THis book begins with all is vanitie , and endes with feare God and keep his commaundementes : Eccl , 12.13 If that sentence were knit with this which Salomon keepeth to th' end as the hauen of rest , after the turmoiles of Vanitie : it is like that which Christ saide to Martha , Math. 10.40 . thou art troubled about many things , but one thing is necessarie . That which troubleth vs Salomon calles vanytie ; that which is necessarie he calles the feare of God : From that to this should be euerye mans pilgrimage in this worlde . We begin all vanitie , and neuer knowe perfectlye , that we are vaine , vntill we repent with Salomon . Therefore this is his first greeting and lesson to all after his conuersion , to warne them that all is vanitie : as if God had saide to him as he saide to Ezek. Cause Ierusalem to knowe her abominations ; Exe. 16.2 . as though men did not know their sinnes how vaine they are , Iob. 15.31 . ( as Eliphar saith ) he beleeueth not that he is vaine , which makes euerye man defer his repentance , vntill the houre come that sinne will leaue him , and then he is vnwilling to departe because he is not ready . Therefore I haue chosen this sentence , which speakes of nothing but vanitie , to shewe how we take the way to miserie , for the waye to happines , and turne the day of Saluation , to the day of vanytie . Let euery man thinke as I go why he should loue that which Salomon repented , if we thinke Salomon happier now then he was before . This verse is the summe or contents of all this booke , and therfore Salomon begins with it and endes with it , as if he should say , first this is the matter which I will proue , & after this is the matter which I haue proued : now ye see whether I tolde you true that all is vanitie , I may call it Salamons Theame : or the Fardell of vanities , which when he hath bound in a bundell , he bids vs cast it into the fire : for after he hath done with them in his last Chap: and 13. ver. as though he would haue no more thought of them , he turnes away from them as if he had buried them , and goes to another matter saying : now let vs heare the end of all : Feare God and keep his commandements , for this is the whole duetie of man . As though he were exceeding glad , that after so many dangers through the roote of vanitie , yet God let him see the hauen of rest , and brought him to the right end , and set him vpon the shore , where he might see all his vanyties : as Moses looked backe vpon his enemies , & sawe them drowned behinde him . The whole narration doth shew , that Salomon wrote this book after his fall , when he had th' experience of vanyties , and had seene the sollie of the worlde , what euill comes of pleasure , and what frute growes of sinne , he was bolde to say Vanitie of vanities , &c. which he auoucheth with such protestation , as though he would iustifie it against many Aduersaries , for all the worlde is in loue with that which he calles vanitie . Therfore he puts to his name in the middest of his sentence , as if he would defend it against all commers : if any man aske who broched this strange Doctrine , the Preacher ( saith Salomon : ) to testifie his hartie conuersion to God , he calles himselffe a Preacher , besides all the titles he had before : as a witnes of his vnf●yned repentance , as , if God had said vnto him then being conuerted , conuerte thy brethren : so , when we are conuerted we should become Preachers vnto other , and shewe some fruites of our calling , as Salomon left this book a monument to all ages of his conuersion . Therfore they which write that Salomon died in his sinne , and that such a famous Instrument of God went to the damned , do great wrong to the worthie King , which giues them such an example to repent , and would correct their rashe Iudgement , if they considered , Firste , Psa. 45.7 . that he was the cleerest figure of christ ( except Melchisedech ) which passed all prosperitie and all men in wisedome . Secondlye , 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 saluation , which was not fit for a reprobate . Thirdlye : that God promised to his Father , that he would not take his trueth and his mercie from him , as he did from Saule , 2. Sam. 1● ▪ 24 nor forsake him as he did Saule , but correct him in an other sorte . Fourthly , Nehe. 13.6 that God is saide to loue him , Rom. 9. therefore as Paule concludes , that Jacob was elected , because God saith , Jacob haue I loued : Gen. 27. so we may conclude that Salomon was elected , because he saith , Salomon haue I loued . Lastly , we may gather out of the seuenth Chaptet of this Booke , and 30. verse , and out of the 5. of the Prouerbes 14. verse , that Salomon had left his concubines and vanities , before he wrote these bookes .

Therefore to saye that the figure of Christ , the pen of the holye Scriptures , the man whom God loued , the wisest man that euer was died a reprobate , is presumption against the word , impietie against god , and wrong to the dead : although because of his greeuous fall , in Idolatrie & vncleannes , God left him in disgrace , and makes no mencion of repentance , where he speakes of his deathe , 1. Cor. 10.12 . that they which stande may take heede least they fall , and see how easie it is to slip , by the example of him that was wiser then they .

