Eight Sermons on Ecclesiastes, Sermons · Sermon 5

Eight Sermons on Ecclesiastes · Sermons · Sermon 5

The fifth Sermon.

Eccleſiaſtes. Chap. 3.

TO all thinges there is an appointed time, and a time to eueryevery purpoſe vnderunder the heauen.

2 A time to be born, a time to die: a time to plant, and a time to pluck vp that which is planted.

3 A time to ſlay, a time to heale: a time to breake downe, and a time to builde.

4 A time to weepe, a time to laugh: a time to mourne, and a time to dance.

5 A time to caſt away ſtones, and a time to gather ſtones: a time to imbrace, and a time to be farre from imbraſing.

6 A time to finde, a time to loſe: a p. 67time to keepe, and a time to caſt away.

7 A time to rent, a time to ſewe: a time to keepe ſilence, and a time to ſpeake.

8 A time to louelove, and a time to hate: a time of warre, and a time of peace.

9 What profite hath hee that woorketh, of the thing wherein hee trauayleth?

10 I hauehave ſeen the trauaile that God hath geuen to the ſonnes of men, to occupie them therein.

11 He hath made eueryevery thing bewtifull in his time: alſo he hath ſette the world in their heart, (except that which man cannot finde out,) euen the worke which God worketh from the beginning to the end.

12 I know there is nothing good in them, but to reioyce, and to doe good in his life.

13 And alſo that eueryevery man eat and drinke, and ſee the commoditie of al his labour: this is the gift of God.

14 I knowe that what ſoeuer God ſhall doe, it ſhall be for euer, to it can no man adde, and from it can no man diminiſh: for God hath done it that they ſhould feare before him.

15 What is that, that hath beene? that is now: and that that ſhall be hath now byn: for God requireth that which is paſt.

Eccleſiaſtes. Chap. 3.

TO all things there is &c. If we were not very dul ſcholers, blinde and earthlye minded, there is inough ſaid in y^e two former Chapters, to perſwade vsus throughly, that mans eſtate vnderunder the ſunne, when it is at the beſt, is moſt vain and miſerable. But ſéeing our naughtineſſe is ſuch, that we faſten our louelove, and put our truſt in things tranſitorie, although we know them to be ſuch: p. 77the wiſe man goeth on with further perſwaſions to recouer vsus (if it be poſſible) from this accurſed and damnable way. He made triall in him ſelfe, being the ableſt man that euer was, in the knowledge and vſe of all excellent thinges vnderunder heauen: and proclaimeth that there is nothing but vanitie, & affliction of ſpirite.

We ſhall now hauehave the inconueniences, euils and miſchéefes, which he obſerued to fall vponupon other menne, which hee was frée from, (the firſt which hee now dealeth in excepted) and which in déede doe make this life excéeding miſerable. For if Solomon with all his glorie, in the middeſt of his great riches and pleaſures, found no good, what ſhall wée ſay of the life of thoſe, (which are farre the greateſt part of the world) that in the ſteade of his delightes, are laden with euils? I ſuppoſe there is no man ſo ſimple, but can reaſon thus: If the life of Solomon were vexation, what is the life of other men? He was frée from many gréefes that light vponupon all other.

Theſe gréefes did he obſerue, & ſome of them he noteth. But firſt he vſeth one generall argument, as the grounde and foundation therof, which doeth alſo ſerue for confirmation of his former diſcours: which (as I ſaid) he himſelfe, and all his works are ſubiect vntounto. It is taken from the time: all things vnderunder heauen are in time, and therefore changeable w^t time. No maruaile therfore, that al creatures, all workes, ſtudies, indeuours, councels, and deſires, be vaine, and no profite remayning, ſéeing time eateth them vp quite.

To all things (ſaith he) there is an appointed time, and a ſeaſon for euerie purpoſe vnderunder heauen. All things vnderunder the ſunne, or, as the holy Apoſtle ſpeaketh 2. Cor. 4. the things which are ſéen, are temporall: and for this cauſe they alter, they varie, they change, they ſuccéeds one another, there is nothing but a continuall turning, and tumbling vp and downe of all, euen as times doe turne and alter. There is nothing conſtant and durable, but it hath a ſeaſon, and then the p. 78contrarie thereunto hath the time alſo, and expelleth it.

