THE PREACHERS Proclamation.  
Discoursing the vanity of all earthly things, and proving that there is no contentation to a Christian mind, but only in the fear of God.  Ecclesiastes. 1.2. 
Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity.  
HENRY SMITH.  
Imprinted at London by William Kearney dwelling within Creeple-gate. 1591.   

THE PREACHERS Proclamation.  Ecclesiastes. 1.2. 
Vanity of vanities (saith the Preacher) vanity of vanities, all is vanity.  
THis book gins with all is vanity, and ends with fear God and keep his commandments: 
Eccls, 12.13  If that sentence were knit with this which Solomon keepeth to th' end as the haven of rest, after the turmoils of Vanity: it is like that which Christ said to Martha, 
Math. 10.40.  thou art troubled about many things, but one thing is necessary. That which troubleth us Solomon calls vanity; that which is necessary he calls the fear of God: From that to this should be every man's pilgrimage in this world. We begin all vanity, and never know perfectly, that we are vain, until we repent with Solomon. Therefore this is his first greeting and lesson to all after his conversion, to warn them that all is vanity: as if God had said to him as he said to Ezek. Cause jerusalem to know her abominations; 
Exe. 16.2.  as though men did not know their sins how vain they are, 
job. 15.31.  (as Eliphar saith) he believeth not that he is vain, which makes every man defer his repentance, until the hour come that sin will leave him, and then he is unwilling to depart because he is not ready. Therefore I have chosen this sentence, which speaks of nothing but vanity, to show how we take the way to misery, for the way to happiness, and turn the day of Salvation, to the day of vanity. Let every man think as I go why he should love that which Solomon repent, if we think Solomon happier now than he was before. This verse is the sum or contents of all this book, and therefore Solomon gins with it and ends with it, as if he should say, first this is the matter which I will prove, & after this is the matter which I have proved: now ye see whether I told you true that all is vanity, I may call it salamon's Theme: or the Farthel of vanities, which when he hath bound in a bundle, he bids us cast it into the fire: for after he hath done with them in his last Chap: and 13. ver. as though he would have no more thought of them, he turns away from them as if he had buried them, and goes to another matter saying: now let us hear the end of all: Fear God and keep his commandments, for this is the whole duty of man. As though he were exceeding glad, that after so many dangers through the root of vanity, yet God let him see the haven of rest, and brought him to the right end, and set him upon the shore, where he might see all his vanities: as Moses looked back upon his enemies, & saw them drowned behind him. The whole narration doth show, that Solomon wrote this book after his fall, when he had th'experience of vanities, and had seen the sollie of the world, what evil comes of pleasure, and what fruit grows of sin, he was bold to say Vanity of vanities, etc. which he avoucheth with such protestation, as though he would justify it against many Adversaries, for all the world is in love with that which he calls vanity. Therefore he puts to his name in the midst of his sentence, as if he would defend it against all comers: if any man ask who broached this strange Doctrine, the Preacher (saith Solomon:) to testify his hearty conversion to God, he calls himself a Preacher, besides all the titles he had before: as a witness of his vnf●yned repentance, as, if God had said unto him then being converted, convert thy brethren: so, when we are converted we should become Preachers unto other, and show some fruits of our calling, as Solomon left this book a monument to all ages of his conversion. Therefore they which writ that Solomon died in his sin, and that such a famous Instrument of God went to the damned, do great wrong to the worthy King, which gives them such an example to repent, and would correct their rash judgement, if they considered, first, 
Psa. 45.7.  that he was the clearest figure of christ (except Melchisedech) which passed all prosperity and all men in wisdom. secondly, that he was inspired with the holy Ghost like the prophets, 
1. Cro. 17.13.  to be one of the Pens of God to write his holy word, the word of salvation, which was not fit for a reprobate. thirdly: that God promised to his Father, that he would not take his truth and his mercy from him, as he did from Saul, 
2. Sam. 1●▪ 24  nor forsake him as he did Saul, but correct him in an other sort. Fourthly, 
Nehe. 13.6  that God is said to love him, 
Rom. 9  therefore as Paul concludes, that Jacob was elected, because God saith, Jacob have I loved: 
Gen. 27.  so we may conclude that Solomon was elected, because he saith, Solomon have I loved. Lastly, we may gather out of the seventh Chaptet of this Book, and 30. verse, and out of the 5. of the proverbs 14. verse, that Solomon had left his concubines and vanities, before he wrote these books.  
