THis Book of Ecclesiastes is generally, and proba­bly conceived to be a Penitential Discource of Solomon, in his old Age, for the Satisfaction of the Church and People of God concerning his own Repentance; and for their Instruction & Direction, how to enjoy the best good of the Things of this world, and yet not to make them their Best Good, but estimate them as Vanity in this respect, and to steer [...] direct Course to­wards that which is the last End of Man, the Glory of God & Fruiton of Him, in the way of Fearing God, and Keeping his Commandments. As David after his great Fall Penned his Penitential Psalm (the 51. Psalm) So it is rationally conjectu­red that Solomon, his Son, being at last throughly awakened out of his Sensuality, Security, and Idolatrous Courses, or Connivences and Tolerations, by those great Adversaries, Hadad, Rezon, and Ieroboam (of whom you read 1 King. 11. 14. &c.) that God stirred up against Him, Penned this Book of Ecclesiastes, and left it (according to the Counsell of God) for a standing Monument of his publick Confession of, and hearty Repentance for all his Errors, and Miscarriages. The general Scope of this Book, is to shew us wherein the Chief Good of Man doth consist; which was the great Inquiry of t [...]e Philosophers of old; about which they had endless Opinions and Discourses, and could never hit the mark, nor arrive at [Page 2] thorough Satisfaction, because they wanted the Light, and Direction of the Word, and Spirit of God. Solomon plainly tells us, that the Happiness of Man consists in the Fear, & Fa­vour, and Fruition of God: and not in the Enjoyment of the Honours, Profits, or Pleasures of this World; or any good Thing under the Sun. And because man, having by the Fall lost God, is turned away to the Creature; & as it is originally inlaid in his nature to desire Happiness, so it is the Ben [...] and In­clination of his corrupt nature to pursue it and seek for it in the Creature, and good Things of this Life: therefore He is very Large & Elaborate in discoursing the Vanity of all these Things, and their Insufficiency to make a man Blessed, or to make any real contribution towards the essential Happiness of Man, being never made to be the Chief Good of Man, nor proportioned and suited to the condition of the Soul of Man, & being made subject to Vanity, the greatest Vanity! as they were made for Man and put into his Covenant, and so fell with Him under the Curse, upon his Apostasy from God. The large Experience this Wise Man had of created Things, the many Proofs and Experiments, and curious critical Enqui­ries He had made into the Nature, and Use of sublunary, or subsolary Enjoyments, together with the Infallible Conduct of the Spirit of God, advantaged Him to discourse feelingly, and accurately, as well as largely from point to point concer­ning the huge Vanity of all things under the Sun. A great part of the Book is spent on this Subject. Among other Vani­ties that fall under his observation, this was One and none of the Least, that men of greatest Sufficiency in any Course, or Kind, meet with many unexpected Disappointments in their Undertakings. This He declareth in the words of my Text. Concerning the settling the Connexion of these words, Ex­positors are not at perfect agreement among themselves. Some apprehend this to be an Argument of the Epicureans, whereby they would demonstrate that all Things in the world are rolled up and down, tumbled and toss'd about by meer [Page 3] Chance, and fall out as it may happen, uncertainly and fortu­itously: Because ‘ the Race is not to the Swift, nor the Battel to the Strong &c.’ but the Ablest men are often cross'd in their De­signs, and defeated of their Ends and Hopes by these & those Intervening Accidents. Hence they deny the wise, overru­ling, all-disposing Providence of God; and make I know not what Imaginary blind Fortune the praedominant Deity in the World. But there seems to be no necessity of fixing upon such an Exposition and accomodation of the words; considering that they may well admit of a better, and more savoury Con­struction. Others think that Solomon hath respect here to what He had discoursed before, concerning the unsearchable & un­controllable Providence of God, Chap. 8, 16, 17. & Chap. 9. 1, 2. And whereas He had said there, that ‘ the Righteous, and the Wise & their Works are in the Hand of God;’ He now shews the Truth of that Assertion by an Induction of Particulars. Others conceive it is a Correction of that Precept V. 7, 8, 9. of this Chapter, concerning the Leading a pleasant, & merry Life in the free, and comfortable Use of outward Blessings; which is here cautioned, and corrected by this Consideration, that there is a great Uncertainty of Events, nor do things al­wayes Succeed according to a Rational Expectation: which renders it apparent that no man is secure of the Perpetuity of his earthly Felicity, or assured of the enjoyment of these Comforts, and of an even course of Prosperity, without ma­ny troublesome Rubbs, and Disappointments. Others judge He hath respect to the words immediately preceding V. 10. where He adviseth us ‘ to do what we have to do, with all our might,’ whilest Life, and working Time continues. Vid. Voet. Select Disput. Theol. Par. 4. P. 739. And lest a­ny one should therefore presume upon a necessity that all Things should succeed unto him according to his Abilities, and endeavours, He subjoins this seasonable Admonition, That we should not trust to our own Sufficiency, and Indu­stry in the management of any Business, to which there is no [Page 4] sure [...]ntail of Success; but depend upon, and attribute all to the gracious Concurrence, free Favour, and Blessing of God. But what ever may be conjectured about the connexion of the words; evident it is, that Solomon here acquaints us with a great Vanity under the Sun, which He had before intimated, when He said, ‘ All things are alike to all, & there is one Event to the Righteous, & to the Wicked, the Good and the Bad,’ and here amplifies, and adds, that swift, and slow; strong, and we [...]k wise, and foolish have many times like success; and men of the greatest sufficiency, as well as others, are often disappointed. This Solomon returned and saw under the Sun, that is, when He took a view of the frame, and posture, and condition of Humane Affairs, among other vanities which He turned his eyes upon, this was one over and above the rest, a most un­expected vanity, which He considered over and over, That Events do not alwayes answer the abilities, and endeavours of men, and succeed according to their Expectations. The Va­nity which Solomon discovered, and considered, and here ac­quaints us with, is, that it is not in the power of the ablest men, or best accomplished for Action, to effect their Designs, or praestare Eventum, secure, and warrant the Event & success of their Undertakings: And this is, 1. Argued, & proved by the Induction of five Instances in particular, to which ma­ny more may by parity of Reason be added. ‘ The Race is not to the Swift.’ It is not in the power of the swiftest Footman al­wayes to evade danger, or win the Prize by Running. ‘ Nor is the Battel to the Strong.’ The Victory is not determined, or the decision of the warre made alwayes on the side of the strongest and valiantest men. ‘ Nor yet Bread to the Wise.’ Many wise men are not able to get their Bread, or Livelihood in the World. ‘ Nor Riches to men of Vnderstanding.’ Many understanding men have not any success in their endeavours to gath [...] R [...]ches and get Estates. ‘ Nor Favour to men of Skill.’ Many times the most Skillful Artists, and Artificers, and the best Accompli­shed Persons find little Favour and Acceptation among men, [Page 5] how deserving, and ingenious soever they be. 2. Illustrated by the Antithesis of a different, and the true Cause of the De­termination of Successes and Events, signified in those words, ‘ But Time and Chance happeneth to them all.’ By which we are not to understand that the Determination of Events is redu­c [...]d and referred to meer Chance & Fortune, as the Epicurean Philosophers imagined: but that the Counsel and Providence of God disposes and orders out all Successes, or Frustrations of Second Causes, casting in sometimes such unexpected Im­pediments and Obstructions, as defeat the Labours and hopes of men of greatest Sufficiency; which though they seem whol­ly casual and fortuitous Emergencies (and are so indeed unto men themselves) yet they are governed by the secret Counsel and effectual Providence of God. The Summe is, that no man, how accomplish'd soever, is Master of Events, or abso­lute Determiner of the Issues of his own Actings and Endea­vours: but the soveraign Counsel and the Providence of God orders TIME and CHANCE to be an effectual Furtherance, or Hindrance of the Designs of all men, as seems good in His sight. The Observation is

Doct. That the Successes and Events of Vndertakings and Af­fairs are not determined infallibly by the greatest Sufficiency of Men, or Second Causes; but by the Counsel and Providence of God ordering and governing Time and Chance according to his own good Pleasure.

I have endeavoured to comprize and grasp the substance of Solomon's Intendment, in this Doct [...]nal Conclusion: and shall explicate and demonstrate the Truth of it (as God shall help) in the following Propositions.