It were infinite to gather eueryevery particular, but he gathereth ſo many as may leade vsus to the contemplation and ſight of all the reſt. There is a time to bring forth or to be borne, and a time to die. Theſe two are ſet the one againſt the other. A man, and each liuing thing hath a time when it commeth foorth into the world, and after certaine daies or yeares that turne about, the time for death dooth come. Who, or what can withſtand this? The like is for all works y^t are wrought: there is a time for their making, there commeth a time for their marring. We muſt take this by the way, that he doeth not minde to ſhew what is lawfull and right to bee done, but what is done by change of time.

Men plant trées, which grow and liue many yeres: but trées waxe ſo olde, that they be plucked vp againe. There commeth a time of ſlaughter and killing, and a time to heale the wounded. The mightier ſort build great houſes, & ſo ſtrong, as it ſéemeth they ſhould continue for euer: but they weare out with age, & the time commeth when other doe pluck thē downe, and build new. Thus is it in all workes vnderunder heauen. There is nothing but continuall doing, and vndoing that which was done before.

Euen ſo commeth it to paſſe in all mans affectiōs, and deſires in his works, and in the ſucceſſe of matters. There is proſperitie, health, and good ſucceſſe. Thē doeth he reioyce and laugh, then doeth hée daunce and ſkip for ioy. Aduerſitie followeth in her time, then doeth he wéepe, then doeth he mourn and lament: this we al know by experience. But becauſe he ſaith, There is a time to daunce, I muſt ſpeake ſome what of that. There be ſome which mainteine daunſing, & theſe be their words: Wee can proue by the Scripture y^t daunſing is allowed, there is a time (ſaith Solomon) to daunce. I noted before, & they which obſerue well the courſe of things here ſpoken, ſhal find it true, that he diſputeth not what is done lawfullie, but what is done. But I will p. 79not holde them in this ſtraight, I will graunt in this one particular of danſing, that he ſpeaketh of a thing lawfull: yet ſhall ye ſée that they doe fouly abuſe gods word in the ſence they alledge it. There are more kindes of daunſing than one. If they will hauehave this Scripture ſerue their turne, they muſt ſhewe that ſuch daunſing as is vſed now a daies: wanton danſing, by which men and women nouriſh and féede their fleſhly luſtes, is here mainteyned. By ſuch dauncing ſinne is much increaſed, God is not glorified by it.

Are they not then aſhamed to make Gods word alow it, & ſo to be cōtrarie to it ſelfe? For Gods word doth condemne chambering and wantonneſſe. Rom. 13. Rom. 13.Rom 13If any replie, and ſay we can doo it with a chaſt mind, onelyonly for recreation, and in ſober maner, when at a marriage ſuch mirth is to be vſed. I anſwere, that ſuch are not to be ſo diſalowed as the reſt.

But yet with all wée muſt take this, that eueryevery one is to hauehave regard not onelyonly of his owne chaſtitie, but alſo for the preſeruation of the chaſtitie of all other. If thou doo that which is a baite to ſtirre vp, and kindle euill luſtes in other, thou doeſt breake the rule of louelove, thou doeſt hurt thy neighbour, therefore take heed how thou daunce. But let this paſſe, that we may goe on: There be many workes of mē, which in their ſeaſon are wrought and hauehave their time, when their contrarie ſuccéedeth and they vaniſh: There is a time to caſt away ſtones, and a time to gather ſtones. This is not to be reſtrained vntounto the particuler expreſſed, but may repreſent many actions of mans life which he doth, and vndoeth of him ſelfe: for the mind doth alter and change often with the times. There is a time to imbrace, that is for marriage, and there is a time to abſtaine. He noteth diuers other things, as a time to find, to loſe, to kéepe, to caſt away, to rent in péeces, & to ſewe together, to kéepe ſilence, and to ſpeake, to louelove, to hate, of warre and of peace.

