THe wordes of Ecclesiastes , &c.

This Inscription of the booke sheweth whose doing it was , when it is said , they be the words of Ecclesiastes , the sonne of Dauid , king in Ierusalem , this was king Solomon . They be his wordes , and his writing . Hée set it foorth for an instruction of Gods people in all ages .

If any will obiect , that here is no proper name mentioned , and all the kinges of Iuda were the sons of Dauid : why might not this Ecclesiastes bée Ezechia , Iehosaphat , or some other of the godly kinges , before , or after them . I answere , that the sonne of Dauid , which wrote this booke , was he that did excell in wisedome all that were before him in Ierusalem , ( as it is expressed in the 16. 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. wisdome , wisdome is granted vnto thée ▪ and riches , and honour , so that there hath not béene the like among the kinges tha● haue béene before thée , neither after thée shall there be the like .

It may be demaunded , why he doeth not , ( as in the Prouerbes , & in the Song of Songes , which hée made of Christ and his Church , ) call himselfe by his vsual● name , Solomon , by which hee was be● knowen : but doeth take a strange name ▪ not vsed elswhere in all the Scriptures ▪ For through this booke hée calleth himselfe in Hebrewe , Koheleth . In déed , this is somewhat to be stood vpon : and I will briefly shewe you the reason of it , which is to be gathered from the signification o● the word .

The Gréekes 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 sence . But we neuer finde any Prophet , Priest , or Teacher , in all the whole Bible , called Koheleth : & doubt●esse , if he had meant to call himselfe a ●reacher , he would haue said , The words ●f Kohel , rather than Koheleth , which is ●n the Feminine gender .

Kahal is an assemblie , & congregation of people , or the Church . Koheleth might ●ery well carie this signification , to be one that doeth gather the same together , or that doeth speake in the assemblie : but that he vseth ( as I said ) the Feminine gender , and therefore it carieth the most ●itte sence , that he calleth himselfe an Ecclesiasticall person , ( not as we call them Ecclesiasticall which beare office in the Church-matters ) but a person that is of the Church , or a soule vnited to the church , or speaking in the church . Whereby we may perceiue , that this name is a nots for euer of his repentance , how that hée forsooke the euil into which he had fallen , and turned againe to the Lord his God . For the holie Scripture doth testifie , that Solomon did marrie outlandish women , which were Idolaters , they drew away his heart , so that he sinned , and fell grieuously . He was reproued of God for it , 1. Kings . 11. as we read , 1. Kings 11. He made this booke , to remayne as a publike record of his returne , and therfore he is Koheleth , a person , or a soule reconciled to God , and to his Church . In this sence we may call him Ecclesiastes .

I know it will be replied by some , that the word of God doth not any where testifie , that Solomon euer repented , after his great fall , but leaueth it in doubt : and to proue his repentance by this one title , by which hee doeth name himselfe , is but a weake reason . For , let the signification of the name be certaine , yet is it vncertaine , whether he wrote this booke after his fall . To this I answere , that he did write it after the long triall and experience which he had made in all things vnder the sunne , and no doubt , after his fall . For , touching his repentance , although it be not said any where , in these expresse words , Solomon repented : yet may it bée proued by necessarie consequence out of the scriptures , that he did vnfaynedly repent .

I reason thus . He was one of Gods elect , therefore he returned to his God by true repentance , séeing it is vnpossible , that the elect should perish , Math. 24. To Math. 24. proue that he was Gods elect , I first alledge that which was said to Dauid at his birth , 2. Sam. 12. & which Nehemiah 2. Sam. 12. Nehe. 13. doeth speake of him , Chap. 13. Nathan the Prophet was sent to Dauid from the Lord , willing him to call his name Iedediah , tendring this cause , that God loued him .

