be so highly preferred But let vs yet deal more particularly in this y t if it be possible some of our harts may be fréed from this pestileÌ„t infection Of all his stately palaces pleasant orchyards he is not alowed so much as one corner of an alley or a gallery to walke in after death hath arrested him The body lieth in some vaut where it doth rotte beyng in the life time a companion of Princes now peraduenture a toade or snake or some base vermin sitteth by as the onely companion The fame and glorie is great the name is vpon the houses and the lands What dooth this helpe his base dishonorable bodie these séeme swéete things but that dooth stinke His soule because it did imbrace this present world and so committed filthie whoredome and forsoke God is in a worse place whether the bodie shall also come It lieth couered in shame before God and his Angels is it any whit the â—etter for a blaste of vaine praise and hoâ—our among men his sonne glistreth in â—old and is clothed in silkes drinketh â—wéet wine with the pleasant noyse of melodie the Father lieth tormented in the darke pit of hell where shall be wéeping gnashing of téeth for euer where â—e can not haue so much as one droppe of water for to coole his tongue He is beâ—ome most wretched hauing lost his soule for euer for to get a little earthly glorie â—nd to make his Sonne happie But how far wide is he also in that what shall his sonne or his sonnes sonne find more then he himselfe did finde in these things let men say or thinke what they can for any good that they shall be able to find either to themselues or their children and posteritie in wordly things so applie their whole studie that way as to increase riches to rise vp to honors and to inioy pleasant delights let them glory in their wisdome by which they be aduanced yet shall they be found starke fooles and this doctrine vanitie of vanities all is vanitie shalbe found true Because there is no profit that doth remain vnto a man of all his sore trauaile wherin he trauaileth vnder the sunne seing death curreth him of after a few dayes hâ— can neuer returne againe his place shall know him no more Then let this first argument of the wise King Solomon sincke into your mindes to destroy the loue and care of earthly and transitorie things that your harts may be frée to séeke God and to be set vpon heauenly things in which there is true blessednes Lay not vp treasure in earth where rust and moth doo corrupt and where théeues breake through and steale But lay vp for your selues treasure in Heauen where neither rust nor moth corrupt and where théeues doo not breake through and steale Math. 7. Beready to distribute and to doo good that yée may be rich in good workes Remember what is said by the blessed Apostle He that soweth sparinglie shal reape sparingly and he that soweth plentifullie shal reape plentifullie The time that ye liue here is compared vnto â—he seede time your liberalitie and distributing your goods to the poore is the sowing and scattering abroad because as â— man séemeth to lose his séede when hée scattereth it and burieth it in y e ground and yet it springeth vp and the haruest commeth with great increase Euen so â—o mans thinking he doeth depriue himselfe of all that he geueth away and yet â—s it farre otherwise for it bringeth the greatest increase of all other by a plentifull haruest when God shall geue the reward He is a foole that hath séede and good ground and will let the season passe and not cast any of it into the ground The rich man is more foole to hoarde vp golde and siluer so that the rust of them shal he a witnes against him and shall denoure his fleshe as fire when he might scatter and sowe and reape life eternall Remember also what S. Paul saith Galath 6. He that soweth to the flesh shall of the sleth reap corruption he that soweth to spirite shall of the spirite reape life euerlasting The men that trauaile for this world and prouide for the flesh to satisfie the lustes thereof heaping vp riches bestrowing them to that ende which they doe when they labour so earnestly for the worldly wealth for themselues and their childreÌ„ doe so we to the flesh Al their trauaile is for the flesh and for the maintenance of this vaine life The haruest that these shall haue is corruption For both they al these things corrupt perish and come to nought Such as lay out and distribute to the poore such as imploy their riches to aduance the gospel to set foorth Gods glory and to be meanes to further their owne saluation and the saluation of others these sowe to the spirite there shall an harnest follow they shall reape and gather sheaues of eternall life and glory Behold beloued what differeÌ„ce there is of riches laide vp in store for the flesh and spent thereon and the riches laid out to séeke the spirituall life and heauenlie treasure Wise are they which sowe to the spirite respecting this harueâ—â— wherin they shal reape with ioy But fooles â—d mad fooles are they which labor and â—xe theÌ„selues for the flesh to make themâ—ues and their children rich for they all finde no profite therein The end is â—rruption al vanisheth and commeth to â— end For what profite remayneth to â—an of all his sore trauaile wherein he â—uaileth vnder the sunne when one â—neration passeth away another geâ—ration commeth Al these things are weary man is not â—le to vtter it c. This is the other reaâ—n which I spake of before