What doo al theſe, and a thouſand ſuch like, but ſhew that we are ſhut vp in time, the times doo change, and wée are p. 80changed in them. We hauehave good ſpéed, we hauehave euill ſpéed, we make, we marre, we alter, we change, we louelove, we like, we loath, we miſlike, we are in quiet today, tomorow in trouble, we neuer ceaſe turmoiling, and can make nothing ſtand conſtant, either within vsus, as in our mindes, or without vsus, in our workes. Whereat he breaketh forth into an exclamation, what profit hath he that worketh in the thing wherein he trauaileth? If we could faſten the eyes of our mind, vponupon this which he hath ſet forth in ſome particulers, euen to behold the variableneſſe, the alterations, the change of all creatures, of all workes, of counſels, deuiſes, enterpriſes, euents, affections, and deſires, we ſhould ſée that in déed there is no profit remaining of al the ſore trauaile wherein men forment thēſelues. When peace laſteth ſome clime vp in honour, ſome build, ſome plant: as we ſée the litle Ants buſie to caſt vp their hill, a man doth ſpurne it with his foot, al is ſcattred, thoſe that were in the top, are caſt downe with the loweſt. Euē ſo when the wars doo come, there is a new face of al things, there is caſting downe from dignitie, breaking downe, and rooting vp, yea many grieuous and horrible ſpectakels doo eueryevery where appeare.

Here may we conſider againe, the admonition which our Sauiour doth giuegive, Math. 6. Lay not vp for your ſelues treaſures in earth, where moth and ruſt doo corrupt, & where théeues breake through and ſteale. But lay vp for your ſelues treaſures in heauen, where neither the moth nor ruſt moth corrupt, & where the théeues doo not breake through & ſteale. Here may wée alſo remember what S.1. Tim. 6.1 Tim 6 Paul ſaith 1. Tim. 6. Charge thoſe that are rich in this world, that they be not high minded, and that they truſt not in vncertaine riches: for as all other things hauehave but their time, ſo is it with riches. There be many waies for men to loſe them, as times doe fall out.

It is néedleſſe to make rehearſal in the particulars: but I will rather put you in minde of that exhortation which the holy Ghoſt maketh, Pro. 23. Weary not thyProu. 23.Prov 23 p. 81ſelfe ſaith he to be rich: ceaſe from thine owne vnderſtanding. Wilt thou caſt thine eyes vponupon them, for ſtraight way they are not. For riches make thē wings, they flie away as an Egle toward the heauens. The rich man doth kéepe them but as a bird in a cage, the dore is no ſooner open, but they whip out & are gone: they mount vp toward the heauens, that is, where the owner can not follow to lay hold of them againe. O yée rich men can ye pull the feathers, or clip the wings of your riches? can ye make them as tame foules to tarrie with yée for euer? they be vncertaine, they hauehave but their time, doo what yée can to make them ſure.

I may ſay the like for honours and dignities, for bewtie and fauour, yea for all things vnderunder the ſunne: they hauehave but their time, and thē come to naught. Looke vp then vntounto the eternall and euer liuing God, he is before and after all time, he is alwaies the ſame. Séeke for to poſſeſſe him for your inheritance: with him there be durable riches: hee will neuer fayle ye. Pray vntounto God to teach ye to number your daies, that ye may apply your harts vntounto wiſdome. For to your ſelues, and to your workes there is but a time. It is not in vaine that the prophet ſaith, teach vsus to number our daies, that we may applie our harts to wiſdome. For though the times be thus apparantly variable, and inconſtant, yet men are foliſhly blinded. For it will be ſaid, that although a man liue but a time, yet his workes may continue long. For ther be ſome whoſe houſes and auncetrie hauehave cōtinued fiue hundred yeares, ſome ſay they can ſhew for a thouſand yéeres. Theſe hauehave ſtood as mightie Cedars, yea as the mountaines themſelues in the middeſt of all ſtormes and tempeſtes. They continue for all the broiles that hauehave béen in the reuolutions of times: Men may make their workes ſo ſtrong, that they may ſtand for euer. What a goodly thing is it, if their poſteritie may floriſh in honour for a thouſand yeares.