Prop. 1. Second Causes may have a sufficiency in their Kind, to produce these and those Effects: an liability, a congruous di­sposition, or an aptness, yea a kind of sufficiency in order to the putting forth this and that Act, and the giving Existence to these and those Effects: not indeed an absolute and univer­sal Sufficiency (which can be affirmed of none but Him that [Page 6] is All sufficient and Omnipotent) but a limited sufficiency, or a sufficiency in their Kind, and order: The Sun, to shine; the Fire, to burn that which is combustible; the Rational Creature to act or effect this or that in a way of counsel, and with freedom of will; the Swift, to run; the strong and valiant, and well-in­structed Souldier, to fight well; the wise man, to get his bread to gather riches, to gain acceptance among those with whom he hath to do. This is no more than to say, that created Agents and Second Causes, may have the active power and virtue of causes, all that is requisite on their parts in orde [...] to the pro­duction of their peculiar and appropriate Effects, all that suffi­ciency that dependent Beings, and second Causes are capable of. And indeed it belongs to the Infinite Wisdom and Goodness of God to furnish his Creatures with sufficient Ability for the op­perations and effects He hath made them for: and so He did at first, when He made every thing good in its Kind; and what­ever Defect there is now in this respect, it is the fruit & punish­ment of Sin. Though God is able to give Being to things in an immediate way, yet it is his pleasure in the course of his Providence to use Means, and to produce many things by the mediation and Agency of second Causes, and so gives causal virtue and ability to these and those things in order to the pro­ducing of such and such Effects. It is a good observation, that the Lord is pleased, not through any defect of power in Himself but out of the abundance of his goodness to communic [...]te causal power and virtue to his Creatures, & to honour them with that Dignity that they may be his Instruments, by which He will produce these and those Effects: whereby He takes them, as it were, into partnership & fellowship with Himself in the way of his providential Efficiency, that they may be Vnder-workers to, yea Co-workers with Himself. Hence He gives them an a­ptitude and sufficiency in their kind in order to their respective operations and effects: though some have a greater aptitude & sufficiency than others. But without some degree of such suffi­ci [...]cy, nothing can deserve the name of a Cause; the very es­sence [Page 7] whereof consists in its power, virtue & ability to produce an Effect. A cause cannot be a cause without an active power, or sufficiency to give being to this or that Effect.

Prop. 2. The Successes, and Events of Affairs and Vnderta­kings do ordinarily depend in some respects upon the Sufficiency of Second Causes.

I do not say in the Observation; nor is it the meaning of So­lomon, that Successes and Events of Affairs and Undertakings do not depend at all in an ordinary course, on the sufficiency of Second Causes. For this were to deny and destroy their causality, and to make nothing of their efficiency. Second cau­ses have their peculiar Influence into their Effects, and con­tribute something to their Existence: and to assert the contra­ry, were to say that Causes are no Causes, and to speak a flat Contrad [...]ction. This would be to suppose that the Lord hath set up an Order and course in Nature, in vain; and given to Second Causes a sufficiency in their Kind, for Action, to no purpose; and to deny the ordinary Providence of God, which is that whereby the Lord observes the Order which He hath set, and that course of Nature which is originally of his own Appointment, whereby one thing depends upon, and receives Being from another. Though the Lord is pleased sometimes upon great and important Occasions, to leave the ordinary Road of Providence, and act beyond and above the usual, sta­ted course of Things; and not to concurre with, and shine up­on the endeavours of created Agents, so as to crown them with that success which according to an ordinary course of Providence, might be rationally expected; yet it is not to be imagined that He should ordinarily dispence with the course, and methods of his ordinary Providence: For why then should it be called ordinary? God who is the Lord of Hosts, the great Leader Commander & Ruler of Nature, not only permits, but also effectually commands and causes his whole Militia, or­dinarily, to move and act according to their Natures and natu­ral Properties respectively, without Countermanding them, or [Page 8] turning them out of their way. For (as I remember One argues) He will not shew such a dislike to his own workman­ship, as ordinarily to cross the Order, and alter the course He hath set in the World. Therefore the meaning of the Text is not, that Swiftness conduces nothing to the winning of the Race, or Strength, to the winning of the Battel; or Wisdom & Vnder­standing, to the getting of Bread and Riches; or Prudence, Art, or Skill, to the getting of the Favour and good will of Princes, or People: nor, that the Race is never to the Swift, or the Bat­tel never to the Strong; no nor yet, that the Race is not more frequently to the Swift, and the Battel usually to the Strong, &c. For the Lord doth most ordinarily award Success unto causes of greatest Sufficiency, rather than Disappointment & Defeatment. Otherwise, it would be a very heartless, if not a foolish Thing (in the eye of Reason) to use means, or to think to get the Race by Swiftness, or Bread by Labour and Diligence, or Favour by dexterous & prudent Behaviour; or Learning, by Study and In­dustry; or to win the Battel by good Conduct, and Courage, and numbers of men. Yea then Wisdom would not be better than Folly▪ nor Strength more desirable than Weakness; nor Diligence more beneficial & available than Idleness, and sitting still. This therefore is evident, that the Issues and Events of Undertakings do in some respect, ordinarily, depend upon the Sufficiency of Se­cond Causes; insomuch as the greatest probability of Success (according to an ordinary providence, and in the eye of Rea­son) is ordinarily on the side of Causes that are most sufficient in their kind of Efficiency.

Prop. 3. Second Causes, though of greatest Sufficiency in their kind, have not the certain Determination of Successes & Events in their own Hands: but may be frustrated & disappointed.

Though the Successes and Events of Undertakings ordina­rily depend upon the sufficiency of Second Causes; yet they are not infallibly determined thereby. Created Agents have not Events in their own Hands, but may be disappointed: they cannot warrant the Events of their Undertakings, or Success [Page 9] of their Counsels and Endeavours, but may be defeated of their Hopes and Expectations. Thus no man hath the abso­lute command of the Issue & success of his own Undertakings. He may be sure of this or that Event, if the Lord Promise it to him, or Reveal it to be His Pleasure to give such Success to such Endeavours: but he cannot be secured of it from, or by any Sufficiency of his own. He may, as a wise man, foresee & say, what in an ordinary course of Providence is rationally to be expected; but cannot warrant the Success of his Underta­kings, or carv out what Event he pleases, to himself. His Pru­dence, and Providence, and Diligence, and Sufficiency for A­ction, cannot assure him of the Event, or determin the Success on his side. And there is that Demonstration of it, that crea­ted Agents of the the greatest Sufficiency, are sometimes disap­pointed. Two Things I would say here,

1. Agents of greatest Sufficiency are subject to Disappointment, as well (I do not say, as much, or as ordinarily and often, but as well) as Agents of less sufficiency. The Ablest Men in any kind may miss of the Success they expect, as well as weaker men. That Men of great Sufficiency in this or that way, may be defeated of their Ends and Hopes, Solomon from his own Experience, assures us, in the Text: and who is it that upon his own observation cannot set his Seal to what He asserts? He gives five Instances. 1. The Race is not to the Swift: not pro­fitable, or successful to him always; but sometimes pernicious, & destructive. Many agood Runner runs Himself into mis­chief and Ruine. Thus Asabel, that is said to be as light of foot as a wild Roe, ran after Abner so fast, that he lost his Life in that overhasty pursuit 2 Sam. 2. 18-23. There are Times when men that are swift would run from danger, and cannot: they have neither power to run, nor success in attempting it, Ier. 46, 6. Sometimes the Flight perisheth from the Swift, and he that is swift of foot, or that rideth the Horse, though it be at full speed, cannot deliver himself, Amos 2. 14, 15. It is not absolutely in the power of the swiftest man to escape danger, [Page 10] or win the prize by Running. 2. The Battel is not to the Strong. There is in Bello Alea, the Chance of Warre, as they use to speak. There is, as it were, a kind of Lottery, a great Uncertainty in Warre. Great Armies are sometimes defeated by small and inconsiderable Forces; the great Host of Midian, by Gideon's three hundred men; the Garrison of the Philistines by Ionathan, and his Armour-Bearer. This hath been often observed in the World. Sometimes strong and valiant Men are overthrown by those that are in strength farre inferiour to them; great Goliah, by little David. Well might David say, as ‘ Psal. 33. 16, 17. There is no King saved by the multitude of an host: a mighty man is not delivered by much strength. An Horse is a vain thing for safety: neither shall he deliver any by his great strength.’ There are Times, when ‘ the mighty Ones are beaten down, Jer. 46. 5.’ & ‘ The mighty cannot deliver himself, or the strong strengthen himself; but the couragious among the mighty is put to flight, Amos 2. 14, 16.’ Sometimes the strong melt like water at approaching danger, and the stouthearted are spoiled and sleep their sleep, and the men of might cannot find their hands, to make the least Defence, or Resistance, Psal. 76. 5.

3. ‘ Bread is not to the Wise.’ Wise men are not able to get their Livelihood, but have much adoe to make a shift to get a bare Subsistence in the world; and, it may be, are forc'd to beg for it, or be beholding to the Charity of others. There have been strange Instances of very wise, and worthy Persons, that have been reduced to such a Condition. Some of you know the famous Story, Date Obolum, or (as others have it) Panem Belisario. David was put to beg his Bread of Nabal, 1. Sam. 25. & Paul was often in Hunger and Thirst, 2 Cor. 11. 27.

