The preachers proclamacion Discoursing the vanity of all earthly things, and proouing that there is no contentation to a Christian minde, but onely in the feare of God. Henry Smith.
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:
We begin all vanity, and never know perfectly, that we Are vain, until we Repent with Solomon. Therefore this is his First greeting and Lesson to all After his conversion, to warn them that all is vanity:
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as though men did not know their sinnes how vaine they are, (as Eliphar saith) he beleeueth not that he is vaine, which makes euerye man defer his repentance,
as though men did not know their Sins how vain they Are, (as Eliphar Says) he Believeth not that he is vain, which makes every man defer his Repentance,
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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,
and had seen the sollie of the world, what evil comes of pleasure, and what fruit grows of sin, he was bold to say Vanity of vanities, etc. which he avoucheth with such protestation,
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if any mā 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:
if any man ask who broached this strange Doctrine, the Preacher (Says Solomon:) to testify his hearty conversion to God, he calls himselffe a Preacher, beside all the titles he had before:
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.
so, when we Are converted we should become Preachers unto other, and show Some fruits of our calling, as Solomon left this book a monument to all ages of his conversion.
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Therfore they which write thar 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,
Therefore they which write thar Solomon died in his sin, and that such a famous Instrument of God went to the damned, do great wrong to the worthy King, which gives them such an Exampl to Repent,
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and would correct their rashe Iudgement, if they considered, Firste, that he was the cleerest figure of christ (except Melchisedech ) which passed all prosperitie and all men in wisedome.
and would correct their rash Judgement, if they considered, First, that he was the Clearest figure of Christ (except Melchizedek) which passed all Prosperity and all men in Wisdom.
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Secondlye, that he was inspired with the holy Ghost like the prophets, to be one of the Pens of God to write his holy word, the word of saluatiō, which was not fit for a reprobate. Thirdlye:
Secondly, that he was inspired with the holy Ghost like the Prophets, to be one of the Pens of God to write his holy word, the word of salvation, which was not fit for a Reprobate. Thirdly:
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:
Therefore to say that the figure of christ, the pen of the holy Scriptures, the man whom God loved, the Wisest man that ever was died a Reprobate, is presumption against the word, impiety against god, and wrong to the dead:
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,
Thus having found as it were the mine, now let us dig for the treasure. Vanity of vanities, etc. This is Solomon's conclusion when he had given over the world,
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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,
like a man in admiration of that which he had seen, and not able to express partitularlye one After Another, he contracts his news into a word, you ask me what I have seen,
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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:
this is the history of my voyage, I have seen nothing but vanity over the world, carry this for the news from the Preacher, Vanity of vanities, Vanity of vanities, all is vanity, and more then vanity. So the further he did go, the more vanity he did see? & the nearer he looked, the greater it seemed, till At the last he could see nothing but vaninitie:
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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,
when he was come to this that he did see all things vain, upon which men Set their hearts, he was moved with compassion and could be silent no longer,
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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 needs he must write to them which seek felicity (as he did) in transitory things, to warn them that they seek not any longer in these foolish things which have no stability nor contentation,
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Thus he drawes them first frō the wrong way, and then sets them in the right way to happynes, which he desineth at last to be, feare God & keep his cōmaundements.
Thus he draws them First from the wrong Way, and then sets them in the right Way to happiness, which he desineth At last to be, Fear God & keep his Commandments.
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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, is licenced to giue his sentence of the whole world.
Therefore to fright us out of this Way, he breaks forth into an exclamation Vanity of vanities etc. Now, Solomon full of Wisdom & schooled with experience, is licenced to give his sentence of the Whole world.
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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,
What a testimony is this of him which should be the only servant of God upon earth, whom he created in holiness and righteousness, whom he framed to his own image, whom he placed in Paradise,
& would 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,
& would have raised to heaven, to hear that he hath so polluted him self with every sin, that now he is nothing but vanity? this is a lamentable song, that will make him weep that Tunis it,
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that is not Salomons meaning, to debarre mē from the vse of creatures, although all things changed with man & became worsse then they were, yet he doth rather showe that man reapes nothing but vanity out of these things by reason of his corruption,
that is not Solomon's meaning, to debar men from the use of creatures, although all things changed with man & became Worse then they were, yet he does rather show that man reaps nothing but vanity out of these things by reason of his corruption,
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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:
and get them selves into the Wilderness among beasts, to live in quiet and silence, saying that men could not live in the world and please God, Because all is vanity:
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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.
so while they counted all things vain, they became vain themselves, and left those blessings which Solomon enjoyed After this knowledge, more then he did before.
