The New Covenant, Part 2 · Sermon 3
THE THIRD SERMON.
ECCLESIASTES 9. 11. 12.
I returned, and sawe vnderunder the Sunne, that the race is not to the swift, nor the battell to the strong, neither yet bread to the wise, nor yet riches to men of vnderstanding, nor yet favour to men of skill, but time and chance happeneth to them all.
For man also knoweth not his time, as the fishes that are taken in an evill net, and as the birds that are caught in the snare; so are the sonnes of men snared in an evill time, when it falleth suddenly vponupon them.
THE last time wee spake to you, we handled the first and second verses of this Chapter, whence there may be this Objection made against Gods All-sufficiencie; All things come alike to all, to the iust, and to the wicked, &c. And indeed when …en see this Conclusion, that it is to the wicked, according to the worke of the iust, and to the iust, according to the worke of the wicked, it must needes stand as a strong objection against the doctrine of Gods All-sufficiencie. How that objection is answered, hath beene fully declared to you; Now there comes another objection like the former.
Because all things come alike to all, sayth the Wiseman, Ob.(but there he names onelyonly the good and the bad, the holy and the vnholy) men will be readie to say, as every man is; howsoever holinesse, and vnholinesse, make not this difference in the event of things, yet the naturall strength of men, their naturall weaknesse, their naturall abilitie, or their vnabilitie, their wisedome, or their folly, that disposeth, or indisposeth men in the event of things. And therefore the Wiseman, when he had finished that former conclusion, whereof we spake, that there is one event to the good, and bad, he fals vponupon the second vanitie, that he saw vnderunder the Sun, that not onelyonly, as he sayth, All things come alike to all, that is, to the holy and vnholy, but likewise, to those that hauehave naturall strength, and those that are subject to naturall weakenes; even in this case also, sayth he, all things come alike to all.
For I hauehave seene that the race is not alwayes to the swift, but sometimes to him that is not swift; the battaile is not alwayes to the strong, but sometimes to him that is weake; and bread, and favour, and riches, are not alwayes to men of vnderstanding and skill, but sometimes to men that are weake, and foolish, and want skill, &c.
I hauehave chosen this Text, that I may adde this to the other, that even in those things also, all things come alike to all. There is then another caution to be vsed, and to be taken heede of in this doctrine of Gods All-sufficiencie. Though God dispence those comforts to them that serue him with a perfect heart, yet there are certaine times to be observed by the sonnes of men, and if you misse of those times, that are allotted to every purpose and action, if these be hid from men, if men take not their opportunitie, though God be readie to dispence his blessings to those that seeke him, yet that occasion makes men misse of them; therefore is it that he sayth in the twelfth verse, Man kn…wes not his time; that is, there is a time for every pupose, and action, and if he take that time, he shall be succesfull; but if that be hidden from him, and he take it not, evill times fall vponupon him, as the snare vponupon the birds, and as the net vponupon the fishes.
Now for the particular opening of these words.
First, we are to consider the phrase here vsed in the beginning, I returned, and saw, sayth he, vnderunder the Sun, that the race is not to the swift, &c. That is, as if he should say; when I looked about me, and turned my selfe every way, and looked vponupon the whole frame of the Creatures, I saw a vanitie in every corner, in every place, I saw a va…itie even in things, that seeme least to be subject to vanitie: Whence we will gather this poynt,Doct. that
All things vnderunder the Sunne;All things vnderunder the Sunne are subject to vanity. even the …est are subiect to vanitie.
Let a man turne himselfe which way he will, he shall finde vanitie and vexation of spirit in every Creature, and in every condition and state, in all the purposes, in all the actions and affayres of men: I returned, sayth he, and which way soever I looked, which way soever I turned me, I still sawe vanitie. So it was with Salomon, and so it must needes be with vsus all, if our judgements be guided as his was by the spirit of God.
If you looke vponupon the course of naturall things,Naturall things. you shall see vanitie in them, sayth the Wiseman: The rivers come and goe, and the windes passe and come about by their circuits, and one generation goeth, and another commeth: That is,They are restlesse. in all these workes of God, in these workes of nature, which seeme not to be subject to vanitie, yet if you looke vponupon them, you shall finde vanitie in them, they hauehave no rest nor quiet, they are all subject to corruption, One generation goes, and another comes.
Againe,There is nothing new. there is no new thing in them; that if a man studie to finde out something to satisfie his minde, he shall soone come to a bottom, and nothing will giuegive him satisfaction, and therefore there is a vanitie; for that which is restlesse, can never giuegive vsus rest, that which is subject to corruption, can never giuegive vsus that happinesse that is immortall and eternall; in these things, there is no newnes; The eye is not satisfied with seeing, nor the eare with hearing.