4. ‘ Riches are not to men of Vnderstanding.’ Sometimes in­deed, wise men get Estates and gather Riches; and one would think they should be best accomplish'd for it: and yet it so falls out, that some understanding M [...]n cannot thrive in the World and grow rich, notwithstanding all their Endeavours. So it [Page 11] is, that many men of great Understanding and rational Fore­castings and Contrivances to gather wealth, though they lay out their Parts and their Hearts this way, and would be rich, yet they cannot; but are strangely defeated. You read of the poor wise man, Eccles. 9. 15. Many men of great Understan­dings are too wise, and of too great Spirits to labour after wealth; or if they do, their designs are unsuccessful. 5. ‘ Fa­vour is not to men of Skill.’ Many very wise, and knowing, & skillfull men, and experienced in Affairs, and prudent also in their Deportment, yet cannot get, or keep the Favour of Prin­ces or People. Some Expositors on the Place, instance in Io­seph, that was envied, and hated, and sold by his Brethren, & also lost the favour of Potiphar (though He managed the Af­fairs of his House prudently and prosperously, and deserved well at his Hands) and was cast into Prison by him. David, that was hated and persecuted by Saul; Daniel, that was cast into the Lions Den, though an excellent Spirit was found in Him, and great Prudence and Faithfulness in managing the Affairs of the Empire; and before that, though He had been in great Favour and Esteem in Nebuchadnezzar's time, yet af­terwards in the Reign of Belshazzar, He lived obscure, and as it were buried at Court, as Mr. Cartwright gathers from Dan. 5. 11, 12, 13. Many wise, and learned, and Ingenious Men cannot get the Favour of men, or keep it, when they have. The poor wise man delivered the City, and yet no man remembred that same poor man, Eccl. 9. 15. Belisarius (wh [...]m I menti­oned before) was a most prudent, experienced, faithful Ge­neral under the Emperour Iustinian, that had won Him many Battels, reduced many Cities & Countryes to his Obedience and approved Himself for a most loyal, and worthy Subj [...]ct, & yet after all his Services, even in that Emp [...] [...]'s Ti [...] was through Envy, falsely accused, for ought appears by the Sto­ry, had his Eyes put out, and was forced to stand daily in the Temple of Sophia, where He held out his wooden dish, beg­ging his Bread, and useing those words, ‘ Give a little Bread to [Page 12] Belisarius, whom his Virtue & Valour hath raised; and Envy de­pressed, & cast down again.’ Other Scripture Testimonies and Instances, besides those in the Text, might be produced, if it were needful. But every observing man's experience may fur­nish him with Demonstrations of this Truth, That Agents of greatest Sufficiency among men are subject to Disappointments, as well as those of less Sufficiency. Again,

2. Agents of little, or no Sufficiency, succeed sometimes in their Undertakings; when those of greater Sufficiency, miscarry & meet with Disappointment. There is many times one Event to both as Solomon speaks Eccl. 9. 2. when the ablest Agents are frus­trated, as well as the weakest: and there is sometimes a better Event to weaker Agents, & Instruments; they prosper in their way, when abler men are disappointed. The Race is sometimes to the Slow, and the Swift lose the Prize. The Battel is some­times to the Weak; and the Strong are put to flight: as we have many Instances both in Scripture and common History. Weak and simple people have bread enough sometimes, when wise men are in want of their daily bread. Nobal had good store, when David was hard put to it. Men of shallow heads grow rich and get great Estates, when men of understanding can thrive at no Hand. Solomon tells us of the poor wise man; and our Saviour in that Parable, Luk. 12. 16, 20. tells us of a rich Fool. It is ordinarily seen in the World, that the thriving men in Estates, are none of the most understanding & judicious. Many a man hath this world-craft, that yet is a man of no deep or solid Understanding. So, many weak, worthless, ignorant, empty Persons find Favour with Princes and People: when men of Skill, & Learning, & great worth are neglected and despised. This is an Evil under the Sun, & an Error that proceeds from the Ruler, a great miscarriage in Government, that ‘ Folly is set in great dignity (Fools are fa­voured and advanced) and the Rich, i. e. men of rich Endow­ments for Wisdom and Piety, sit in low places, i. e. are depres­sed and discountenanced: Servants are upon Horses, men of [Page 13] poor servile Spirits and Conditions, are set up and honoured, and Princes, i. e. men of great worth, walking as Servants up­on the Earth. Eccl. 10. 5, 6, 7.’ So that it appeares plainly, that Success doth not alwayes wait upon the Counsels and Actions of Persons of great Sufficiency; but they may suffer Disap­pointment, when others are prosperous: Which demonstrates that the Issues and Events of Undertakings and Affairs are not determined infallibly by the Qualifications & accomplishments of created Agents, and Second Causes.

Prop. 4. The Defeat & Disappointment of Agents of great Suf­ficiency in their kind, is from the Hapning of Time & Chance unto them.

Some read it (and the Original will bear it) because, or for Time and Chance happeneth to them all. For Explication.

1. By Time, understand not barely the Duration, or space of Time, which hath no such determining Influence into humane Affairs. But Time so & so Circumstanced. Time is sometimes as much as a special Season or Opportunity, when there is a con­currence of Helps, means, and advantages for the furthering the Designs and undertakings of men. By Time sometimes, we are to understand such a Nick, or Iuncture of time, where­in there is a coincidence of Difficulties, disadvantages, & hin­drances to the effecting of any Business. And this seems the meaning of Solomon in the Text. An adverse or evil Time, Ec. 9. 12. Sometimes the Times favour the Enterprizes of men, Sometimes they frown upon them. At one time, wise and good men stand up for the Defence of their Country and Li­berties thereof, and prosper in it; the Times favour them, there is a concurrence of all manner of Furtherances and advan­tages: at another time, they may endeavour it, and the Times frown upon them, the Spirit and Humour of the People is de­generated; and they swim against the stream, & are lost in the Attempt. And we say, Such a Man was worthy of better Times, had been a brave man, if He had lived in be [...]ter Times, his worth had been more known and prized, and He would have [Page 14] had better success. So when the Time of Judgment upon a People, is come, then wrath ariseth against them without re­medy; and then the strong man may fight for the defence of such a Country; and the wise man endeavour to deliver the Ci­ty: but all in vain; they shall miscarry in the Undertaking. A­ben Ezra (as Mercer tells us) referres this to the Conjunctions, and Aspects of the Starres, by which He apprehended these in­feriour Things were governed. We are sure there are certain Periods, and Revolutions of Time, respecting the Prosperity, or Adversity of Nations, Countries, Cities, Churches, Fami­lies, Persons. As Time is set to all the Successes, so to all the Defeats and disappointments of men; and when this Time comes, no Sufficiency of man can withstand Disappointments.

2. By Chance, Understand contingent and casual Events. Many things fall out between the Cup, and the Lip; or other­wise than expect or imagine, or can possibly foresee. Some E­vent chops in, and interposeth unexpectedly, to cross a man's Designs, & defeat his Hopes & rational Expectations. When Saul and his men were compassing David and his men, and rea­dy to take them, then comes a Messenger to Saul, saying, ‘ Haste & come: for the Philistines have Invaded the Land. 1 Sam. 23. 27.’ When Haman had plotted the Ruine of the Iews, and brought his Design near to an Issue, then the King cannot sleep but calls for the Book of the Records of the Chronicles, and they read to H [...]m of the good Service of Mordecai, in discove­ring the Treason that was plotted against his Person; and one thing falls in after another, to defeat Haman's cruel design, and ruine the whole fabrick of his strong built, and almost per­fected Contrivance In this sence Time and Chance happens to men of greatest Sufficiency, which they cannot either fore­see, ( Eccl 9. 12.) or prevent, or help themselves against them when they come upon them: and hereby their Counsels, and Undertakings are defeated and ruined sometimes.

Prop. 5. Time and Chance which happens to men in the way of their Vndertakings, is effectually ordered & governed by the Lord. [Page 15] God is the Lord of Time, and Orderer, and Governour of all Contingences. Time and Chance that further or hinder the Designs of men, are under the Rule and Management of the Lord. His Counsel sets the Times, appoints the Chances; His Providence dispenses the Times, and frames the Chances, that befall men. The Lord hath in his own power the Dispensati­on of Times, Eph. 1. 10. ‘ The Times and Seasons He hath put in his own power, Act. 1. 7.’ He hath such a Dominion over the Times, that ‘ He changeth Times and Seasons, according to his own pleasure. Dan. 2. 21.’ ‘ My Times (saith David, Ps. 31. 15. are in thy Hands.’ He means the state and condition of his Times; his Prosperities, and Adversities; his Successes, and Disappointments; and universally, whatever should befall him in the Times that should pass over Him. Moreover, all the Chances that happen to men, as the Scripture but now men­tioned shews, are in the Hand of God. My Times i.e. the Chances of my Times. No Contingency, or Emergency, or Accident so casual, but it is ordered & governed by the Lord. The Arrow that was shot at a venture, and smote Ahab throw the joints of his H [...]rness, was directed at him by the Hand of God. So in that case of Man-slaughter, and killing a man ca­sually, as if a man be hewing Wood, and his hand fetcheth a stroke with the Axe, to cut down a Tree, and the head slippeth from the helve, and lighteth upon his Neighbour, that he die, Deut. 19 5. God is said in that case, to ‘ deliver that man that is slain, into his hand, Exod. 21. 13.’ God ordereth that sad event. All Casualties in the World, are gu [...]ded by the steady Hand [...] the great God. ‘ Thou (saith David, Ps. 16. 5.) maintainest [...]y Lot.’ The Lord makes and disposes the Lot, or Chance of every man, whatever it is. He hath appointed all Times and Chances in his Eternal Counsel; and in Time executes accor­dingly, in the course of his Providence.

Prop. 6. The great God hath the absolute and infallible Deter­mination of the Successes and Events of all the Operations & Vn­dertakings of created Agents & Second Causes, in his own Power. [Page 16] His Counsel and soveraign Will appoints what they shall be, and his Providence (which is not determined by any Second Cause: but is the Determiner of them all) Executes according­ly. And it must needs be so, if you consider these two Particu­lars,

1. God is the Absolute First Cause, and Supream Lord of all. ‘Of Him, and to Him, and through Him are all Things, Rom. 11. 36.’ He that understands any thing of God indeed, knows this to be a Truth. Here we might be large; as they that are acquainted with the Doctrine of Creation and Providence, in Conservation and Gubernation of all Things, will readily appre­hend: for here we might shew you, 1. That God is the ab­solute first Cause of all the causal power and virtue that is in Creatures. He gives them power to act, furnisheth them with a Sufficiency for their Operations. He gives Swiftness to the Runner; Skill, and Strength, and Courage, to the Souldier.