which hee â—ingeth to proue that there is no profite â— a man of all his trauaile It is taken â—om the estate of the thinges in which â—r which man doeth trauaile Their estate is vaine and miserable â—hich is noted in this one worde when â—e saith they be wearie For it is as â—uch as to say that all thinges in this â—orld are subiect vnto vanitie and that â— such déepe measure as man is not aâ—e with all the wit he hath to compreâ—nd or to vtter it The blessed Apostle S. Paul Rom. 8. doeth handle and sâ— foorth this thing notablie how great tâ— vanitie is and how wearie all creaturâ— be The feruent desire of the creatuâ— saith hee wayteth when the sonnes â— God shalbe reuealed For the creature â— subiect vnto vanitie not of it owne â—cord but for him that hath subiected it â—der hope because the creature shal be â— frée from the bondage of corruption vâ— the libertie of the sonnes of God For â— know that euery creature doeth groaâ— and trauaile together in paine euen â—â— to this time Solomon faith all things be so werâ— that man is not able to vtter it S. Pâ— saith all creatures are subiect vnto vaâ—tie and the
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 not 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 haue 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. If any replie and say we can doo it with a chast mind onely 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 euery one is to haue regard not onely 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 loue 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 haue 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 vnto 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 loue 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 changed in them We haue good spéed we haue euill spéed we make we marre we alter we change we loue 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 vs as in our mindes or without vs 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 vpon 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 euery where appeare Here may we consider againe the admonition which our Sauiour doth giue 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. 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 haue 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 thy selfe saith he to be rich cease from thine owne vnderstanding Wilt thou cast thine eyes vpon 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 haue 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 vnder the sunne they haue but their time and thē come to naught Looke vp then vnto 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 vnto God to teach ye to number your daies that ye may apply your harts vnto wisdome For to your selues and to your workes there is but a time It is not in vaine that the prophet saith teach vs 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 haue cōtinued fiue hundred yeares some say they can shew for a thousand yéeres These haue stood as mightie Cedars yea as the mountaines themselues in the middest of all stormes and tempestes They continue for all the broiles that haue 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 and looke a loft if they can find
bondage of corruption and â— long to be deliuered which shalbe at tâ— latter day Their bondage is so excéediâ— great that he saith they doe groane aâ— trauaile in paine To say that the duâ— and sencelesse creatures doe groane aâ— trauaile with paine is all one as to saâ— they be so wearie man cannot vtter it Now we sée somewhat the sence of the words let vs consider the force of the reason He that will finde any good that shal continue or any thing that may better his estate he must séeke it and finde it in things whose estate is good and permanent hee must not looke for it in thinges whose estate and condition is miserable and subiect vnto vanitie For wil any séeke for light in darknes As any man so simple as to look for blessednes from that which is vnder â—urse Who looketh for fréedome to be geueÌ„ him of those that are in bondage Then consider what he saith all these thinges are wearie man cannot vtter it All creatures vnder the sunne both those y t haue life and sence and those which are without sence and euery one of them are subâ—ect to vanitie and long to be deliuered from the bondage of corruption They be so excéeding wearie that they groane and trauaile in paine Therefore man féeling his owne miserie and beggerlines coueâ—ing to finde good to be made happie or â—t the least to haue his wretchednes mitigated he must not séeke it in things vnder the sunne for they are not able to reléeue themselues nor to rid themselues out of the bondage of corruption which lieth sore and heauie vpon them making them grone What is the cause then that men séek for good in riches in honors and in pleasures Why doe they make account that their miserie is asswaged and mitigated by these Doubtles there is no cause but blindnes yea intollerable and lamentable blindnes as they know not themselues so haue they no eyes to sée in what case all creatures vnder heauen be For if men could be brought to sée in déede but what this is all these things are weary man cannot vtter it they would stay and turne back their eyes and not so gréedely and egarly pursue and lay holde of those poore creatures to seeke succour at their handes They would say we are wrong these are wearie themselues they