Therefore to say that the figure of Christ, the pen of the holy Scriptures, the man whom God loved, the wisest man that ever was died a reprobate, is presumption against the word, impiety against god, and wrong to the dead: although because of his grievous fall, in Idolatry & uncleanness, God left him in disgrace, and makes no mention of repentance, where he speaks of his death, 
1. Cor. 10.12.  that they which stand may take heed lest they fall, and see how easy it is to slip, by the example of him that was wiser than they.  
Thus having found as it were the mine, now let us dig for the treasure. Vanity of vanities, etc. This is salomon's conclusion when he had given over the world, and tried all things like a spy sent into a strange Country, as if he were now come home from his pilgrimage; they gather about him to inquire, what he hath heard, and seen abroad, & what he thinks of the world, and those things which are so loved amongst men: like a man in admiration of that which he had seen, and not able to express partitularlye one after another, he contracts his news into a word, you ask me what I have seen, and what I have heard, vanity saith Solomon, and what else, vanity of vanities, and what else, all is vanity: this is the history of my voyage, I have seen nothing but vanity over the world, carry this for the news from the Preacher, Vanity of vanities, Vanity of vanities, all is vanity, and more than vanity. So the further he did go, the more vanity he did see? & the nearer he looked, the greater it seemed, till at the last he could see nothing but vaninitie: when he was come to this that he did see all things vain, upon which men set their hearts, he was moved with compassion and could be silent no longer, but needs he must write to them which seek felicity (as he did) in transitory things, to warn them that they seek not any longer in these foolish things which have no stability nor contentation, but fly from them to the fear of God which hath the promises of this life and the life to come. Therefore he gins with all is vanity; as if he should say, love not the world nor the the things of the world, for I have tried that there is no certainty nor contentation in them. 
Eccle. 12.13.  Thus he draws them first from the wrong way, and then sets them in the right way to happiness, which he desineth at last to be, fear God & keep his commandments. When he had gone through a thousand vanities, then that comes in at the end: even like our repentance which stays till death. So his driste is to show that man's happiness is not in these things which we count of: but in those things which we defer. His reason is, they are all vanity; his proof is because there is no stability in them, nor contentation of mind, his coclusion is, therefore contemn the world, and look up to heaven from whence ye came and whether ye go. This is the scope which Solomon aims at, as though we did seek happiness, but we go a wrong way unto it, therefore he sounds a retire, showing that if we go on as we have begun, we shall not find happiness but misery, because we go by vanities: therefore to fright us out of this way, he breaks forth into an exclamation Vanity of vanities etc. Now, Solomon full of wisdom & schooled with experience, 
1. C●●●  is licensed to give his sentence of the whole world. For the spiritual man judgeth all things, his judgement is so certain, that it runs before the evidence, and condemns all for vanity, before he convince them to be vain. Never any judge did condemn so many together. Solomon resolved all the doubts of the Queen of Shaeba, yet Solomon never answered so many questions at once, as now: for what can ye inquire, but here you have an answer? ask him as the soldiers or harlots, or Publicans asked john, Master what is sin? vanity saith Solomon. what is pleasure? vanity too. what is beauty? vanity too. what is riches? vanity too. what is honour? vanity too. what is long life? vanity too. This is the state of things after the fall, all turned to vanity. This is no reproach to the things, but a shame to him, which so abused them, that all things should be called vain for him. What a testimony is this of him which should be the only servant of God upon earth, whom he created in holiness and righteousness, whom he framed to his own image, whom he placed in Paradise, & would have raised to heaven, to hear that he hath so polluted himself with every sin, that now he is nothing but vanity? this is a lamentable song, that will make him weep that tunes it, if he think what he saith, how his state is changed since Adam his Father died. Once God said that all was good, 
Gen. 1.  & now he saith that all is nought and vain, as though he forbade man that which he created for man: that is not salomon's meaning, to debar men from the use of creatures, although all things changed with man & became worse than they were, 
Rom. 8.20.  yet he doth rather show that man reaps nothing but vanity out of these things by reason of his corruption, then that the things themselves are vain, if they were well used: for even since the creation, Paul saith, 1. Tim. 4. that every creature of God is good, and nothing is to be rejected, if it be received or used with thanksgiving, for it is sanctified by the word of God and prayer: that is it which makes them profitable to us, which because it is wanting for the most part, therefore Solomon saith that all things are vain to us, not of themselves, but because they are not sanctified as they should be: therefore in the 2.24. the 3. 12, 22. the 5.17. the 8.15. he shows a way how we may make profit of all and rejoice in our labours, and find a lawful pleasure in earthly things, so often as he calls to the use, lest we should err is the monks and Eremites have done before, mistaking these words, when he saith that all is vanity, they have forsaken all company and government, and office and trade, and get themselves into the wilderness among beasts, to live in quiet and silence, saying that men could not live in the world and please God, because all is vanity: so while they counted all things vain, they became vain themselves, and left those blessings which Solomon enjoyed after this knowledge, more than he did before.  

