches will not suffice them and their posterity. For they imagine that their children can not live but by them.  
It will here be objected, that it is lawful and requisite to make provision, and to lay up for the children: and daily experience doth teach, that such as have little or nothing left, do full ill. I answer, we must so lay up, that we yet trust not to the riches which be uncertain, but to the living Lord. Our life dependeth upon him, and so do the lives of our children. And where it is said, they do full ill which have little or nothing left them, that is through unbelief. Is it marvel though the Lord suffer thousands of such as trust in riches, to be deprived of his blessing? They fail of riches, and have no God to stay: upon, and so do pilfer and steal. But such as fear the Lord, and trust in him, shall ve fed in the time of dearth. I have been young, and now am old (saith the Prophet) yet saw I never the righteous forsaken, and his seed begging their bread.  
We see also many left in wealth that come to beggary, and thousands left with nothing, which come to be well able to live. The parents which provide that their children may have provision made for the flesh, to fulfil the lusts thereof, do often give them a knife to cut their own throat. For they be idle, and riotous, and learn no good trade to get their living. If that be once spent which was left, they must beg, or steal. Thus I have stood somewhat largely, lest any should take none to be covetous, but such as to whom in every respect the description here made by Solomon doth agree.  
We must now come to the third sort of men which do plague themselves. We have dealt with the idle, & with the miserable covetous: there remaineth that fool which is wilful and conceited. He describeth him in these words, that knoweth not to be admonished any more. He hath such an opinion of his own wisdom, and is so addicted to follow his own brain, that let never so good counsel and admonition be given, he will not follow it. To make manifest how great the harm and damage is, which this man doth draw upon himself, and the mischiefs and snares into which he falleth, Solomon doth very excellently set it forth by comparison.  
This fool (for so he termeth him) let him have all the advantages that may be to such an one, yet shall they not deliver him. Age is a great matter to be regarded, and a great help to go through, because it hath seen much. Riches and honour, and authority especially when they be with the greatest, as in kings, must needs do exceeding much. But yet all these, that is, age, riches, honour, power or authority, shall not be able to deliver the wilful conceited fool, that knoweth not to be admonished, any more, from miseries and dangers, no though he be a king.  
This is the cause why he saith, better is a poor child that is wise, than an old king which is a fool, and knoweth not to be admonished. And to show how vn●esistablie this fool casteth himself ●owne, or how little those things shall ●elpe, namely his years of experience, ●is riches, honour and power, he setteth ●ne that wanteth all these in better case. For a poor child hath not experience: he ●anteth power, for both tender age and poverty bring contempt. He hath nothing ●ut wisdom, and that wisdom but of a ●ild, yet is he better than the other. Thus are we taught what mischief headstrong folly doth carry with it.  
But I must here make the matter a little plainer. It will be said, what is this to declare the vanity of life present. We shall seldom find such a king, and if it fall out oftenner, yet doth it touch but a few. I answer first that when this is a king, all the whole realm doth smart for it. A wise king is a great blessing unto all his subjects. On the contrary such a fool as is here described to be wilful, and not knowing to be admonished by wise counsellors, doth not only harm himself, but wrappeth all his kingdom in calamities. Great men draw many with them, they fall not alone.  
Secondly, I answer that Solomon doth not mean to speak this only of a king, but by way of comparison to include all other degrees of men. For thus must we reason, If an old king that is a fool, and knoweth not to be admoninished any more, be through his wilfulness & heady conceit, in worse case than a poor child, than other men of less power and wealth, though they be noble and rich can not be safe, and how shall the inferior sort of people then escape, I mean such as be wilful?  
Thus we see how it concludeth all sorts of men that be addicted to their own will, and be so wise in their own eyes, that they will not be counseled. Now let us see the difference between them, by which is laid open the harm which he doth to himself. The one he saith (which is the poor child) cometh out of prison to reign, also the other (that is the king which is a fool, and knoweth not to be admonished) is borne poor in his kingdom. Here is wonderful difference: the one out of poverty and affliction riseth up into princely estate: the other doth fall down from his dignity and power into calamity. We have example of this in holy scripture, poor joseph was sold for a bond man, he was cast into prison, and from thence he was lifted up to be ruler over all Egypt. Sedekiah did not humble himself before jeremy the prophet at the mouth of the Lord, 2. Chron. 36. and therefore he was cast down. All wilful fools are not kings or princes, and so can not fall so high. But miserable are the plagues if we behold them, among the children of men, which are wrought by wilful conceited fools. It is a common sickness, every man almost is wise, and many are so full with the opinion of wisdom, that they despise good council, and good admonition. Look what they set upon, they go through with it in a guard, they plague others & undo themselves, they be unrecoverable.  
