SVNDRY wayes doth our heavenly father draw vs vnto the Kingdome of his sonne : But Man created of God plain wil be searching out many conceites , to his owne over throw : by the sleight of Satan : as the Angels that kept not their place , fell to ruine . They being created the first day : & hearing the voice of God which dwelleth in light that none can come too ; saw that the frame of the world was not for Spirites vse : the Sphaeres in their wonderfull greatnes & swiftenes : the starres in theyr most beawtifull order : the vapours , windes , & cloudes in most wise peise , the plantes , foules , fishes , beastes , all these benefite not the Angels . But after the making of all these , the holy trinity consulteth for making man , in iustice & plain holynes , & maketh his body of the earth : that all thinges may serve his vse : the starres , the Elementes , the plantes & all live thinges . And God doth breath into him a soule immortall , full of life , which might have kept the body allwayes alive : & sheweth vnto Angels mans wisdome , in that he nameth all beastes with termes defining theyr nature , & maketh a woman outo ef his side , & giveth them dominion over the Earth : and g tivth his Angels charge over them , to attend vpon them , & to kepe them . But one part mislikeh this charge , & by that rebellion extinguish their owne light , & lose their owne glory , & find misery vnrecoverable : & seke leave to try man , whether he can be deceaved , to cast of the obedience of God , & prevaileth , & bringeth them to death of the soule , & losse of that light which wold have kept the body alive for ever : & into sinne that draweth eternall woe vpon it . And this disobedience being wroght quickly the first day of man , brought all the world vnder corruption : and greved still the holy spirit , & his Angels . But then further counsell is shewed : that the ETERNALL Son of God will take Humanity of Eves Sede : and to him the world is subiectea , till an vncorruptible new world be made . But Satā withdrew belefe from this poinct ; & rules as Prince of the darkenes of this world , so as it is hard for Adams Sonnes borne in sinne & blindnes extreme , to hold this world cursed : vvhich yet all serveth mans vse : and to hope for a world vnvisible , for the soule leaving this life : & of a new vvorld for the body & soule . Seing Adam cared not for Gods charge , being yet in life & Lordship , & beleeved not the word of him who spake & all thinges had theyr beynge : So the Sonnes of Adam will hardly beleve that the King of Glory must die to give life : and to lighte Adam by faith to life : and arise to raise Adam : and leave this world , to shew hope of an other world . Experience teacheth vs how far this is from vs.

To this none can come vnlesse the Father draw him . Yet Gods grace in governement condemneth all for not layng hand vpon this grace , and for not craving of grace truly so to doe . Now to shew that by death life should come , in Paradise a beast is killed : and with the skinne , our Parentes be clothed : and fyer from Heaven burneth the carcase : and the next day is appointed for a rest to meditate , on this : to whom able to governe , the creature is subiected : who by resting the Sabath in the graue : vvhich fell out after 39 60. yeares , fully endeth the Sabath , & rising vvith the light the first day , brings light vnto the vvorld : as in day , for death , his passion vvas fitted to Adams day & time of fall & sentence , against him . Thus redēption vvas taught : & anger by a curse pronounced to come by the flood . Novv Cains murther of Abel , sheweth what poyson Satan breathed into Eves soule to beare such a sonne : & further , Cains sonnes appeare bad in making Gods of starres made to serve man : defying their Lord that made the world for them : & deifiing the creatures , to lose the creatour and creatures : vvhen the flood vvashed their bodies away : and their soules ascend to Gods Throne to have from it & before it , eternall flames . Yet then Christ shevved in Noah , how all beastes & Elementes & heavens obeyed him . Againe , they are told that Christ shall arise from Sem to be a King of iustice & peace . And , that , when the heathen receave the promesse , Iapheth his sonnes shall have the chiefest continuance of grace : And Noes families be named ; & the Prophetes shew their nationes & stories with Gods people . That matter is expounded by the Prophetes , speaking still of the first families .