Alas poore fooles, who is able to make ſound or due proofe of a thouſand yeares? there be many which ſet vp their briſtles p. 82and looke a loft, if they can find that their auncetors hauehave béene men of worſhip, & continued fiue or ſixe hundreth yeares: let it be a thouſand, how little a part hauehave they of it. Their fathers daies did not profit them, nor theirs on the other ſide do them any good. They hauehave not learned that a thouſand yeares are but as yeſterday. They are but as a watch in y^e night when they be paſt: yea euen as a tale that is told. We ſée alſo that the mightie ſtrong kingdomes and monarchies of the world, had but their time and are fallen. And ſhall any man be able to make his workes ſo ſure, that they ſhall not hauehave their time to be broken downe? men doo reach at ſuch a thing, but all in vaine becauſe the ſtate of the world ſhal continue ſtill the ſame, the times ſhall fall out as they hauehave doone. The wiſe men of the world doe read the hiſtories of former ages: they ſée examples ſet before them of all ſortes, which do as it were in a glaſſe repreſent vntounto them the truth of this doctrine.

For they ſée that all the mighty kings with their nobles and wiſe counſellors hauehave laboured in vaine: their thoughts, their coūſels, their works, together with their glorie, are vaniſhed and come to naught: what profit hauehave they of all their trauaile, more then to be pictured in the Catalogue of kings? and yet theſe labour ſtill, as if their works ſhould ſtand for euer. Either they be deceiued with this, that their wiſdome and policies ſhall be able to doe more, or elſe they be perſwaded amiſſe, that the times to come wil not be ſo variable. For out of al doubt, if they were thus perſwaded, the mightie men and men of renoune that were before vsus, did as much as was poſſible by power or wiſdome to be done, that their workes might be dureable, and yet wée ſée all is gone. The changes and alterations of times hauehave ouerturned them quite.

This variableneſſe of time will continue ſtill: they would not for a thing of naught caſt away themſelues, I meane by ſetting their harts ſo vponupon this world that they loſe eternall glory. And if they yéeld thus farre, that the men of former p. 83ages did as much as they can poſſibly do, but they thinke the times may be better: let them conſider that which Solomon here addeth, concerning this variablenes and change of times. For he doth note diuers points touching this matter.

Firſt, that God himſelfe hath done it. I ſaw (ſaith he) the trauaile which God hath geuen to the ſonnes of men, to occupie and buſie them therein. It is not the whéele of blinde fortune, whereby al things are ſo toſſed and turned here vnderunder the ſunne. It commeth not by chance or aduenture, that man and al his doings are ſubiect to the changeablenes of time. It is God, the maker and ruler of heauen and earth, that hath giuen or appointed vntounto man, to toile himſelfe, and to be buſied in this ſort.

All men muſt be occupied, therefore the old things decay, or be deſtroyed, that new may be done. If there were no decay, nor no vndoing of things doon in former ages, there would hauehave béen inough done long agoe, to ſuffice all that ſhoulde follow. But as he ſaid, there is a time to plant, and a time to plucke vp that which is planted: a time to break down, and a time to builde. Some vndoe and deſtroy, as falt as other ſet vp. Thus ſhall it continue to the worlds ende, becauſe God hath thus decréed, and ſet it vponupon the children of men. The wiſe man beholding this, with other things before mentioned, was clean out of hope, that any of all his goodly works, wrought with ſuch wiſdome, ſhould continue: For who can withſtand Gods decrée?

Secondly, he ſheweth that this is done of God by a goodly, excellent, and iuſt diſpenſation, he vttereth it in theſe words: he hath made eueryevery thing bewtifull in his time. We hauehave ſéene certaine particulars, whereby he declared that euerie thing hath his time, and their contraries ſuccéede. A time to be borne, a time to die, a time of warre, a time of peace, a time to louelove, a time to hate. Goe through all things vnderunder heauen, and it is ſo.

He ſaith alſo, that God hath ſet it thus. It might ariſe in mens minds, how can theſe thinges come from God, are they p. 84beſéeming his gouernmēt? Many things are vglie, and horrible to behold. He affirmeth that he hath made them all be wtifull in their time. In the outward appearance there be a thouſand euil fauoured ſights in the miſchéefes, the miſeries, and calamities that light vpō men: there be monſtrous exploites, loathſome to bée ſpoaken, wherby men are oppreſſed, and their eſtate made miſerable. Come theſe from Gods appointment? Can it agrée with his holy gouernment? Yea (ſaith Solomon) how ſo euer the outward appearance be, if men had eyes to ſée, if men were lightened with Gods ſpirite, it ſhould be apparant vntounto them, that all theſe deformed miſchéefes and calamities, are not onelyonly ſent from God for iuſt cauſe, but alſo very bewtifull in their time.