For in the proverbs Solomon speaketh thus: If thou bray a fool in a mortar with a pestle among wheat, yet will not his foolishness departed from him. This is to be understood of the simple fool, there is no tawing that can bring him to any pass: instruction or stripes and all will not serve: a fool will be a fool still do what ye can. In an other place of the proverbs, he saith thus, seest thou a man that is wise in his own conceit, there is more hope of a fool then of him. ye see he leaveth little hope of a fool, when braying in a mortar will not serve. What hope is there then of this other kind of fool, that is of him that is wise in his own eyes, whom he affirmeth to be the harder.  
In this place he is called a fool, not that he is so silly as to want common sense, but because there is no greater folly then for a man to be wise in his own eyes. There be many of these fools which be crafty fools, they be deep in fetches, suspicious, vainglorious, and proud. It is not possible with words to express what inconveniences and plagues these bring unto countries, towns, and families where they bear sway: ye shall see them like unto unbridled colts. It is no marvel though Solomon did behold these, and bring them in as a part of the plagues which are under the sun. There be an innumerable rabblement of idle fools, which fold up their hands, and eat their own flesh. There be many misers which turmoil without end to heap up riches for they can not tell whom: they pinch their own bellies. There be also as we may well perceive, if we look upon the quarrels in law, and contentions among societies and companies, that there be also very many conceited fools, all is full of fools, the whole world is troubled with fools. If there be more sorts, they are not here mentioned, because these three are sufficient to be brought forth upon the stage.  
Learn out of this place a necessary lesson, when ye be to choose any to bear● office of government, either alone or together with other, take heed that ye make not choice of such fools, that is of such as be wise in their own estimation. Such men will trouble all, the more wit they have the more dangerous ye shall find them, the more wilful and heady, and the further of from receiving admonition. Men can live no pleasant life but where there is the comfort of society. Miserable therefore is the condition of this present life through the multitude of these three sorts of fools, which are most noisome to themselves, and bring vexation unto others.  
Let us go forward, I saw (saith he) all the living walking under the sun with the second child which standeth up in his stead. This is to be understood of the succession of kings, and great men of the earth. He spoke of an old king that is a fool, he doth in contemplation behold him thrown down from his throne, and forsaken of all his subjects, He doth also▪ behold them, even all the living that walk upon the earth, walking, or joining themselves with the new king, whom he calleth the second child that standeth up in stead of that old fool cast down. He nameth him a child, because he had made the comparison between an old king that is a fool, and a poor child that is wise. The fool falleth from his honour, the child cometh out of prison for to reign. He calleth him the second, because he spoke but of two.  
What then? shall the state of this second child, this wise king, be aught save vanity? Doubtless no. The sickness of the people is such, that he shall not be delighted in but for a time. Those that come after will not rejoice in him. He saith, there is no end of all the people, that is, no stop or stay, they never come to rest in any that have been before them, which may be said, those that have been rulers over them. The people delight still in new kings, the sun rising is honoured above the sun setting: and so the wise child coming to reign, findeth nothing but vanity, and sore vexation of spirit.  
The end of the seventh Sermon.   

The eight Sermon.  Ecclesiastes. Chap. 4. 
TAke heed to thy feet 
Verse. 17.  when thou goest unto the house of God, and be ready to hear, rather than to offer the sacrifice of fools, for they perceive not that they do evil.  Chapter 5. 
BE not rash with thy mouth, neither let thy heart make haste to utter a thing before God, for God is in heaven, and thou art upon earth, therefore let thy words be few.  
2 For as a dream cometh forth by the multitude of business, so the voice of a fool by the multitude of words.  
3 When thou vowest a vow to God, be not slack to pay it, for he is not delighted with fools: perform that thou hast vowed.  
4 It is better not to vow, then that thou shouldest vow, and not perform it.  
5 Suffer not thy mouth to cause thy flesh to sin, and say not before the angel that it is an error, why should God be angry at thy voice, and destroy the work of thy hands.  
6 For as in the multitude of dreams there be vanities: so in the multitude of words, but fear thou God.  
Ecclesiastes Chap. 4. 5.  
TAke heed to thy feet, etc. I did show you (beloved in Christ) that the purpose of king Solomon in this book is to teach men how to come to true blessedness. I did also note that it consisteth of two parts. For first he laboureth to draw men out of the wrong way, that is, from setting their hearts upon any thing under the sun, to seek good therein. And this hath he dealt in from the beginning of the book unto this place, as we have seen.  
