Ecclesiastes, othervvise called The preacher Containing Salomons sermons or commentaries (as it may probably be collected) vpon the 49. Psalme of Dauid his father. Compendiously abridged, and also paraphrastically dilated in English poesie, according to the analogie of Scripture, and consent of the most approued writer thereof. Composed by H.L. Gentleman. Whereunto are annexed sundrie sonets of Christian passions heretofore printed, and now corrected and augmented, with other affectionate sonets of a feeling conscience of the same authors.

Chap. 7.

[verse 1] Sure many vaine things do increase, which mans wit cannot mend, [verse 2] Who knowes his best in life, or what God afterward will send?

1.

Surely there be many things that encrease vanitie: & what auayleth it mā.

SVre many things besides do yet remaine, Our vanitie appeares in euery thing, But they best knowledge of the fame attaine, To whom a prosperous state, did plentie bring: For plenty best affoords to feed our will, And will most soone, to folly runneth still.

Which folly is the vanitie I meane, A fruitlesse trauell of a carefull hart, When midst the choyce of good, the ill we gleane, And weaue vnto our selues our proper smart, When wit is captiuated vnto fense, Which doth produce both Gods and mans offence.

2.

For who know∣eth what is good for man in the life, and in the number of the dayes of the life of his va••itie, seeing he maketh thē as a shadow? for who can shew vnto man what shall be after him vnder the 〈◊〉〈◊〉.

And sure in this sense, foolish are we all, For who discernes aright twixt good and ill, Whose knowledge truly can you perfect call, Who (knowing good) effectuates goodnes still: Mans dayes are few, and like a shadow fly, In which small good, he many woes doth try.

The wisest men themselues do scarcely know, Of others minds their knowledge is but blind, Their present actions do them foolish show, How should man then a solyde knowledge find, Of future things which after him shall bee, Since he conceaues not what his eye doth fee?

[verse 3] A good name sweeter is then oyle: deaths day, then day of birth. [verse 4] In mourning house more good is learnd, then in the house of mirth.

3.

A good name is better then a good oyntmēt, and the day of death, then the day that one is borne.

Then let man cease his wisedome to bestow, In seeking foorth on earth a happy state: Let him endeuour rather good to grow, The fruit and fame whereof cannot abate Through age or death, but like a sweet perfume, Will follow man vnto his day of doome.

The trust wherein shall make him death desire, As path to leade him vnto blisse prepard, And loath this life, whose cares him so do tyre, Where vanitie and death is sole reward: Yea he shall farre preferre the day of death, Before the houre he first drew liuing breath.

4.

It is better to go to the house of mourning, then to the house of feasting, be∣cause this is the end of all men: and the liuing shall lay it to his hart.

For better preparation whereunto, The wise will exercise their eyes and mind, In contemplation of their states, who do By death forerun their corse not farre behind: And (by the view thereof) resolued grow, The worlds contempt in rest of life to show.

The feasts and sports which do his senses charme, With deepe forgetfulnesse of woes approch, He will refraine, and rather thinke it harme, That vnprepared death should him incroch: (For euils looked for, lesse euill seeme, And ioyes expected long, we doubled deeme.)

[verse 5] Sharp lookes (then smyling shows) more soone the euil mind correct, [verse 6] The wise delight in grauitie, whilst fooles the same reiect.

5.

Anger is better then laughten for by a sad looke the hart is made better.

And though awhile our minds therewith distract, We feele a conflict twixt the flesh and spright, Which lothly would dissolue the old compact, Which flesh and world, contracted in delight: Yet sweeter in the end we shall digest Deathes bitter pill, which nature doth detest.

Yea though we in a sort offended wax With euils, which we see so much abound Within our selues, and for the good that lacks In vs, and others which the good doth wound: Yet this a cheerefull mendment will procure, And rayse our hearts in sinne to fore secure.

6.

The hart of the wise is in the house of mour∣ning, but the heart of fooles is in the house of mirth.

The wise they will (like heedfull watchmen keepe) A curious Sentinell in all their wayes, Least death and ruine should vpon them creepe, And turne to mournfull night their merry dayes, They do obserue the frailtie of their state, And rather fawne on death, then feare too late.