Nehemiah speaking of the fall of Solomon , saith , yet he was beloued of his God , grounding vpon those wordes of Nathan . What a spéech were this , to say , hée was beloued of his God , if he were not gods elect ? Doeth the Scripture euer speake so of any reprobate ? God saith by the prophet Malachie , Chap. 1. Iacob haue I loued , and Esau haue I hated . Mal. 1. Saint Paul hereupon doeth argue , Rom. 9. and proue that God hath chosen Iacob . Rom. 9. And why may we not reason thus vpon these words , the Lorde loueth him , hée was beloued of his God : therfore he was Gods elect . Then the Scripture leaueth not his repentance in doubt . I will not stand vpon this , that hée was a figure of Christ , Psal. 45. That hee was an excellent Psalm. 45. Prophet , opening high misteries 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 Dauid , I will be his father , and he shall be my sonne , and I will not take away my mercie from him , as I did from him that was before thée .

Some wil say this is spoken of Christ , for the title is too high for any Angell , Heb. 1. I answere , that God said of Dauid , Hebr 1. thou art my sonne : 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 sonne of Dauid , which should build the materiall Temple , which Dauid had in purpose for to build : and God said of this man , I will be his father , and he shall be my sonne , and I will not take my mercie from him . If God did not take his mercie from him , then he repented . When heir Solomon was dead , his way is ioyned with the way of Dauid his father . For Rehoboam his sonne did wel thrée yeres , and those thrée yeres he is saide to haue walked in the way of Dauid and Solomon , 2. Chron. 11. Solomons beginning 2. Chr. 11. was good , and so was his ende , or els hee shoulde not be coupled with Dauid . And thus we sée he was Gods elect , and therefore repented , and became Koheleth . So that we hold for certaintie , that this name which he geueth himself , and this booke , are for publike note , and record of his repentance , and reconciliation to God , and his Church .

Thus much of the Anthor of this booke , and for what cause he calleth himselfe by this vnusuall name . Now we must obserue to what end he made it , or what was his chiefe purpose and intent in writing : which in few wordes I may say was this , euen to instruct men how to come vnto the true blessednesse . A worthy worke , and most profitable vnto al that thirst and long for saluation . The whole worke consisteth of two partes . For he draweth men first from the wrong way . Those that set their hearts vpon the riches , the honors , the pleasures , and the wisdome vnder the sunne , to séeke any felicitie or good in them , are in a wrong way . From this he persuadeth : then he setteth forth the right way vnto blessednesse , which is in the true worship and feare of God . Hereunto he mooueth very carefully . We must note , that he beginneth with the vanitie and miserie of all thinges vnder the Sunne , because no man can worship God a right , or feare him in truth , vntil he haue learned to renounce the world . Marke well what our Lord saith , No man can serue two Masters , ye can not serue God and Math. 6. Mammon , Math. 6. No man can loue God , which loueth the world . For thus it is plainely said : Loue not the world● , neither the things of the worlde , if any man loue the world , the loue of the Father is not in him . For whatsoeuer is in the world , as the lust of the flesh , the lust of the eies , and the pride of life , is not of the father , but is of the world . 1. Ioh. 2. 1. Ioh. 2. The loue of the world is enmitie against God , so that he which will be a fréend of the world , maketh himselfe the enemie of God . Iam. 4. Iam. 4.

In the same place also wee learne , that such as loue the worlde , committe who redome against God : for he calleth them adulterers , and adulteresses . It is because mans heart and soule ought to be maried to God , and to be kept chast and pure vnto him for the lone : now when it doth giue away the loue vnto the world , and doth imbrace it as a sweete Ladie in which it doth delight , it committeth spirituall whoredome . For the same cause the holy Ghost calleth the couetous man an Idolater . Ephes. 5. His harte should Ephes. 5. be set vpon God , and it is set vpon the world , he should trust in the liuing God , and he doth trust in riches . What is this but to set vp an Idoll ? The cares also of this world , and the deceitfulnesse of riches , are thornes which choake the good séede of life . Math. 13. Plow vp your fallow Math. 13. and so we not among the thornes , saith God vnto his people , Ierem. 4. By Ierem. 4. all these places we may sée how necessarie it is , that before Solomon do come to teach men where they shall séeke true blessednes , he emptieth their harts of the loue and care of earthly things : and this is that I said ●he draweth men first from the wrong way . How well he doth performe this , we shall vnderstande , if the Lord do giue vs eares to heare .