If you goe from that,Mortal things and looke vponupon other things that seeme to be least subject to vanitie, as wisedome and knowledge;Wisedome. It is true, these seeme to be least subject to vanitie, and the Wiseman acknowledgeth it,There is wearinesse in getting it. for, sayth he, wisedome is better then follie, as light is better then darkenes, yet there is vanitie in that: for, first there is a wearinesse in getting it. Againe, there is a griefe in having, in vsing,Griefe in vsing it. and enioying it: for a wise man sees much amisse, but that which is crooked he cannot make straight. To see evill vnderunder the Sunne, and not to be able to amend it, it doth but increase a mans sorrow; and that is the wise mans misery.
Againe,It freeth not from miserie. sayth he, The same condition is to the wise, as to the foolish; as the one dies, so dies the other, as the one is subject to sicknesse, so is the other, as the one is subject to crosses, afflictions, and changes, so is the other; and therefore there is a vanitie in that.
But now for the perfection of workes, for the doing of those things that are indeede commendable, good, and prayse-worthy, is this also subject to vanitie? Yes,Commendable actions. Eccle. 4. 4. sayes Salomon, Eccles. 4. 4. I looked, and beheld the travailes of men in the perfection of workes, and I finde this also to be the envie of a man against his neighbour: That is, this vanitie it hath in it,Are enuyed. that a man shall not hauehave prayse and louelove answerable to the perfection of his worke, but he shall finde the contrary, he shall hauehave much envie for it; it shall cause the envie of a man against his neighbour.
But take places of great authoritie, wherein a man hath much opportunitie to doe good,Great places. as, Princes, Magistrates, and Rulers; This also is a vanitie. I hauehave seene men ruling one over another, sayes the Wiseman, to their hurt, to the hurt of the ruler, and to the hurt of them that are ruled. So that all things vnderunder the Sunne, looke which way you will, they are subject to vanitie, as these which here he names, for a man to make himselfe strong, for a man to get wisedome, and skill, and to be diligent in his busines, &c. For let a man vse the likeliest meanes to bring his enterprises to passe, yet, sayth Salomon, I hauehave seene, that the battaile is not to the strong, nor favour to men of knowledge, nor bread to the wise, nor riches to men of vnderstanding. So that which way soever he turned himselfe, still there was a vanitie. We will make some briefe vse of it, and so come to the next poynt.
If there be so much vanitie vnderunder the Sunne, that even the best things,Vse. (those that seeme to be most free from it,)To see the change sinne hath made in the world. are subject to vanitie; then
First, let vsus consider hence, what a change sinne hath made in the world. The time was, my Beloved, when the Lord looked vponupon all things, and he saw, that they were all exceeding good; but now when the Lord looketh, and the Wiseman looketh vponupon them with the same eye, they are all subiect to vanitie. And whence hath this proceeded, but because sinne hath blowne vponupon the Creatures, as it were, it hath blasted them, it hath taken away their vigor, the vertue, the beautie, the excellencie of them? And if sinne hath made this change, then consider, that the more sinne there is, the more these things are subiect to vanitie.
In every mans particular vse, you shall finde this true: as in riches, a man that is sinfull, shall not hauehave comfort from them, but vexation of spirit; he shall finde a vanitie and an emptinesse in them. And so wisedome, learning, knowledge, and skill, the more sinne, the more vanitie is in them: EueryEvery man shall finde this in all the creatures vnderunder the Sunne.
As on the other side, the more grace, the more substance you shall finde in them, and the lesse vanity; For that which immediatly brings the vanitie is the curse, and sinne is the immediate cause of eueryevery curse. I say, the immediate cause of vanitie is the curse; of God. When God bids such a thing wither, when he bids it not prosper with such a man, when he bids it doe him no good, (as hee bad the figg tree wither,) that makes eueryevery thing vaine to a man, euen the curse that lies vponupon the creature, and sinne is the cause of the curse.
Againe that which giues a substance, that which giues a filling to the creature, that which causeth it to giuegive downe that milke of comfort, that is in it, is the blessing of God vponupon it, when God shall say to such a creature, goe and doe such a man good; it is the blessing which doth it immediatly, but grace is the cause of the blessing. Therefore, let vsus looke on sinne, as the cause of all this vanitie, and on grace, as the cause of the contrary, let vsus labour to excell in the one, and to resist the other. So much for this first vse.