Now by way of digression cutting of that, he toucheth the other, that is, the right course unto blessedness, which is in the true worship and fear of God. Our miseries be many and great, we feel it so: here is a wholesome medicine to ease and cure▪ us, if we take heed and apply it well. There is none of us so dull, but knoweth that felicity is in god, he is the fountain of happiness. We have this also engraven in our minds, that such only are blessed as be in God's favour, and therefore he must be worshipped, and his displeasure must be appeased.  
These points Solomon doth not touch at all, for he needed not: but how to seek God aright, and to worship him as he may accept and be pleased, that is the thing. For when it cometh to this, men fail and are foolish: they seek him, they worship him, feign they would have his anger appeased towards them, and be in his favour, but they do it so fond, that they be never the better but the worse. Let us therefore be taught here by Solomon, how to avoid so intolerable a mischief, which we be all ready is run into.  
Take heed to thy feet (saith he) when thou goest to the house of God. When thou goest to seek God, o● to worship him. For God did appoint a special place for his worship, the Temple in jerusalem. There he did so rea●ale himself, that he was said to dwell in it among his people: it was called his house. Here they were to offer gifts & sacrifices unto him. This Temple, and all the worship in ceremonies which was 〈…〉 unto it are taken away. For they were ordained but while Christ should come and finish our redemption, and therefore he said to the woman at the well, john 4. Woman believe me, the hour cometh and now is, that neither at jerusalem, neither in this mountain ye shall worship the father. And again he saith, that the true worshippers shall worship in spirit and truth. God revealeth himself in all nations of the world, and men are to worship him every where.  
But yet nevertheless these words do stand still unto us. We have God's house where he is chief to be sought and worshipped, even the public assembly. For God hath ordained shepherds and teachers to call the flock together, & to ●éed 
Ephes. 4.  them, Ephes. 4. There is special promise made of a blessing in the public assemblies. Where two or three are gathered together in my name, there am I in the midst of them. Matth. 19 The holy 
Math. 19  prophet of God did stagger when he beheld the prosperity of the wicked, and the affliction of the just, Psalm. 73. He could 
Psalm. 73.  not tell how to be satisfied, until he went (as he saith) into the sanctuaries of God, there God resolved him of his great doubt. We must therefore go to God's house to seek such blessings, and to worship and praise God together. No man can be a right worshipper of God in private, that doth not frequent the public assemblies, where God speaketh to his people. We must all of us, if we be wise, go to God's house: but that is not enough, mark what he giveth in precept: take heed to thy feet. This must needs be a borrowed speech: for we may not be so simple, as to understand it of the bodily feet. He doth not set down a charge to will men to look how they step in the way when they go to the Church. It is to be understood of the heart and mind, approaching to seek and worship God.  
It is therefore as much as to say, when thou wilt seek God & worship him, take heed how thy heart and mind do come, for thou mayest go awry. There is a right way, and there is a wrong way: if thou go in the right way, thou art blessed: if thou go in the wrong way thou dost mar all, thou shalt kindle God's wrath against thee. Then next he doth in general express which is the right way, and which is the wrong. The one is in these words, draw near to hear. The other in these, rather than to offer the sacrifice of fools, for they perceive not that they do evil. Solomon doth in a word set down that which Moses and the Prophets do so much and so often urge, namely that the true worship of God hath for the ground & foundation, sincere obedience. hearken to the voice of the Lord thy God in all that he commandeth thee: thou shalt walk in his commandments, his statutes, ordinances and laws. Thou shalt add nothing unto his word, thou shalt take nothing therefro.  
In this place he saith, draw near to hearken: that is to be understood that we must give ear unto that which God speaketh: for there aught to be no voice in God's house but his own. It is high sacrilege for any other voice but Gods to be uttered there. And Christ saith he is the true shepherd, his sheep hear his voice, but a stranger they will not hear. The true and faithful pastors, when they preach, uttering nothing but God's word, it is not their own voice, but his. There is one law giver, which is able to save and to destroy, we have then one sovereign Lord and King, even the King of Kings, and Lord of Lords: and first we must begin with this, to give ear unto his voice. We know not how to worship him: we may not worship him after our own devices, for of such he saith, they worship me in vain, teaching for doctrines men's precepts, he hath prescribed fully and perfectly in every point, how we shall worship him.  