Vanitie of vanities , saith Ecclesiastes : Verse . 2. vanitie of vanities , all is vanitie . Now wée come to the matter . For this is his proposition , in which he propoundeth and affirmeth that , which after ward he manifesteth & proueth by arguments . It conteineth in it the first of those two heads or points of doctrine : namely that in all things vnder heauen , there is nothing to be found but extréeme vanitie , and miserie , and therefore such as séek● the world are in a wrong way . He pronounceth this ( as we all may sée ) with a most vehement outcrie , and as it were with the shril sound of a Trumpet . The dul harte of man doth force him thereunto . For we are all by nature so earthly minded , so drowned and ouer whelmed in the lusts and pleasures of this world , and our eares so stopped with earth , that we can hardly be made to heare . Nay to say the truth , let him speak neuer so lowd and shrill , to draw mens heartes from this world , except God worke by his spirite , and giue eares , hee speaketh vnto stones . Ponder wel in your minds with earnest meditation , the waight of this phrase , Vanitie of vanities , and the same doubled with this addition , all is vanitie , and sée if yee can comprehende what the spirit of God doth here vtter , concerning the extréeme vanitie of all things in this worlde , for to quench the flames of our mad loue towardes the same . For I had rather thus exhort men vnto such meditation of his words , then to stand in opening his pharse and manner of speach . Consider therfore that he contenteth not himselfe , to say all is vaine , but vanitie it selfe , yea the vanitie of vanities .

And seing our vnbeléefe is such , that we can not giue credite vnto the worde of God , where it doth but affirme , and the spirite of truth doth thus farre yéeld vnto vs , as to make proofe by reasons and argumentes of that which hee here vttereth , let not vs be wanting on our parts through carelesse negligence , and so heape sinne vpon sinne , vnto our greater condemnation . For the more graciously hee applieth himselfe for to heale our soules , we ( refusing or neglecting this bountifulnes ) the more we heape vp ingratitude , yea the more iust and heauie is our damnation .

What profit is there vnto a man of Verse . 3. all his trauell , in which he traueleth vnder the Sunne ? Here we haue the first reason , which he vseth to proue his proposition . He doeth not expresse euerie part of the argument , but the assumption onely . For the principle vpon which hée groundeth , is so cléere , that there is no head so dull , but doeth acknowledge it : and therefore is omitted . Neuertheless● for your helpe I will note it . This it is , about whatsoeuer there is labour spent , yea such labour as carieth with it griefe , ( for he vseth a word that signifieth labor with molestation ) and no profite ariseth thereof , there all is extreme vanitie and misery . Who is ( I say ) such a dullard , yea such a blocke , that he will denie this , or call it into question ? aske a foole , and he can say , it is vanitie to labour sore and receiue no profite thereby : then if it be prooued , that man of all his sore labour wherein he laboureth & vexeth himselfe vnder the Sunne , ( that is in worldly affaires ) receiueth no profite : shall it not follow that all these things are vanitie , yea euen vanitie of vanities ?