Secondly,Vse 2. if there be such a vanity in all things vnderunder the Sunne, To see the vanity of manthen surely he that hath brought this vanitie vponupon them must needes be much more vainie. For what causeth this vanitie, that lieth vponupon the whole face of the creature? is it not man? it came not vponupon the creature, as you know, for its owne sake, but by man; why then surely man, that hath bin the cause of all this vanitie, must needes be himselfe much more vaine. Therefore, if a man looke vponupon himselfe, let him consider this, that he shall neuer find any happines within his owne compasse, or circle; If hee will needs build himselfe vponupon his owne bottom, he is subject to vanitie, and more then any other creature besides, therefore let vsus learne to goe out of our selues, and seeke it else-where.
Againe, if you seeke for any comfort from man, from friends, from great men, remember they are vaine,Psal. 62. 9. and more vaine then any other creature, as in Psal. 62. 9. All men are vaine, and great men are lvers, if they be layd in the ballance, they be lighter then vanitie, that is, in all the sonnes of men there is a vanitie, and the greater they are, the more vanitie is in them; not that they are in themselues more vaine, but because wee expect more from great men, therefore to vsus, they are lighter then vanitie, they are more vaine then all other men. Therefore let vsus neither seeke that in our selues, nor in other men: for they that cause the vanitie vponupon the creatures, themselues must needes be much more subject to vanitie.
Thirdly,3. Vse. if the creature be subject to vanitie, then consider what an euill choice wee make to loose heauen,It is an ill choise to loose heauen, to gaine the creature. to loose grace, to loose the opportunitie of growing rich in good workes, for any thing vnderunder the Sunne, either for riches, or vaine glory and praise of men, for pleasures, or whatsoeuer men reckon precious, and pleasant to them vnderunder the Sunne. For if they be all vanitie, what a change doe wee make? doe wee not giuegive gold away for drosse? as our Sauiour expresseth it, Luke 16. 26. Put the case a man had all the world, and loose his soule, that is,Luke 16. 26. if he neglect the things that belong to his saluation, and for the neglect of them shal hauehave in recompence whatsoeuer the world can afford him, so that hee wants nothing that the world hath, yet sayth hee, what shall it profit him? that is, there is a vanitie in it, it will be altogether vnprofitable to him. For to be vaine, and to be vnprofitable, is all one. Consider then what a foolish change men make, when they draw sin on with cart-roapes, that is, when they vse their vtmost strength to get these vaine things to them, with the losse of better things; what a change doe they make, although they should get the whole world, seeing all would be vnprofitable, that is, they should finde nothing but vanitie and Emptines,Vse. and vexation of spirit in it.
Againe if all things be subiect to vanitie,Not to desire them ouer much. learne we then, first, not to couet after earthly things, not to set our hearts vponupon it, nor to desire it over much when we want it. And secondly, when we hauehave it, not to be confident,Not to trust them ouer much. nor to trust to much to it, not to rejoyce in it to inordinately. For it is but vanitie; there is an emptines in it; it will deceiue vsus, as a broken reede.Not to grieue ouer much at the losse them. Thirdly, if God doe take from vsus any of those earthly things, as riches, credit, health, or friends, let vsus be content to part with them. For even the best of them are vanitie, subject to emptines, such as will not performe that, which they promise, such as will deceiue vsus, when we come to vse them,▪
Last of all (because this is not the point I intend to stand vponupon,)Vse 5. if all things vnderunder the Sun be subject to vanitie, Labour to be weaned from them, and to feare God and keepe his commandements.even those that seeme to be least subject vntounto it, then let vsus labour to hauehave our hearts weaned from the world, and whatsoeuer is in the world, to make it our whole busines to feare God and keepe his Commandements. You know that is the maine vse that the wise man makes of this whole booke; it is all but an explication of the particular vanuties which hee found vnderunder the Sun, and the vse that the makes of it, is this, therefore, saith he, the whole dutie of man is to feare God and keepe his Commandements. My beloved, I beseech you marke that expression: for therein we are exceeding apt to deceiue our selues; A man is content to doe some thing, that tends to Gods worship, and to the Saluation of his Soule, but to make it his whole worke, to hauehave all the water to runne in that chanell, to hauehave his mind altogether intent vponupon it, he is not willing to doe so; but hee joynes other things with it, because there is a secret leaning of the heart, and an vnweaned lingering after some other vanitie. It is certaine, that when the heart is weaned from all things vndor the Sun, a man will make it then his whole busines to feare God and keepe his Commandements, but because the heart is false in this, it hath some thing else that it is set vponupon. Some men thinke that wisedome & knowledge, increase of Skill in such a particular Science Trade and profession, that that is not subject to vanitie, & so it may be his heart is set vponupon that; & this is enough to keep a man from making it his whole dutie, to …eare God and keepe his commandements.