We are therefore willed to draw near to hear. For if we fail in this, and will be worshippers, not regarding to hearken, we fail in the foundation and go awry out of the way in all that we do. Therefore herein, take heed to thy feet when thou goest to God's house: to hear and not to do, is not worth aught. Be ye doers of the word and not hearers only, deceiving yourselves. jam. 1. And our saviour saith, if any hear my words & do them not, I will liken him to a man that buildeth his house upon the sand▪ great is the fall of that house, Matth. 7. 
Math. 7.  The holy Scripture doth not account it worth the name of hearing, unless a man be a doer.  
Moreover, this is to be well observed when he saith, draw near to hearken, for it teacheth that the true worshippers must have a ready and cheerful mind to hearken. Love and reverence to their God, doth make them delight in his voice, and not that only, but the benefit which we receive by his word, he doth beget us by it, to be his children, as S. Peter saith. We are borne, not of mortal, but of immortal seed, the word of God which endureth for ever. Of his own good will (saith S. james) hath he begotten us with the word of truth: therefore let every man be swift to hear. By hearing the holy word, we become the sons and daughters of God. If we be swift to hear, and keep, happy are we. For our Saviour saith, Blessed are they ●hat hear the word of God, and keep it. To make this yet more plain, why we ●hould draw nigh to hearken, I will speak some what more of the new birth which is wrought thereby. We are all die nature the children of wrath, in as much as we be borne in sin. All that is in us is but flesh, that is to be crucified with the lusts and concupiscences. This mortification of the flesh through the spirit, is called the putting off the old man. This is wrought by learning, God hath appointed his word for to purge us. All our uncleanness is to be cleansed away by the pure word. Ignorance, heresy, errors, darkness, and unbelief, are expelled by it.  
Then further, there is the true image of God to be set up, which is called the putting on of the new man, which after God is created in righteousness and true holiness. The blessed spirit of grace breathing life and all good things into our souls, doth it by hearing the word. It is therefore the sweet food of our souls, the Preachers are called Shepherds, which feed the Lords flock. We may well see there is no coming to seek God, and to worship him, but this way. This is the right way, take heed to thy feet for to walk in it, draw near to hearken. Learn by the word of the Lord how thou mayst worship him aright.  
I will come now to the other part, which is the worship disallowed, called the sacrifice of fools. In old time, before the coming 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 esteemed the doing of those outward things so much, or accounted his worship to consist therein: but he regarded the inward faith, and integrity of heart.  
Those outward ordinances were but for helps to further faith: and true godliness. When they offered slain beasts in sacrifice, Christ was represented, and withal, 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 chief use, as though they had done the Lord a pleasure. This we may see by the Psalm. 50. And many are the complaints 
Psal. 50.  of the prophets against such worshippers. They neglect the holy doctrine of God, and be ignorant and unskilful in his ways, for which he calleth them fools in this place. He doth wish men to take heed of it, because these fools do nothing but sin, when they come to worship God. Al that they do is accursed and abominable, yea even their prayers & whols worship, yet (he saith) they do not perceive that they do evil. Their blind devotion to seek God seemeth to themselves a goodly ie well, and that is one great part of their folly. Thus we see the sense of his words.  
Now will I come to apply this doctrine more particularly, that we may know who they be that err, & how miserable their estate is. And first I will begin with the church of Rome and all Papists. This doctrine doth overthrow them, for this being true, they can not be the Church of God. There is no drawing near to hearken to the word of God among them, they have banished it and buried it. God speaketh not in their synagogues, but the devices of men are set up: therefore all their worship is the sacrifice of fools. They do sin, they be abominable and accursed in all their doings.  
It is a vain excuse when they allege, we worship none but the true God, we worship Christ. When ye see it plain that a man may go to Gods own house where his word is purely taught, and seeks to worship the very true God, and yet offer the sacrifice of fools, if he give not ear to be taught in the holy doctrine. How much more than where God speaketh not, but men's abominable inventions are set up. Let not this seem hard, but mark our Saviour doth cite out of the prophet jesay, Math. 15. This people 
Math. 15.  draw near me with their lips, and honour me with their mouth, but their heart is far from me, in vain do they worship me, teaching for doctrines men's precepts. There be a thousand abominations among the Papists, which make their worship to be the sacrifice of fools, but if there were no more but this, it doth overthrow them.  
I will come now to a second sort of men which deny popery, & yet care not for drawing near to hearken. They can not away with the preaching (at least wise) with the true preaching of God's word▪ I can not tell what I should term them, but our land doth swarm full of them in all places. These cry out for prayer in God's house. There is (say they) so much preaching that there is no time for prayer, good prayers are hindered. Yea (say these) the prayers be better than all their prattling, for so it pleaseth them to term preaching, by which God speaketh unto us.  