Psal. 62 9  Therefore it is vain man which Solomon reproveth which is not only called vanity, but lighter than vanity: if he did not use things vainly, nothing should be vain in the world, whereas now by abuse we may see sometime as great vanity in the best things as in the worst; for are not many vain in their knowledge, vain in their polices; vain in their learning, as other are vain in their ignorance? Was not the wisdom of Achitophel a vain thing, the swiftness of Hasael a vain thing, the strength of Goliath a vain thing, the treasure of Nebuchadnezer a vain thing, the honour of Hammon a vain thing, the beauty of Absalon a vain thing, the knowledge of the Scribes a vain thing, the devotion of the Pharisees a vain thing? By this you may see that vanity is bold when she breaks into houses and Churches and palaces. Now we may say, & none will redress, vanity may come to infect, where truth may not come to reprove, is it not time then to sound this alarm again Vanity of vanities, vanity of vanities, all is vanity? If we could hear how vehemently and how pittifullye Solomon pronounced this outcry, happily it would move us a little to hear, how he did exclaim of his own life, & condemned himself as it were by the sound of a Trumpet that all might hear, for we are all by nature such deaf adders, that whether the Prophets come piping, or mourning, or crying, they go away from us again like Jeremy, crying, 
jer. 51.9.  we would have cured Babel, but she could not be cured. Therefore Solomon speaks thrice like a crier, Vanity of vanities etc. as the mother which would feign make her son to hear, she doubles & trebles her words, and what my son? and what my son of my womb? and what O son of my desires? so when God would stir up men to heaven, he crieth thrice to the earth, earth, earth, hear the word of the Lord: so when Solomon would dissuade from the company of the wicked, read Pro. 4.14. how often he repeats the charge, Enter not into the way of the wicked, walk not in it, avoid it, go not by it, turn from it, and pass by it, as though he would never have done, or as though we would never hear. So Christ when he taught Peter what was his duty, rehearsed it thrice, feed, feed, feed. 
joh. 21.1.  Joseph showeth the reason of these repetitions when he tells Pharaoh why his dream was doubled, because the matter was important and certain: therefore when Solomon repeats this saying so often, 
Go. 41.32  he calls for audience, as though he had some weighty and great matter to utter, such a point of wisdom is it for every man to know, that all is vanity, if we direct not things to their right end as when the holy Ghost would signify that God is all holy, he repeats thrice, 
Esa. 6.3  holy, holy, holy: so when he should show that man is all vain, thrice he repeateth vanity, to show, how hardly man believes that he is vain: 
job 15.3  therefore he brings in three assertions as it were witnesses to prove it, all agree upon the same words, but that the last is more plain & saith, that all is vanity, that is, that man is not only changed and become vain, but for the vanity of man as the Apostle saith, the creatures are subject to vanity, 
Rom. 8 20  & have not that glory & liberty that they should have for the sin of man: A spiritual eye doth see some vanity or other in every thing, as appeareth betwixt Christ and his disciples at jerusalem, 
Luk. 21.5.  they gazed upon the building of the Temple as a brave thing, and would have had Christ to behold it with them, but he did see that it was but vanity, and therefore said, are these the things that ye look upon? as if he should say, how vain are you to gaze upon this? If Christ thought the beauty of his Temple were but a vain thing, and not worth the sight which yet was built & beautified, so by his own prescript, how should Solomon express all the vanity of the world, to which all men have added more and more since the beginning? therefore as if he wanted words to express it, as he did see it, he breaks forth into an exclamation, and repeats the same often, Vanity of etc. as if he should say, I cannot speak how vain the world is, but vain it is, and very vain and nought but vain, speaking as if he had the feeling and sense of it, as though the world stood naked before him, & it grieved him to see it, he cuts his words in chiding manner, and makes short ridance, as if it grieved him to speak all that he knew: therefore that which he speaks, he speaks roundly, that if they read no more but sleep all the Sermon time after, yet the first sentence shall strike a sting into their hearts, & leave a sound behind to waken them when they are gone, as many (you know) remember this sentence, which remember no sentence in all this book