Another man perhaps neglects this, but to gather in an estate, to strengthen himselfe that way, to bottom himselfe well vponupon a good estate, this he thinkes is not subject to vanitie, as other things, and this therefore his heart is set vponupon; though hee see vanitie in some other things, yet this his heart is set on; and this is enough to keepe him from making it his whole dutie to feare God, and keepe his commandements. And thus we might goe through many instances. Let every man therefore search his owne heart; (for when a man makes not this his whole dutie, some thing or other deceiues him, a vanitie that hee yet seeth not.) I say, the best things be subject to vanitie, if which way so euer the wise man turned himselfe, they were subject to vanitie, it is fit we should learne then to make it our whole dutie to set all our thoughts and affections vponupon this, how we may grow in grace, how wee may feare God and keepe his Commandements.
Lastly a man may by this trie himselfe whether tryallhe hath done it of no. For, as Salomon when he grew wise, after his repentance, he saw a vanitie in all things vnderunder the Sunne: So a man when his heart is once changed, he will see a vanitie in all things.
If there be any thing wherein thou seest not a vanitie, it is an argument thou art not yet a new creature. Paul sayth, now know we no man after the flesh; for whosoever is in Christ, is a new creature; as if he should say, when any man is a new creature; hee looketh vponupon all things vnderunder the Sunne with an other eye, he iudgeth of them with another iudgment; and therefore if thou finde it otherwise, if thou looke vponupon the world, or vponupon any thing, that is in the world, as vponupon things that are precious, that is a signe that Sathan hath bewitched thee. You know it was one (of the witcheries that he attempted vponupon our Sauiour, he shewed him the world, the kingdomes and glory of it, and so he doth to eueryevery man more or lesse, he shewes him some thing or other, and if a man doe not see the emptines and vanitie of them, but sees a glorie in them, he hath yeelded to Sathan who hath bewitched him, and preuailed ouer him: and therefore when you looke on eueryevery thing vnderunder the Sunne, riches, credit, wisedome, skill, knowledge, if you looke on all as on flowers, if you see a vanitie, and an emptines in them, that is a signe you are now changed, that you are now turned to God by vnfained repentance, that you see a vanitie in all things vnderunder the Sunne: So much for this first point.
I returned and saw vnderunder the Sunne sayth hee, that the race is not to the swift, nor the battell to the strong, nor yet bread to the wise, nor riches to men of vnderstanding, nor yet favour to men of knowledge, but time and chance commeth to all.
The next point that we are to obserue in these words, is this, that
Men of the greatest abilities, men of the greatest sufficiencies, are often disappointed of their hopes and ends. Doct. 2.This is a vanitie vnderunder the Sun; Men of greatest abilities disappointed of their ends.and not so onelyonly, but men that are more weake, and insufficient, doe obtaine their ends and hopes. For you must vnderstand it reciprocally, the battell is not alwayes to the strong, therefore it is some times to the weake; riches are not alwayes to men of vnderstanding, therefore they are often to men, that hauehave not vnderstanding.
The opening of this point will be best done in shewing the reasons, and grounds of it, why it comes to passe, that men of the greatest abilities, hauehave not alwayes successe answerable to that sufficiencie, that is in them.
And first,Reas. 1. one cause of it is, because there is no creature, that is,No man strōg in his owne strength. or euer shall bee strong in his owne strength. In his owne strength shall no man bee strong 1. Sam. 2. 9. 1 Sam. 2. 9.A creature in it selfe hath not so much abilitie althought it be never so well furnished, as to bring any enterprise to passe. There is more required then the simple strength of the creature, be it never so strong, because in eueryevery enterprise there are many wheeles; many things that must concure to bring it to passe. Now a creature is not able to see all the wheeles, that are in every busines; or if hee doe see them, he is not able to turne eueryevery wheele, but this belongs to God. And therefore without his concurring with the creature, be the creature never so strong, hee shall not be able to get the battell, be he neuer so swift, he shall not be able to winne the race, bee hee neuer so great in skill and vnderstanding, hee shall not get fauour, nor riches. This you may see 1. Sam. 2. 3.1 Sam. 2. 3. Where Hanna giues this counsell in her song, speake no more presumptuously, neither let arroagancy come out of your mouth; for the Lord is a God of knowledge, by him enterprises are established: As if she had sayd, for any man to say hee is able to bring an enterprise to passe, hee speakes presumptuously, hee takes more to himselfe, then hee is able to performe; The Lord is onelyonly a God of knowledge, that is the reason of it, and therefore by him onelyonly, and not by any mans strength enterprises are established; The Lord is a God of knowledge, as if shee had sayd, men hauehave not so much knowledge and wisedome as to looke through a busines, to see all the circumstances of it, to behold all the ingredients into it, all the wheeles that must cōcurre to bring it to passe; The Lord onelyonly is a God of knowledge, and therefore by him enterprises are established: And this was that I sayd, that the creatures insufficiency, was partly, because they are not able to see all. And partly agiaine it is,The Creature is ignorant. because though they doe see all the wheeles that goe to make vp an enterprise, yet they are not able to turne them. As you may see Psal. 33. 16. The King is not saved by the multitude of an host, It is weake.neither is a mightie man delivered by his great strength;Psal. 33. 16. A Horse is a vaine thing to saue a mā, he shall not deliuer any by his great strength. Though a man doe see, and though he can say, such a wheele is necessary, yet it is not in his owne power to vse it.