Thus wée are to consider of the whole reason : the first part , which is the ground of this argument , sore toile with vexation and no profite , is vanitie . as I said , is so cléere that the blind doo sée it , none denie it : men doo also féele and find by experience , that worldly things are gotten and kept with great labour , trouble and molestation . What néede he then stay to make any declaration of that , vnlesse he would light a candle at none ? But the other point , namely that man hath no profite of all his labours & vexations , is not beléeued , For would the whole world be so mad as to stand to fill a bottomlesse tub ? We sée all the world is busied to get earthly things , if there be no profit ensuing , it is no better then to fill a bottomlesse tub . Would men take such paines to heape vp riches , to clime to honours , to fill and stuffe themselues with delights & pleasures , yea euen to sell their soules and bodies to the Diuell to come by the same , if they thought there were no profite remaining vnto them ? It is therefore out of all doubt , that men doo make their reckoning and cast their account , to receiue great commodities and fruite by their laboures : this then being not beléeued , but called in question , he doth stande to proue it , and this one point being proued , all the argument standeth firme and manifest . And howsoeuer it séemeth vnto mans blind nature , that there is profite and commoditie to be looked for in the trauaile for earthly things : yet because he proueth and manifesteth by two notable reasons that there is none , hée doeth shake it of as it were in scorne , and saith not , there is no profite , but what profite is there vnto man of all his sore trauaile , wher in he trauaileth vnder the sunne ?

He vseth in déed diuers reasons afterward , for to perswade men in this point wherein they are so madly blinded , but I say two , because in the words next following hée vseth two generall arguments , the one taken from the estate and condition that man is in which trauaileth : the other from the estate of the things in which , and for which he doth trauaile . O that men could be brought to vnderstand then aright , that they might sée how they labor without all profit for this present world , they would not vex themselues & destroy their soules for to get nothing . They would not be so grieuously tormented with sorow & care , for the losse of the world , forgoyng that which is nothing . But alas how shall we be brought to beléeue this ? we make account of no gaine , but when wés finde the treasures of the earth . We féele no losse , but when we forgoe them , this is our madnesse , vntill it please God to giue vs better wisedome , and to open the eies of our mind , that we may acknowledge , that the things which are séene be temporall , and the thinges which are not seene , eternall . That wée may labour for the true treasure : not for the meate which perisheth , but for that which indureth vnto eternall life . Ioh. 6. Iohn . 6. Beloued , lay vp this in your hart , that Gods spirit here affirmeth : namely , that a man hath no profite of all his sore trauaile , wherein he trauaileth vnder the Sunne .

Consider the reason by which he proueth it , if yée can come to be perswaded to beléeue it , to féele it to be so , ye haue attained to a great matter , yée haue greatly profited , your hart is rid and cured of a sore disease , yée haue made a great steppe toward the kingdome of heauen . For yée shal be deliuered from that which S. Paul speaketh , 1. Tim. 6. They that would be 1. Tim. 6. rich fal into temptation and into a snare , ●nd into many foolish and noysome lusts , which drowne men in destruction & perdition : for the loue of monie is the roote of all euill , which while some haue lusted after , they haue erred from the faith , and haue pearced themselues through with many sorrowes . I say , if a man be thoroughly persuaded in his hart , that there is no profite of the trauaile vnder the Sunne , he shal be frée from this daunger that all worldlings be in . Let vs sée the proufes .

One generation passeth away , and Verse . 4. another generation commeth , &c. Here wee haue the first reason , by which hee proueth , that a man hath no profite of all his trauaile , wherin he trauaileth vnder the sunne : and ye sée it is drawen from the estate which man is in . He is mortal , his dayes are fewe , his continuance is short vpon the earth : for he hath but the time of his generation , he geueth place , and neuer returneth againe , but another generation succéedeth . Finally , his estate is more vaine then the estate of other creatures , as it is set forth by comparison in the verses following . Therefore there remayneth to him no profite of al his sore trauaile , wherin he trauaileth vnder the sunne .

Brethren , we know it is in all mens mouthes , we are mortall , we must die , there is no remedie , we must make our bed , and lie downe in the darke : we haue but our time here . Againe , where shall we finde that foole , which looketh to haue any portion after he is dead , of all the thinges which are wrought vnder the Sunne ? Is there any which is perswaded he shall come againe to looke vppon his workes , to take pleasure in them ? Doeth he thinke that his riches shal féed him , or cloath him any more ? Doubtles we all know , we must tarie here but a time , and then death will cut vs off . We are fully perswaded , that we shall neuer haue vse of any thing which we possesse here .