Whilst foolish worldlings surfet with the ioy, Which they vnfitly plast in earths vaine sweet, And are surprisd with euery small annoy So sore, that it to beare they are not meet, And vnder euery aduerse cause do sinke, Whilst others hope and ioy at perils brinke.

[verse 7] More sweet are wise rebukes, then notes, which flattering fooles do sing. [verse 8] As blase of thornes, so vainely passe, the pleasures they do bring.

7.

Better it is to heare the re∣buke of a wise man, then that a man should heare the song of fooles.

And (for we hardly see our owne amisse, And each in others eyes a mote can spy) My best aduice (to do thee good) is this: That to thy friends reproofe thou do apply, Yea such a friend, as knoweth good from ill, And thy misdeeds in thee reproue that will.

For better are the blowes that friends do giue, Then smoothed actions, flatt'rers do bestow, Those to amendment do the wiser driue, By th'others, fooles from ill to worse do grow, There Syrens songs, do make thee sleepe in sin, These rougher words, thy soule from ruine win.

8.

For like the noyse of the thornes vnder the pot, so is the laughter of the foole: this also is vanitie.

And what delight (indeed) can wise men take, In foolish tattle of the lewder sort? Like crackling bushes in the fire, they make A blast, and blase foorth straight in their disport, An outward show of mirth, which ends with smart, And laugh with mouth, that haue a heauie hart.

The wise in ioy and myrth are temperate, They ground their mirth on greater cause of ioy. They are not so raysd vp with good estate, Or beaten downe with any'aduerse annoy, But that they can beare either state aswell, As time or chaunce, can make them ebbe or swell.

[verse 9] Sure wise men wax with wrongs nere mad, to see brybs so preuaile, [verse 10] But th'end is al, who patient stayes, shal thriue best without faile.

9.

Surely oppressi∣on maketh a wise man mad, and the reward destroyeth the hart.

And yet it is (I graunt) a heauie thing, And hardly is digested of the best, To see how some the lawes to lust do wring, And how thereby the weaker are opprest, How wrong for right sometimes doth freely pas, And no man will, or dare, say bad it was.

And to behold how bribes are busie still, To blind the eyes that else would wisely see, That Lay, and Clergie, great and small, most will Giue, take, buy, sell, things that most holy bee, Would make a man of sob'rest spright halfe mad, And any good man be perplex'd and sad.

10.

The end of a thing, is better then the begin∣ning thereof, & the patient in spirit is bet∣ter then the proud in spirit.

But men that note Gods iudgemēts for these things, And can (as sure they ought) his pleasure stay, Shall see the plagues that sinne vpon them brings, And shall according to the prouerbe say, That that is onely good, and doth excell, Which doth begin, and also endeth well.

And therefore will with patience long expect, The issue which God hath decreed before, And as he limits times, his will t'effect, So till that time be silent euermore: The rather since their agony and griefe, Might wo increase, not yeeld one iot reliefe.

[verse 11] Be thou therefore to anger slow, it fooles doth best befit, [verse 12] Muse not why tunes are chang'd, it doth import but want of wit.

11.

Be not thou of an hasty spirit to be angry, for anger resteth in the bosome of fooles.

Then be not thou with worlds peruerse euent Disquieted, or moued vnto yre, No though with malice men against thee bent, With iust offence might kindle cholers fyre: It is a passion that aboundant is In fooles, and not reformes the thing amis.

If thou with reason be (as be thou may) Offended with the euils that abound, Thou mayst reproue them sure (I say not nay) And hate the place whereas such sinnes are found, For fooles they are, and dog-like bite the stone, That blame offence, yet doer let alone.

12.

Say not thou, why is it that the former daies were bet∣ter then these? for thou dost not enquire wisely of this thing.

But yet (withall) beware thou do not blame Thy God, in gouernment of present age, By calling him t'account, why not the same Most hatefull vices, which with vs do rage, Did not in former times so much excell, And we with them compare in doing well.

For it were folly, and offensiue much To God and man, and signe of hatefull pride, In weale or woe we may at nothing grutch, For through our sinnes those scourges vs betide: And God that sends the ill, can it amend, Vpon his will our liking must depend.

[verse 13] Wisedome with welth grees euer best, of all things vnder sunne. [verse 14] They calme the mind, yet quiet heart, by wisedome best is wonne.