An hoast is a great meanes to get a battell, yet sayth he, be an hoast never so strong, that is not enough. But what if hee hauehave valiant men and Souldiers? Yet that will not doe it, a mightie man is not deliuered by his great strength. I, but what if hee hauehave horses and chariots? &c. Let the instrument be what it will be, a horse is a vaine helpe, that is, except the Lord concurre with that hoast, and turne that great wheele, except hee bee with those valiant men, except he concurre with the strength of the horse and of the chariot, all this is not able to doe it. And therefore I say, this is one reason why the battell is not to the strong, nor riches to men of vnderstanding, because the creature of himselfe is not able to doe it, in its owne strength, excluding Gods helpe, he is not able to bring an enterprise to passe.
This likewise may bee added to that, that though the creature should hauehave a strength,God can take away the vse of the strength they hauehave. though a man should hauehave all things readie, that he should be furnished with preparations of all sorts, so that nothing shuld be wāting, to bring an enterprise to passe, yet at the very time, at the very instant, when the thing is to be done, it is not in his power to make vse of them, because at that very time God often takes wisedome from the wise, and courage from them that are otherwise valiant, he takes from them their abilities, euen at that time hee takes off the chariot wheeles, even when they are driuing of them; which plainely proveth, that the Creature of himselfe is not able to doe it: As we see,Amos 2. 14. 15. 16. Amos 2. 14. 15. 16. sayth he, The flight shall perish from the swift, and the strong shall not strengthen his forces. neither shall the mightie saue his life, he that handleth the B…w shall not stand, and he that is swift of foote, shall not deliuer himselfe, neither shall he that rideth the horse deliver himselfe, and he of mightie courage among the strong men shall flie away naked in that day: That is, Be they never so strong, be they never so swift, never so full of courage, at the very time when they hauehave occasion to vse it, the Lord will take away that swiftnes, he will take away that courage, he will take away that wisedome, and suggest it, it may be, to the adversarie, and how then shall they prevaile? So that though a man were never so well prepared to bring an enterprise to passe, as when a man purposeth in his heart, and hath laid all things readie, this will I speake, yet the answer of the mouth comes from God, whatsoever his preparations and purposes be. So in the actions and affayres of men, though he make his preparations never so strong, yet at the very instant, God often takes courage from those that are most valiant, and suggesteth it to those that are most cowardly, he takes away wisedome when they hauehave most occasion to vse it, and giues it to the adversaries, that otherwise are more foolish then they. This is the first Cause of it.
A second Cause is this;2. Cause. because there is a certaine time and opportunitie,Men misse their times. that a man must take to bring an enterprise to passe, and though a man be never so strong, and never so wise, yet he may misse of those opportunities, and so he looseth the battaile, he looseth the bringing to passe of his enterprise. And this we see is the Reason that is rendred Eccles. 8. 5. 6. The heart of the wise is to know the time & Iudgement, because to every purpose there is a time and a Iudgement; therefore the miserie of man is great vponupon him: Eccles. 8. 5. 6.That is, to every action and to every purpose, there is a certaine opportunitie, & be a man never so well fitted, yet if he misse of that opportunitie, he shall not bring his enterprise to passe, therefore, sayth he, the miserie of man is great vponupon him, for he neither knowes himselfe, what that opportunitie is, neither can any man tell him, as it is in the seaventh verse. And because it is not within the power of man, it is not within his compasse to finde out these seasons and opportunities for every purpose and action, hence it is, that though they be never so well prepared, though they hauehave never so much sufficiencie, and abilitie to bring such an enterprise to passe, yet they misse of it, because they discerne not of the times.