How doeth it then come to passe , that ( cleane contrarie vnto this their knowledge , ) men set their heartes vppon this world , and looke for profite by their labours ? There is somewhat that doeth seduce men , and quench the light of this knowledge , or els how could it be thus ? In déede , there be diuers thinges which doe seduce men , and quench the light of this knowledge : so that although they know they be mortal , yet can they not sée that this is a sufficient argument , to proue that all their trauaile for earthlie things , is to no profite : but they set their heart vpon them , and couet them as gréedelie , as if they should liue vpon the earth foreuer .

I will note vnto you somewhat which doeth make men ●●d euen against their knowledge . Here is one great cause , that such a thicke darke miste doeth compasse men round about , that they cannot sée a farre of , but euen at ●and . They be not able ●o behold eternity , and to looke vpon that which continueth for ●uer : ●●d that doeth make them estéeme this world , as if it were all in all . Ten thousand yeres ( in respect of eternitie ) are but a moment , and as nothing , if we could wel discerne , and iudge aright .

And behold what account man maketh of thréescore and ten , they be euen as a worlde vnto him . For these , and about these , for to maintain his estate in them , he bendeth all the powers of his minde , applyeth all his studies and indeuoures , laboureth , toyleth , and vexeth him selfe marueylously like a foole . Then we sée , that this naturall sparke of light , wherby men doe perceiue they must after certain yeres die , and depart from all their labours , is not sufficient to make them wise , nor deliuer them , because they are compassed about with darkenes most miserable , which causeth them to erre , and goe out of the way , as much , as if there were no sparke of knowledge at all in the mind .

It is farre more easie , and possible , for a man to sée cléerly twenty mile with his bodily eyes , through the thickest mist , then with all the light of nature , to looke beyond this world .

Here come the great wise men of the world to be fooles : for , with all the light of understanding which they haue , they ●e not able to looke any further , but vpon ●he riches and glory of this world , They ●an not be perswaded that a man shall receiue no profite of all his labour , because hée shall die . It is not within the ●ompasse of their vew to looke vpon things eternall , to valew them , and from them ●o descend to the things present , and by comparison to find that the glory of this worlde , though it were for ten thousand yéeres is vtterly vaine , and hath no profite in it . I say they be not able to doo this without speciall grace , to méete with this , and to recouer men from such folly , Solomon vseth a comparison betwéene man and other creatures , by which it appeareth , that besides this that he is mortall , his estate is the most vaine and transitorie of many other . The earth that is ●nmoueable and standeth for euer . One generation of men doth succéede another , and for a little time as it were play their part vpon it , as vpon a stage : some hath ● longer part then 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 Sunne , th● winde , and the waters , whose estate serueth to be vnconstant : but yet man is no● to be compared with them , for they returne againe into their former place , h● passeth away , and doth neuer returne any more . The Sunne ariseth ( saith hée the Sunne goeth downe and hasteth t● his place againe . Where it did arise , th● winde goeth toward the South , and compasseth about to the North : compassing compassing about goeth the winde , & th● winde returneth by his circuites . A●● flouds runne into the sea , and yet the se● is not filled , to the place whether the floud runne , from thence they spéedily return● Touching the Sunne and the winde there is no difficultie , we all sée they returne againe to their former estate , bu● this last of the waters , néedeth exposition They be often displaced , but they mak● hast againe vnto their owne place , as w● as the sunne and the winds , but not s● apparantly . But if we marke what th● Scripture teacheth , we shall sée it . In th● creation of the world , God set the waters in two places , Gen. 1. The waters vnder Gen. 1. the firmament he layd vpon heapes , and called them Seas . The waters aboue the firmament he hath hanged aloft in the clowdes : these he carieth all ouer the worlde , causeth them to drop downe and to water the earth . They drop down in great plentie : part of them fléete into vallies , make a floud , and with all spéede runne into the sea . Another part sinke into the ground , where they , by little and little , by drayning , méete together , and by hollow vaines of the earth , from hill●s and mountaines , breake foorth in springs , and make riuers .