beside: who hath not heard vanity of vanities etc. though few have conceived it, this is the phrase of Scripture, when the holy Ghost would commend the song of Solomon above all other songs, he calls it the song of songs: when he would exalt the heavenly King above all other Kings, he calls him the King of Kings: so when he would note a vanity, and yet a greater, and a greater than that which is the greatest of all, he calls it vanity of vanities etc. as when we would note a great fool, we will say a fool of fools, a sin of sins, a servant of servants. These are scornful names of the world & homely titles to give our pleasures, to call them vanity of vanities, & again vanity of vanities, & yet again vanity, as though we would provoke them to fall out with us, like a man which sharpens his enemy with taunts, when he would egg him to fight, he might have mollified his terms before he condemned the world thrice: but the world is no changeling that Solomon should change his judgement, but vain it was, and vain it is, and vain it will be: and therefore thrice vain world he may call it. First vanity, strait vanity of vanities, and suddenly all is vanity, what a transcendent is this? as though it increased while he spoke, so fast groweth this weed to worse and worse like the Image which appeared to Nabuchadnezer, the first part was of gold, the second of silver, the third of brass, 
Dan. 2.  the fourth part of iron, the fift of clay, and so by many changes the world grows worse and worse and all they which follow it: when a man gins to like of pleasure and opens the door of one vanity which he loves, strait as many vanities flock to him as Solomon had concubines, till the Temple of God be like a den of thieves. Therefore when Solomon beheld such a plurality and tot quot of vanities, like surges coming one upon another in pleats and folds, he spoke as though he would show us vanity, hatching vanities, Vanity of vanities, all is vanity. The first saying doth pass without let, but the last rubs and sinks not into the hearts of men so easily as it is spoken. Me thinks I hear some dispute for Baal, and bids Solomon stay before he comes to all is vanity, it may be that sin is vanity, but shall we condemn all for sin & pleasure? what say you to beauty which is nature's dowry and cheereth the eye as sweet meat doth the taste? beauty is like a fair picture, take away the colour and there is nothing left: beauty in deed is but a colour and a temptation, the colour fadeth and the temptaton snareth. But what say you to riches which make men Lords over the rest and allow them to go brave, lie soft, and far daintily, and have what they list? riches are like painted grapes, which look as though they would satisfy a man, but do not slake his hunger nor thirst: riches in deed do make a man covet more, and get envy and keep the mind in care. But what say you to honour, which sets a man aloft, and makes the knee bow, & the tongue sooth, & the head stand bare, as though they were other kind of creatures, above the nature of man? honour is like a King in a play, when his part is done his ornaments are taken from him, he which held the basin to him is as good as he: honour in deed may command all but life, he makes a fair show now, but when death comes all is one. But what say you to profound knowledge in deep mysteries which makes men sought unto, and called deep Clerks and great Doctors? 
2. Sam. 11.  knowledge is like the letters which Vriah carried against himself, so knowledge carrieth a greater judgement, and often times condemns the bearer: knowledge in deed without virtue, leaves a man without excuse, and is a witness against him because he understands what is good and will not do it. Yet there is an other darling of account behind, what say you to long life, which causeth a man to see his children's children, & makes him reverent before the people? long life is like a long night, when a man cannot sleep, so age is wearisome with sickness, and strives with itself, because it cannot walk, nor talk; nor hear, nor taste, nor sleep as it is wont, therefore it wisheth often the night were gone, that the pain were passed: in deed he which sees many days, sees many miseries, and therefore what is not vain in life, sith life itself is vain? show me the light which will not darken? show me the star which will not fade? show me the fruit which will not corrupt? show me the garment which will not wear? show me the beauty which will not whither? show me the strength which will not weaken? show me the time which will not pass? and I will reclaim it, all is not vanity: but if all things vanish then all things are vain: yet this will not go for truth before men have smarted for the trial. 