13.

Wisedome is good with an inheritance & excellent to them that see the sunne.

Sure well is he that wisedome hath, and grace To vse it alwayes well, in weale and wo: But who hath wealth withall, in better case By farre (I do confesse) though few are so: Few though there be, yet some such may you find, Though many more, with worldly wealth are blind.

Wealth giueth meanes for exercise of good, Wealth the temptations wants, to many a sin, By wealth mens faults are hid, their foes withstood, Wealth may performe such workes as fauour win: Which wealth, if (by dissent, not care) we haue And wisedome both, what can we farther craue?

14.

For man shall rest in the sha∣dow of wise∣dome, and in the shadow of siluer: but the excellencie of the knowledge of wisedome, giueth life to the possessors thereof.

This wisedome armed thus with worldly powers, For pleasant shadow, may compared bee Vnto an Arbour deckt with fragrant flowers, Which sweetly from sunne beames protecteth thee, From wind and raine, that can thee well defend, And sweet repast vnto thy bodie lend.

For wisedome teacheth thee thy wealth to vse, Vnto the needfull ends they were ordaynd, And (as vnwise) you may them well accuse, That will reiect the goods may well be gaynd: But wisedome wealth can get, and spends it well, And wisedome therefore chiefly doth excell.

[verse 15] Behold Gods works: who can reforme his will? then be content [verse 16] In weale or wo, both (sent from God) do serue the turne he ment.

15.

Behold the worke of God: for who can make straight that which he hath made crooked?

In wisedome therefore, set thy chiefe delight, Come wealth, come woe, take all as God doth send, Against the Lords decree it's vaine to fight, He knowes thy need, and giues what thou shalt spend, More then he hath decreed, thou shalt not haue, Toyle while thou wilt, and moyle vnto thy graue.

Canst thou reuoke the times the which are past? Canst thou recount, the dayes that are behind? Canst thou pursew the chaffe that slyeth fast? Canst thou proportion out the waight of wind? Canst thou make straight the tree once crooked growne? No nor thy state amend, but God alone.

16.

In the day of wealth be of good comfort, and in the day of affliction co∣sider: God also hath made this cōtrary to that, to the intent that man shold find nothing after him.

Then with thy state content thy quiet mind, If wealth abound, with ioy then vse the same, If lesse thy store, yet thinke not God vnkind, And to thy portion do thy compasse frame: In all estates a chearefull heart doth well, What God intends for thee thou canst not tell.

God vseth (like as wise Phisitians do) By want sometimes to purge our humors ill, And after plentie giues to strengthen vs to The worke whereto, imploy our powers he will, By proofe of contraries, to teach vs how To vse those gifts, as he doth best allow.

[verse 17] In my short life, the iust (I saw) decay, and wicked thriue, [verse 18] Muse not hereof too much, least it thee into dumps do driue.

17.

I haue seene all things in the dayes of my va∣nitie: there is a iust man that pe••••••heth in his iustice, and there is a wic∣ked man that cōtinueth long in his malice.

As for such new incounters as befall, To thee in crossing of thy quiet life, Assure thy selfe, they are not new at all, But in my dayes (and long before) were rife, Euen full of vanities and care, I found My life, as well as thy life to abound.

I saw both wise, and honest men full oft, Insnared by the wicked, and destroyd, Their counsels and their actions mockt and scoft, Their innocencies, cause they were annoyd: The force, the folly, rapine and the wrong, The wicked vsd, protect their liues full long.

18.

••e not thou iust ouermuch, neither make thy selfe ouer wise: wherfore shouldest thou be desolate?

What was the cause hereof thou maist inquire, Sure first the hate, the ill to good do show, Then Gods decree, whose iustice did require, Their hidden sins, a publike shame should know, Some ouerweening wits, do foolish proue, And cause of these mishaps do fondly moue.

For excellence procureth enuy much, And wise mens small offences haynous seeme, And busie braines such tickle points may touch, As vndiscreet you may their iudgement deeme, Be thou not too precise, nor ouer wise, But with a modest meane thy gifts disguise.

[verse 19] Be not too curious things to know, least God correct thy pryde, [verse 20] Yet learne things fit, and fearing God, no ill shall thee betyde.