But now they make the sad blessing a skoph : and build a proud tower for worship to starres . Then GOD devided all their tongues , that they should no more heare his truth : to plead foolishly against it . And two thousand yeares all Heathen estranged from GOD perished for ever & ever . And in short speches to Abraham , he foretelleth , that of him one shall come that shall bless all nationess : & sheweth his death , & recouery from death in Isaak offred neare death , but only by Gods voice , reserved , as by a resurrection : & that Iacobs sonnes should not worship starres above , or any thing on earth , they are starres in Iosephs dreame : & precious stones in Aarons Brest lap , or Care of iudgement . And to shew what iustice God required , they have plain Lawes of perfect Equity : with a curse to all that kepe not every one : that men might know how sinne aboundeth : & to the poore in spirit the redeemer is declared in mysteries that the prophane should not skoff : yet plainly to such as mark how Adam & Abraham heard of him : & life of the soule is shewed by dwelling with God : as the second death for the soule , by anger from the face of God. Thus closly the world to come is shewed . Also the tabernacle , & appartenāces shewed Christ his dwelling with man : & by sacrifices & birdes escaped , his death & resurrectiō : that for iustice hence by faith men should not say : who can go vp to heaven to bring Christ downe , or who can goe to the depe of the earth to bring Christ from the dead , but might know that Iesus should be the Eternal , & that the Godhead should raise him frō the dead . And the saving of our soules appeared , in the Brasen serpent , when Moses lifted vp the serpent in the wildernes , & the stonged by serpentes weare healed . Many dout lesse asked him , what was meant therby : & he told that so the sun of man should be lifted vp : that they who beleved on him should not perish , but have life everlasting . Moses mynd shined with knowledge of all , as did his face shine with light : & Levies Sunlike Smaragd : & his Prophecies abridg all the holy stories : & he maketh the twelve dum stones tell much , from Aarons brest : And the Patriarkes lives , have the like revolutiones in their children : how for cleaving to the redeamer they should find glory , & againe shame in refusing their fathers God , & folowing the blindenes of the God of this world . Now in David God historically expresseth Christ his Kingdome . David cometh to his Kingdome by continuall afflictiones : & so all that will folow the religion of Christ shal be persecuted . And by whom the covenant of God & his law shall be kept to vanquish Satan , David is told : evē that Christ shall come of his loynes to reigne vpon his throne for ever . Of him he shall come to be a man & a King in this world : but he shall have no Kingdome in this world , & the earth which God hath cursed : but to him is the world to come subdued : being the creator , & David sheweth how yet in his suffringes & death he was made inferior to Angels : but crowned with glory & honour , since he sate on the right hand of God. And when he came into the world , all the Angels of God worshipped him . And that Iuda should consider how by suffrings this glory cometh , David describeth as an Evangelist the suffringes of Christ . This David doeth . And telleth in Prophecies the overthrow of his nation , & theyr captivity , & retarne ; & Antiochus persecutiones , & the Iewes reiection : even all their times : how God toke a time to plant them , & will pluck them vp : to seke them , & will destroy them : to kepe them & will cast them off : to love them , and will hate them . Now for experience that a Kingdome vnder the Sun was not promised in Christ , Salomon had all wisdome , wealth & pleasure , & found all to be vanitie : & by his pleasures fell from God : but returned , and teacheh in Ecclesiastes in all particular sortes , that all here is but vanitie & vexation of spirit : by mans dealinges , and by the sorowes of theyr handes : and closly warneth that his sonne shall not rule all his : foreseying how Iosephs Ieroboam vold leave only Iuda to be an whole tribe till Shiloh his childe by the Virgin the King Eternall came in the flesh . Part of Rachels house , and a litle , of Beniamin , because God built half Ierusalem and the Temple in his tribe , for that , part of Beniamin cleaved to Iuda : as a wolf though not a lion in Mardochai and Atossa the mother of Great Artaxerxes , that built the temple , which abode till our Lord came into it . And Salomon warneth the ten tribes , how they wil be robbers making one purse , and refuse the love of the truth : and how God wold laugh at their destruction by Assur : and fitted Proverbes to have kept them from destruction : And the sonne of Thamar , of Rachab , of Ruth , of Bathsuagh in the Canticles turneth all ioy to the Kingdome of Christ : that Iosephs house should not despise the root of Iessai , though Iesus Son of Nun conquered the Land & made the Sun to stay . A matter shewing that which foloweth .