2. That He supports, and continues the active power of the creature. He continues Swiftness, Wisdom, Strength, Cou­rage, as He pleaseth. If He withdraw, all is gone. The Swift is lame, or slow-footed, the Strong is weak & timorous, the Wise is foolish and besotted, the man of Skill, is a meer Bungler at any thing. 3. That He doth by a previous Influx excite and stirre up, and actuate the active power of the Crea­ture, and set all the wheels agoing. For the most operative, active created Virtue, is not a pure Act: but hath some Potenti­ality mixed with it; and therefore cannot put forth it self into Action, unless it be set agoing by the first Cause. And the creature cannot be the absolute first Cause of any physical action. ‘In Him we live, and move, Act. 17 28.’ Again. 4. That He determines and applyes Second Causes to the Objects of their Actions. When they stand, as it were, in Bivio, as it is said of Nebuchadnezzar, when he was marching with his Army He ‘ stood at the parting of the way, at the head of the two wayes, to use Divination, as doubting which way he had b [...]st to march; whether to Ierusalem, or some other way, Ezek. 21. 21, 22.’ [Page 17] Then the Lord easts the Scale and the Lot, & determines them this way, and not another. He doth not only stir up Second Causes to act at large, and set them agoing, and leave it to their own Inclination, whither they shall go, & what they shall do: but He leads them forth, and determines them to this, or that Object. 5. That He cooperates, and workes jointly with Second Causes, in producing their Effects. as He predetermins Second Causes, so He concurres with them in their Operations. And this Pradetermination, and Concurse is so necessary; that there can be no real Effect produced by the Creature without it. And it is a Truth also, that when God Improves Second Cau­ses for the production of any Effect, He so concurres with them, that He doth withall most immediately, intimously, and without Dependence upon these Causes by which He acts, pro­duce the Entity, or Esse of the Effect. If this be considered, it will appear that created Agents, are as it were, God's Instru­ments, that act as they are acted by Him; and cannot move of themselves. The busy, bustling, proud Assyrian was so, Is 10. 15. 6. That all the Ataxy, Disorder, Irregularity, moral Evil that is found in the Actions of Rational Agents, is by His Permis­sion. If it were not the Pleasure of God to permit it, no Sin should be in the World, nor in the Actions of Men. Though there is no Legal Permission, or allowance of it; (for the Law of God forbids it) yet there is a Providential Permission of it. God could have kept it out of his World. 7. That He limits and sets Bounds to the Actions of Second Causes: what they shall do, and how farre they shall proceed in this or that way. He set bounds to Satan, when he had Commission to afflict Iob. He limits, and restrains the Eruptions of the Wrath & Rage of the Chur­ches Adversaries, Ps. 76. 10. He sets bounds to the sinfull A­ctions of Men: He regulates and governs all the Actions of Second Causes, as to time, place, degrees, and all manner of Circumstances. He is not the Author: but He is the Ord [...]rer of Sin it self 8. That He serves Himself, and his own Ends of all Second Causes. He makes them all in all their Operations sub­servient [Page 18] to his own Designs: and that not only natural, but ra­tional Agents, that act by Counsel. And not only such of them as are his professed willing Servants. Many serve God's ends beside their Intentions, and against their wills. I will do this and that saith God, by the ‘ Assyrian, howbeit he meaneth not so, Is. 10. 6, 7.’ Wicked men and Devils do God's will against their own will, and beside their Intentions. ‘ Ye thougt Evil a­gainst me (saith Ioseph to his Brethren) but God meant it for good &c. Gen. 50. 20.’ God elicites what good He pleases out of the actions of his Creatures. Whatever this or that Agent proposeth to himself, yet God alwayes attaineth His Ends. He serves Himself of the very Sins of his Creatures, and brings good out of them. He makes that which is not Bonum hone­stum, to be Bonum conducibile: and though Sin is not good; yet, as God orders the matter, it is good, in order to many ho­ly Ends, that Sin should be in the World, as Austin observes.

9. That He useth means in themselves unfit, and improves A­gents of themselves insufficient, to bring about his own Purposes & produce marveilous Effects. Yea, and it is as easy with Him to do any thing by weak and insufficient, as by the ablest & most accomplished Instruments. ‘ There is no restraint to the Lord to Save by many, or by few. 1 Sam. 14. 6.’ ‘ it is nothing with Him to help, whether with many, or with them that have no power. 2 Chron. 14. 11.’ Despicable Instruments, sometimes, do great Things in His Hand. 10. That He renders the aptest means ineff [...]ctual, and the Vndertakings of the most sufficient Agents un­successful, when He pleases. He hath a Negative Voice upon all the Counsels and Endeavours, and Active Power of the Crea­ture. He can stop the Sun in its course, and cause it to with­draw its shining; He can give check to the Fire, that it shall not burn; & to the hungry Lions, that they shall not devour: and He can order it so, that the men of might shall sleep their sleep, and not find their Hands. He can break the Ranks of the most orderly Souldiers, take away courage from the stoutest hearts, send a pannick Fear into a mighty Host, and defeat the Coun­sels [Page 19] of the wisest Leaders and Conducters. He can blow upon, and blast the likeliest Undertakings of the ablest Men. In a word: the Lord being the Absolute First Cause, and supream Governour of all his Creatures, and all their Actions; though He hath set an Order among his Creatures, this shall be the cause of that effect, &c. yet He himself is not tied to that Or­der; but Interrupts the course of it, when He pleases. The Lord reserves a Liberty to Himself to interpose, and to Um­pire matters of Success and Event, contrary to the Law and common Rule of Second Causes. And though He ordinarily concurreth with Second Causes according to the Law given and Order set; yet sometimes there is in his Providence a Vari­ation and Digression. Though He hath given Creatures pow­er to act; and Man, to act as a Cause by Counsel, and hath fur­nished him with active Abilities; yet He hath not made any Creature Master of Events; but reserves the Disposal of Issues, and Events to Himself. Herein the absolute Soveraignty and Dominion of God appears.

2. Otherwise, the Lord might possibly suffer real Disappoint­ment, and be defeated of his Ends in some Instances. He might be cross'd in his Designs, if any of his Creatures could doe what they will, without absolute Dependence upon Him. He could not be sure of his Ends, & what He designs in the World, if He had not command of all Events that may further or hin­der them. If there were any active power in Creatures that He cannot controll; or any one event that is out of his Reach, and absolutely in the Creature's power. exempted from his pro­vidential Command, it would be possible tha [...] He might be defeated of his Ends, and so far unhappy, as to his voluntary Happiness, which results from his having his [...] in the World, and compassing all his Ends in the works of Crea­tion and Providence. God hath made all Things, [...]eth all Things, and manageth all Things according to the Counsel of his Will, in away of subserviency to Himself, and his own Oc­casions: which He could not do universally and mi [...]str [...]bly [Page 20] if He had not the absolute and infallible Determination of all Events in his own Hand. ‘ But His Counsel shall stand, and He will do all his Pleasure: Is. 46. 10. ’Thus much for the Expli­cation, and Confirmation of the Doctrine.

USE I. Of Instruction, in these Particulars.

1. We see what a poor dependent, nothing-Creature Proud Man is: Depending absolutely upon God for his Being, Actions, and the Success of them. Men of greatest Sufficiency cannot get their own Bread, or bring any thing to effect in their own strength. Let their Abilities be what they will ( Swiftness, for the Race; Strength, for the Battel; Wisdom, for getting their Bread, &c.) yet they shall stand them in no stead without the concurrence and Blessing of God. Man saith, he will do this and that: but he must ask God leave first. He saith, To day or to morrow I will go to such a place, and buy and sell, & get gain; whereas he knows not what shall be: but it shall certain­ly be as the Lord will. The way of man is not in himself, it is not in man that walketh to direct his steps, nor perform any thing that he purposeth, without divine Concurrence, or Permission. He hath not the Success of any of his actions in his own pow­er; nor doth he know that any thing he doth shall prosper. One would wonder poor dependent man should be so proud! Any little thing lifts him up. When the Souldier on such occasi­ons as these, is in his Bravery, in his military Garb drest up for the purpose, with his Buffe Coat, his Scarfe, his rich Belt, his Arms, a good Horse under him, O what a goodly Creature is he in his own Eyes! and what wonders can he do in his own con­ceit! and yet he hath as absolute need of God's Assistance, if he go forth to Battel, as any naked, unarmed man He cannot move a step, or fetch his next breath, or bring his hand to his mouth, or leap over a straw, or do any thing, without help from God, ‘ in whose hand his breath is, and whose are all his wayes Dan. 5. 23.’ It's strange to see how the hearts of men are lifted up with nothing! O cease ye from Man: for wherein is he to be accounted of?

[Page 21]2. We see that there is, and there is not Chance in the World. Chance there is, in respect of Second Causes: (so some things fall out [...] as our Saviour speaks Luk. 10. 31.) but no Chance as to the first Cause. That piece of Atheism, and Heathenism ascribing things to Fortune and Chance, is hardly rooted out of the minds of men, that are or should be better in­structed and informed. The Philistines when they were pla­gued, could not tell whether God had done it, or a meer Chance happened to them, 1 Sam. 6. 9. They understood not, that what was a Chance to them, was ordered by the Providence of God. Truth is, Chance is something that falls out beside the Scope, Intention, and foresight of Man, the Reason and cause whereof may be hid from him; and so it excludes the Counsel of Men; but it doth not exclude the Counsel and Providence of God; but is ordered and governed thereby. And it is so farre from being Chance to God, that there is as much (if not more) of the Wisdom, and Will, and Power of God appearing in matters of Chance and Contingency, as in any other Events.