Thirdly;3. Cause. this comes to passe,From the changes appointed by God. because God hath appointed a certaine varietie and change of condition to the sonnes of men; and there is no mans wisedome, riches, or strength, that is able to defend him from Gods appointment. I say, God hath appointed a certaine change of condition to all the sonnes of men, he hath appointed such crosses and afflictions, he hath appointed such times, (as the holy Ghost speakes) to passe over their heads, and all the wisedome, and strength, that a man hath, is not able to turne God from his purpose, it is not able to evacuate & to frustrate his decrees, but they shall come to passe. And that is the meaning of this in the text. (for I take this reason out of the text,) The translation is, but time and chance commeth to all, it were, I suppose, better translated (and agrees with the originall) for time and chance comes to all. Now by time in the text is meant, that varietie of condition, that God hath appointed to eueryevery man vnderunder the Sunne, as David vseth the word,Psal. 31. 15. Psal. 31. 15. My times are in thy hands; My times, that is, the varietie of conditions, the changes of my life, the good and evill, the prosperitie and adversitie that befals me, sayth he, they are not in the hands of my enemies, nor in mine own hands, but they are in thy hands I say, there the word is so vsed, and so we are to vnderstand it in this place, for time comes to all, sayth he, that is, when God hath appointed such changes to the states of men, if riches, if strength, if wisedome, diligence, or skill, were able to turne the counsels of God another way, if it were able to anticipate them, or to diuert them, then the battaile might be to the strong, &c. but, sayth he, it is not so; What God hath appointed, they cannot alter. You shall see it in many examples.
Saul was well established;Instances. but when God had appointed a change of his Kingdome, that it should go from him to David, you see he brought it to passe. Though he were as strong as a Lyon, as David testifieth of him, though hee had many children to inherit the Crowne, though the people claue fast to him (you doe not finde that ever they rose vp in rebellion against him) yet when God had appointed such a time to passe over him and his house, all that strength, all that fitnes and preparation that was in him, and his familie to continue the Kingdome to his posteritie, it could not turne aside Gods Counsell, but it came to passe.
Ely had a great familie, there were many Priests of his line; yet when God had said he would cut off from Ely his whole familie, and would turne the Priesthood to another, you see how he found out meanes to bring it to passe; how many Priests were killed in one day by Dveg in the time of Saul? and afterwards, when Abiathar, one of that posteritie, was tooke in, by David, yet he was cast out by Salomon, through an accident that fell out in his adherence to Adoniah.
Ahab, the Lord had said he would cut him off and his posteritie, though he had seaventie sonnes; you might wonder how it should come to passe, that none of these sonnes should inherite the Crowne, and yet all were cut off, and not a man left by the hand of Iehu. When God, I say, hath appointed varietie of changes, times, and conditions to the sonnes of men, mans strength is not able to divert his Counsell; and therefore the battaile is not to the strong, &c.
The last reason is likewise here vsed,4. Cause. and chance commeth to them all: That is, though a man be never so able, never so sufficient, never so well prepared to bring an enterprise to passe, yet some accident may turne it some other way, an accident that he can neither foresee, nor prevent; Therefore sayth the holy Ghost, though he be never so wise, chance may happen to him, he can neither foresee all the accidents, that come to passe, or, if he should, he knowes not how to prevent them.
Ahab, for ought we see, went well enough to the battaile, Iehoshaphat and he, yet, sayth the text, a man drew a bow at adventure, &c. (which accident he could not foresee,) the man aymed no more at Ahab, nor vnderstood it no more then the arrow that he shot, but it was a meere accident directed by God, that he could not foresee.
Haman thought he had made his preparations strong enough to bring his enterprise to passe, to overthrow the Iewes; there came an accident betweene, the King could not sleepe, he cals for the booke of the Chronicles, and turnes to that place where Mordecaies discovery of a treason was recorded, and so Mordecai was advanced, &c. This was a chance that befell him; although he were never so well fitted to bring his enterprise to passe, yet this he could neither foresee, nor prevent. Many such instances we might giuegive.
So you see now the reason of this, that men of the greatest sufficiencie & abilitie, men that hauehave made their preparations most perfect, yet, they doe not alwayes attaine to their hopes and ends; And contrariwise, men that are more weake and vnable, which hauehave not made such preparations, they obtaine often their hopes and ends.
The vse wee are to make of it, is
First,Vse. let men learne from hence. Not to boast of any outward strength, of any wisedome,Not to boast of outward things. in that their foundation is made strong vnderunder them, that they are well bottomed, that they are thus compassed about with friends, and estate &c. For you see though a man intends to get by all things, yet the event and successe comes not to passe accordingly, but oft they faile and disappoint him. Therefore let not men boast of them; be a man never so strong, never so wise, yet hee may as soone faile as he that is weake, and most foolish.