IESVS the Sonne of GOD , and the Sonne of David after the flesh , wold darken the Sun , and shake all the earth . And yeres nere a thousand , GOD still so governed Iuda that they should look for the Kingdome of heaven , alwayes opened by CHRIST , and still feele their state on earth to be full of sorow . That did they sone prove true .

For the Kinges of Iuda were all eyther worshippers of Devels with many of theyr people , or , in some feeling of great danger & distresse : or , in open hearing of Prophetes , and that , many at once , that Babel should end their state : and Salomons house : because they followed Babel built to make Gōddes of creatures . Salomons house vtterly perished . And in Babel , the Image , and other Pictures telles them in expositiones seaven times over how heathen shall withold Iudahs kingdome , even from Salathiel and Zoroba babel our Lords Fathers after the flesh vntill he came into the world And they saw how yet vnder Heathen they were defended . And when they saw not only the fall of Salomons race , temple , city , & kingdome , but of mighty Babel in 70. yeres reigne : then they were in fit case to be taught of Davids Throne that should stand for ever . Aethan , of Phares brother , Zarach , told it afore Psal . 89. But the Angel Gabriel telleth it more properly , even to the very yere and day : that all the world might reckon 490. yeres to gather how many yeres , monethes , and dayes they were from the end of Moses , & how nere to the work of redemption , by the sonne of God dwelling in our tabernacle . And poor Iewes from 120. nationes are sent to Ierusalem by Cyrus proclamation of the true God , who all could teach Heathen that the world was made , and also how longue then it had stode : wher still infidels will erre . And for receaving of Christ his Prophecy , the poore nation that returned to Ierusalem in hope of life by it , is recorded by the holy spirit which beautified the heavens , in high honour ; how many theyr whole number to every man did make . This honor had the sainctes : & their poore state in Ezra & Nehemias is from God set downe & their defence , & affinity with the Persiā kinges also is pēned frō Gods wisdome , & , religion is expōded by Aggei , Zachary & Malachy , evē to Iohn Bap. & to the meke King , Christ himself . & to the destructiō of their natiō , which will not beleve that all kingdomes vnder the Sun are vanity : but doe and will still hope for a pompous belly blessing in this cursed earth . In due tyme our Lord cometh , to have his tabernacle in vs : for which his tabernacle or temple the world was made obedient vnto man. And though Moses tabernacle , were most diligently thrise described : & furnished with all dignity of matter & forme : yet God did sone leave it in smalle regard : & likewise Salomons temple . Yet against S. Stephens doctrine Act. 7. to this day Israel hopeth for a temple of stone , & city to be built on mount Syon , in Chanaan . But our Lord leaveth this world , to sit on Davids throne for ever : & Iewes perish in their lyes , and blindnes , & for our Lords brightnes , foure Evangelistes tell that : & one telleth how the Apostles taught that to the heathen ; & holy Epistles comment vpon all Moses , to teach Israell the golden building , & how their Thalmudicall is straw : in all hope of Policy good on Earth . And when Ierusalem is destroyed to force an end of Moses Ceremonies : then more fully the nature of Davids throne is opened by Gracious Iohn , in obscure Patmos . He sheweth how all the goodly Iewels vsed through Moyses and the Prophetes tend hither , how the knowledge of Christ practised openly & rightly by his servantes , maketh the heavenly Ierusalem : the holy Iewes a ey-expectation . But this should have two hinderances : one by the prophane Caesares , whom the Lord wold pay for their partes : that all their world should be altered : the other by Christianes falling away , as Ismael & Ephraim did . So Mackmad of Ismael sone withdrew all the cōtreys of Daniels Image , to their old Arabique infidelitie : and Christ leaveth them to eternall blindnes , as he did the old builders of Babel . Also the city , that crucified Christ , setteth vp an earthly pompe , with corruption of all holy truth , & cariage in hope of life by the waters of Scripture , out of which he that is not borne againe by the Spirit , can never enter into the Kingdome of heaven . Yet against this Pompe Christ ruleth his common weales in perpetuall expectation of the Eternall Throne to be fully manifested . And this summe doth the holy Bible afforde . Which he that beareth in mynd shall soner see the driefte of every particular Booke . And now Ecclesiastes will shew , how this world can have no good Kingdome : wher all kind of Sortes flow with vanities and vexation of Spirit . But to consider his book with more clearnesse of light , his kindred , & life , & a popular spech of his royall and most witty closse spech , & divinity chief poinctes , yet resisted of his nation , these are to be layd forth somwhat familiarly , for the help of the vnacquainted with such matters .