3. We see here something of the Power, and Greatness, and Glo­ry of God appearing in his Efficiency, whereby He works all in all. As He is himself Independent, so all Things have an absolute Dependence on Him. He gives Success, or causeth Disap­pointment, as he pleaseth. So that men are wholly beholden to Him for all the good they enjoy: for Victory, for Bread, for Riches, for Favour and Acceptance, for all. Nothing comes to pass without his Permission, if it be moral Evil; wi­thout his Concurse and cooperation, yea, Predetermination, if it be moral or physical Good, or penal Evil. In him we live and move, and have our Being. The Counsels of the ablest States­men, how rational soever, shall not prosper without him: Mi­nisters, how sufficient soever, pious, learned, industrious, zea­lous, shall convert no man, edify no man, comfort & establish no man, without Him. 1 Cor. 3. 6, 7. Though Scholars study hard, they shall make no proficiency without the Blessing of [Page 22] God. The Merchant may trade, and project rationally, and yet shall not grow rich upon it, unless God give him success. It is God that maketh ‘ Zebulun rejoice in his Going out, and Issa­char in his Tents:’ that crowns the labours of Seamen, Mer­chants, and Husbandmen with Success. ‘ Except the Lord build the House, &c. Ps. 127. 1. ’ Training Days, Artillery Days, thò of great use, ahd very necessary; yet are all in vain, unless the Lordbless. He must instruct, and teach, and accomplish you; otherwise the help of your expert Officers, and your own en­deavours to learn War, will signify nothing. And when vali­ant Souldiers come to fight; whatever Skill, an Strength, and Courage, and Conduct, and Advantages they have; yet they will be worsted, if the Lord do not give Success. We should learn hence to admire the Power and Greatness of God. It is a lamentable thing, that He that doth all, is thought to do no­thing! He can work without Means, by insufficient Means; & blast the ablest Instruments: and yet is little minded in the World. God gives forth a Challenge to Idols, ‘ Do good, if you can, or do evil. Isai. 41. 23.’ It is God's Prerogative to do good or evil, i. e. not the evil of Sin (which argues Defect and Im­potency; and comes not within the compass of Omnipotency to do it) but of Punishment. God only can give good, or a­ward bad Success; and Reward▪ or Correct and punish his Crea­tures that way. ‘ Who is he that saith (what Man or Angel?) & it cometh to pass, when the Lord commandeth it not? Lam. 3. 37.’ O see, and adore the Greatness of God in this respect! He works all in all.

VSE II. A word of Terrour to the Enemies of God, even all Impenitent & Vnbelieving Sinners. ‘Wo unto the Wicked, it shall be ill with him: for the Reward of his hands shall be given him. Isai. 3. 11.’ Their Persons, and Works, and Ways are in the Hand of God. That God whom they despise, disobey, & rebell against, disposeth of them, and all their Times and Chan­ces; And ‘ Who ever hardened himself against Him, and prospered? Job. 9. 4.’ Let me tell you briefly, that either 1. You shall be [Page 23] Vnprosperous men, that nothing shall succeed well with you, as it is said of Coniah, ‘ Write this man childless, or bereaved (of Poste­rity, Lands, and Goods) a man that shall not Prosper in his days Jer. 22. 30.’ Or, 2. You shall prosper to your hurt. The Succes­ses you have, shall undo you. A godly man may be unsuccess­ful in the management of his Affairs; but then his ill Success succeeds well to him; humbles him, weans him from the World, does him good: his Soul prospers by means of his un­prosperousness: But your Successes and Prosperities make you proud, insolent, bold to sin, hardhearted, atheistical, and more rebellious against God; and further your eternal Ruine, Iob. 21. 7-15. ‘ Because they have no Changes (but a constant, e­ven, uninterrupted course of Prosperity) therefore they fear not God Ps. 55. 19.’ Or, you shall prosper, not for your own sake; but for the good of others, Iob 27. 16, 17. Prov. 13. 22. And [...]. The final Issue of all your ways and actions, and the concluding Event that will befall you, if you persevere in a course of Rebellion against God, will be most dreadful. In this Life, one Event may happen to the Righteous, and the Wicked, Eccl. 9. 2. But the last general great Event that shall befall them, shall be very dif­ferent: for the event shall be, that the Righteous shall be saved and the Wicked damned. This shall be the portion of the cup of Impenitent wicked men, and the Event that shall be ordered out unto them by the Lord, that they shall be cast, both Soul and Body, into Hell. He that determins all Events, will at last put a sad issue to the Prosperity of his Enemies. They must needs be very Unfortunate, & Unhappy men at last, that per­severe in Rebellion against Him that governs Time and Chance according to his Pleasure.

VSE III. A word of singular Incouragement to the dear People of God, that have an Interest in God through Iesus Christ, & walk with Him according to the Tenour of the Covenant of Grace. All your Times, and Chances, and Changes are in God's Hands; and all that befalls you, is under His Management, and of His Ordering, and Disposal. Then, ‘ Say to the Righteous, it shall be [Page 24] WELL with Him: for he shall eat the fruit of his doings. Isa. 3. 10.’ God will give you the Fruit, the Benefit, the Success, the good Event of all your gracious Counsels, and Undertakings. He that hath the Master and Ruler of Events on his Side; must certainly do well. Though you are weak, and insufficient, in your selves, to do Duty, to walk with God in your course, to resist Temptations: yet the Race is not to the Swift, nor Battel to the Strong: God can, and will prosper your sincere Endea­vours, and give in suitable supplies of Strength and Grace, Is. 40. 29, 30, 31. And though you have many Enemies; Sin, Satan, World, and may meet with much Opposition; yet God that hath all Issues and Events in his Hand, being on your Side, nothing shall do you real hurt, Rom. 8. 31. You need not fear what Men, or Devils can do against you, seeing God that mana­ges the active power of the Creature, is for you. They have no power, but what God gives and hands as He will, Ioh. 19. 10, [...]1. & He will not suffer them to do you real hurt. ‘ Nothing shal separate you from the Love of God in Christ, Rom. 8. 35-39.’ Nay, all adverse Powers, though of greatest sufficiency to doe you hurt, and bent upon it; shall do you good, whether they will or no, Rom. 8. 28. And you shall be sure to conquer at last and have good Success. Indeed you may at present have ma­ny particular Designs and Undertakings, and be frustrated and suffer disappointment therein: but then, it is good for you to be afflicted, crossed, disappointed; and Unsuccessfulness is really best for you, & most conducive to the prosperity of your Souls; & you shall be sure of good Success, so far as Infinite Wisdom sees it to be good for you. And then however your particular designs and undertakings may be defeated; yet you have a ge­neral Grand Design, that is paramount & predominant; which is The everlasting Enjoyment of God: and if you reach that, you are well enough, and as happy as you would be: and the Lord, who is the Lord of Time, and Disposer of Events, and Gover­nour of his Creatures to their Ends, will not suffer you to be disappointed herein. You shall infallibly glorify God and en­joy [Page 25] Him for ever. This is matter of Comfort to the People of God in the worst Times; when it is with them as with Iacob, when he said, ‘ All these Things are against me, Gen. 42. 36.’ when none on their Side, Refuge fails, and no Means appea­ring for them. And indeed the People of God in this Country have had great Experience of this. What Deliverances hath God commanded! When few, and weak, and low, and expo­sed to the Rage of Enemies, God said, ‘ Touch not my Anointed, & do my Prophets no harm.’ The Salvations of New-England have been most apparently by the Lord's Governing Time, and Chance. This or that Chance or Occurrent hath faln in in the ve­ry Nick of Time to prevent Ruine. It hath not been from the sufficiency of the Instruments of our Salvation; but from the All-sufficiency of God, and His overruling Events wonderfully Therefore let all that fear God, comfort themselves with this Consideration. And that you may take down, & be refreshed with this Cordial, Consider two Things. 1. That Events are not to be judged or concluded of beforehand, from the Aspects of Second Causes. As Astrologers conclude this or that shall hap­pen, because of this or that Aspect, the Conjunction or Oppo­sition of Planets, and Positure of the Stars & heavenly Houses: so do Politicians from the prospect they take of the Combina­tions and Confederacies, and various Aspects of Second Cau­ses. Hence also God's People are discouraged, when they see the World combine, and enter into Leagues & Confederacies against the Church; now they conclude they shall be a prey to their Teeth, and swallowed up. And Enemies are ready to In­sult over the Curch, and to say as ‘ Pharaoh, I will pursue, I will overtake, I will divide the spoil, &c. Exod. 15. 9.’ But this is a wrong way of judging, because Time and Chance happens, & God may turn all a quite other way. It was a good observati­on of Mr. Caryl, ‘ When wicked men are nearest their Hopes, god­ly men are furthest from their Fears;’ because then usually God defeats them; and their Insolence, & Confidence engage Him to do it. 3. That the Determination of all Events, is in the [Page 26] Hand of God in Christ, or of the Lord Iesus Christ. The Media­tor is at God's right Hand, and hath all Power in Heaven, and Earth committed to Him; all Judgment, and the Command and Government of all Events. He governs Time and Chance. God is in Christ providentially ruling all Events; prospeting, or blasting all Affairs, as He will. It is the Man upon the Throne above the Firmament, that gives out his Orders, ac­cording to which the Living-Creatures (or Angels) move the wheels of Providence, as you may see in that excellent Scheme of Providence, which is drawn in the first Chapter of Ezechiel. And it's well for Believers, that themselves, and their works are in the Hand of Christ, and that all Events in the World are determined by Him. Thàt Christ, whose Person you love, whose Ordinances you love; whose Truth you love▪ whose Commands you love; whose Members you love; whose Ap­pearing you love: that Christ, that loveth you a thousand times more than you can love Him, and loved you above his own Life, and will love you to Eternity, that Blessed Lord Jesus Christ hath the managing of all Affairs, and of all your Con­cerns and Undertakings in his own Hands. And therefore we may conclude that He will do all in favour of his Members, & it shall be well with them that fear God. Eccl 8. 12.