In deed prayer is a special part of God's worship, but if a man do not pray aright, though the prayer in itself be most excellent which he uttereth, it is the sacrifice of a fool, it is turned in to sin. Let us consider the causes. The holy Ghost willeth, draw near to harken, when a man will worship God. And great reason, God is our sovereign Lord, whom we are to serve. He is our king & lawmaker, whose will we are to obey and none other. He is our shepherd whose voice we must hear and follow 
john. 10.  him. My sheep hear my voice john. 10. He hath appointed & given pastors and 
Ephes. 4.  teachers to feed his sheep, Ephes. 4.  
How canst thou without contempt of God's majesty, yea without rebellion against the king, and renouncing thy shepherd, neglect to hear his voice? Thou art a blind fool, thou art so ignorant, that thou dost not understand the Lords prayer. Thou wouldst have God hear thee speaking thou knowest not what, & thou wilt not hear what he saith. What reason is it that God should regard those which regard not him? Read the first Chapter of the proverbs, and there ye shall see how wisdom complaineth against these ignorant fools, and denounceth vengeance, I cried, and stretched forth my hand, and ye regarded not, but despised my counsel, ye shall cry when your destruction cometh, and I will not hear.  
If this doctrine do seem hard, hear 
Prou. 28.  what is written Proverbs 28. He that turneth away his ear from hearing the law, even his prayer shallbe abominable. Is not this plain enough, to she we that God abhorreth the prayers of blind ignorant persons, which care not for his word? What shall we say then of persecutors of God's word? they must needs be worse, Our Lord and Saviour doth 
Math. 7.  call them dogs. Such as do not regard the precious and heavenly doctrine, he doth liken unto swine which care not for pearls, but tread them in the mire. Such as have the holy things of God offered them, and do persecute the bringers, he compareth to dogs which turn again and rend them.  
Consider now beloved, how woeful is the state of all these? The men which do not hearken to God's voice, but to superstitio●s inventions, those that despise and set light by the preaching of the word, or hear, and do not obey it: such also as be persecutors of the same, all their prayers are turned into sin, they offer the sacrifice of fools, God doth abhor them, and all their doings. Destruction and misery come upon them, they cry unto God but he doth not hear them, they be never the better: yea, they do increase their sin by praying. For (as he saith here) they do evil.  
I know it will be here replied, that the Scripture doth promise, that he which calleth upon God shallbe heard, and at what time soever a sinner doth reputes him of his sin, all his wickedness shall be done away. This must needs be true, but yet we must understand, that the prayer and repentance which are allowed before God, proceed from faith, which is God's gift, the work of the holy ghost, and not in a man's own power. Whatsoever 
Rom. 14.  is not of faith is sin, Rom 14. which is all one with that which our saviour doth teach john 15. Where he 
john. 15.  compareth himself to the true vine, and the faithful to the branches. The branch can bring forth no fruit except it abide in the vine, no more can we do any thing except we abide in Christ. All that is of ourselves is corrupt, yea even prayers. Nothing pleaseth God but that which proceedeth from the spirit of Christ, which those only have that are graffed into him by faith. And this is by the word, as he saith in the same place, if ye abide in me, and my word abide in you, ask what ye will, and it shall be done unto you.  
Wherefore brethren, receive this instruction of Solomon, Take heed to thy feet when thou goest to God's house, & draw near to hearken, rather than to offer the sacrifice of fools. Bow down with reverence, with fear & trembling, to hear the voice of your God, and to know and obey his will: then cry, & he will he are you, your prayer shall come up before him as sweet incense. Otherwise ye shall be but fools. Let us proceed to that which followeth. Be not rash with thy mouth, neither let thy heart make haste to utter a thing before God: for God is in heaven and thou art upon earth, and therefore let thy words be few. The former verse did give us instruction, that in seeking to worship God, we must give ear and hearken to his voice.  
Now in this he giveth rules how we are to speak unto him. For in God's house, the Lord God speaketh unto us, & again we speak unto him. He speaketh when the faithful shepherds do declare his word. We speak in prayer, in thanksgiving, in making promises & vows. Look 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. Contrariwise we be corrupt, and all that we speak is foolish and vile, unless it be ordered by his holy spirit. Therefore we must be taught of him how to speak: we may not come at adventure before the Lord to speak unto him, for he is a great king, and we are poor and base worms. He is full of glory, power, and heavenly majesty, we are dust & ashes. We ought to consider therefore into whose presence we come, and unto whom we speak: and this is it which he saith, God is in heaven, and thou art upon the earth.  