I muſt here enter into ſome particulars, that it may be cléere, for I knowe this doctrine wil ſéeme ſtrange to the ignorant ſort. He ſaid before, that there is a time of warre, and a time of peace. The one of them, that is to ſay, the time of peace, is bewtifull. All men ſée the bewtie of peace and commend it, for then m… increaſe and proſper. They plant Orchardes, they buyld faire houſes. Then kingdomes and cities doe flouriſh. But can this be ſaid of the other, namely, of the time of warre. Is it a bewtifull ſight to ſée men ſlaine, to hauehave their bloud run in the ſtréetes? Is it pleaſant to beholde faire houſes broken downe, Cities and townes burnt and conſumed, the Corne fieldes and Orchardes laid waſt and deſtroyed? Is it delightſome for men to looke vponupon the ſauage barbarous Souldiers, when they take their wiues and daughters, euen the ſober matrones, and bewtiful virgins, to rauiſh and defile thē euen before their face? Can any take pleaſure, when the ſwordes, the daggers and ſpeares, are thruſt into the young infants, the litle babes, euē their daughters and their ſonnes, their tender bodies caſt foorth into the ſtréetes, and troaden like mire with the horſes. Is not this lamentable? Shall we ſay that God hath made theſe bewtifull in their time? He ſaith p. 85ſo, and we muſt beléeue him. In like ſort hee ſaid, There is a time to caſt away ſtones, and a time to gather ſtones together: a time to find, a time to loſe: a time to keepe, a time to caſt away. The one part, that is to gather, to find, to kéepe, may ſéeme bewtifull, but not their contraries: As for example, a man gathereth goods, heapeth vp riches, buildeth houſes, and purchaſeth landes. His ſonne doeth come after, and he addeth double and treble, he goeth beyoond his father. It continueth thus for certain generations, vntill the heaps are great: at laſt their ſteppeth in one that ſcattreth all abroad. He is a ruffian, he is riotous, he is a dicer, he haunteth harlots, and ſo conſumeth all that his Auncetors did gather. Is this bewtifull? is this a good ſight? I might go through a number of particulars, but theſe may ſuffiſe to lay open the doctrine which Solomon doeth here teach. I will make theſe manifeſt, & ſo we may iudge of all other contraries, which in their times fall out by Gods prouidence, how he hath made them bewtifull.

I know it will be ſaid, how can theſe things be bewtifull? Is riot, whoredom, ruffian liues, dicing, or waſting goods and patrimonie, bewtifull? are murthers, bloudſheds, cruelties, rauiſhings of matrones and virgins, waſting & burning all pleaſant things, cōfortable to behold? Theſe and a number moe are vglie, horrible, and dolefull to behold. They be ſins euen of Heathen men condemned. God is holie, iuſt, pure, and righteous, he abhorreth & condemneth all ſinne and wickedneſſe, how can it be ſaid, that he doeth make theſe bewtifull in their time? ſhall moſt foule ſinnes be bewtifull, or ſhall we ſay that God doth approue them?

I anſwere, that neither doth God approue ſinne, neither is ſinne bewtifull of it ſelfe at any time, and yet this ſtandeth true, he hath made eueryevery thing bewtifull in his time. Wée muſt therefore diſtinguiſh thus: God is the Aucthor of all actions, but the ſinne of the actions commeth not néere him: For hée is infinitely holy and pure, and hateth all wickednes. Hée doth in his prouidēce vſe as inſtruments, p. 86both men and deuils, to bring the works to paſſe, and the ſinne cleaueth onelyonly vntounto them. The actions arè good as they bée from the moſt bleſſed and holy God, but theſe inſtruments doo ſinne, and are iuſtly condemned. Moreouer, if we reſpect the ſinne it ſelfe, it is fond, it is lothſome, it is ſorowfull to behold: for who can behold the rauiſhment of women, the murthering of men and children, the burning of cities and townes, & not powre forth teares? Who can ſee theftes, robberies, and ſpoiles, yea all kind of wickednes in ſuch manner committed, as if all the Diuils in hell were loſed, and walked vponupon the earth in mans apparell, and not mourne? In this the things are not bewtifull.