cannot refresh vs these are féeble weake and transitorie how shal they support comfort vs They be in bondage and miserie shall they reléeue vs Shall wee lay holde vpon them for to stay vpon them they wil fayle vs. We follow but a blast of wind and gape to fill our bellies with the East winde We goe about to ioyne vanitie vnto vanitie for we séeke help of those which are in miserie as déep as our selues I say it is an extreme blindnes which causeth men not to perceiue this What then beloued there is a naturall inclination in vs to séeke reléefe and helpe Yea but let vs seeke it where it is to be found euen in our Lorde God himselfe Séeke as fast to lay hold on him as the worldlings doe to lay hold on riches ye shal finde more than they Many say who wil shew vs any good saith Dauid Psal 4. Lord lift vp the light of thy countenance vpon vs. Thou hast put more gladnes in my hart then they had at such time as their corne and wine and oyle abounded The worldlings are glad when riches increase but it is nothing to the gladnes which those finde that séek the fauor and â—ouing countenance of God Séeke after things which are eternal they wil neuer fayle ye The heauens and the earth that now are waxe olde as doeth a garment shall be changed as a vesture Psal 102. Looke with the eyes of faith vpon y e newe heauens and the newe earth in which dwelleth righteousnes for such hath god promised 2. Pet. 3. In the wordes which follow vnto the 12. verse he doth set forth the same reason with an amplification The eye is not satisfied with seing neither is the eare filled with hearing The minde of man can not satisfie it selfe nor rest contented when it hath laid hold of all things vnder heauen For the eye it selfe is a little thing would soone be satisfied The eare is shallow and were quickly filled but y e mind which setteth these a worke is insatiable If men were not starke blind might they not reason thus when a man hath heaped vp all the treasures of the earth when his wisdome is increased and he hath attained vnto the top of all the honour vnder heauen yet is not his mind satisfied he coueteth still to sée he coueteth to heare he coueteth to haue Is it not a manifest proofe that all things vnder the Sunne beyng in that vaine and transitorie estate which they be are not able to ease the miserie of mans mind the fulnesse of ioyes is in Gods presence alone at his right hand there is comely pleasure for euer more What is then the reason that men do neuer cease when they haue attained great things yet féele no ease Here is their foolish blindnesse they still séeks for new things they imagine that by a further and déeper reach they shall finde some good Here come in new deuises new honours new pleasures new workes all new He meeteth with this and sheweth that there is nothing new vnder the heauens When they haue gone as farre as they can yet shall not their eye come to sée nor their eare to heare any new thing That saith he that hath béen is the same that shal be and that which is done is the same that shal be doone neither is there any thing new vnder the sunne Is there any thing whereof it may be said behold this this is new It hath béene in the ages that were before vs. O that men did vnderstaÌ„d this they would not be so mad as to be still insatiable touching y e world their owne experieÌ„ce would teach them that nothing in this earth can content or eaâ—e their mind am I not satisfied with that which I haue séene and heard or that others before me haue attayned Then shall I neuer for there is no new thing to be found out in which a man may find good Yea but men finde out thinges that be new That is but our ignorance for saith he there is no remembraunce of former things also of things to come which shall be doone there shall be no remembrance with those that shall be after There be things which séeme new I speake of such as men séeke felicitie in but it is because they are forgotten so that the eye is neuer satisfied looking for new things the eare that doth hearken after them and thus are men insatiable but all in vaine for in their new things where they séekâ— some good they shall find nothing but old vanitie O then brethren forsake your worldly cares looke vpon your selues
all diseases and incombrances yea both mind and body euery way in such crookednesse as is vnspeakeable There is nothing straight in him all goeth crooked and peruerse hée worketh vpon himselfe and can make no part straight For all the humane Science and wisdome vnder the heauens if it were possible for one man to attaine and possesse it is not able to giue him any sparke of true light and knowledge of God nor to clense or rid his soule from any one drop of that diuelish poison wherwith it is infected depraued Wise men might well and did séeme to haue made themselues much straighter then the cōmon sort but in very déed their crookednesse remained still within I speake not of such as are regenerate by Gods holy spirite but of those who were ledde onely by the light of nature All their riches their honour and power not able they imploing their trauaile to ease or recouer their bodies to rescue thē from the gout or from an ague The successe of things is so crosse and vnlucky they foreseing what they can their ignorance by which they take many times the wrong course mans skil being so imperfect doth cause such infinite defectes that Solomon beholding this in all the