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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;
if he did not use things vainly, nothing should be vain in the world, whereas now by abuse we may see sometime as great vanity in the best things as in the worst;
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 deuotiō of the Pharises a vaine thing? By this you may see that vanitie is bolde when she breakes into howses and Churches and palaces.
vain in their learning, as other Are vain in their ignorance? Was not the Wisdom of Achitophel a vain thing, the swiftness of Hazael a vain thing, the strength of Goliath a vain thing, the treasure of Nebuchadnezzar a vain thing, the honour of Hammon a vain thing, the beauty of Absalom a vain thing, the knowledge of the Scribes a vain thing, the devotion of the Pharisees a vain thing? By this you may see that vanity is bold when she breaks into houses and Churches and palaces.
Now we may say, & none will 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,
Now we may say, & none will redress, vanity may come to infect, where truth may not come to reprove, is it not time then to found this alarm again Vanity of vanities, vanity of vanities, all is vanity? If we could hear how vehemently and how pitifully Solomon pronounced this outcry, happily it would move us a little to hear,
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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,
Therefore Solomon speaks thrice like a crier, Vanity of vanities etc. as the mother which would feign make her son to hear, she doubles & trebles her words,
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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:
and what my son? and what my son of my womb? and what Oh son of my Desires? so when God would stir up men to heaven, he Cries thrice to the earth, earth, earth, hear the word of the Lord:
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so when Salomon would disswade from the cōpany 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,
so when Solomon would dissuade from the company of the wicked, read Pro 4.14. how often he repeats the charge, Enter not into the Way of the wicked, walk not in it, avoid it, go not by it, turn from it,
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therfore when Salomon repeats this saying so often, 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,
Therefore when Solomon repeats this saying so often, he calls for audience, as though he had Some weighty and great matter to utter, such a point of Wisdom is it for every man to know, that all is vanity,
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but for the vanitie of man as the Apostle saith, the creatures are subiect to vanity, & haue not that glory & libertie that they should haue for the sin of man:
but for the vanity of man as the Apostle Says, the creatures Are Subject to vanity, & have not that glory & liberty that they should have for the since of man:
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A spiritual eye doth see some vanitie or other in euery thing, as appeereth betwixt Christ and his Diciples at Ierusalem, they gazed vpon the building of the Tēple as a braue thing,
A spiritual eye does see Some vanity or other in every thing, as appeareth betwixt christ and his Disciples At Ierusalem, they gazed upon the building of the Temple as a brave thing,
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how should Salomon expresse all the vanity of the world, to which al mē haue added more and more since the beginning? therefore as if he wanted wordes to expresse it,
how should Solomon express all the vanity of the world, to which all men have added more and more since the beginning? Therefore as if he wanted words to express it,
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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,
as he did see it, he breaks forth into an exclamation, and repeats the same often, Vanity of etc. as if he should say, I cannot speak how vain the world is,
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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.
so when he would note a vanity, and yet a greater, and a greater then that which is the greatest of all, he calls it vanity of vanities etc. as when we would note a great fool, we will say a fool of Fools, a sin of Sins, a servant of Servants.
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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,
These Are scornful names of the world & homely titles to give our pleasures, to call them vanity of vanities, & again vanity of vanities, & yet again vanity, as though we would provoke them to fallen out with us,
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like a man which sharpens his enemie with tauntes, when he would egg him to fight, he might haue mollified his tearmes before he condēned the world thrise:
like a man which sharpens his enemy with taunts, when he would egg him to fight, he might have mollified his terms before he condemned the world thrice:
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, the fourth parte of iron, the fift of clay,
so fast grows this weed to Worse and Worse like the Image which appeared to Nebuchadnezzar, the First part was of gold, the second of silver, the third of brass, the fourth part of iron, the fift of clay,
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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.
when a man begins to like of pleasure and Opens the door of one vanity which he loves, straight as many vanities flock to him as Solomon had concubines, till the Temple of God be like a den of thieves.
Therfore whē 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.
Therefore when Solomon beheld such a plurality and tot quot of vanities, like surges coming one upon Another in pleats and folds, he spoke as though he would show us vanity, hatching vanities, Vanity of vanities, all is vanity.