But now in an other reſpect, if we behold, wée ſhall ſée they be all be wtifull in their time: and that is, as they be ſent as iuſt and due puniſhments from God, as the executiō of his wrath, and vengeance for the wickednes of the world, and for the triall of the faith and pacience of his ſeruants. Looke in the time of peace what ſecuritie there is, what vnthankfulneſſe, what pride, what abuſing of all Gods creatures vntounto riot and exceſſe, and ye ſhall ſée, that the ſword, the famine, the peſtilence, and al kinde of miſerable vexations are iuſtly ſent of God, and in that reſpect are bewtifull in their tune. Wée ſée how many doo gette their goods, with couetouſneſſe, with vniuſt dealing, by extortion, briberie, and deceit, vſurie, vnmercifulneſſe to the poore, yea euen to the widow and the fatherles, doo fill many mens purſes.

Is it not a iuſt reuenge from God, and a due executiō, and in that reſpect a thing bewtifull, that a ruffian, or an vnthrift, doe riſe vp and riotouſly waſt the goods that hauehave béene ſo naughtily gotten? The Lord God doth in righteouſneſſe gouerne all nations and people of the world, & puniſh their ingratitude. His owne childrē offēding do not eſcape. The exāple of Dauid may ſuffiſe: hée committed adultris with Barſeba, hée cauſed Vrias hir huſband to bée ſlaine with the ſword: the thing diſpleaſed the Lord excéedingly. He p. 87ſent Nathan the prophet vntounto Dauid, to ſhew him his ſinne, and alſo the chaſticement that God would ſend him for the ſame. The ſword ſhall not depart from2. Sam. 12.2 Sam 12 thy houſe for euer.

I will raiſe vp euill, ſaith the Lord, againſt thée out of thine owne houſe: I wil take thy wiues before thine eies, and giuegive them vntounto thy neighbour: which ſhall lie with thy wiues in the ſight of y^e ſunne. Thou diddeſt this thing ſecretly, but I will doe it before all Iſraell, and in the ſight of the ſunne. This was the puniſhment threatned, let vsus ſée how the Lord did bring it to paſſe. Firſt Ammon the ſonne of Dauid defileth his ſiſter Thamar. Abſhalom for reuenge being an other of Dauids ſonnes, and brother vntounto Thamar by the mother alſo, doeth ſlay Ammon his brother. Afterward, y^e ſame Abſhalom doth gather a power of men, and ſéeke to thruſt his Father from the kingdome. Dauid is conſtrayned to flie from Ieruſalem, leauing ſome of his wiues there: thether commeth Abſhalom, and by the counſell of Achitophel cauſeth a tent to be ſpread, and in the ſight of all the people, went in and lay with his fathers wiues. Here is Gods puniſhment vppon Dauid as hée before threatned. Ammon did commit abominable inceſt: Abſhalom, beſides his murther, his treaſon and other enormities did cōmit the like inceſt with his fathers wiues. The Lord ſaith he did all this.

But as I ſaid before, the actions were his but not the ſin. The ſinne did cleau… vntounto the men, and to the Deuill which drew them into it, vntounto whoſe hand th… Lord had iuſtly giuen them ouer. Theſ… ſinnes in themſelues are foule to look… vponupon, but as they be puniſhments ſen… of God vponupon Dauid for his offence, the… were bewtifull in their time. Thus ma… wée iudge of all the euils, the calamitie… and miſchiefes, which in the variablene… and change of times doe light vponupon me… He hath made them all bewtiful in the… time. We muſt come to the third poin… and that is that God vſeth men as his i… ſtruments, and by them as by the mea… he bringeth in all thoſe euils, which … p. 88puniſheth the wickedneſſe of the world withall, and ſheweth his glory, except in that which he worketh himſelfe extraordinarily and immediatly: his words are expounded diuers waies by diuers, but I will tranſlate them euen as they ſtand, thus: He hath alſo ſet the world in their hart (except that which man can not find) euen the worke which God worketh frō the beginning to the end. When he ſaith, God hath ſet the world in their heart, hée expoundeth what hée meaneth by the world, euen the worke of God, which hée worketh from the beginning to the end. That is to ſay, euen the whole worke of God, for the turmoiles that be among the nations of the world: ſauing that he hath made an exceptiō by the way, for he putteth in, except that which man can not find. We hauehave ſéene before how he ſetteth downe eueryevery thing to hauehave his time and ſeaſon.