These also , though a little stayed after their fellowes , runne into the Sea . How commeth it then to passe , that in so many hundreth , and thousands of yeres , the sea is not filled ? This is his reason , by which he proueth , that they do returne againe into their owne place , and do not abide in the sea : for if they did abide there the sea would be filled . They be drawen vp by the sunne into the clowdes , and so life is a vapor , that appeareth for a little time , and then vanisheth . The Prophet Dauid vseth a comparison beyonde all these , Psal. 62● For he compareth the state Psalm. 62. of man , yea euen of princes , with vanitie it selfe , and maketh it the lighter . These be his words . The sonnes of base persons are vanitie , the sonnes of nobles are deceite . If they be put together in the ballance , they will ascende aboue vanitie . Put all men in one ballance , and vanitie in the other , and they will goe vpwarde , and be found the lighter . For , the heauier end of the ballance goeth down ward , and the lighter ascendeth .

How commeth it to passe then , that men , yea , such as should be wise , and in déede doe take themselues 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 al ? They thinke there is profite and commoditie of their labours , and that great , no man can perswade them to the contrarie .

Alas , what should I say here ? I may well lament and bewayle our miserable blindnes , I knowe not how to cure it . There be so many thinges that doe deceiue , it is almost without end .

Let it be that this worde of the Lord be receiued , man is mortall , he hath but his generation , he passeth away as a shadow and neuer returneth againe , his estate and condition is so vaine and transitorie , that compared with other creatures , he is farre inferior : Yet this conclusion will not be receiued , therefore their remaineth no profite vnto man of all his trauaile , wherin he trauaileth vnder the sunne , for this sticketh fast in the hart Although the daies of man vpon the earth be but as a vapor , that appeareth for a short time and then vanisheth , yea howsoeuer he passe away and returne no more , and is inferiour to other creatures , yet he receiueth very great profite by his laboures , and that many waies . He hath to féed and clothe himselfe withall , and to serue other necessarie vses .

He commeth to haue countenance in the world , of worship and honour : his valiant acts and wisdome , shall be renowmed vnto all posteritie . He doth conuey ouer his honour and possessions vnto his sonne , who is as déere vnto him as his owne soule . He shall florish and prosper in the world . He shall continue the name & countenance of his father , are not these great commodities , and worth the trauailing for : I answer , that these had néed be worth somewhat , for in déede they be the things for which many thousands doo sell there soules and bodies to the Deuil . They be those rocks against which men 1. Tim. 6. doo runne and make shipwracke of faith and a good conscience , & so drowne themselues in perdition and destruction . The wise men of the worlde are poisoned and killed with these baites . The Deuil deth suggest them , and mans blind hart receiueth them euen against the truth .

For let vs looke well into the matter , and we shall find , that there is nothing in all these but méere deceit : the truth of this sentence shall continue firme , that there is no profite vnto a man of all his labours , wherein he laboureth vnder the Sunne . Touching the first , there is some present commoditie in déede obteined by mans labour , for he eateth of the labour of his handes : he hath to clothe himselfe withall . Men are commanded to labour for that purpose , this beyng Gods ordinance , In the sweat of thy browes thou Gen. 3. shalt eat bread . Genes. 3.