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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:
but shall we condemn all for sin & pleasure? what say you to beauty which is nature's dowry and Cheereth the eye as sweet meat doth the taste? beauty is like a fair picture, take away the colour and there is nothing left:
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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 strēgth which will not weaken? shewe me the time which will not passe? and I will reclaim it, all is not vanitie:
sith life it self is vain? show me the Light which will not darken? show me the star which will not fade? show me the fruit which will not corrupt? show me the garment which will not wear? show me the beauty which will not wither? show me the strength which will not weaken? show me the time which will not pass? and I will reclaim it, all is not vanity:
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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;
O that Here were an end of vanities, but a greater vanity is behind; for our Religion is vanity, like the Scribes & Pharisees, having a show of holiness, as the apostle Says;
and that they might leue thē 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 that they might leave them if they would, but that you might see there is a heart within, vainer then the apparel which is without? Therefore when these vanities Are worn out, they will have new,
she was but an ympe then, but now she is a mother, & who cā 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:
she was but an imp then, but now she is a mother, & who can number her Sons and daughters? the child reigns in playing, the mother reigns in dandling, the Father reigns in giving, the courtier reigns in spending, the soldier reigns in boasting, the smith reigns in striking, the traveller vain in talking, the merchant vain in swearing, the gentleman vain in building, the husbandman vain in carking, the Serving man vain in soothing, the young man vain in sporting, the old man vain in coveting, the papist vain in Superstition, the protestant vain in Conversation:
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:
and their eyes, and their necks, before and behind, that a man cannot Set his foot but upon Vanity. As the waters covered the earth when but eight Persons were saved:
and countrie, whether doth not vanitie goe, but to heauen? Seeing then that vanitie is so extolled amongst men, Salomon geues this sentence, that all is vanity. Christ,
and country, whither does not vanity go, but to heaven? Seeing then that vanity is so extolled among men, Solomon gives this sentence, that all is vanity. christ,
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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,
What a sweet sentence is this from a King? (whom one would think may live as he lift) to say that all is vanity. O that we might hear Kings speak so again,
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This the holy ghost pointed at, whē he saith, they followed vanitie, & became vaine: shewing that the thinges which we follow, will make vs like thēselues, and leade vs,
This the holy ghost pointed At, when he Says, they followed vanity, & became vain: showing that the things which we follow, will make us like themselves, and lead us,
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,
as Paul shows, what destruction shall Light on man for his own since? Therefore let our sentence run with Sal. vanity etc. We would afford the world better words and Fairer titles then vanity of vanities. But call it what you will, Solomon shows what it is,
they seeme pleasant vanities, and honest vanities, & profitable vanities, but Dauid calleth them deceitfull vanities. Imah oomes after and cales them lying vanities :
they seem pleasant vanities, and honest vanities, & profitable vanities, but David calls them deceitful vanities. Imah oomes After and cales them lying vanities:
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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 they should perform they play Laban, which gave Leah for Rachel. If they be lying vanities, and deceitful vanities, then Are they wilful and miserable vanities. Therefore if we be not come to Solomon's conclusion, to think that all is vanity, it is Because our vanity will not suffer us to see the vanity of other things.
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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.
Yet to Set you in the Way before I end, I will answer them which ask if all things be vanity (as Solomon Says) tell us what we shall choose that we be not vain.
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but ten thousand times sin hath changed your wages, & deceiued you with other successe then you looked for, like Shebna, which built his sepulchre in one countrie, & was buried in another:
but ten thousand times since hath changed your wages, & deceived you with other success then you looked for, like Shebna, which built his Sepulchre in one country, & was buried in Another:
vntil these earthly things seem vain, no heauenly thing shal seem pretious, therefore lose no more time, the day comes when vanitie of vanities shalbe turned into miserie of miseries,
until these earthly things seem vain, no heavenly thing shall seem precious, Therefore loose no more time, the day comes when vanity of vanities shall turned into misery of misery's,
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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;
so soon as he hears this doom, depart you wicked, shall go down by a black Way, with many a sighs and sob, from God, from the Angels, from the Saints, from joy, from glory, from bliss;
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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,
with the fiends of hell, to sup in the palace of darkness, with the Princes of horror, At the table of vengeance, in the chair of calamity, with the crown of death upon his head,
What faith or feare haue they which goe dauncing and leaping to this fire, like a foole which rūneth to the stocks? how happy were it for mē as we liue in these daies,
What faith or Fear have they which go dancing and leaping to this fire, like a fool which Runneth to the stocks? how happy were it for men as we live in these days,
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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, demāds why we did turne the day of saluation into the day of vanitie? If ye cannot excuse it here,
if there were no judgement At all? what will we answer when he who made Solomon to write this, shall ask why we would not believe it? what shall we say when he which Come from his Kingdom to bring us unto it, demands why we did turn the day of salvation into the day of vanity? If you cannot excuse it Here,
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.
If any thing will reclaim us, this will be a terror in our hearts, to think that we shall give account unto him that will measure to us as much misery, as we have taken vanity.