He expreſſed ſundrie particular partes of contraries, by which we may be induced to behold al things that are doone vnderunder heauen, which hée calleth the world: and becauſe Gods prouidence directeth all, he calleth it the worke which he worketh. This world (becauſe the things be ſo vniuerſall and ſo many) or this whole worke of God, hath he ſet in mans heart. For menne doo worke it all, except that which man findeth not out, which God hath reſerued to him ſelfe. As for example, he hath at all times ſo gouerned the world, that he doeth many things of him ſelfe without the meanes of men, both in deliuerances of ſome particular perſons, and alſo in preſeruation of his whole Church. He hath ſhewed great wonders aboue mans reach. He doeth ſend dearths and famines, and peſtilences to plague & puniſh the wicked. Theſe and ſuch like excepted: It is in mans hart to doo all the reſt. All the labour and turmoile of doing and vndoing, of making & marring, ſetting vp and deſtroying, wee ſée is in the heart and minde of man. The proſperitie, the aduerſitie, the good ſucceſſe, and the euill ſucceſſe, yea all the miſchiefes, dangers, inconueniences, & euils y^t make this life miſerable are wrought by men.

p. 89It is not néedfull that I ſhould ſtande to declare this by particulars, it is ſo euident in eueryevery mans knowledge. We are compaſſed about, both we, and our works vnderunder the ſunne, with tenne thouſand euils, which the hart of man hath in it for to doe and accompliſh. Wee are ſubiect vntounto all the iudgements which God ſendeth extraordinarilie. Our life therefore is nothing but extreme vanitie and miſerie. There is in it no good y^t remayneth.

But as he doeth againe repeate that he ſaw that there is nothing good in thē, but to reioyce and doe good in his life. Alſo, that euerie man eat and drink, and ſee the commoditie of all his labour: this is the gift of God. I néede not ſtand vponupon this, being expoūded before, more then this, that he willeth men to reioyce, and to doe good in their life. Which I take here to be referred vntounto the true ioye in God, with the partaking of the creatures in ſuch ſort as I ſhewed alreadie. Not as the gluttons, y^e drunkardes, the epicures, and ſuch as be geuen ouer vntounto fleſhlie luſtes.

This gift of God, as he calleth it, is not geuen vntounto them, they take pleaſure like bruite beaſtes: but when they remember death, or the iudgement ſeate, they are pricked within. They bée like the ſea that reſteth not, but foameth out mire, there is no peace to y^e wicked, ſaith my God, Iſaie. 57.

The fourth and laſte poynt now remayneth, which is, that God hath (by an vnchangeable decrée) done all this which he hath ſhewed of the variablenes of all things in time, and with time. There is at one time doing, at another time vndoing. There is good ſucceſſe to day, and as euill to morow. Now mirth, then ſorrowe: proſperitie, and aduerſitie. This hath God ſo appointed, that it cannot bée altered. Marke what he ſaith, I knowe that whatſoeuer God ſhall doe, it ſhal be for euer▪ to it can no man adde, & from it can no man diminiſh. Theſe wordes be effectuall, and plaine, to teach vsus, that God almightie which hath made y^e world and doeth gouerne it, hath compaſſed about, and ſhutte many vp in vanities, calamities p. 90and miſeries, which are innumerable, euen as it were within walles of braſſe. There is no way to wind out, no way to alter any thing, either to adde, or to diminiſh. No man can change that which God hath determined. He hath in his manifold and vnſearchable wiſdome ſet this courſe and order in the world, to continue to the end. No thing, no purpoſe whatſoeuer vnderunder heauē, ſhal hauehave more then the ſeaſon, and then geue place.

By this we may be taught to beholde the madnes of the children of this world, they ſtriue and indeuour againſt God, no wiſelier, then if one ſhould run his head againſt a thicke wall of braſſe to breake through it. They applie all their ſtudie, wiſdome and power, to make their eſtate firme vnchangeable, and not ſubiect vntounto vanitie.