Pro. 12.12  Some are so vain that they count nothing vanity: 
Pro. 14.9.  but that which is vainer than the rest, delights them most: for there is as it were a common wealth of vain persons, and he which can be vainest is like a King of the rest. 
Pro. 28.4  Some are of this mind that they think all is vanity, but that which they love, and therefore they call them vain, and curious, & fantastical, which speak against their vanities, and say that it is necessary to be vain, for they can not live unless they deceive: they cannot please unless they flatter: they can not be believed unless they swear: 
Act. 19.24  they cannot be esteemed unless they royste: 
jonah. 2. ●  as Demetrius thought that he should beg unless he might sell images.  
There is an other sort, like the buyer in the Proverbs: 20.14. which saith, it is nought, it is nought, but when he is gone a part, he boasteth: so they will say of the world it is nought, it is nought, before men and swear that all is vanity, but when they are gone a part, they reconcile themselves unto it, and kiss with her, and promise to be vain still, but they cannot abide to be counted vain, the vainest man that is. This shows the folly of the world is so open and shameful, that her lovers must needs condemn her: you shall hear them say often times it is a vain world wicked world, a naghty world, yet they will not forsake it to die: like dastard soldiers who rail against the enemy, but dare not fight against him. All is vanity, but this is vanity of vanities, that men will follow that which they condemn, but this is that every sinner might condemn himself: for the conscience must judge first, than God, as our Saviour saith, out of thine own mouth, and so out of thine own heart I will condemn the naughty servant: showing that the wicked condemn themselves before they are condemned of God. These are the world's fools, which care not what is their end, so their way be pleasant. O that here were an end of vanities, but a greater vanity is behind; for our religion is vanity, like the Scribes & pharisees, having a show of holiness, as th' apostle saith; he could call it but a show of holiness, not worthy to be called holiness, but like holiness: yet the most part have not so much as the show of holiness, as the Pharisees had, but are vain in show, inside & outside too. Thus we find nothing yet but vanity. I cannot lead you from one to an other, to show you the several vanities of every person, or every thing, because Salo. saith all is vanity. How many sins than have we to condemn us, whose vanity is sprinkled in every thing, which have not only so many vanities as there be things, but many vanities in every thing. As in our fare, how many vanities are there? which make us rise sometime sick, sometime sleepy, sometime drunk. Yet there are more vanities in our sports, laughing, swearing, & jesting, and scoffing, and dallying, & playing with the scriptures: which oftentimes leaves such a sting behind, that we had rather have lost our sport, then feel the worm after. Yet there be more vanities in our apparel; ruff upon ruff, lace upon lace, cut upon cut, 24. disorders, to the third & fourth degree, as if our apparel were apparelled, that if ye could see how vanity herself would go if she did wear apparel, she would go even like our vain women, for she could not go, nor look, nor speak vainer, who doth not know that these are vanities, and that they might leave them if they would, but that ye might see there is a heart within, vainer than the apparel which is without? therefore when these vanities are worn out, they will have new, and when those are worn they will have new, and still new till all be spent upon vanity, and then they begin (like the prodigal child) to see how vain they were when they have bought wisdom with sorrow. What would Sal. say, if he should see how vanity is grown since his time, unto what a height she is mounted, what a train follows her? that there is no prince in the world hath so many attendants as vanity: she was but an imp then, but now she is a mother, & who can number her sons and daughters? the child reigns in playing, the mother reigns in dandling, the Father reigns in giving, the courtier reigns in spending, the soldier reigns in boasting, the smith reigns in striking, the traveler vain in talking, the merchant vain in swearing, the gentleman vain in building, the husbandman vain in carking, the servingman vain in soothing, the young man vain in sporting, the old man vain in coveting, the papist vain in superstition, the protestant vain in conversation: every Vanity is so pleasant to one or other, that they cannot miss one. So she god's by sea and by land, and more disciples flock unto her, of gamesters, and swearers, and players, and tipplers, and huckslers, and suitors, and courtiers, as thick as the flies of Egypt, which buzzed in their ears, and their eyes, and their necks, before and behind, that a man cannot set his foot but upon Vanity. As the waters