Thus hauing found as it were the myne , now let vs dig for the treasure . Vanitie of vanities , &c. This is Salomons conclusion when he had giuen ouer the worlde , and tryed all things like a spie sent into a strange Countrie , as if he were now come home from his pilgrimage ; they gather about him to enquire , what he hath heard , and seene abroad , & what he thinks of the world , and those things which are so loued amongst men : like a man in admiration of that which he had seene , and not able to expresse partitularlye one after another , he contractes his newes into a word , you aske me what I haue seene , and what I haue heard , Vanytie saith Salomon , and what els , Vanytie of vanities , and what els , all is vanytie : this is the historie of my voyage , I haue seene nothing but vanitie ouer the worlde , carrye this for the newes from the Preacher , Vanitie of vanities , Vanitie of vanities , all is vanitie , and more then vanitie . So the further he did goe , the more vanitie he did see ? & the neerer 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 vaine , vpon which men set their hartes , he was mooued with compassion and could be silent no longer , but needes he must write to them which seeke felicitie ( as he did ) in transitorye thinges , to warne them that they seeke not any longer in these foolish things which haue no stabilitie nor contentation , but flye from them to the fear of God which hath the promises of this life and the life to come . Therfore he begins with all is vanitie ; as if he should say , loue not the worlde nor the the things of the worlde , for I haue tryed that there is no certaintye nor contentation in them . Eccle. 12.13 . Thus he drawes them first from the wrong way , and then sets them in the right way to happynes , which he desineth at last to be , feare God & keep his commaundements . When he had gone through a thousand vanityes , then that comes in at the end : euen like our repentaunce which staies till death . So his driste is to showe that mans happynes is not in these thinges which we counte of : but in those thinges which we deferre . His reason is , they are all vanitye ; his proof is because there is no stabilitye in them , nor contentation of minde , his coclusion is , therfore contemne the worlde , and looke vp to heauen from whence ye came and whether ye goe . This is the scope which Salomon aymes at , as though we did seeke happynes , but we goe a wrong way vnto it , therfore he sounds a retyre , showing that if we goe on as we haue begun , we shall not find happynes but miserye , because we goe by vanityes : therfore to fright vs out of this way , he breaks forth into an exclamation Vanitie of vanities &c. Now , Salomon full of wisdome & schooled with experience , 1. C●●● is licenced to giue his sentence of the whole world . For the spirituall man iudgeth all things , his iudgment is so certain , that it runnes before the euidence , and condemns all for vanitye , before he conuince them to be vaine . Neuer any Iudge did condemne so many togither . Salomon resolued all the doubts of the Queen of Shaeba , yet Salomon neuer answered so many questions at once , as now : for what can ye inquire , but here you haue an answere ? aske him as the soldiars or harlots , or Publicanes asked Iohn , Maister what is sinne ? vanitye saith Salomon . what is plesure ? vanitye too . what is beauty ? vanity too . what is riches ? vanitye too . what is honour ? vanitye too . what is longe life ? vanitye too . This is the state of things after the fall , all turned to vanitye . This is no reproch to the things , but a shame to him , which so abused them , that all thinges should be called vaine for him . What a testimony is this of him which should be the onely seruant of God vpon earth , whome he created in holynes and righteousnes , whom he framed to his owne image , whom he placed in Paradice , & would haue raysed to heauen , to heare that he hath so poluted him selfe with euerye sinne , that now he is nothing but vanitye ? 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 dyed . Once God saide that all was good , Gen. 1. & now he saith that all is naught and vaine , as though he forbad man that which he created for man : that is not Salomons meaning , to debarre men from the vse of creatures , although all things changed with man & became worsse then they were , Rom. 8.20 . yet he doth rather showe that man reapes nothing but vanity out of these things by reason of his corruption , then that the things them selues are vaine , if they were well vsed : for euen since the creation , Paule saith , 1. Tim. 4. that euery creature of God is good , and nothing is to be reiected , if it be receiued or vsed with thankesgiuing , for it is sanctified by the worde of God and prayer : that is it which makes them profitable to vs , which because it is wanting for the most parte , therefore Salomon saith that all things are vaine to vs , not of them selues , but because they are not sanctified as they should be : therfore in the 2.24 . the 3. 12 , 22. the 5.17 . the 8.15 . he showes a way how we may make profite of all and reioyce in our labors , and finde a lawfull pleasure in earthly thinges , so often as he calles to the vse , least we should erre is the monkes and Eremites haue done before , mistaking these wordes , when he saith that all is vanitie , they haue forsaken al company and gouernment , and office and trade , and get them selues into the wildernes among beastes , to liue in quiet and silence , saying that men could not liue in the worlde and please God , because all is vanitie : so while they counted all things vaine , they became vaine themselues , and left those blessinges which Salomon enioyed after this knowledge , more then he did before .