19.

Be not thou wicked ouer∣much, neither be thou foo∣lish: wherefore shouldest thou perish not in thy time.

Yet do not thou extenuate so thy skill, That thereby into scandall thou do fall, The very wicked so contemne thee will, And good and bad, will so condemne thee all, None is so vile, that vice he will commend, Although his deeds, to little better tend.

Ne do thou folly any whit affect, For that doth ruine all that it doth vse, Who will the foole or vndescreet protect, Or trust to him, or vse him (may he chuse?) Well may men laugh at him and make disport, But neuer trust, in cause that doth import.

20.

It is good that thou lay hold on this: but yet withdraw not thy hand from that: for lie that feareth God shal come forth of them all.

In measure is (we say) a merry meane, Twixt two extremes doth sacred vertue dwell, Who will vnto true heauenly wisedome leane, Must fly defect, and all excesse expell, With serpents wisedome must his iudgement see, With Turtles humble mind, yet clothed bee.

The loftie thought, presumption doth instruct, The abiect mind dispaire doth soone perswade, From wings of Lucifer, this quill is pluckt, To hatefull serpents den, that leades the trade: But he whom heauenly wisedome doth inspire, From both those snares in safetie shall retire.

[verse 21] The wise by wisedome safer liue, then Princes in their holds: [verse 22] Yet none so perfect liues, their deed no sinne at all vnfolds.

21.

Wisedome shal strengthen the ••ise man, more then ten migh∣tie Princes that are in the citie.

For wisedome is (indeed) a heauenly gift, Insusde to guide vs in earths pilgrimage; Blest is his choice who therewith not vplift, Doth peace procure, and worldly cares asswage, Who trusteth in the comfort of her ayd, In no affliction need to be affrayd.

She stronger is, and much of greater might, Then any Princes power that euer was: Yea Princes ten, combind gainst her to fight, In force and prowesse shall her no way pas, The strongest bulwarks that they can erect, Doth art (by wisedome) soone to earth deiect.

22.

Surely there is no man 〈◊〉〈◊〉 in the earth, that doth good and ••••nneth not.

This wisedome makes thee haue a secret peace, Twixt God and thee, which if thou once attaine, To feede the same, his grace will neuer ceace, And that content for euer will remaine: As for content the world afford thee can, Its nothing worth, for vaine is euery man.

Let this therefore, be grounded in thy mind, That man and all his workes vnperfect are, That on the earth one man thou shalt not find, That from true righteousnesse not strayeth farre, Whose peruerse deeds, do oftentimes bewray The wicked thoughts that in his bosome stay.

[verse 23] Heare not all words of wrong, lest thou thy seruāts slāders heare, [verse 24] Thou know'st thy self hast don the like, though it did not appeare.

23.

Giue not thine heart also to all the words that men speake, least thou doe heare thy ser∣uant cursing thee.

How much then lesse shouldst thou be moued much By words of any one that thee offend: Yea though euen very neere thy fame they touch, And to thy great disgrace they seeme to tend: Let passe like wind the blast of slanderous tong, And thinke the best, sometimes euen so are wrong.

Yea though thou oft mightst heare, yet do not heare, Or if thou do, seeme as thou diddest not, Its better farre both deafe and dumbe t'appeare, Then listening ouermuch, it were thy lot To heare thy seruant, or some other speake The thing, that being heard, thy hart would breake.

24.

For oftentimes also thine hart knoweth that thou likewise hast cursed o∣thers.

Thou mayst remember what thy selfe hast done, In like case vnto others absent oft: And what dislike therefore thou mightst haue wonne, If that thy speech had not bene vttered soft, (Or not conceald by such as heard the same) Which will thee make another lesse to blame.

For it were meere iniustice, to condemne Our vnderlings, for lauish speech of vs, When we our betters farre, do more contemne, Yet lothly would therefore be serued thus: The rule of Charitie doth will thee do, As thou thy selfe wouldst faine be done vnto.

[verse 25] This haue I prou'd, & wisdom sought to know, which fled frōme, [verse 26] It is too high and deepe, my reach cannot her secrets see.

25.

All this haue I proued by wisedome: I thought, I will be wise, but it went farre from me.