Our Saviour▪ prescribing unto us a form of prayer, leadeth us unto the same, when he willeth us to say, Our Father, which art in heaven. The necessity of this precept is to be esteemed from our disposition, how rude, how unreverent, & how unmannerly our hearts be, when we speak to the Lord. We door not in such sort speak unto an earthly prince, no no● to a man of mean worship. But to avoid this rudeness, and to come with due reverence, yea even with fear and trembling▪ before so high a Majesty, he willeth each man not to be rash with his mouth, nor to let his heart make haste to utter a thing before God, where reverence is set a part of him to whom he speaketh, a man doth hastily and rashly babble whatsoever cometh into his mind. But when he doth carry great reverence, he doth not speak but with fear and trembling, advisedly weighing whatsoever he doth utter. When we come to speak unto the God of glory, how wicked a thing is it to come unreverently, and yet men do it, and as boldly as it were to come before the meanest man upon earth. Nay there is no man would take it well, but think he were mocked and despised as a fool, if men should speak so unto him, as they do unto God. It is true that there be some outward signs of reverence, as kneeling or vowing, which is meet, but God doth look upon the heart. They babble and utter words with their mouth which they understand not, or speaking them, their mind is upon other matters. This is a foul contempt of God's majesty, a sin which shall be punished with the vengeance of eternal ●re. He that is rash with his mouth, & doth let his heart make haste to speak unto God, doth not reverence his glorious majesty: and yet ye see how such blind & gross hypocrites do glory in their vain babbling, even when they know not what they say.  
Let us consider beloved how to eschew this evil; how shall a man frame himself, that he may not unadvisedly & rashly speak unto God, but with reverence which is due, yea with fear & trembling? I will show ye. First consider deeply, of that he saith, God is in heaven. Consider I say what a great and glorious God he is. His majesty and power are above the heavens. He is just, holy and good, a hater of all iniquity and uncleanness: the fountain and giver of all good things: loving to the faithful, and a most terrible God to the wicked. Then look upon thyself, remember that he saith here, thou art upon earth. Thou art weak, base, sinful and miserable. What art thou to come before him? how wilt thou speak unto him? wherein shalt thou be regarded? consider thine unworthiness, cast down thyself in humility, with the sense and feeling of thy sins and beggarliness. Look what he doth promise to give, crave it earnestly with steadfast faith, and with a groaning spirit. Not thus when they come to speak unto God, are rash & foolish, they imagine that the very babbling of words is a service of God, and as the blind Papists thought, if a man did one day say more than his ordinary stint, God was in his debt: and we see how the foolish pardons are granted from the bishop of Rome, with condition that a man shall say over seven or ten ave Maries, and so many Pater nosters.  
Solomon giveth warning to beware of this: Be not rash with thy mouth, neither let thy heart make haste to utter a thing before God. To perform this there is need of deep meditation before a man pray: the unskilful and untaught in Gods holy word, can not meditate any thing but corruptly, and after the rotten brain of flesh and blood in vain imagination, and therefore they can not pray aright: they cast forth their words and desires unadvisedly, they come rudely before God, because they know not him nor yet themselves. By his heavenly word, the Lord doth reveal himself unto us, by the knowledge and light thereof we behold his glory, we are carried unto a wonderment and admiration of his excellency, we reverence him, we tremble before him. As by the word we behold God, that in him is life and all good things, so by the same we see and know ourselves, that we be very corruption & misery: we be poor, naked, and void of all good things. He is the bottomless fountain of holiness, life and joy: if we will have aught, we must draw it from him.  
This may lead us to humility, to hunger & thirst for his heavenly gifts: hunger and thirst be such things as no man can endure, but will speedily cry out for relief. The hungry and thirsty soul doth make as great hast unto God, and doth vehemently cry out to be refreshed: such doth God call for, such only doth he hear, all other do not pray, but babble. The prophet jesay chapt. 55. doth in the 
jesay. 55.  name of the Lord proclaim, Come to the waters all that be a thirst. The blessed virgin in her song, saith, that he filleth the hungry with good things, and the rich he sendeth away empty. Those be called rich which feel not their misery. And Christ saith, Come unto me all ye that travail and be heavy laden, and I will refresh ye, Math. 11. Again by the word 
Math. 11.  of the Lord, we see what he hath promised us. For we must ask according to his will, and not after our own fantasies & destres: we must also ask in faith & not waver, or else we shall receive nothing, jam. 1. Which can not be but where we 
jam. 1.  have his promise: we must give him thanks and praise with unfeigned hearts.  