Moreouer , by their industrie and labour men doo prouide somewhat to leaue vnto their children , as nature bindeth them , & the Scripture pronounceth such as doo not this to be worse then infidels . Neuerthelesse here is nothing to contrary that which Solomon teacheth , that there is no profite to a man of all his sore trauaile . For he vseth a worde which Iithron . a profit that remaineth . signifieth a profite that doth remaine , and continue or sticke by a man . All present commodities are vaine , yea most vaine , because they continue not with menne . Againe here is nothing to driue men from labour & diligence about earthly things : but to moderate mens laboures , and to correct immoderate & vaine care , which draweth men from the studie of better things . It is the same doctrine which Christ teacheth , Iohn . 6. Labour not for Iohn . 6. the meat that perisheth , but for the meat that indureth vnto eternall life . And which S. Paule exhorteth vnto . 1. Cor. 7. Let him that bieth be as though he possessed 1. Cor. 7. not , for the fashion of this world passeth away . I may say further , that to haue riches , & honors be good benefites , in this respect also that by them men are the more inabled to doo good , and so to be rich in good workes . But as worldly men doo account , and as they doo couet them , there is no good in them at all : for if a mans substance be increased neuer so much , hée shall carie none of it away with him , his pompe , saith the Prophet , shall not descend Psal. 49. with him into the graue , Psalm . 49. Shée doth often and vsually follow and accompany vnto the graues mouth , but then returneth , & taketh her leaue . Well his sonne he is now aloft , this is as good to the father as if he had it himselfe . Yea we sée many a miser labour like an horse and almost sterue himselfe to make his sonne rich : hée continueth the name , the lands , and the houses haue the name set ●pon them . What a goodly matter is ●his ? no doubt this séemeth a goodly mat●er , yea so goodly , that it costeth ( as I haue ●aid ) many a soule . The worldlings ●pare no trauaile to come to this . Looke whatsoeuer standeth in their way to let , ●hey will tread it downe if they can , yea ●uen Gods truth , all equitie , faith , and ●onestie .

This is the vaine glorie which the Psal. 49. Prophet derideth , Psal. 49. Their minde ●s ( saith he ) that their houses may be for ●uer , their habitations from generation ●o generation , they call their names vpō●heir landes . But man is in honour and shall not continue , he is like the beastes that perish . This their way is their hope and their children approue their wordes . They shall lie as beastes in the graue , death shall be their shéepeheard . This , I say , is it which God speaketh touching the vayne glory of blinde worldlings , which doo more earnestly bende their minde to haue an house and glory in the earth to all posteritie , then to séeke to know god aright , to glory in him , to magnifie & set vp his honor , and so to be glorified in the heauens for euer , to haue their house or name continued , is but an earthly commodity , & should not be so highly preferred . But let vs yet deal more particularly in this : that if it be possible , some of our harts may be fréed from this pestilent infection . Of all his stately palaces & pleasant orchyards , he is not alowed so much as one corner of an alley , or a gallery to walke in , after death hath arrested him . The body lieth in some vaut where it doth rotte : beyng in the life time a companion of Princes , now peraduenture a toade or snake or some base vermin , sitteth by as the onely companion . The fame and glorie is great , the name is vpon the houses and the lands . What dooth this helpe his base dishonorable bodie ? these séeme swéete things , but that dooth stinke . His soule because it did imbrace this present world , and so committed filthie whoredome and forsoke God , is in a worse place , whether the bodie shall also come . It lieth couered in shame before God and his Angels : is it any whit the ●etter for a blaste of vaine praise and ho●our among men ? his sonne glistreth in ●old , and is clothed in silkes , drinketh ●wéet wine with the pleasant noyse of melodie : the Father lieth tormented in the darke pit of hell , where shall be wéeping & gnashing of téeth for euer , where ●e can not haue so much as one droppe of Luke . 16. water for to coole his tongue . He is be●ome most wretched , hauing lost his soule for euer , for to get a little earthly glorie , ●nd to make his Sonne happie .

But how far wide is he also in that ? what shall his sonne or his sonnes sonne find more then he himselfe did finde in these things ? let men say or thinke what they can , for any good that they shall be able to find , either to themselues or their children and posteritie in wordly things , & so applie their whole studie that way , as to increase riches , to rise vp to honors , and to inioy pleasant delights : let them glory in their wisdome by which they be aduanced , yet shall they be found starke fooles , and this doctrine , vanitie of vanities , all is vanitie , shal be found true . Because there is no profit that doth remain vnto a man of all his sore trauaile , wherin he trauaileth vnder the sunne , seing death curreth him of after a few dayes , h● can neuer returne againe , his place shall know him no more .