covered the earth when but eight persons were saved: so Vanity hath covered it again: a worse deluge than the first, because it hath not suffered eight persons to escape, but every man is tainted with some vanity or other: which God seeing in that place & city which should be best in the world, (that all men in the City were vain) calls it the city of vanity: so we may say the world of vanity, because she hath an interest in every person of it. She sitteth upon the earth like a serpent, & hatcheth all the sins which ye see among men: as full as heaven is of bliss, so the world is fraught with vanity, court, city, and country, whether doth not vanity go, but to heaven? Seeing then that vanity is so extolled amongst men, Solomon gives this sentence, 
Lu. 10.40  that all is vanity. Christ, like a moderator, concludes upon it, that there is but one thing necessary: therefore let our sentence be like his, for surely if we had Sal. repentance, we should see such an image of vanity before us, as would make us cry again & again as often as Solomon, Vanity of vanities, vanity of vanities, & all is vanity. What a sweet sentence is this from a king? (whom one would think may live as he lift) to say that all is vanity. O that we might hear kings speak so again, for it is a speech which had need to have some to countenance it: for none are counted vain now, but they that speak against vanity. Yet many had rather try it with Solomon, than believe it with Sal. & while they try wandering with him, some are taken out of their way, and cut short of the time which they set to repent; from others God taketh away his grace, so they never return, because their guide is gone. This the holy ghost pointed at, when he saith, they followed vanity, 
2. Kin. 17.13  & became vain: showing that the things which we follow, will make us like themselves, and lead us, whether they belong to heaven or hell. In Rom. 8.20. vanity is put for destruction, but it is never put for salvation. If other creatures are subject to a kind of destruction for the sin of man, as Paul showeth, what destruction shall light on man for his own sin? therefore let our sentence run with Sal. vanity etc. We would afford the world better words and fairer titles than vanity of vanities. But call it what you will, Solomon shows what it is, and what we will say in the end when we have tried it, than vanity of vanities: yet it is comfort of comforts, glory of glories, life of lives. But as Laban showed himself at parting, so at parting you shall see how it will serve you: they seem pleasant vanities, and honest vanities, & profitable vanities, but David calleth them deceitful vanities. Imah oomes after and cales them lying vanities: that is, which promise pleasure and profit, and all, but deceive all. When they should perform they play Laban, which gave Leah for Rachel. If they be lying vanities, and deceitful vanities, then are they wilful and miserable vanities. Therefore if we be not come to salomon's conclusion, to think that all is vanity, it is because our vanity will not suffer us to see the vanity of other things. When we have proved like Solomon, as fast as every man groweth in knowledge and experience, so he gins to cry vanity, and after that vanity of vanities, and at last, all is vanity: so we contemn not all at once, but one sin after another, one lust after another, one pleasure after another, till at last we count all vanity: and then we are come home with Solomon, and may be preachers unto other. Thus I have showed you, as it were, a line of vanity, you may look about you and see the whole body, for if she be any where in this land, this is her Pontifical sea, where she is never non resident. Now I will leave you to examine this saying, whether all things have not been vain unto you yet: if they have been vain to you, and yet are good in their own nature, then think you how vain you are, who have turned so many good things to vanity. Yet to set you in the way before I end, I will answer them which ask if all things be vanity (as Solomon saith) tell us what we shall choose that we be not vain. Christ saith that one thing is necessary. Is Solomon contrary to Christ? No: therefore one thing. Salo, excepts two, Fear God, and keep his commandments: this doth extol godliness, that all things are put under her feet, and counted vain besides her. Therefore if all be vain but this, let the tempter take thee up again, and show thee the kingdoms of the world, when he saith, All these will I give thee: thou mayst say, all these I contemn, for all is vanity. What then? turn away mine eyes saith David, and mine ears, and my heart too from vanity. Try and prove thou no longer, for Sal. hath proved for thee, it is better to believe him, then try with him. Therefore now it remaineth that as they brought forth their vain books after Paul's preaching, and cast them into the fire: so ye should cast out all your vanities this day, & sacrifice them to God, for they have been your idols, therefore