ALL this book of Coheleth or Salemon , tendeth , as vvas shevved , to open Nathans spech , 1 Chro. 17. touching the Eternall throne of David : And this sylogisme ariseth hence by the Ievves graunt : in the Chaldy vpon this place .

The proposition is omitted , as lapped in the Prophecy of Nathan closly : and not to be opened directly to the prophane : vvho vvold cōtemne all spech of the vvorld to come . And the humble vvold sone conceave it . The assumption is proved by a plentifull induction , going through all mans state . And these be the chief heades . The shortnes of mans life passing as a vapour . The Sun , vvind , and vvater , never resting in one place , picture our state , and cause our change : our eyes can never be contented nor our eares : & yet nothing is nevv : but forgetfulnes maketh thinges past to seme nevv . And to marke mens actions , Koheleth , that gathered all vvisdome by experience , being a King , and in Ierusalem the glory of the vvorld , should passe all that none coming after him should excede him . He considered the cariage of the vvise , and of the mad vvorld : and savv that the croked vvold not be streightened , and the imperfect could not be made vp . He tryed pleasure in his great cheer , & his thousand vvomen . That became nothing vvorth . He joyned vvisdome and royall majesty together , in all pompe , and stately vvorkes and delites . But all vvas vanity . Though vvisdome passe folly as darknes passeth light : yet this event have both , that both sone die , and theyr memorie . And vvhat the vvise by care never resting doth bring about , a foolish heyre , as Roboam and his house , almost all the race vnto their end in Iechonias , by vvicked madnes destroy . The best thing vvhich the vvisest vvold vvish is contentement , in vsing their present travell . But Gods variety in governing mans tymes & seasons in birth , death ; planting , rooting out : seking , rejecting , love and hatred , this checketh all hope of resting in contentement of vvelth goten . And God vsed this variety in his judgements that men should feare him . But the thorny cares & pleasure , choke the meditation vpon Gods vvorke . And thus the vvisdome of the best cannot bring any sound state . Novv folies be infinite . In courtes of judgement , might overcometh right : and men are become beastes : and for all thinges vnder the sunne , as the one dieth so dieth the other . And vvho considereth the spirit of a man , that it ascendeth vnto God ; scant any : But men live as not beleving , or not regarding the soules immortality . And the vvisest cannot look for vse of their ovvne , for oppressours vnresistable are in every place : that the heathen savv hovv it vvas best never to have bene , & next , to dye quickly . Envy of life , bretheth in others slouthfulnes . vvherby the poore in all common vveales be infinite . And their misery bredes a contrarie , in some rich : that being vvithout kindred , yet they have none end of their labour . Yea the rich Kinges nether for them selves nor other have any happy case . A vvise child in prison , as Ioseph , is in better case then an old foolish King , as Ioas. And Kinges vvere borne poore & naked : and may come to the same case : and people be still vvery of the present , & men vnder Kinges had nede of continuall prayer : and in prayer , much babling & rash vovving encrease vanities in the best busines . And for the oppression by the mighty , many are amazed : and knovv not hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy a Trinity is above all , & hath a tyme for judgement : But the most , think ther is no God. Novv tillage vvold seme a contented life : better then marchandise : vvher mony multiplyeth not : but by care and hazard . Here , as vvelth encreaseth , the servantes that spend it encrease : and the master hath no more then they , saving only the sight : and the servantes slepe is svvete : but care suffreth not the master to slepe . And often falleth the rich to be vvorth nothing : and onely contentement here is good : but to vse the goodes gotten , that is a gift of God. Often the vvelthy are cut off from vse of their ovvne ; long life & many children cānot in poverty make one better then the vntimely birth : yea though a man live in poverty tvvo thousand yeares . All must come to one place . And this befalleth all men that the soule is never satisfied . By this the vvelthy vvise man or foole hath no sound preeminence , nor the poore of knovvledge , infericritie , in vvalking afore the living . The notation of Adam should teach of his nature : for the first names expressed the natures of the thinges named : and it is evident , that he is but earthly Adam , and is not able to strive vvith his stronger : and vvho knovveth vvhat is good for man in the dayes of his life that are but a shadovv , & vvho can tell him vvhat shall befall him . Therefore ther is no true joy in this life : but a good name before God is better then any vvelth : vvherin precious oinctmentes in the East , vvere the chiefest , and better is the day of death , then the day of birth , and the house of mourning then the house of feasting : for the mourning house is the end of all , and the liuing vvill take it to hart . The practise of vvise & foolish shevv this . For the vvise goe to the house of mourning , the fooles to the house of banqueting . So the check frō the vvise is better then the songes of fooles . For as the voice of thornes is vnder the pot , such is the laughter of fooles . And because oppression from the stronger driueth men to madnes : & bribes again destroy their hartes , the good end is better then the good begining , and patience better then anger . A man must be slovv to anger : for anger resteth in the bosome of fooles . As this proceedeth not of vvisdome to aske : vvhy vvere the former dayes better then these . VVisdome is good vvith vvelth , vvhile men liue . Both bring a sheltre . But vvisdome is the better , it saueth him that hath it . And here vvisdome shevveth it selfe : euen in hamblenes not hoping to streighten that vvhich God hath made croked : rejoyce vvith the rejoycing : and vvepe vvith the vveping dayes . God hath so set one by the other , that none can finde fault . The just perisheth in too straite justice , & the toylesome holdeth one long in his toyle . Be not toylsome to much nor too vvise : and play not the foole : it vvill bring death before the ordinarie course . It is good to kepe betvvixt both : as they that feare God vvill . VVisdome vvill strengthen more then ten rulers : though in many thinges all stumble . And this poinct of vvisdome hath great vse , not to regard all evel tongues : for all speak evell of others & the tōgue cā not be bridled . This Kohe leth tried : & sought still to find reasons for all cariages . But that vvas far off . Novv the far off and the depe vvho can find out . But in trying the madnes of folk , Koheleth found by his thousand vvives , that an evell vvomā vvas bitterer then death . This he found : examining one thing by an other to find out devises . But this he could not find out : though in men one of a thousand , Koheleth vvold find out the subtilest devises , yet of a subtile vvomans devises in all that number , he could not . They made him build houses to strange Gods : vvhervpon the Kingdome first rented , aftervvardes , perished . And this , Koheleth found generally true : that God made Adam plain , but they found out many invētiones . And so doe their children in all folly . And vvho is as the vvise man ? vvho is like him that knovveth the nature of matters . VVisdome lighteth the face of a man : and the hardenes of his face vvilbe changed . As vnlernednes bredeth boldnes : and judgement , lothnes to be medling . And it avoideth the calamities that come from governoures oppression . Herein visdome vvold kepe the Kinges lavves , in the Lord : and not resist auctority : for he earieth not the svvord in vain . But he that doth vvell shall have praise of the King. But here men brede them selves much sorovv , not knovving vvhat vvill befall them . And this vanitie is comon , that men consider not , rulers nor subiectes , hovv sodenly death vnexorable , ( against vvhich ther is no striving ) ceaseth vpon men . By vvant of vvisdome herein men vvilbe ruling men , to their ovvne harme . In that case Koheleth savv the vvicked buried : vvhen they vvent avvay , and passed from the holy place of judgement , & vvere forgottē in the citie vvher they had so done . And this vanitie might teach , that no throneacceptable vnto God , can