What inuentions and deuiſes there be, to make themſelues glorious in the earth for euer: what hope to make their poſteritie flouriſh, and their workes (for the greatnes of them) to ſtande euen to the laſt day. Alas poore blinde men, they forment themſelues in vaine, for God hath decréed before what ſhall become of them, and of all their thoughts. He hath ſet al vnderunder time to paſſe away, and will they goe about to alter his purpoſe.

Here is comfort to the godly, when he ſaith, all that God doeth ſhall ſtand for euer, to it can no man adde, from it can no man diminiſh. For this doeth teach, that things fall not out at the wil & pleaſure of men, but are wholy ordered by God himſelfe, which cauſeth all thingesRom. 8.Rom 8 to work together for the beſt to thoſe that louelove him. The world doth rage, y^e mightie tyrants are in a furie, and doe threatē deſtruction to the church. Many troubles and miſeries ariſe, it ſéemeth there will be no end nor meaſure: ſo ſtrong they be which trouble all, that they appeare to hauehave the whole ſway of the earth at their commandement. But when they hauehave done what they can, they goe not one iot or one haire breadth beyonde that which God had before appointed.

Herein the world is like the ſea, in which God hath laide the waters vppon p. 91heapes. At the ſtormie winds the waues therof ariſe, they ſwell, they rage, they rore, they fome, & threaten to ouer whelm the earth, and to drowne all. But God hath ſet the ſhoare, hee hath appoynted them their boundes and limittes, which they cannot paſſe. Hether ſhalt y^u come, and not further, here ſhalt thou lay down thy proud waues. The deuill ſtirreth vp the tempeſtes, and ſetteth all in a broyle vponupon the land. The waues doe threaten the heauens, the tyrants are ſo proude to enterpriſe great matters: but Gods prouidence and decrée, that is, the ſhore, further they cannot procéede, for he ſaith, I know that which God doeth ſhalbe for euer, to it can no man adde.

The next words in the text doe ſhew to what ende and purpoſe God doeth all this: and that is, that men ſhoulde feare before him. A moſt worthie ende, both for his glorie, and for mās good. He ought to be feared and honoured, and it is true bleſſednes vntounto thoſe which do it. Behold then the excellent wiſdome and goodnes of God, which bringeth light out of darknes, and life out of death. He hath ſet mā in this vaine eſtate, tranſitory and full of calamities, to drawe his minde vp to his God, to feare, to worſhip, and to depende vponupon him, ſéeing vnderunder heauen there is nothing to ſtay vponupon, there is nothing to help or comfort.

What dulnes is in vsus when we finde that all is like a ſea of miſerie? if we look vponupon the ages paſt, or the time preſent, and when we are tolde it ſhalbe ſo in the time to come, yet cannot our heartes bée drawē away from it vntounto God? He doth it that we ſhould feare before him, but we perceue it not. He leaueth vsus nothing here that is worth the caſting our eyes vponupon, becauſe we ſhould turne them vntounto him. He is conſtant, always the ſame, but the works of man decay, and newe are ſet vp in their ſteade. He demandeth what it is that hath béene, and maketh anſwere, that which is now: and y^t which ſhalbe is that that hath béene, for God requireth that which is paſt. All thinges are either paſt, preſent, or to come. Men in times paſt did labour, they are all ſet p. 92a work that liue now, and thoſe that riſe vp after vsus ſhall doe the like. They that went before, their workes are decaid and fallen, we doe but the ſame again. Thoſe that come laſt, and fall to it a freſh, when our workes are vaniſhed, ſhall doo nothing but that which hath béene done before.

Thus all turneth round as a whéele, which hee expreſſeth further in theſe wordes, God requireth that which is paſt. This is not Fortunes whéele, it is God, when men turmoyle, which ſo ordereth the matter, that they can doe no more but that hath alreadie béene done. For when he ſaith, God requireth, it is as much as to ſay, God bringeth back againe that which is paſt.

Oh poore creatures what do ye? Open your eyes and behold with déepe meditation that which is here ſet before you. Conſider the workes of the ages that are paſt, what is become of them? what ſhall then become of your workes hereafter? God hath decréed, and no man can alter it, that this eſtate of things ſhal continue to the end. Turne then vntounto him, feare him, and forſake theſe vanities, and yée ſhall be bleſſed for euer.

The end of the fifth Sermon.