VSE IV. Of Exortation, in sundry Particulars.

1. Labour to maintain an humble Sense of your own Insufficien­cy to accomplish any thing, even in that kind wherein you seem to be most sufficient & best accomplished. Let worthy Magistrates in Consultations for publick Good; Ministers, in their Mini­sterial way; Scholars, in their way, and Souldiers, in their mi­litary capacity, walk humbly with God. Truly God hath pou­red Contempt upon our military Men, our Artillery men, and good Souldiers, New-England hath gloried in these Things, Indeed, men of martial Spirits and Skill, ought to be encoura­ged: these Trainings and Exercises are very commendable, & by all means to be supported and countenanced: and it is pi [...]y that as in other things, so in this, the good Old Spirit is so [Page 27] much gone: These are not Times wherein the Nations beat their Swords into Plough-shares, and their Spears into Pruning-hooks. War, in some cases is lawful, and at sometimes necessa­ry; and sure then, Learning of War is so also. But I fear we have trusted too much in Sword and Bow, and gloried in our Numbers; in our Arms and Ammunition: in our Trainings, in our expert Souldiers: and the Lord hath shewn us, that all these things are nothing without his Blessing: and that unless the Lord watch the Town, keep the garrison'd House, fight the Battel, all is in vain. We have seen that a despised & de­spicable Enemy, that is not acquainted with books of military Discipline, that observe no regular Order, that understand not the Souldier's Postures, and Motions, and F [...]ings, and Forms of Battel; that fight in a base, cowardly, contemptible way, have been able to rout, and put to flight, and destroy our valiant and good Souldiers. And I must confess, that which determined my thoughts to this Text, was this very Consideration. I know not whether my Discourse upon it may seem so well le­velled at the Occasions of this Day: But I know it is very pro­per for the Times that have passed over us, and the Dispensa­tions thereof. And I hope the Gentlemen-Souldiers present will not blame any of us, if we cannot look upon their Trai­nings, and Artillery-Exercises with such an Eye as formerly be­fore the Warre: nay they are to blame themselves, if they do not look upon them with another Eye themselves, considering how God hath humbled us in that respect. Whether my Di­scourse be pertinent to the Day or no, yet sure I am, it is a Les­son God hath been teaching of us by many sad Defeats & O­verthrows by a despicable Enemy, That the Battel is not to the Strong, or Expert, or Valiant; nor Success always answerable to the Sufficiency of Instruments; but determined by the Lord, orde­ring Time, & Chance according to His Pleasure. Plain it is, that the Lord hath spoken this over & over in his Providence, and it is very proper for the Dispensers of the Word to speak it after Him, & inculcate the same humbling Lesson. Nothing's [Page 28] more apparent, than that God's Design at this day, is to hum­ble Magistrates, our worthy Patriots, to humble Ministers, Churches, expert and valiant Military-men, Merchants, and Husbandmen, all sorts of men amongst us. Who sees not that God's Design is to humble proud New-England? Therefore admit I beseech you, an humbling Discourse in an humbling Time and suffer this word of Exortation, the drift whereof is, not to discourage from the use of Means, or take off your edge from military Exercises; but to press you to get & keep a due Sense of your own Insufficiency in your several Capacities, to do any Exploits, or accomplish any good Purposes of your selves. And may there not be need of an humbling Word on such Days as these, when there are such Solemnities, and the Hearts of poor men are ready to swell, and heave & be puffed up strange­ly, with great Apprehensions of themselves? Well, Be sensi­ble of your Insufficiency to effect any thing, whatever your Wisdom and Strength be: that you cannot of your selves, win the Race, or Battel; get Bread, or Wealth, Deut. 8. 17, 18. build the House, or keep the City, Psal. 127. 1, 2. Truly we had need be put in mind that we are but weak, sorry men, that cannot make our own Fortune; but must take what God orders out to us.

2. Depend absolutely upon God for all the Issues and Successes of your Affairs & Undertakings. For you see the Determinaton of them is in His Hands. Though wicked men would shame the Counsel of the poor People of God (deriding their Course in this respect) because they have made God their Refuge (as Ps. 14. 6.) yet be not you ashamed of your Dependence upon God, nor either jeered, or affrighted and discouraged out of it. It makes for the glory of God, as well as your comfort, when you depend upon Him. Therefore, 1. Make sure that all your Counsels and Vndertakings be Lawful and Good. Other­wise you cannot duly depend upon Him, and expect his graci­ous Concurrence. Indeed God may shine upon the Counsels, and way of the Wicked, in respect of outward Prosperity: And [Page 29] so He may give you Success in wrath, & for your greater hurt, when your Undertakings are sinful: but you have no Promise of his gracious Concurrence in that Case, to ground Faith upon. (2.) Do what your hand finds to do, with all your Might. As in the Verse before the Text. Be not slothful, or neglective of Duty, because of the uncertainty of Events. Though you have not the Issue in your own power, yet you are to do your utmost towards the compassing of your lawful Designs. Do your du­ty, or you cannot expect God's Blessing, and his determining Events on your side. Great Complaints there have been from time to time of the neglect of these military Exercises, even by those that have freely Listed, & solemnly engaged themselves to attend them; and that such Days are spent away unprofita­bly, little done to any purpose; as if they were Days to meet on, to smoke, and carouse, and swagger, and dishonour God with the greater Bravery & Solemnity. O make a Business of it, and not a Play. And in all your lawful undertakings, be serious & diligent. Uncertaintie of Events should not hinder from Duty and Diligence. Eccl. 11. 6. 3. Renounce all Confidence in Creatures, or created Sufficiency. ‘ I will not trust in my Bow (saith the Psalmist) nor shall my Sword save me, Psal 44 6.’ Do not trust in great Men (they are a Lye, Psal. 62. 9.) Good Men, any Men, they are V [...]nity. Do not make flesh your Arm, nor lay too much weight upon the Ability of any Instru­ments. Do not bear too much upon the sufficiency of Mini­sters to instruct, convince, convert, comfort and edifie: for Paul himself was nothing, 1 Cor. 3. 6, 7-2 Cor. 12. 11. Do not say, Wisdom and strength are for the War (as Isai. 36. 5. and therein we will trust: For Events do not always fall out ac­cordingly. Let not the strong man glory in his Strength, nor the wise man, in his Wisdom, nor rich man, in his Riches; but in the Lord, Ier. 9. 23, 24. Do not trust in your own Wit, Art, Strength, Courage, military Accomplishments, Provi­sions for War, Advantages, or any Sufficiencie you have. Do not trust in any Qualifications you have, Natural or Acquired, [Page 30] Civil or Spiritual. Do not trust to the sufficiencie of received habitual Grace. When God said to Paul, ‘ My Grace is sufficient for thee:’He doth not mean habitual Grace only; but actual, effiicacious, Assisting Grace that the Lord was pleased to afford him, the Epichoregia pneùmatos, additional Supplies of the Spi­rit, and Increated, as well as created Grace, which Paul was to trust to, and so might glorie in his Infirmities, and depend up­on the Power of God that rested on him, 2 Cor. 12. 9, 10. Do not trust to your previous Dispositions and Preparations, for a­ny Duty. It is not in him that wills, or runs. Take heed of Self-fullness, and a Spirit of Independenci in this respect. Self-Confidence, and Creature-Confidence are inconsistent with a due Dependence upon God. 4. Beg good Successes, & Issues of your Vndertakings of God, in the Name of Iesus Christ. It is one of the Characters of a good Souldier, Act. 10. 2. and I am sure it is of a good Man, to be a Man of Prayer. It were well if all our Artillery and military Gentlemen were men of this Character. It is well if none of you have come forth to day without solemn Prayer to God for his Blessing on the Oc­casions and Services of this Day. Some read those words ‘ Isai. 36 5. Thou saist, surely Lip-labour is Counsel & Strength suffici­ent for the Warre:’ As if Rabshakeh flouted good Hezekiah for his Confidence in God, and for saying that Prayer (which he scoffingly calls ‘ words of Lips,’ or ‘ Lip-labour’) would be in stead of the best Policy, and Courage, and Preparations for Warre. But if this reading be somewhat forced, yet sure it is, that all­though Prayer to God must not exclude the use of other Means (for how can a man pray in Faith, that doth not also use all due Means in his power?) to get the Victorie, and win the Day. Therefore when you come to these Exercises, beg military Skill of God: and when called forth to real Service, beg Success of Him. So in other Cases, Prayer is one of the best Expedients. Our Saviour hath Instructed us to pray for our daily Bread. Scholars should beg a Blessing on their Studies. Bene Orâsse est bene Studuisse. So for Favour & acceptance among men▪ [Page 31] beg so much as may put you into a better Capacity to do the work of your place, and serve your Generation. When Paul was to carry a liberal Contribution to the poor Saints at Ie­rusalem (which was like enough to be very welcome) He begs the Romans to strive together with him in Prayer, that his Ser­vice might be accepted of the Saints, Rom. 15. 30, 31. Pray threefore in the Name of Christ, for the good Success of all your lawful Undertakings. Therein you will express your De­pendence on God. 5. Cast all the Care of Events & Issues of your Affairs & Vndertakings, on the Lord. Use all the good Means in your Hand, and then leave Events quietly with God, on whom all the Issues of things depend. ‘ Commit your way to the Lord, and roll it off thy self upon Him. Psal. 37. 5.’ Look to Him to direct thy paths to a good Issue. Prov. 3. 6. When you have done your Duty in the use of Means to compass your law­ful Designs, and recommended all to God by Prayer, then trouble your selves no further; but ‘ Cast your burden upon the Lord, Psal. 55. 22. 1 Pet. 5. 2.’ Take that Counsel, Phil. 4. 6. It is our work to take care our Dutie be done, and the Lord's work to take the care of Events. It was a brave Speech of that gallant Souldier, though none of the best Men, Ioab I mean, when he had set his Men in battel aray, and used all the Skill & Policie he could, ‘ Be of good Courage, and let us play the Men, for our People, and for the Cities of our God: and the Lord do that which seemeth Him good. 2 Sam. 10. 12.’ We must not govern the World. nor encroach upon God's Prerogative (which is to dispose of Events) by taking the care of them upon our selves. Be poor and weak in your own Eyes, and commit your selves & Concernments to Him. 6. When you have thus done, then Believe stedfastly that the Lord will give you a goud Issue of your Vndertakings. Though not that which you may desire; yet that which is best for you. When you have greatest Sense of your own Insufficiencie, and the weakness of Means; yet be­lieve this, and depend upon Him for it according to his Pro­mise, with whom it is all one to save by many, or few; weak, [Page 32] or strong, to Convert and edifie by weak, or able Ministers; to feed his Children, and make them look fair and fat, with Pulse and mean fare, as well as with royal Dainties. This Depen­ding upon God, excludeth Presumption on one hand; Despair and Discouragement on the other. And He that in the Sense of his own Insufficiencie, trusts in the Power and Grace of God, may say as Paul, ‘ When I am weak, then am I strong. 2 Cor. 12. 10.’ Oh then! Let us depend upon God, with whom are the Issues of all Affairs. Let our Honourable Rulers depend upon Him, in the management of publick Affairs: Let Ministers de­pend on God, without whom they cannot Instruct the Ignorant enlighten the Dark, convince the Obstinate, awaken the se­cure Sinners, convert and bring any Souls to Christ, gather Israel, edify and build up the Faithful in the knowledg & faith of Gospel Mysteries, and in the Graces and Consolations of the Spirit. Let Merchants depend on God for prosperous Voy­ages, and good Success in their Trade and Commerce: Let Husbandmen depend upon God for their Bread & Livelihood more than upon their own Labours, and the Fruitfulness of the Ground. God instructs the Husbandman. Isai. 28. 26. and blesseth his Labours, and can soon blast them, as the experience of many Years hath sadly taught us. Let Scholars depend up­on God for Learning, more than upon their Books, or Tutors, or Parts and Industrie, or any other Advantages. Let milita­ry Men learn to depend upon God. ‘ The Lord is a Man of Warr. Exod. 15. 3.’ He gives military Skill, and other Accomplish­ments, and Successes also in their Services and hazardous Un­dertakings. Let us all learn this Lesson, to depend upon the Lord, that orders out all Successes & Events according to His Pleasure.