be found in this vvorld . But by not knovving Gods dealing herein , men fill this vvorld vvith vanity . Because judgemēt is not shevved quickly vpon evel vvorkes , mens hartes be fully caried to doe mischief . But the vvise Koheleth vvould tell , though the vvicked doe vvickedly an hundreth fould , and live long : yet it shal be vvell vvith the Godly : & not vvith the vvicked vvhose dayes are but a shadovv . An other secret government of God , teacheth the vanity of this life , that the just are plagued , and the vvicked prosper . This teacheth that ther is an other vvorld of recompense : as in the Parable of Lazarus and Dives . In this diversity quiet enioyng of the present vvelth is all that a man can have of his travell . And for mans busines restles and slepelesse , not the vvisest can see the reason of Gods vvorkes . By outvvard prosperity , the just and vnjust are not discovered often tymes . Hence Epicures exhort one an other vvith longe orationes to present pleasures : vvhile not the svvift have the gool : nor the valiant the victory , nor the vvise , the bread , nor the cunning , favour , but a tyme and occurrant befalleth all . And men knovv no more their time , then fish or foule that be caught in a net , and snare . VVithout speciall vvisdome , this vvill not be shunned . VVisdome is soone contemned . This example may be pregnant . A litle citie besieged of a great King , by a poore mans vvisdome hath ben saved . But that poore man is soone forgotten , yet vvisdome is better then strength : though the vvisdome of the poore is contemned , & his vvordes are not heard . The vvordes of the vvise in quietnes are heard , more then the cries of Lordes over fooles . VVisdome is better then armour of vvarre : and one that misseth of it , as a Lord over fooles , vvill lose much good . As one dead flye putrifieth much precious oinctement , so a little folly marreth a man precious for vvisdome & glory . VVisdome is rare : and to have the hart on the right hand . But to have the hart on the left hand , that is comon to the foole : vvhose hart faileth in the plain vvay , and he telleth all that he is a foole . And in such a vvorld , vvhat study of the Lavv can brede a blessed throne on earth . The Spirit of rulers often riseth against a dutifull subiect : as did Salomons against Ieroboam : he left his place and fled to Egipt : and became the ruine of Salomons throne . Here a soft cure might have delayed much sinne . An other evel is great and comon : appearing notably in the vnlavvfull kingdome of Ephraim . The fooles of the ten tribes vvere set on high , and false Prophetes ; and the truly rich sate dovvne lovv . Servantes sate on horseback & Princes vvalked vpon the ground . This people might knovv that great is the vanity of governements here . Roboam in Iuda likevvise payd the price of that , extolling foolish yonge men , and contemning old sages . And King Ioas most notably : yelding from his rich counsellers , to the foolish Idoleservers . And his grandfather Ioram greatly vvanted vvisdome that lost all Edoms subjection , and advaunced fooles to kill his ovvne bovvels , and to dye by torment of bovvels . And as Saul by folly hoping to defeate David , digged a pit vvhich him self fell into : So King Ochozias joyning vvith Israel , brake an hedge , that the Serpent Iehu stange him . And of all Kinges vvanting vvisdome , and of all in high place , and of ill bent , avvay from God , these Proverbes vvilbe verified , he that removeth stones vvilbe greved by them , and he that cleaveth vvood , shal be indangered by it , yf the iron be blunt , and a man vvhett not the edge , but be vehemēt in strength : vehemency in a blunt cause , vvill cause dāger . VVisdome from Gods vvordes of right , vvill only bring good successe : teaching to bevvare of Satans deceites , vvher a sting at the first is past cure . All the Kings of Israel folovved Ieroboams vvorshipping of calves : being so sttong at the first : vvithout vsing holy aduise : that aftervvardes ther could be no vse of enchanters . All the Prophetes vvarninges vvere nothinge : all that Ionas vvhale , and Nineuie taught : all that Osec , Amos , Esai , and Micha told , vvroght litle good . As deaf adders they stopped their eares : and vvold not heare the voice of any