All this is to be done as he willeth in few words, for it followeth after he had said, God is in heaven and thou art upon the earth, therefore let thy words be few. The faithful soul doth cry continually unto God: for being in continual need, it watcheth unto prayer. But yet the words are few. On the other side, the blind and foolish, as our Saviour showeth Mat. 6. use many words, much babbling, 
Math. 6.  and vain repetitions, for which they think to be heard. They wish and desire even as their blind fantasy doth lead them: they speak they know not what, they multiply words upon words, babbling upon babbling, supposing that they do a great good thing to please God. We are warned ye see, to take heed of such rashness.  
What are now all the prayers, the vows and thanks giving of the Popish Church? What is all the babbling of long prayers, either public or private, where the word of the Lord is not opened to the people? Can they have those former things which I noted? Is it possible that they should not be rash in speaking unto God? They think if they have tumbled over their stint and full number of prayers, all is well, they lay on tongue, they cannot tell what, neither do they much care, their heart is blind and wicked. When they have cast behind their backs the word of the Lord, & have filled themselves with lusts and vain pleasures, forgetting God, yet they must for fashion sake, have half an hour to ●umble over a sort of prayers, when the heart is drowned in security.  
These be fools, yea these bewray themselves to be fools, for he saith, that like as a dream cometh forth by the multitude of business, so the voice of a fool by the multitude of words. Look how a man's mind which is earnestly busied in the day time, doth dream of it in the night▪ and so out of the multitude of business the dream doth disclose itself, even so by many words the voice of a fool is bewrayed. We do account them fools which are full of words, and prattle unadvisedly of every matter: and what reason is it that we should not, as it is here said, take them to be fools which do so unto God? What shall we say then of all the popish worship, and of the Papists which do babble many words which they do not understand? what shall we think of those also which will have prayer with so many words, & so many turnings in & out in the public assembly, when thou vowest a vow to God, etc. This is another part of God's worship, about which he doth instruct. We speak to God in prayer, & in thanksgiving: so do we also in vowing vows: for we make a solemn promise to God either to do some good thing, or else to forsake some evil.  
In old time some of the kings of juda did cause the people to swear, that they would serve the Lord & clean unto him, and renounce the worship of idols. Holy men of God in their afflictions did vow and promise to God, that when he should deliver them, they would openly declare his praise. We have in baptism vowed to consecrate ourselves, even our souls & our bodies to God, by renouncing the devil, the world, and the flesh. If we go back from this our vow, how can we come rightly to God's table? for there we do also renew the same: we bind ourselves with promises unto God. There be also particular vows & promises, as every man hath cause. If we feel ourselves slack unto good duties, we are to stir up ourselves, & to bind ourselves by some earnest promise to God. If we be inclined to any vice, we are to do the like When we be in distress & seek help at God's hands, we promise upon our deliverance to be thankful and obedient. We must take heed in all these that we be not rash with our mouth, nor let our heart make haste to utter a promise. We must be well advised what we swear & promise to God. What a fault is it accounted in such as will promise much unto men, & perform little? do not all despise such persons? the fault is much greater when there is promise made unto God and not performed. He willeth therefore that he which hath vowed be not slack to perform his vow: they be vain fools which make promise and pay it not: & God is not delighted in fools, God is delighted in his true worshippers.  
Vow therefore and perform. For he saith, it is better not to vow, then to vow and not to perform: we are to vow unto God, and therefore it is evil not to vow: but it is a greater evil to vow, & not to do that we have vowed. Men are rash & afterward do repent, then seek they to excuse the matter that they did ignorantly: but this will not serve, for he saith, Suffer not thy mouth to cause thy flesh to sin, and say not before the Angel that it is an error: why should God be angry at thy voice & destroy the work of thy hands. He that rashly maketh vows to God, may very well be said to suffer his mouth to cause his flesh to sin, that is himself, a part being put for the whole. As often on the contrary, the scripture doth use to put the soul for the whole man. There is no excuse before the Lord Christ, who is the Angel he here speaketh of, when he saith, say not before the Angel it was an error, for he is called the Angel of the covenant, Malach. 3. Make 
Malach. 3  what excuse thou canst to excuse thy rashness, yet God's wrath shall be kindled against thee, he will plague & punish thee: he will (as it is here said) destroy the work of thy hands.  