See an example of it in Asa. 2. Cron. 14. 6. 7. 8.2 Chron. 14. 6. 7. 8. You may see there how he built the Citties, hee had made him strong Bulwarkes. There was not a King of Iudah, that wee reade of, that had strengthned himselfe more then he; he had fiue hundred and forescore thousand valiant men, all well armed and appointed to beare the shield and Speare; (The text sets it downe very particularly, that we might see Asa's safety, his strength and his securitie, if you looke vponupon the creature) yet sayth the text the Ethiopians came against him, with a thousand thousand men; whence I gather this. That there is no man so safe and so strong, but he is still subject to danger, and that partly by reason of the vanitie of the creature. For all the strength that a man hath, it is but the strength of the creature, and the creature is made of such brittle ingredients, that of it selfe it is readie to moulder away and faile. There is not in the creature it selfe any stabilitie, they are but houses of clay, the best of the creatures, that is, they are made of mouldring mettall, they are readie to vanish of themselues, and if they were not, yet there is some thing stronger. Let a man bee never so strong, (who is the best of all the creatures) yet, man is but as the grasse, and as the flower of the grasse. The grasse of it selfe oft-times fades, though no Sithe come neere it, but if it doe not fade of it selfe, yet it is cut downe: so there is none so strong, but there may bee stronger. Asa was strong, but hee met with one that was stronger then he, the Lubims and Ethiopians; and yet as strong as they were, they met with one that was stronger then they, because God did helpe him, and assist him, so then let no man boast of himselfe.
If wisedome would keepe a man safe, Salomon had never fallen as hee did. If possessions would keepe a man safe, Ieroboam and Ahab had never bin ruined, as they were. If the fauour of Princes could keepe a man safe, Haman had not had that miserable end, that he had. If courage, fortitude, and valour could keepe a man safe, Ioab and Abner had continued safe: but you know how they both fell. So that you see nothing vnd… the Sunne is able to keepe a man safe. Therefore let not a man boast in any thing, that he hath; be … never so wel appointed, let him hauehave all the creatures agree together, to make a hedge about him, yet afflictions, crosses, and troubles will finde some gap or other into that hedge, to breake in vponupon him. All things that he hath are subject to mutability; Riches take themselues wings, and flie away, that is, though a man thinke they are sure, he cannot see how hee could easily be dispossessed of them, yet sayth hee, they are as a flocke of Birds,Simile. that sit in a mans ground, hee cannot promise himselfe any certaintie of them, because they hauehave winges, and will flie away; such are riches.
And so credit; be a man never so innocent, let him giuegive no occasion at all, let him keepe himselfe never so blamelesse, and vnspotted of the world, yet his credit is not in his owne keeping, honor est in potestate honorantis &c. Honour is not in a mans owne power. You know though Ioseph was very innocent, yet he was blamed; & so David & Christ. And as it is sayd of honour, so it may be of all the rest, wealth, and friends, and whatsoever a man hath; let no man boast himselfe, because he is a strong man, because he is of vnderstanding, because he is rich, because he is of abilitie in his busines, because hee is a man of skill, for by these things he shall not obtaine his ends and hopes.
Nay, my beloved, let me be bold to adde this. If a man begin to thinke himselfe safe for these, and to grow confident vponupon them, and say thus with himselfe and his owne heart, well, now I am thus and thus rooted, I am now compassed about with these and these helpes, I see not now how I shuld be remoued; let him know this, that God wil so much the rather blow vponupon him, that he will so much the rather dissettle him, and take him off, that he will so much the rather turne away his face, God delights to crosse men in carnal confidence.and he shall be troubled.
I say God will doe it so much the rather, partly, because that successe of things is his,To maintaine his own right▪ and when a man will begin to challenge it to himselfe, God will begin then to looke to his owne right, and challenge his owne priviledge. You shall find in 1. Sam. 17. 47. 1 Sam. 17. 47.David giues this reason, why he should prevaile against Goliah, it is not I, but the battle, sayth he, is the Lords, as if hee should say, if the battle were mine, or thine, it may bee, Goliah, thou mightest prevaile against mee, it may be thou mightest over-come me, but the battle is the Lords: So we may say in this case. The event and successe of things, the good and evill that comes to a man, vponupon that preparation and indevour that hee makes, it is the Lords, and not any mans, nor any creatures. Therefore when a man challengeth it to himselfe and boasts of it, and thinkes I will doe this, the Lord will not doe it, the battaile is his, and as it is said of the battaile, so all things else are his, and therefore he will not dispose them according to mans preparations, but disposeth of them according to his owne purpose.