Psal. 62 9. Therfore it is vain man which Solomon reproueth which is not only called vanitye , but lighter then vanity : if he did not vse things vainely , nothing should be vaine in the world , whereas now by abuse we maye see sometime as greate vanitye in the best thinges as in the worst ; for are not many vaine in their knowledge , vaine in their polices ; vain in their learning , as other are vaine in their ignorance ? Was not the wisdome of Achitophell a vaine thing , the swiftnes of Hasael a vain thing , the strength of Goliah a vaine thing , the treasure of Nebuchadnezer a vain thing , the honor of Hammon a vaine thing , the beautie of Absolon a vain thing , the knowledge of the Scribes a vaine thing , the deuotion of the Pharises a vaine thing ? By this you may see that vanitie is bolde when she breakes into howses and Churches and palaces . Now we may say , & none will redresse , vanitie maye come to infect , where truth may not come to reproue , is it not time then to sound this alarum againe Vanitie of vanities , vanitie of vanities , all is vanitie ? If we could hear how vehemently and how pittifullye Salomon pronounced this outcry , happily it would moue vs a little to heare , how he did exclame of his owne life , & condemned him selfe as it were by the sound of a Trumpet that al might heare , for we are all by nature such deafe adders , that whether the Prophets come pyping , or mourning , or crying , they goe away from vs againe like Jeremie , crying , Ier. 51.9 . we would haue cured Babel , but she could not be cured . Therfore Salomon speakes thrise like a cryer , Vanitie of vanities &c. as the mother which would faine make her sonne to heare , she doubles & trebles her wordes , and what my sonne ? and what my sonne of my wombe ? and what O sonne of my desires ? so when God would stirre vp men to heauen , he cryeth thrise to the earth , earth , earth , heare the worde of the Lord : so when Salomon would disswade from the company of the wicked , read Pro. 4.14 . how often he repeates the charge , Enter not into the way of the wicked , walke not in it , auoyde it , goe not by it , turne from it , and passe by it , as though he wold neuer haue done , or as though we would neuer heare . So Christ when he taught Peter what was his dutye , rehearsed it thrise , feed , feed , feed . Ioh. 21.1 . Joseph sheweth the reason of these repeticions when he tells Pharaoh why his dreame was doubled , because the matter was important and certaine : therfore when Salomon repeats this saying so often , Go. 41.32 he calles for audience , as though he had some weighty and great matter to vtter , such a pointe of wisdome is it for euery man to know , that all is vanitie , if we direct not things to their right end as when the holy Ghost would signifie that God is all holy , he repeats thrise , Esa. 6.3 holy , holy , holy : so when he should shew that man is all vain , thrise he repeateth vanitie , to shewe , how hardly man beleeues that hee is vaine : Iob 15.3 therefore he bringes in three assertions as it were witnesses to proue it , all agree vpon the same wordes , but that the last is more plaine & saith , that all is vanitie , that is , that man is not onely changed and become vaine , but for the vanitie of man as the Apostle saith , the creatures are subiect to vanity , Rom. 8 20 & haue not that glory & libertie that they should haue for the sin of man : A spiritual eye doth see some vanitie or other in euery thing , as appeereth betwixt Christ and his Diciples at Ierusalem , Luk. 21.5 . they gazed vpon the building of the Temple as a braue thing , and would haue had Christ to beholde it with them , but he did see that it was but vanitie , and therfore said , are these the thinges that yee looke vpon ? as if he should say , how vaine are you to gaze vpon this ? If Christ thought the beauty of his Temple were but a vaine thing , and not worth the sight which yet was built & beautified , so by his owne prescript , how should Salomon expresse all the vanity of the world , to which al men haue added more and more since the beginning ? therefore as if he wanted wordes to expresse it , as he did see it , he breakes forth into an exclamation , and repeates the same often , Vanitie of &c. as if he should say , I cannot speak how vaine the worlde is , but vaine it is , and very vaine and nought but vaine , speaking as if he had the feeling and sence of it , as though the world stood naked before him , & it greeued him to see it , he cuttes his wordes in chiding manner , and makes short ridāce , as if it grieued him to speake all that he knew : therefore that which he speakes , he speakes roundly , that if they read no more but sleepe all the Sermon time after , yet the first sentence shall strike a sting into their hearts , & leaue a sound behind to waken them when they are gone , as many ( you know ) remember this sentence , which remember no sentence in all this booke besides : who hath not heard vanity of vanities &c. though few haue conceiued it , this is the phrase of Scripture , when the holy Ghost would commend the song of Salomon aboue all other songes , he calles it the song of songes : when he would exalte the heauenly King aboue all other Kings , he calles him the King of Kings : so when he would note