It is a lamentable case, why wilt thou cast thyself into it? again he useth a comparison: In the multitude of dreams (saith he) there be vanities, so in the multitude of words. We see he likeneth those foolish vows made to God, unto dreams, which are but vanity, but fear thou God. Know thou well unto whom thou speakest, and be well advised, & keep thy promise. Thus we see briefly what is to be observed in our vows which we make unto God. Let us consider in some particulars who break these rules.  
And first for our general vow in baptism, we have promised to consecrate both our souls and bodies to the service of God in true holiness, by renouncing the devil and all sinful lusts. Then all such as despise God's truth and walk in darkness after the flesh, have beside all other there sins, this great burden upon them, that they be vowbreakers, they have broken their faith, & promise made unto God. It had been better for them never to have vowed, then thus to deal, they be in a bad case.  
Secondly those offend (as we see it usually come to pass) which in great affliction make promise if God deliver them they will glorify him, but are false. For God doth will us, Psal. 50. Call upon me 
Psal. 50.  in the day of affliction, I will deliver thee, and thou shalt glorify me. When a man hath lewdly spent his time, in riot, in drunkenness, in wantonness, in envy, hatred, and malice. If God strike him with grievous sickness, that his bones seem to rattle in his skin, and that he feareth death, then doth he tremble, then doth he desire that God will have mercy upon him, and then doth he make vows and promises: If God do restore me to health again, and give me life, I will never be the man I have been. I have lived a naughty life, I have dishonoured God, I have despised his word, I will hearken to his voice, & leave my naughty vices, and live to God's glory. How well were this, if men did as they say. But mark, and ye shall find the most part● so soon as ever they be recovered, & can but crawl out, fall again to their former ways, and be as evil, or worse than ever they were before. What shall we say of these men, are they not grievous offenders? I have observed some very wicked livers: God hath stricken them, and terrified them, so that with tears they have confessed their ungodly behaviour. They have promised and vowed, if God would restore them, to become new men. They have recovered, and become as vile in sin as before. God hath stricken them again, and they have died in fury and rage, without any appearance of grace, or remorse. Doth not this show that God's wrath is heavy against such faithless vow breakers?  
Let men (as he saith) fear God. Let them take heed how they dally with him, for sure God will destroy such, and all the work of their hands.  
Moreover when he saith pay that thou vowest, he condemneth all those rash vows which are not agreeable to the rule of God's word, which be not to his glory, or that be not in our power. For such vows are not to be performed. King He rod promised with an oath to the daughter of Herodias, that he would give whatsoever she should ask, to the half of his kingdom. She asked the head of john the Baptist, it had been much better for him to have repent of his rash oath, & not have performed it, then to shed the innocent blood of so great a servant of God. jephtha vowed when he went to war, that if the Lord should give him victory, at his return that which should first come out at his doors to meet him, should be the Lords, or else he would offer it for a burnt offering. Meaning, that if it were such as might be offered in sacrifice, it should: if not, it should be consecrate to the Lord. What warrant had he to make such a vow? how should it be to God's glory? He was punished, for his daughter (being his only child) first met him, and though it were grievous, he did with her as he had vowed: she was let go a time to bewail her virginity, & then put a part to the Lord, and restrained from marriage, for so they thought it must be, and it is said she knew no man: and by a decree the daughters of Israel went year by year, four days in the year, to talk with the daughter of jephtha: for it is too hard to charge a faithful man which slaying his daughter in sacrifice. Many have been deceived in so thinking, the Church of Rome will have men and women vow virginity. Our Saviour saith all men are not able to do so, to live unmarried, but those to whom it is given. To the same effect teacheth Saint Paul, 1. Cor. 7. They again reply and say, let 
1. Cor. 7.  a man ask, and he shall receive.  
But this is true against them, that he which receiveth that he doth ask, asketh that which God hath promised to give him: or else, if he take upon him that which God doth not promise to make him able to perform, he may ask, & not receive, for he tempteth God, and committeth a grievous sin. And we may see by lamentable experience, how God hath punished such rash vows: when the stink of that horrible filthiness which was committed every where by monks, friars, nuns, & priests, is not yet out of our noses. All such vows are abominable. Vow according to God's holy will, to his glory and praise, in that which he hath promised to inhable us by his grace to perform, and pay it.  
It is a sin not to vow such things: it is a greater sin, to vow and not to perform them. I will here end, not entering into that sea of foolish, rash, and undiscrete vows, which upon every occasion both men and women do take upon them, not considering to whom they speak. God of his mercy open our eyes, & keep us from this rash dealing with him.  
Amen.   
FINIS.