3. Duely Acknowledge God in all Successes & Events; and in all Frustrations, & Disappointments.

First, Acknowledge God in all good Successes and Events, so as to be Thankful to Him for them. Whatever your own Suffici­encie may be, yet acknowledge God thankfully, as if you had [Page 33] been wholly Insufficient: for your Sufficiencie is of God, and He could have disappointed notwithstanding. The ground of our Unthankfulness for all good Issues and Events of Affairs and Undertakings, is, because we do not see the good Hand of God dispensing all to us. We make too little of God, and too much of our selves; either by thinking we deserve better than God hath done for us (Hence a proud Heart is never thankful to God or Man) or by thinking we have done all, or more than we have done, toward the getting of this or that Mercy. We put our selves too much in the place of God; as if it were in our power to make our Endeavours Successful, and to give a good Effect and Issue to them, according to our Desire. We get up into God's Throne, and usurp upon his Prerogative, and assume that which is p [...]liar to Him, when we presume we can bring any thing to pass, or do any thing successfully in our Own strength. If we make our selves the only and absolute first Causes of our good Success; no marvel we make our selves the last End also, and deny God the glorie. O do not ascribe good Success to your own Wit, and Parts, and Policy, and In­dustrie, and say, my Nimbleness hath won the Race; my Conduct and Courage hath won the Battel; my Wisom hath gotten me this Bread; my Understanding hath heaped up this Wealth; my Dexteritie, and Skill, and Complaisance, and a­greeable Conversation hath procured me the Favour of Rulers or People; my Parts or Study hath given me this Learning. Say not with the Vapouring ‘ Assyrian, By the Srength of My Hand I have done it, and by My Wisdom: for I am Prudent. Isa. 10. 13.’ Let not this be so much as the secret Languge of your Hearts. Say not, as Nebuchadnezzar, ‘ This is great Babylon, which I have built,’ and so derogate from God that works all in all; lest He turn you a grazing, as He did him, with the Beasts of the Field, and teach you better Manners by some severe Correction. Do not ‘ Sacrifice to your own Nets, and burn Incense to your Drags; as if by them your portion were fat, and meat plen­teous (Hab. 1. 16.)’ but ascribe all to God. There is that deep [Page 34] Wickedness in the Hearts of Men, that if they get any thing by any Fraud, and crafty fetches, and overreaching of their Brethren, in a sinful way, they will be too readie to attribute that to the Providence and Blessing of God, and say, it was God's Providence that cast it in upon them; when they have been craftily and sinfully designing it, and bringing it about: but when they have gotten any thing honestly, by their Wisdom and Prudence, and Industrie, they are too ready to forget Pro­vidence, and ascribe all to themselves. See the Evil of this, and remember that no People in the World have greater cause of Thankfulness than we have to God, who hath governed Time and Chance on our behalf marvellously. O Bless Him for good Success, not only when you cannot but acknowledge your own Insufficiency; but also whe [...] [...]ou have apprehensions of the greatest Sufficiency of Second Causes. And ‘ Blessed for ever be the Lord, who hath Pleasure in the Prosperity of his Servants, Psal. 35. 27.’

Secondly, Acknowledge God also in all your Frustrations and Disappointments, so as to resent his Disposals and Dispensations to­wards you in a gracious manner. We have met with manie Disappointments in the l [...]te Warre, and in other respects. We should see God in all. When He blasts our Corn, defeats our Souldiers, frowns upon our Merchants, and we are disappointed; now acknowledge the Hand of God, Ordering Time, and Chance according to his Good Pleasure. Justifie God in all, and bear such Frustrations patientlie. When you have done your Dutie, be quiet, though the Event doth not answer your Endeavours, and Hopes. Take heed of quarrelling at GOD's Disappointments. Do you know VVhom you have to do with? ‘ I was dumb, I opened not my mouth; because Thou didst it. Psal. [...]9. 9.’ If we look at faultie Instruments, or at meer Chance onely, we shall be apt to murmur. It is the observation of One, That the Reason why men are more apt to fly out into Cur­sings and Blasphemies for their bad Luck (as they call it) in those Vnlawful Games of Cards, and Dice, than in other Exer­cises, [Page 35] that are governed by Art and Skill, ariseth partly from the ve­ry nature of those Games: because when they have tried their Lot or Chance over and over, and their Expectation is deceived, they think that that Power that governs the Lot or Chance, is Adverse to them. They cannot blame their own Art or Skill, when no Art can infallibly determine the Event; but curse their bad Fortune. And if we look at Disappointments, as our bad For­tune and Chance onely, looking no further, we shall be apt to fret and quarrel: but if we do indeed see God ordering our Lot for us, it may and ought to silence us. When Magistrates have done their Duty, according to the Law of God, and of the Country, and endeavoured faithfully to give check & stop to the Inundation of Profaneness and Heresy; and yet the bad Genius of the Times, and degenerous Humour of the People, and this or that Emergency happens, that frustrates the Success of their Counsels and Endeavours; truly they may sit down and mourn indeed; but yet humbly submit to the All dispo­sing Providence of God. When Ministers have laboured faithfully, and yet Israel is not gathered, and their Labours seem to be in vain, not successful in converting Sinners; they may weep in secret indeed; but yet patiently bear the Unsuc­cessfulnes of their Ministry from the Hand of God. When Souldiers have shewed themselves valiant, and faithful, and done what they can; and yet are worsted: They must acknow­ledge God's Hand in it, and that ‘ the Battel is the Lord's. 1 Sam. 17. 47.’ who governeth the Warre, and determins the Victory on what side He pleaseth. All men have Briars and Thorns springing up in the way of their Callings, as well as Husband­men; and meet with Difficulties and Crosses there in. Get the Spirit David had 2 Sam. 15. 25, 26. and so acknowledge God in every thing, as to submit humbly to his Disposals, e­ven when they are Adverse, and cross to your Desies and [...]x­pectations.