a vanity , and yet a greater , and a greater then that which is the greatest of all , he calles it vanitie of vanities &c. as when wee would note a great foole , we wil say a foole of fooles , a sinne of sinnes , a seruant of seruants . These are scornful names of the world & homely tytles to giue our pleasures , to call them vanitie of vanities , & againe vanitie of vanities , & yet againe vanitie , as though we would prouoke them to fall out with vs , like a man which sharpens his enemie with tauntes , when he would egg him to fight , he might haue mollified his tearmes before he condemned the world thrise : but the world is no chaungeling that Solomon should change his iudgement , but vain it was , and vaine it is , and vaine it will be : and therfore thrise vaine world he may call it . First vanitie , straight vanitie of vanities , and sodainlye all is vanitie , what a transcendant is this ? as thogh it increased while he spake , so fast groweth this weede to worsse and worsse like the Image which appeered to Nabuchadnezer , the first parte was of golde , the second of siluer , the third of brasse , Dan. 2. the fourth parte of iron , the fift of clay , and so by many changes the world growes worsse and worsse and all they which followe it : when a man begins to like of pleasure and opens the doore of one vanitie which he loues , straight as many vanities flock to him as Salomon had concubines , till the Temple of God be like a denne of theeues . Therfore when Salomon beheld such a pluralitie and tot quot of vanities , like surges comming one vpon another in pleats and foldes , he spake as though he would shewe vs vanitie , hatching vanities , Vanitie of vanities , all is vanitie . The first saying doth passe without let , but the last rubbes and sinckes not into the hearts of men so easilye as it is spoken . Me thinkes I heare some dispute for Baal , and bids Salomon staye before he comes to all is vanitie , it may be that sinne is vanitie , but shall we condemne all for sinne & pleasure ? what say you to beutie which is natures dowrie and cheereth the eye as sweete meat doeth the taste ? beutie is like a faire picture , take away the cullour and there is nothing left : beutie 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 Lordes ouer the rest and allow them to goe braue , lye softe , and fare daintilye , and haue what they list ? riches are like painted grapes , which looke as though they would satisfy a man , but do not slake his hunger nor thirst : riches in deede do make a man couet more , and get enuie and keep the minde in care . But what saye you to honour , which sets a man aloft , and makes the kne bow , & the tongue sooth , & the hed stand bare , as though they were other kinde of creatures , aboue the nature of man ? honour is like a King in a play , when his parte is done his ornamentes are taken from him , he which held the bason to him is as good as he : honour in deed maye commaund all but life , he makes a faire shew now , but when death comes all is one . But what say you to profound knowledge in deepe misteries which makes men sought vnto , and called deepe Clerkes and great Doctors ? 2. Sam. 11. knowledge is like the letters which Vriah caried against him selfe , so knowledge carieth a greater iudgemente , and often times condemns the bearer : knowledge in deed without vertue , leaues a man without excuse , and is a witnes against him because he vnderstands what is good and will not doe it . Yet there is an other darling of account behinde , what saye you to long life , which causeth a man to see his childrens children , & makes him reuerent before the people ? long life is like a long night , when a man cannot slepe , so age is wearisom with sicknes , and striues with it selfe , because it cannot walke , nor talke ; nor heare , nor taste , nor sleepe as it is wont , therfore it wisheth often the night were gone , that the paine were past : in deede he which sees many dayes , sees many miseries , and therfore what is not vaine in life , sith life it selfe is vaine ? shewe me the light which will not darken ? shewe me the starre which will not fade ? shew me the fruite which will not corrupt ? shewe me the garment which will not weare ? shew me the beautie which will not wither ? shew me the strength which will not weaken ? shewe me the time which will not passe ? and I will reclaim it , all is not vanitie : but if all thinges vanish then all thinges are vaine : yet this will not go for truth before men haue smarted for the tryall . Pro. 12.12 Some are so vain that they count nothing vanitie : Pro. 14.9 . but that which is vayner then the rest , delightes them most : for ther is as it were a common welth of vaine persons , and he which can be vainest is like a King of the rest . Pro. 28.4 Some are of this minde that they think all is vanity , but that which they loue , and therefore they call them vaine , and curious , & fantastical , which speak against their vanities , and say that it is necessary to be vaine , for they can not liue vnles they deceiue : they cannot please vnles they flatter : they can not be beleeued vnles they swear : Act. 19.24 they cannot be esteemed vnles they royste : Ionah . 2. ● as Demetrius thought that he should begge vnles he might sell images .