bury them as jacob did the Idols, that never man see them after: and as God gave job other children, so he will give you other pleasures. Fear not that your joys will go away with your vanities, as many think they shall never be merry again, if they should be converted to religion, but as David danced before the ark, as merely as Herodias danced before the king: so know undoubtedly, that the righteous find more joy in goodness, than ever the wicked found in filthiness: nay saith David, more than they can find in riches or honours, when their wheat and wine abound. As a horse is a vain thing to save a man, so all these things are too vain to make a man happy. I appeal to yourselves, if ye have tried the pleasures of vanity already, as I know you have, whether ye may say with Paul, what profit have we of those things whereof we are ashamed? no profit, but shame, and grief, and guilt, and dreadful execution of judgement. As Solomon calls folly the inheritance of folly, 
Pro. 14.18.  so vanity is all the inheritance of vanity. Ten times Laban changed jacob's wages, but ten thousand times sin hath changed your wages, & deceived you with other success than you looked for, 
Esa. 22  like Shebna, which built his sepulchre in one country, & was buried in another: and yet how many changes are behind you know not, for if ye did, you would make inquisition, & banish them at first, for whensoever you go about to cast them out, they will say still like the devils, that thou tormentest them before the time. It seems that many are touched with compassion of this, and therefore reprieve their vanities and slack th' execution, as though they were afraid to offend the devil. Even we perhaps are yet in the trace of vanity, hunting with Solomon to find that which we love, and find it not, because we seek out of the way, what is the remedy? so run; saith Paul, that ye may obtain, you have tried the evil way to happiness, now try the good way, & then that which ye love now, shall not only seem vain, but vanity of vanities, that ye will marvel how ye could love them so long, and would not be in that dotage again with them for all the world: until these earthly things seem vain, no heavenly thing shall seem precious, therefore lose no more time, the day comes when vanity of vanities shallbe turned into misery of miseries, and all is vanity too, all is misery: there is a certain place called hell, there God keeps general sessions, there justice shall sit to examine vanity, who hath embraced her, and who hath forsaken her for God, and he which made his pleasure of sin, so soon as he hears this doom, depart ye wicked, shall go down by a black way, with many a sigh and sob, from God, from the Angels, from the Saints, from joy, from glory, from bliss; with the fiends of hell, to sup in the palace of darkness, with the princes of horror, at the table of vengeance, in the chair of calamity, with the crown of death upon his head, and he which tempted him to sin shall plague him for sinning, until he cry with Cain, my punishment is greater than I can bear. Gen. 4.13. for all the griefs, and fears, and thralls, & troubles, which fed upon him while he lived, shall meet in an hour, and exceed them so far, that he shall think that he suffers for all; and marvel how any torment can be lest for other. What faith or fear have they which go dancing and leaping to this fire, like a fool which runneth to the stocks? how happy were it for men as we live in these days, if there were no judgement at all? what will we answer when he who made Solomon to write this, shall ask why we would not believe it? what shall we say when he which came from his kingdom to bring us unto it, demands why we did turn the day of salvation into the day of vanity? If ye cannot excuse it here, how will ye defend it there? we were born in vanity, we live in vanity, but we would not die in vanity, because no man looks for any good of his sins, after he is past this world: therefore let us remember, that whither the vain men are gone, thither vain men shall go: there be not two ends for sinners, but one; what a woeful bargain will it seem then to remember, that thou didst sell thy soul for vanity. If any thing will reclaim us, this will be a terror in our hearts, to think that we shall give account unto him that will measure to us as much misery, as we have taken vanity. Therefore as Abner said to Joab, knowest thou not that it will be bitterness in the later end, 
Sa. 11.26  so let every man consider with himself, though his vanity be sweet now, yet they will be bitter in the end. As Ammon, after he had fulfilled his lust, did hate Thamar (which defiled him) more than he loved her before: so when the spurt is past, and death looks us in the face, we shall hate our vanities more, than we love them now. All this doth conclude that which our Saviour said to Martha, but one thing is necessary, which God grant we may choose for his son jesus Christ, and then we have learned this lesson.  
FINIS.