The soveraign efficacy of divine providence ... as delivered in a sermon preached in Cambridge on Sept. 10, 1677, being the day of artillery election there, by Mr. Urian Oakes... Oakes, Urian, 1631-1681. 1682 Approx. 98 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A53283 Wing O23 ESTC R31763 12254854 ocm 12254854 57349 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53283) Transcribed from: (Early English Books Online ; image set 57349) Images scanned from microfilm: (Early English books, 1641-1700 ; 1509:17) The soveraign efficacy of divine providence ... as delivered in a sermon preached in Cambridge on Sept. 10, 1677, being the day of artillery election there, by Mr. Urian Oakes... Oakes, Urian, 1631-1681. [6], 40 p. Printed for Samuel Sewall, [Boston in New-England : 1682. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Sermons, American -- 17th century. 2003-02 TCP Assigned for keying and markup 2003-03 Aptara Keyed and coded from ProQuest page images 2003-05 Jonathan Blaney Sampled and proofread 2003-05 Jonathan Blaney Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion The Soveraig● Efficacy of Divine Providence ; Over-ruling and Omnipotently Disposing and Ordering all Humane Counsels a●d Affairs , Asserted , Demonstrated and Improved , in a DISCOVRSE Evincing , That ( not any Arm of Flesh , but ) the right Hand of the Most High is it , that Swayeth the Vniversal Scepter of this Lower World's Gover●●ent . Oft Wheeling about the Prudentest Management of the Profoundest Plotts , of the Greatest on Earth ; un●o such , Issues and Events , as are Amazingly contrary to all Humane Prob●●●lities , and cross to the Confident Expectation of Lookers on . As Delivered in a SERMON Preached in Cambridge , on Sept. 10. 1677. Being the Day of ARTILLERY ELECTION there . By Mr. VRIAN OAKES , the late ( and still to be Lamented ) Reverend Pastor of the Church of Christ in Cambridge : And Learned President of Harvard Colledge . Psal. 29. 10. The Lord sitteth upon the flood : yea the Lord ●●●teth King for ever . Isai. 41. 14 , 15. Fear not thou worm of Iacob . I will help thee , saith the Lord , and thy Redeemer . Thou shalt thresh the Mountains . Rom. 11.36 . For of him , and through him , and to him , are all things , to whom be glory for ever . Amen . BOSTON In NEW-ENGLAND : Printed for Sa 〈…〉 wall 1682. TO THE READER Christian Reader , WHat thou art here presented with , is a part of the pious , & profitable Labours of that faithful Embassador of Christ Mr. URIAN OAKES : who having served his generation by the will of God , in the Gospel of His Son ; and being willing to exchange this for a better World ; did in his passage hence , let fall , & ( as somtime Elijah his mantle ) leave behind him this , with other useful Fruits of his well-studied , & elaborate Meditations : By which , and an amiable , exemplary , instructive , well-ordered , christian Conversation , he being dead , yet speaketh . It will be a sin , & shame to such as knew , & had opportunity to enjoy him , to forget how great a price we had in our hands , while for a few years , we were permitted by Him , who walking amidst the golden Candlesticks , holds the Stars in His right hand , to have the heat , & help of so burning , & shinning a Light : Alike blameworthy shall we be , and guilty of a greatly-provoking Evil , if we mind not how much we have lost , & are tremendously weakened by the fall of so principal a Pillar ; and what cause we have to lament , that by an immature , & ( as to us ) a too too early Death , & dissolution , so bright-shining a Star is now no more visible ; being removed & taken up to shine in a higher Orb. It is doubtless a sad Omen , & presage of a near approaching Night of blackness , & darkness , when our heavenly Father calls to put His children to bed . The removing & taking away of Shepherds , & principal Men from a People , what is it , but a casting down their Pillars , a plucking up their Stakes , a bereaving them of their Chariots & Hors-men , & leaving them without their Defence & Strength . Let not an unaffected , senseless stupidity under that late dreadful Dispensation , of a provoked God , give occasion to take up against us that sad Complaint Is. 57. 1. The righteo●s perisheth , and no m●n layeth it to heart : and merciful men ( or men of Godliness ) are taken away , none considering&c . Surely , from the going away of such , survivers may conclude that Evil is coming . Let Noah be sh●t into the Ark ; Lot removed ; and zealous tender hearted Josiah laid to sleep in his bed of dist : and the appointed executioners of God's direful displeasure , Elements & Enemies , shall immediatly set upon & assault to their confusion , a People ripe for ruine . Oh that we were wise to lay to heart & Consider ! The eminent Worth , & rare Accomplishments of the ( now blessed ) Author , none but such as knew Him not , or envied Him , can , or will deny . The rare Beauties , & Sweets of Nature , Learning , and Grace which the Great God had endowed , & adorned Him with , were such , & so attractive , that nothing but unacquaintance disingenuity , & prejudice could secure from being captivated , and held fast in the pleasant bonds of Love , & Delight . Had all the Art , and Grace He was filled , & furnished