works wrought vnder the sunne he doth pronounce that all is vanitie vexation of spirit How cléere is this man hath such imperfections wantes and errours in his workes as can not be numbred all is crooked within him without him and about him and he can make no one thing straight therfore all his labours are lost they be vaine miserable carying with them so sore affliction and vexation of the minde Thus hath hée in generall pronounced what he found in al the deuices studies and workes which are wrought vnder heauen Now he procéedeth vnto particuler declaration for hée goeth from point to point shewing that in all the excellentest things vnder heauen wherein there is any appéerāce or hope of good to be found there did he make search And he did begin first of all with wisedome Because in very déede of all things transitorie she is the flower It is she that maketh men to differre most one from another and to excel It falleth out oftentimes that starke fooles are riche and in place of great honour The bruite beastes doe enioy delight and pleasures as wel as men but neither beast nor foole can possesse wisdome but onely the wise man If there be any true worthines felicitie excellencie or good to be found in the creatures vnder the sunne it is in wisdome therefore he saith I applyed my hart to know wisdome It may be said that wisdome euen humane wisdome of which he now speaketh is high and déepe who can searche into her treasures who shall finde or be able to value what she can affoord Most true it is that wisdome is no easie thing to try He must be no foole nor simple person but he must possesse her and that in excéeding great measure which will discerne what her riches and pleasures be Marke therefore what hée saith before he doeth tell that he applyed his hart to know wisdome I said in mine heart saith he behold I haue magnified and increased wisdome aboue all that haue béen before me in Ierusalē Also my hart hath séen much wisdom and knowledge because God had indued him with greater wisdome and knowledge than any man vnder heauen he doeth gather therby that hee was the fittest for this purpose He doeth encourage himselfe and maketh it knowen vnto all that he was thus set forward He searcheth not at aduenture he searcheth not in the darke he hath his rule and his candle in his hand euen the light and direction of wisdome her selfe The wisest man vnder heauē searcheth out wisdome yea I may say more let the wisdome of al the wise men in the world be laid together it commeth short of his Some haue béene greatly wise in the course of the heauens some in the knowledge of nature in all creatures here belowe some subtile Logicians some eloquent Orators to perswade some politike in making lawes to gouerne Cities and commonwealths Others haue béen famous and renowmed for the skill of other noble sciences as euery mans heart led him some to one and some to another In all these he hath surmounted thē far if they were layde together Hee sawe more he did know more and coulde tell more then all they He was in déede the wonder of the world The Quéen of Saba wondered at his wisdome vntil there was no spirite in her 1. Kings 10. Confessing that she did not beléeue that which she heard of him vntill she came and saw it with her eyes and moreouer that the one halfe was not tolde her Hée excelled the fame that went of him Then behold here is the man which must tell vs what good is to be found in all the wisdome and skill of this worlde He did abound in al manner of wisdome thereby gaue his heart to know her Moreouer as he was wise so he tooke a good and perfect way to make a full search It is expressed in these words I gaue my hart to know wisdome and the knowledge of extreme madnesse and follie This is certaine that euery thing is most perfectly manifested and knowen by the contrarie As for example A man could neuer find so well the comfort and benefit of the light if he were not sometimes compassed about with darkenesse We best féele the swéete when we haue first tasted the sower Health is more cōfortable after gréeuous sicknesse the pure white sheweth the brighter when it is set by the blacke euen so wisdome sheweth the greater glory whē extreme madnesse and follie are set by her For this cause Solomon to the end he might behold this goodly lady wisdome in her full beautie and commoditie setteth by her extreme madnesse and follie For together with the sight of this euill fauoured and deformed bedlem with all her inconueniences the vew of wisdome doth set her out most excellently All her brightnesse all that she hath to delight or to benefit are displayed We may sée then what ladde him to applie his hart to know extreme madnesse or all kindes of madnesse for he vseth the word in the plurall number and foolishnesse It was not any loue that he bare vnto them but to finde out the perfection of wisedome through the knowledge of these For by the vglines of madnesse follie the pleasant countenance of wisdome is more delightsome and amiable The harmes the inconueniences and mischiefes which grow from those to the annoyance of all mad raging fooles doo make knowen and manifest what good what treasures and cōmodities this wisdome doth bring vnto him that doth possesse her May we not thinke that Solomon did now beholde as it were an Angell in brightnesse and glorie which might fill the mind with consolation happinesse but marke what hée pronounceth in the next words following I