Thirdly, Be always Prepared for Disappointments. Do not promise your selves Success from the Sufficiency of Second Causes: God may determine otherwise. We should be fore­warned [Page 36] and forearmed, that we may not Xenìzesthai (1 Pet. 4. 12.) strange at it when it comes to pass, or be dejected and discouraged. Events are not in the Creatures power. The Lord sometimes disappoints men of greatest Sufficiency, over­rules and controlls their Counsels and Endeavours, and blasts them strangely. Time and Chance happens to them. If A­dam had stood; though he would not have had the Determi­nation of Events & Successes in his own hand▪ yet God would have determined them for him according to his hearts-desire: and he should never have been disappointed. But since the Fall, as no Man hath power to determine Events (which is God's Prerogative) so it is just with God that every man should meet with Crosses and Disappointments; and this is the Fruit of the Curse, under which all natural menly: and as for the People of God; though they are delivered from the Curse of the Law, in the Formality of it; so that nothing be­falls them as a Curse, how cross soever it be: yet they are not yet absolutely delivered from the Matter of the Curse, as ap­pears by the Afflictions they meet with, and Death it self. And indeed it makes sometimes for the glory of God, to disappoint Men of greatest Abilities. When men do not see and own God; but attribute Success to the Sufficiency of Instruments, It's time for God to maintain his own Right (as Dr. Preston speaks) and shew that He gives, or denies Success, according to His own good Pleasure. God is much seen in Controlling the ab­lest Agents, & blasting their Enterprizes; yea more, many times, than in backing them, & blessing their Endeavours in an ordi­nary Course of Providence. Herein the Wisdom of God is much seen. It is best, sometimetimes, it should be so, with respect to God's Int'rest and Glory. His Power also appears in gi­ving Check to the Ablest Instruments, and turning all their Designs another way than they Intended. His Mercy also to his People, is seen herein; for it is best for them, in some Cases, to be defeated and disappointed. His Iustice also appears herein, in his correcting and punishing the Self-con­fident, [Page 37] sinful Creature with unexpected Disappointments. So that it is our Wisdom, tolook for Changes and Chances, some Occurrents and Emergencies that may blast our Under­takings, that Faith and Prayer may be kept a going, and lest if such Frustrations befall us unexpectedly, we either fly out against God, or faint and sink in Discouragements. At the first going out of our Forces, in the beginning of the Warre, what great Apprehensions were there of speedy Success and ending of the Warre; that it was but going and Appearing, and the Enemy would be faced down: As if the first News from our Souldiers should be, Venimus, Vidimus, Vicimus. And several times after, great probability of concluding that unhappy War; and yet all disappointed, contrary to Expecta­tion. VVhen there is therefore greatest Probability of Suc­cess, yet remember there may be Disappointment; and pro­vide for it, that you may not be surprised thereby. This may be good Counsel to men of projecting Heads, that are wont to be very confident that they see their way farre before them: but they do not know what Time and Chance may happen: This may check the Confidence of Man, and teach us not to promise our selves great Things, or build upon this or that E­vent or Enjoyment for time to come. Labour to be prepa­red and provided for Disappointments.

Fourthly, ‘ Fear God, and Keep His Commandments. This is the Conclusion of the whole matter (faith Solomon, Eccl. 12. 13.)’ the Conclusion of the Book, and may be very well drawn from the words of my Text in special, and shall be the Conclusion of my Discourse upon it, ‘ Fear God, and Keep His Commandments.’ Oh! Fear God, that is the Lord of Time, and Governour of Chance, and Dispenser of all Events and Issues; and be sure to please Him in a Course of Evangelical Obedience. God hath the Care of Events, and we must leave that to Him: but our Care must be to do our Duty. And ‘ To Fear God, and Keep His Commands, in the whole Duty of Man.’ ‘VVho would not fear Thee, O king of Nations? Ier. 10. 7.’ [Page 38] The Lord governs Nations and Kingdoms, all the Affairs and Enterprizes of the Sons of Men: All their Lives, and Souls, and Estates, and VVays are in His Hand: And He can dispose of them, not onely for present, but for Eternity, as He pleases. All the Events that be fall them, are ordered and governed by Him. Therefore be in the Fear of the Lord all the day long, and walk worthy of the Lord unto all well-plea­sing. If your ways please God, your Enemies shall be at peace with you, or do you no hurt, if they would; but good, whe­ther they will or no. Obedience is the best way to Prosperi­ty. Deut. 29. 9. The Lord takes Pleasure in the Prosperity of his Servants, Psal. 35. 27. This was God's Promise to Io­shuah, Josh. 1. 8. While you are with God, God will be with you. 2 Chron. 15. 2. and then you shall have Things prosper under your hands, as Gen. 39. 23. Every thing shall befriend you. Whilst Solomon trode in the Steps of his Father, and walked in the Law of God; and neither practised Idolatry, nor gave any Countenance, or Allowance, or Toleration there­unto, There was no Adversary, nor evil Occurrent, or Chance: for it is the same word with that in my Text: 1 King. 5. 4. When he forsook the Law of God, the Lord stirred up many Adversaries against him. While he was with God, his Af­fairs prospered, and were attended with good Success and a Blessing. So it was with Reforming Hezekiah, 2 King. 18. 5, 6, 7. 2 ‘ Chron. 31. 20, 21. He trusted in the Lord God of Isra­el, so that after him was none like him among all the Kings of Iu­dah, nor any that were before him: For he clave to the Lord, and departed not from following Him; but kept his Commandments which the Lord commanded Moses. And the Lord was with him, and he PROSPERED whithersoever he went forth: &c.’Otherwise, how should men expect to Prosper? 2 Chron. 24. 20.— Why transgress ye the Commandments of the Lord, that ye cannot Prosper? because ye have forsaken the Lord, He hath al­so forsaken you. We find generally that when Rulers and Peo­ple walked in God's Law, and kept in with Him, their Affairs [Page 39] prospered marvellously: when they departed from God, no­thing prospered with them; unless it were to their hardening, and Ruine. And the Lord keeps the same Tenour of Dis­pensations (for the Substance) unto this day. Oh therefore! Let us all account it our best Policy, as it is our Duty, to please God, that hath the absolute Disposal of us, and all our Af­fairs. And let it be the Care of our military Men, that they do not make Days of Training, and Preparation for Warre and real Service, Days of Provocation to God. Please God, if you would engage Him on your Side, to govern Time and Chance to your Advantage. Take heed of making God your Enemy in the days of your Peace and of such Solemnities, by spending them away Idly and Unprofitably, by any unworthy Behaviour; by Intemperance, by excessive Drinking (a Sin grown too much in Fashion with the Generation that is risen­up; I wish I might not say, with many loose Church-Mem­bers) by idle, rotten, unsavoury Communication, or by any other way of Debauchery, and Provocation: so as to disarm your selves, to make you naked, to lay you open to the Stroke of Divine Vengeance, and to render you Unprosperous and Unhappie men in all your Undertakings. It is a Shame and a Grief to think how such Days as these are many times spent to the Dishonour of God, and the unspeakable Prejudice of the Souls of Men; as well as other Daies of Solemnitie on o­ther Accounts. I beseech you, look to your selves, and do not make Warre upon God this Day, nor ‘ run upon the thick Bosses of His Bucklers, Job. 15. 25, 26.’ Do not dishonour and displease Christ, that is God the Father's Viceroy in the World, and governs all Affairs. If you cross Him, and (to speak after the manner of Men) disappoint Him of his Expe­ctations concerning you (as the Lord hath great Expectati­ons of such a People, so Circumstanced) He will have his Time to meet with you, and to cross you in your Designs, and to give you Shame, and Disappointment. I delight not in any pedantick, insipid, trifling Allusions, below the Gravi­ty [Page 40] of a Sermon: but I cannot better express what I would, than in your own ordinary Phrases, You Gentlmen of the Artillery, and Militia, Face to your Leader; or in the Apo­stle's words, ‘ Look unto Iesus, Heb. 12. 2.’ And follow your Leader, your Commander in Chief, the Captain of the Host of the Lord, Iosh. 5. 14. the Lord Jesus Christ, in holiness of Conversation. He was no Glutton, no Wine-bibber, no loose and vain Companion of Sinners; though blasphemous­ly charged with it by his malignant Enemies. He was the greatest E X A M P L E that ever was, or will be in the World, of Sobriety, of Gravity, of Seriousness and Diligence in his work, of prudent and prosperous Management of his Affairs ( Isa. 52. 13.) of savoury, gracious Communicati­on, and holy Conversation. Learn of Him, and follow His Example, and you shall be Prosperous Men indeed: Yea, let us all take this Counsel and Course. New England hath Enemies enough on Earth, and in Hell: wo to us if we make God in Heaven our Enemy also. The Lord help us to fear Him, & keep His Commandments, and then we need not be afraid of evil Tidings, or solicitous about Events and Issues of Things: For all the Paths of the Lord shall be Mercy and Truth to us, and Goodness and Mercy shall follow us all our Days: and this we know, that it shall be well with them that fear God.