All this haue I found by experience true, And so mayst thou, if that thou way it well, Apply thy selfe the same then to ensue, And let her lawes within thy actions dwell, And of thy wisedome do not ouerweene, For many times the wise are ouerseene.

My selfe by nature was inclynd to skill, By education was instructed much, A heauenly gift did more my knowledge fill, And all the world supposd my wisedome such, As few attaynd, and I supposd no lesse, But found my folly great, I must confesse.

26.

It is farre of, what may it be? and it is a profound deep∣nesse who can find it?

For of three things (all worthy to be knowne) The past, the present, and the future things, Whose first in writs record (in part) is showne, Whose last with deepe obscurenesse blindnesse brings, In th'one I had but euen a very tast, In seeking th'other out, I time did wast.

That vulgar knowledge which by moderne view, I did obserue, to make my profit by Did somewhat me instruct, and much more trew Then passed things forgotten presently, Or dreamd supposals of succeeding time, Which for to fetch, to heauen my thoughts should clime.

[verse 27] My hart & mind hath wisely searcht, both good & bad to know, [verse 28] And worse thē death a womans snares, I found: God sheld thē fro.

27.

I haue com∣passed about both I & mine heart, to know and to enquire and to search wisedome and reason, and to know the wic∣kednesse of fol∣ly, and the foo∣lishnesse of madnesse.

That knowledge which I had, I did bestow With heart and mind in searching round about, The true effect of euery thing to know, And of effects the causes out of doubt (For happie they are held that can define Of causes and effect, how they incline.)

And chiefly I obseru'd, whence good and ill Haue their originall and nutriment, What bounds they haue, and how the soule they kill, And in the vse of them sought mans intent: And so of mirth, of folly, and delight, And what so seemd, most pleasant vnto sight.

28.

And I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bands: he that is good before God shall be deliuered from her, but the sinner shall be taken by her.

And loe, I found all sinne to end with shame, Yea euen the sinne which doth most men allure, The lawlesse loue of women of defame, Who bitterer plagues (then death) to vs procure, Insnaring in their bands of beauties gift The wretched soules, which yeeld vnto their drift.

A fatall furie of the flesh (alasse) In idle braine begot, with plentie fed, Whose smallest sparckles to a flame do passe, If by the eye the fancie will be led, But such as God doth loue, shall lust refraine, Whilst wicked ones intrapped do remaine.

[verse 29] The wicked fall, by her faire bayts, this I the preacher find, [verse 30] Of thousand men scarce one proue good: of women none by kind.

29.

Behold ••••••th the Preacher, this haue I found seeking one by one to find the count.

Beleeue me well, I know it ouer well, By many a one my selfe haue found it true, I teach thee this, who best the same could tell, And for the same with all my hart do rue, And wish thee by my harme the like beware, And for their new assaults thy selfe prepare.

For few or none, but do assaults abide At first or last, and ouer many fall, Thou doest not know thy strength, what may betide, The wisest sort fall herein most of all: In any case then trust not to thy strength, Some dally with the fire, but burne at length.

30.

And yet my soule seeketh but I find it not: I haue found one man of a thousand: but a woman among them all haue I not found.

I must confesse, I would not men acquit, From equall blame in this so grosse a sinne, Beseeming not (in truth) their stronger wit, To yeeld to them whom they from ill should winne, And in this point, mongst thousands that I know, One wise and perfect man, I scarce could show.

But of a world of women that this day, Do prostrate their affections to their lust, By my experience, sure I cannot say, (Though others can perchance, and will I trust) That one hath so reclaymd her life to good, As that a new assault would be withstood.

[verse 31] This only haue I found, that God did man most righteous make: But men (for their originall grace) their owne inuentions take.

31.

Onely loe this haue I found, that God hath made man righteous, but they haue sought many inuentions.

So we and they, as wofull president Of parents fall, to euill do incline, He'is best at ease, that doth his sins repent, And not of others sinnes too much define, Nor yet his owne excuse: bad is the best, This sinne, is but one sinne among the rest.

For though God made vs holy, pure and iust, And gaue vs powre in righteousnesse to dwell, Yet did our wils, so to our senses trust, That it the vse of reason did expell: Since which, a swarme of hatefull sinnes increase, On thought, word, deed, and all our actions prease.