be sought It séemeth so still vnto men and that it is a most abiect nature which can not tast it In déede vnto such as can not sée farre of as S. Peter speaketh 2. Pet. 1. but haue the beames of their sight determined within the limites of this world it must néedes be all in all and the thing which they doe thirst after But if they could sée thus farre that all this glorie shall doe a man no good when he goeth downe into the darke pit of hell it would alter their minde For he which passeth through that gate must leaue his traine behind him he must put of his robes of honour lay aside his weapons of war This will some say is nothing to the purpose these were Heathen men whom ye haue named they knew not God A man may haue al this glory and the glorie of heauen also as many haue had That is most true that a man may haue the glory of this world and the glory of heaueÌ„ also and that some haue had both or else were it wide with Dauid and Solomon many other But yet we must note this that those be no other then as Heathen which delight and glorie in the pompe of this world and account them fooles which cannot as they say tast this glorie Lette not the wise man glorie in his wisedome nor the strong man in his strength nor the rich man in his riches But he that glorieth lette him glory in this that he hath vnderstanding knoweth me c. Ierem. 9. Our Sauiour speaketh in this wise of those which séeke the glorie of this world Ioh. 5. How can ye beléeue which séeke glorie one of another and séeke not the glorie which commeth of God alone Whereby it is manifest that such as set their hearts to séeke the honour that is of men be Infidels The godly men as king Dauid and others which had the glorie of this world made it not their delight and glorie but gloried in the Lord. Yet it will be said that this doctrine is absurd For is not wisdome and knowledge in the noble Artes and Sciences the gift of God are they not helpes then and furtherances to approch néerer vnto God and vnto true glorie I answere that they be good giftes of God where the corrupt nature of man doth not hinder they be helps vnto higher and better things But Solomon doth not dispute what this wisdome is in it selfe but whether a man can attaine any true felicitie by it Which he denieth for though it benefit a man for the present as touching worldly coÌ„modities yet it is no true good because it is transitorie doth vanish It is gotten with sorrowes and vexations so that a little swéet is mixed with a great deale of sower It is neuer perfect neither caÌ„ it make that straight which is crooked It is so farre from bringing a man néerer vnto God that it casteth men further froÌ„ him as the state of man is now For it setteth vp man in pride and to glorie in himselfe It is so blind touching spirituall heauenly mysteries in which God reuealeth the knowledge of himself vnto saluation that it is not onely not capable of them but doth blasphemously and madly condemne them to be foolishnesse as the holy Apostle teacheth 1. Cor 2. the reasons cogitations which come from the wisdome of this world or from the flesh are compared vnto holdes and munitions high things which exalt themselues against the knowledge of Christ which the Gospell must throw downe when it turneth meÌ„ vnto God 2. Cor. 10. And therefore the same Apostle saith that God hath made the wisdome of this world foolishnes that he doth destroy the wisdome of this world willing that hee which will be wise become a foole that he may be wise 1. Cor. 4. Not that a mâ— can emptie himselfe of the wisdome thaâ— he hath attayned or that he is to reiect â—â— vtterly but that he must not stay vpoâ— it nor rest in it nor glorie in it nor let â—â— blinde him but acknowledge that therâ— is a higher and a more excellent wisdom euen the wisdom of God which shewetâ— the way vnto true blessednes Trust iâ— the Lord with all thine heart and leanâ— not to thine own vnderstanding saith thâ— holy Ghost Prou. 3. For in déede the corrupt nature of man is made so wonderfull proud by knowledge that it despisetâ— and treadeth downe the trueth Nothing séemeth glorious or excellent vnto thâ— wise of this sort but their owne skil All must be measured by that and look what soeuer doeth not square with it is condemned From hence it commeth that among the prudent after the flesh few are called to inherite the kingdome of God as weâ— are taught 1. Cor 1. It is so hard a thing to bring them to be fooles It will be replyed here againe that this is more absurde then the former namely to coÌ„fesse that euen humane wisdome is Gods gift a thing therefore good and commendable and withal to affirme that it doth not bring men néerer vnto God but casteth them further back Can a good thing be the cause of euill I answer that a good thing cannot be blamed iustly to be the cause of euill We doe not affirme that the knowledge and skill of all that is vnder the Sunne is in it selfe the cause that menne are caried further from God but mans corrupt nature is the cause which dooth peruert abuse it as it doth the best things of all vnto destruction As for example the law is good the commandement is holy iust pure saith the Apostle And yet it is called the ministrie of condemnation the letter that killeth and the strength of sinne Is that which is holy and ordeined for life made sinne or the cause of sinne or death Looke how the Apostle answereth Rom. 