inchanter . Yet the vvordes of the mouth of the vvise doe beare grace : as specially the speches in David for the Kingdome of Christ : but the lippes of the foole Ieroboam svvalovved vp all his house , vvhen he bade vvorship calves at Dan and Bethel , and forbade to go vp to Ierusalem . The begining of the vvordes of his mouth vvas foolishnes , and the end of his mouth an evell madnes . The other Kinges foolish before God , multiplyed vvordes against Iudah , but savv not their fall . Great toyle they tooke , familie after family , and vvearied them selves in their Idoles : being as men that knevv not the vvay to the city . And such vvere all the Kinges of Israell , and the vvicked of Roboams Kingdome . And vvo be to the kingdome , vvhere the Princes be given to feasting : as the true noble and sobre bring happines . A King dome is like an house : vvher by slougth the timber vvork rotteth , and by dissolute hād , the house vvilbe dropped through : vvhen they make feastes for laughter , and that vvine chear the hart , and mony must affordall . And herein the meddlers vvith Kinges find their ovvne ruine ; & this vanitie is comon . But they that look to the kingdome of Christ , vvill not in thought medle vvith Caesar : for listeners vvill fly to report all that is once vttered . But men should ambitiously seke to meddle vvith their ovvne matters , and to do good for the hope to come : as Pilgromes & strangers . This vvil be a casting of seede vpon moyst ground : vvhich vvill fructifie : that as one soovveth he shall reape . Therfore vvhile vve have time vve should doe good to all : lest God alter our ability , or occasion . The cloudes and trees teach that : the cloudes fall to moysten the hearbes , and vvher the trees fruct falleth , gatherers vvilbe ready . And herein vve should not be casting doubtes , eyther for others successe , or lest vve in time vvant our selves , of our joyes . The husbandman plovv eth in hope : not loking to the cloudes for sovving or reaping : as vve knovv not the vvindes vvay , nor the Embryones grouth , so vve knovv not hovv sone God altereth times from life to death : from planting to vnrooting , from building to breaches : from laughter to vveping , from seking , to losing : from spech to silence , from love to hatred , from peace to vvarre : from youth to old age , morning and evening vve should not be vveary doing good : for in due tyme vve shall reape , yf vve doe not faint . It is a good thing for one to chere his ovvne life , vvill mans hart say : but long and mery life vvilbe nothing sauing vanity : vvhen vve thinke vpon the tyme after this life , hovv it shall never haue end . This thought vvill make yong men litle joy in the morning of age : considering that God vvill bring them into judgement . And the vvekenes of our earthly tabernacle should put vs in mind hourely . For dayes void of all delite vvill sone come : vvhen our eyes , ribbes , armes , stomake , eares , and tongue , and all helpes of voice & the legges faile : & graynes buddeth , & vve are shaken off like a grashopper : and the chine & liuer & brain pan all vvil be rent , and man returneth to his endlesse home , & mourners go about in the strete . This may teach vs hovv all temporall thinges be vainesse , & teach from Scriptures to find out Christ his Kingdome : that vvhen the outvvard man is corrupted , the invvard man be fully renued . For Christ is our life : and to die in him , that is all our gain . And mans sone passage hence vp to Goddes throne , to receaue according to the vvorkes done by the body , good or evell should print this in our hartes . And vve should giue more aboundant hede to Koheleth his vvordes : lest they flovv aside from our eyes , as they from Ephraim , Prov. 3. and from the men of Ierusalem : Eb. 2. vvhom sin platting about them entangled to destruction . Koheleth , as all the other Prophets , hath vvordes of delite , & Scripture of right : vvordes of truth : as Goades to direct vs , & nailes fastened , in the shepe foldes , geuen from Christ the only Shepheard , of vvhom Dauid spake Psa . 72. his last vvordes : & therin these . Blessed be the Eternall , God , the God of Israell , & blessed be his glorious name for euer : and let all the earth be filled vvith his glory . Amen , yea amen .