There is an other sort , like the buier in the Prouerbs : 20.14 . which saith , it is naught , it is naught , but when he is gone a parte , he boasteth : so they will say of the world it is nought , it is naught , before men and sweare that all is vanitie , but when they are gone a part , they reconcile them selues vnto it , and kisse with her , and promise to be vaine stil , but they cannot abide to be counted vaine , the vaynest man that is . This shewes the folly of the worlde is so open and shameful , that her louers must needes condemne her : you shall heare them say often times it is a vaine world wicked world , a naghty world , yet they will not forsake it to die : like dastard souldiers who raile against the enemy , but dare not fight against him . Al is vanitie , but this is vanitie of vanities , that men will folow that which they condemne , but this is that euery sinner might condemn himselfe : for the conscience must iudge first , then God , as our Sauiour saith , out of thine owne mouth , and so out of thine owne heart I will condemne the naughty seruant : shewing that the wicked condemne themselues before they are condemned of God . These are the worlds fooles , which care not what is their ende , 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 & Pharisies , hauing a shew of holines , as th' apostle saith ; he coulde cal it but a shew of holines , not worthy to be called holines , but like holines : yet the most part haue not so much as the shew of holines , as the pharises had , but are vain in shew , inside & outside too . Thus we find nothing yet but vanity . I cannot lead you from one to an other , to shew you the seueral vanities of euery person , or euery thing , because Salo. saith all is vanitie . How many sins then haue we to condemne vs , whose vanitie is sprinckeled in euery thing , which haue not only so many vanities as there be things , but many vanities in euery thing . As in our fare , how manie vanities are there ? which make vs rise sometime sick , sometime slepy , sometime dronk . Yet there are mo vanities in our sports , laughing , swearing , & iesting , and scoffing , and dalying , & playing with the scriptures : which oftentimes leaues such a sting behind , that we had rather haue lost our sport , then feel the worm after . Yet ther be mo vanities in our aparrel ; ruff vpon ruff , lace vpon lace , cut vpon cut , 24. disorders , to the third & fourth degree , as if our apparel were appareled , that if ye coulde see how vanity her self would go if she did wear aparel , she would go euen like our vain women , for she could not go , nor looke , nor speak vayner , who doth not knowe that these are vanities , and that they might leue them if they would , but that ye might see there is a heart within , vayner then the apparel which is without ? therfore when these vanities are worne out , they will haue new , and when those are worne they will haue new , and still new till all be spent vpon vanitie , and then they begin ( like the prodigall childe ) to see how vaine they were when they haue bought wisdome with sorowe . What would Sal. say , if he should see how vanitie is growen since his time , vnto what a height she is mounted , what a traine followes her ? that there is no prince in the world hath so many attendants as vanitie : she was but an ympe then , but now she is a mother , & who can number her sonnes and daughters ? the child reigns in playing , the mother reigns in dandling , the Father reignes in giuinge , the courtier reigns in spending , the soldiar reigns in boasting , the smith reignes in striking , the traueller vaine in talking , the marchant vaine in swearing , the gentleman vaine in building , the husbandeman vaine in carking , the seruingman vaine in soothing , the young man vaine in sporting , the olde man vaine in coueting , the papist vaine in superstion , the protestant vaine in conuersation : euerie Vanitie is so pleasaunt to one or other , that they cannot misse one . So she gads by sea and by land , and mo disciples flock vnto her , of gamesters , and swearers , and players , and tiplers , and huckslers , and suiters , and courtiers , as thick as the flies of Egypt , which buzzed in their eares , and their eyes , and their necks , before and behind , that a man cannot set his foot but vpon Vanitie . As the waters couered the earth when but eight persons were saued : so Vanitie hath couered it againe : a worse deluge then the first , because it hath not suffered eight persons to escape , but euery man is taynted with some vanitie or other : which God seeing in that place & citie which should be best in the world , ( that all men in the Citie were vaine ) calles it the citie of vanitie : so we may say the world of vanity , because she hath an interest in euery person of it . Shee sitteth vppon