7. Sinne doth take occasion and worketh all manner of concupiscence by the commandement It tooke occasion by the law and seduced me and siue me Yea he sheweth that sinne through the law doth become out of measure sinfull And what shall wee say further doth not the vile nature of man abuse the grace of God it self Why doth the Apostle say shall we continue in sin that grace may abound God forbid Ro. 6. Why doth he giue this admonition brethren ye are called vnto libertie only make not your libertie an occasion to the flesh Gal. 5. but that there is so vile corruption in men by nature as that they will make the lesse regard of committing sinne because sinnes are fréely pardoned by the bloud of Christ Shall wée then maruaile that the wisdome of this world though in it self good doo not bring men néerer vnto God but carrie them further from him Yet how will some man say First thus the more a man is lifted vp in pride doth glorie in him selfe the further he is remooued
Gods sight which haue a portion in this life and afterward inherite eternall glory This is it which Saint Paule saith godlinesse is great riches which of it selfe doeth being contentation and is fully sufficient for it hath the promises of this life and the life to come There is an other thing which hée saith is a vanitie which God also doeth lay vpon the wicked that they with vexation doo trauell to gather riches not for themselues but to giue vnto the righteous They haue laboured but full little doo they know vnto whom the fruite of their labour shall come The Asse doeth carrie great waight of treasure vpon his backe but not for him selfe or vnto any vse of his owne but for his maister Euen so these doe grone and are burthened and carrie the waight vntill they bring it where God will bestow the same Thus he hath laid open what mē find in worldly possessions Let vs carefully remember his doctrine The end of the fourth Sermon The fifth Sermon Ecclesiastes Chap. 3. TO all thinges there is an appointed time and a time to euery purpose vnder 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 time 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 loue 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 haue seen the trauaile that God hath geuen to the sonnes of men to occupie them therein 11 He hath made euery 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 euery 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 vs throughly that mans estate vnder the sunne when it is at the best is most vain and miserable But séeing our naughtinesse is such that we fasten our loue and put our trust in things transitorie although we know them to be such the wise man goeth on with further perswasions to recouer vs 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 vnder heauen and proclaimeth that there is nothing but vanitie affliction of spirite We shall now haue the inconueniences euils and mischéefes which he obserued to fall vpon 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 vpon 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 vnto It is taken from the time all things vnder 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 vnder heauen All things vnder 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 contrarie thereunto hath the time also and expelleth it It were infinite to gather euery particular but he gathereth so many as may leade vs 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 vnder 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
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 It is not néedfull that I should stande to declare this by particulars it is so euident in euery mans knowledge We are compassed about both we and our works vnder the sunne with tenne thousand euils which the hart of man hath in it for to doe and accomplish Wee are subiect vnto 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 vpon 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 vnto 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 vnto fleshlie lustes This gift of God as he calleth it is not geuen vnto 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 vs that God almightie which hath made y e world and doeth gouerne it hath compassed about and shutte many vp in vanities calamities and 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 vnder heauē shal haue 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 vnto 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 vnder 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 thinges to work together for the best to those that loue 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 haue the whole sway of the earth at their commandement But when they haue 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 heapes 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 vpon 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 vnto 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 vpon him séeing vnder heauen there is nothing to stay vpon there is nothing to help or comfort What dulnes is in vs when we finde that all is like a sea of miserie if we look vpon 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 vnto God He doth it that we should feare before him but we perceue it not He leaueth vs nothing here that is worth the casting our eyes vpon because we should turne them vnto him He is constant always the same but the works of man decay and newe are set