Againe,To shew his power. God will doe it the rather, that he might shew forth his owne power, & discover the Creatures weaknesse, especially when a Creature shall pride it selfe in any of these outward things, as Asahel did in his swiftnesse, it was the cause of his overthrow, and indeede God vsually takes men in such things, when they begin to boast, I shall now hauehave the battaile, because I am strong. These things, I say, are commonly their ruine. The policie of Achitophell, the hayre of Absalom; and so many a mans wealth, many a mans wit, that thing wherein their strength lies, wherein they boast themselues, God causeth to be the meanes of their ruine: he takes them in these things, that he might discover his owne power, & the vanitie and weaknes of the Creature.
Againe;To shew his providence. The Lord doth it so much the rather, when men grow in confidence of their owne strength, that he might manifest his owne providence, and therefore he puts in many accidents, which turne things another way. It is true, my Beloved, when men goe well prepared to the battaile, and doe overcome, there is a providence of God in that, as well as when they get the battaile by some chance, or accident; but by reason of the infirmitie of man, by reason of the iniudiciousnes that he is subject vntounto, they doe not so much acknowledge this providence in an ordinary course, as they doe in accidentall things, that are done by occasion, by sudden intercurrent causes, that wee are not able to fore-see. Therefore, I say, God delights to doe it so much the rather, when men are prepared, and say with themselues, what should hinder me? What should keepe me from bringing such an enterprise to passe? God therefore puts in some accident, and turnes it another way, that his providence might be seene and acknowledged. The Conclusion is, let none boast themselues, that this and this I will doe, because I am strong, for God will turne all a contrary way. So much for the first vse.
Secondly;2. Vse. As men are not to boast themselues when they are strong;Not to be discouraged in want of preparation. So likewise if the battaile be not alwayes to the strong, but that sometimes also to the weake, let no man be discouraged because he is weake, because he is vnprepared, because he is not so well furnished to bring such an enterprise to passe. For as there are certaine times that God will hauehave to passe over men for their evill (that be a man never so strong, as he hath appointed his change and condition, so it shall come to passe,)Because weaknesse cannot frustrate Gods purpose. So also there is a certaine time that God hath appointed for other mens good & advancement; when a man is weake and low, his weakenesse, and follie, and inabilitie, shall no more frustr…te, turne aside and prevent his advancement, when God will bring it vponupon him, then the strength or wisedome of the other shall turne away Gods decree, and prevent the counsell of God against him.
Besides,Gods hand is then most seene. when a man is weake, God puts in an accident, that he may hauehave the prayse of his providence, that men may say he hath done it, whereas if things went in ordinarie course, they might ascribe it to the second Causes.
Againe;God hath more glorie in that case. The Lord rather delights to doe it, even when men are weake, because therein his glorie is most seene, he delights to manifest his power in our weaknesse. And therefore Paul, when he saw this, he sayth, he will reioyce in his infirmities: That is, he thought his infirmities would be a very great advantage to him, partly, because they would keepe him humble; that is one reason; And partly, because he thought that God would the rather put forth his power, because he was weake, that he should the rather hauehave Gods power to vphold him. Therefore, I say, let not men be discouraged for their weakenesse; be the adversaries never so strong, and their resolutions never so fixed, yet they shall not prevaile, if God hauehave purposed otherwise.
You see how peremptorie Iezabels speech was, God doe so and so, &c. if I make no Eliah as one of the Prophets of Baal by to morrow this time; yet you see he was safe notwithstanding this.
Thus was it also when the Iewes had vowed with themselues the death of …aul; he was in great danger, there was fortie to one, and their resolution was so strong, as it could not be altered; yet God kept him safe, he prevailed, and they were disappointed.
So Elisha, when the King thought to hauehave taken off his head, though he had the power of a King, and his purpose was firme, that it should come to passe, to a full height, there was no doubt made of it, yet God kept him safe.
Therefore, let vsus be incouraged on the other side that are weake, God is able to hide vsus, he is able to strengthen vsus, to giuegive vsus advantage and successe, when we are vnable to helpe our selues: for as it is true, that the battaile is not alwayes to the strong, nor favour to the wise, &c. So it is ture on the other side, that many times when men are not strong, when men are not wise, when they mannage not their businesse with that prudence, warinesse, and circumspection that they should doe, yet oftentimes they hauehave successe, when the other want it.
So much shall serue for this time.
FINIS.