with , been tunned up into an ill-sented Cask , tainted with Haughtiness , Peevishness , & Vanity ; their Flavour , and delightful Sweetness would have been lost in a nauseous unpleasancy . What He was to my self , I cannot without renewing my grief , express ; Onely I shall say , He was ( what is rare , & hard to be found in this lower World ) a delightful , loving , profitable , fast & faithful Friend : Being gone , I cannot forbear following with David's Elegie , & Complaint for his beloved Jonathan ; I am distressed for thee my dear Brother , very pleasant hast thou been unto me : but , The Lord liveth , & blessed be my Rock ; and let the God of my Salvation be exalted . Amen . The designe of this Sermon , as left by the Author written with his own Hand , now Published in Print , is to vindicate the Glory of the blessed God in His All-ruling , Wonder-working Providence as soveraignly disposing the Issues ▪ & Events of all humane Counsels , & Affairs . The most High doth 〈…〉 , ( as to His Declarative Glory ) even from His dearest & bes● Servants : For they be clogged , & cumbered with the 〈…〉 me remain●●ers of Ignorance , Atheisme , Unbelief , Carnal Reason , &c. While we are too intent in gazing upon the Living Creatures , and the dreadful Wheels , ( which by their swift , and whirling Motion do oft raise a Cloud of dust ) we soon lose the sight of Him who sits above upon the Throne , overruling , and Working all things according to the Counsel of his own Will. We are apt to be too fearful , and distrustful in our Entrance upon ; and too forgetful of God in the Issues of great and doubtful Affairs ; quicker of sight to discover an host of Aramites , than to discern an Army of Angels , like him 2 Kings , 6. 15 , 16 , 17. and more ready to give too much to Creatures , than to ascribe unto God His due Judg. 7. 2-6 . Prevention of , and help against Evils , so prejudicial to our selves and dishonourable to God , was the aim of the Author in this ensuing seasonable , and serious Discourse ; worthy to be perused by all unto whose hands it may come : The Face of Affaires , in the Times now passing over our heads , is such , and so agreeable to what TRVTH Himselfe foretold Luke , 21. 25 , 26. as proves it ( beyond dispute ) needful to be perused , prayed over , and improved , unto a securing to our selves Comfort ; and to the blessed God His ever due Glory . That it may be so , is the unfeigned wish of him who is Thine in the Lord Iesus IOHN SHERMAN . ECCLESIASTES , IX . XI . I returned , and saw under the Sun , that the Race is not to the Swift , nor the Battel to the Strong , neither yet Bread to the Wise , nor yet Riches to Men of Vnderstanding , nor yet Favour to Men of Skill ; but TIME , & CHANCE happeneth to them all . 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 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 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 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 , 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 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 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 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 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 , 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 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 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 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 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. 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 . 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. 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 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 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 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 ? 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 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 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 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 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 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 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 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 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 , 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 ▪ 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 , 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 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 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 , 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 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 , over-rules 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 , 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. 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 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 risen-up ; 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 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. FINIS . Advertisement . THere is now in the Press a Treatise entituled Covenant-Keeping , the way to Blessedness , being several Sermons Preached from PSAL. CIII . XVII , XVIII . by the Reverend Mr. Samuel Willard .