the earth like a serpent , & hatcheth all the sinnes which ye see among men : as ful as heauen is of blisse , so the world is fraught with vanitie , court , citie , and countrie , whether doth not vanitie goe , but to heauen ? Seeing then that vanitie is so extolled amongst men , Salomon geues this sentence , Lu. 10.40 that all is vanity . Christ , like a moderator , concludes vpon 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 vs , as would make vs crie again & again as often as Salomon , Vanity of vanities , vanitie of vanities , & all is vanitie . What a sweete sentence is this from a king ? ( whom one woulde thinke may liue as hee lifte ) to say that all is vanity . O that we might heare kings speake so again , for it is a speech which had need to haue some to countenance it : for none are counted vaine now , but they that speake against vanitie . Yet many had rather trie it with Salomon , than beleue it with Sal. & while they try wandring with him , some are taken out of their way , and cutte short of the time which they set to repent ; from others God taketh away his grace , so they neuer returne , because their guid is gone . This the holy ghost pointed at , when he saith , they followed vanitie , 2. Kin. 17.13 & became vaine : shewing that the thinges which we follow , will make vs like themselues , and leade vs , whether they belong to heauen or hell . In Rom. 8.20 . vanitie is put for destruction , but it is neuer put for saluation . If other creatures are subiect to a kind of destruction for the sin of man , as Paul sheweth , what destruction shal light on man for his own sin ? therfore let our sentence run with Sal. vanitie &c. We would aford the world better words and fayrer titles then vanitie of vanities . But call it what you wil , Salomon shewes what it is , and what we wil say in the ende when wee haue tried it , then vanitie of vanities : yet it is comfort of comforts , glory of glories , life of liues . But as Laban shewed himselfe at parting , so at parting you shall see how it wil serue you : they seeme pleasant vanities , and honest vanities , & profitable vanities , but Dauid calleth them deceitfull vanities . Imah oomes after and cales them lying vanities : that is , which promise pleasure and profit , and all , but deceiue all . When they shoulde perfourme they play Laban , which gaue Leah for Rachel . If they be lying vanities , and deceitfull vanities , then are they wilful and miserable vanities . Therefore if we be not come to Salomons conclusion , to thinke that all is vanitie , it is because our vanitie will not suffer vs to see the vanitie of other things . When wee haue prooued like Salomon , as fast as euery man groweth in knowledge and experience , so he begins to crie vanitie , and after that vanity of vanities , and at last , all is vanitie : so we contemne not al at once , but one sinne after another , one lust after another , one pleasure after another , til at last we count all vanitie : and then we are come home with Salomon , and may be preachers vnto other . Thus I haue shewed 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 Pontificall sea , where shee is neuer non resident . Now I will leaue you to examin this saying , whether all thinges haue not been vaine vnto you yet : if they haue bin vaine to you , and yet are good in their own nature , then think you how vain you are , who haue turned so many good things to vanity . Yet to set you in the way before I end , I will answere them which aske if all things be vanitie ( as Salomon saith ) tell vs what we shall chuse that we be not vaine . Christ saith that one thing is necessarie . Is Salomon contrary to Christ ? No : therefore one thing . Salo , excepts two , Feare God , and keep his commaundements : this doth extoll godlines , that al things are put vnder her feet , and counted vaine besides her . Therefore if all be vaine but this , let the tempter take thee vp againe , and shew thee the kingdomes of the world , when he saith , All these will I geue thee : thou mayst say , all these I contemne , for all is vanitie . What then ? turne away mine eyes saith Dauid , and mine eares , and my hart too from vanitie . Trie and proue thou no longer , for Sal. hath prooued for thee , it is better to beleeue him , then trye with him . Therfore now it remaineth that as they brought foorth their vaine bookes after Pauls preaching , and caste them into the fire : so ye should cast out al your vanities this day , & sacrifice them to God , for they haue been your idols , therfore bury them as Iacob did the Idols , that neuer man see them after : and as God gaue Iob other children , so hee wil geue you other pleasures . Feare not that your ioyes will go away with your vanities , as many think they shal neuer be mery againe , if they should be conuerted to religion , but as Dauid daunced before the arke , as merely as Herodias daunced before the king : so know vndoubtedly , that the righteous finde more ioy in goodnesse , then euer the wicked founde in filthines : nay saith Dauid , more then they can finde in riches or honors , when their wheate and wine abound . As a horse is a vain thing to saue a man , so al these things are too vaine to make a man happy . I appeale to your selues , if ye haue tried the pleasures of vanitie already , as I know you haue , whether ye may say with Paul , what profit haue wee of those thinges wherof we are ashamed ? no profit , but shame , and griefe , and guilt , and dreadfull execution of iudgement . As Salomon calles folly the inheritance of follie , Pro. 14.18 . so vanitie is al the inheritance of vanitie . Tenne times Laban changed Jacobs wages , but ten thousand times sin hath changed your wages , & deceiued you with other successe then you looked for , Esa. 22 like Shebna , which built his sepulchre in one countrie , & 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 whensoeuer you go about to cast them out , they will say stil like the deuils , that thou tormentest them before the time . It seemes that many are touched with compassion of this , and therfore repriue their vanities and slack th' execution , as though they were afraid to offend the deuill . Euen we perhaps are yet in the trace of vanitie , hunting with Salomon to finde that which we loue , and find it not , because we seek out of the way , what is the remedie ? so run ; saith Paul , that yee may obteine , you haue tried the euill way to happines , now trie the good way , & then that which ye loue now , shall not only seem vain , but vanitie of vanities , that ye wil maruell how ye could loue them so long , and would not be in that dotage againe with them for all the world : vntil these earthly things seem vain , no heauenly thing shal seem pretious , therefore lose no more time , the day comes when vanitie of vanities shal be turned into miserie of miseries , and al is vanitie too , all is miserie : there is a certain place called hel , there God keepes generall sessions , there Iustice shal sit to examine vanitie , who hath imbraced her , and who hath forsaken her for God , and hee which made his pleasure of sinne , so soone as he heares this doome , depart ye wicked , shall go downe by a blacke way , with many a sigh and sob , from God , from the Angels , from the Saintes , from ioy , from glorie , from blisse ; with the fiendes of hell , to sup in the pallace of darckenes , with the princes of horror , at the table of vengeance , in the chaire of calamity , with the crowne of death vppon his head , and he which tempted him to sin shall plague him for sinning , vntill hee crie with Cain , my punishment is greater then I can beare . Gen. 4.13 . for al the griefs , and feares , and thralles , & troubles , which fed vpon him while hee liued , shall meet in an houre , and exceed them so farre , that he shall thinke that he suffers for all ; and maruell how anie torment can be leste for other . What faith or feare haue they which goe dauncing and leaping to this fire , like a foole which runneth to the stocks ? how happy were it for men as we liue in these daies , if there were no iudgement at all ? what wil we answere when he who made Salomon to write this , shall aske why we would not beleue it ? what shal we say when hee which came from his kingdome to bring vs vnto it , demands why we did turne the day of saluation into the day of vanitie ? If ye cannot excuse it here , how wil ye defend it there ? we were born in vanitie , we liue in vanitie , but we would not die in vanity , because no man lookes for any good of his sinnes , after he is past this world : therefore let vs remember , that whither the vaine men are gone , thether vaine men shal goe : there be not two ends for sinners , but one ; what a woful bargain will it seem then to remember , that thou didst sell thy soule for vanity . If any thing wil reclaime vs , this wil be a terror in our hearts , to think that we shall geue account vnto him that will measure to vs as much miserie , as wee haue taken vanitie . Therfore as Abner said to Joab , knowest thou not that it will be bitternes in the later end , Sa. 11.26 so let euery man consider with himselfe , though his vanitie be sweete now , yet they will be bitter in the end . As Ammon , after he had fulfilled his lust , did hate Thamar ( which defiled him ) more then he loued her before : so when the spurt is past , and death lookes vs in the face , wee shall hate our vanities more , then we loue them now . All this doeth conclude that which our Sauiour said to Martha , but one thing is necessarie , which God grant we may chuse for his sonne Iesus Christ , and then we haue learned this lesson .