The true observation contained in these words is this : —
That many endeavours of the creature are often frustrated of their end when there is greatest })robability of success.
Here Solomon representeth men : —
1. Under several accompli.shments oi swift, wise, strong.
2. As addre.s.sing themselves to some effect to obtain success.
3. As in the issue disiippoiiited. None of these accomplishments alone do give the event intended and hoj)ed for, nor doth it depend absolutely and infallibly upon them.
4). That all things intended, desired, expected by us, depend upon
ECCLES. IX. 11.] THE FOURTEENTH SERMON. 319
time and chance, namely, as they depend upon God's providence, as and when God will order and determine the time and opportunity, the success and event.
Therefore from the whole it appears, that instruments most fitted and furnished, and most diligent in their way, are frustrated of the event which they so earnestly intended and hoped for.
REASONS.
I. The hest instruments fail out of their ignorance, oblivion, and inadvertency, from which man cannot altogether free himself in this life, not only in matters spiritual, but secular, whether economical in the disposing of ourselves and relations, or family interests and con- cernments. Wise men have their errors : James iii. 2, ' In many things we offend all of us.' This ignorance showeth itself sometimes in a mistake of instruments whose hearts we know not ; or if we know them for the present, we are not sure of futurity, how they may change or be alienated and drawn ofi' from us. Sometimes about time and op- portunity, for the beginning, setting on foot, or carrying on any good works : ' Man knoweth not his time.' Sometimes in the manner of doing there is some error ; for some things we know speculatively we do not know practically, and what we know in the general is to be done we do not always know in particular cases, but are blinded by our affections ; what we know habitually we do not know actually, we do not consider of it for the time. In short, no man knoweth all the secrets and circuits of human affairs. God only is omnipotent and omniscient, hath all creatures in his power, and can foresee all events. But it is much for us to understand our duty, we cannot know events, for things are carried strangely beyond men's expectation, and their likeliest projects crossed.
II. Because if we have sufficient knowledge, yet God can easily put some impediment from within or without to hinder the use of our wisdom, power, and knowledge.
1. Within. He can blast our excellencies in an instant, or obstruct the use of it for the time. As though he did not destroy the property of the fire, yet he suspended the burning, when the three children were in the furnace. So of a sudden can he blast our strength : Ps. xvi. 5, 6, ' The stout-hearted are spoiled, they have slept theii- sleep ; none of the men of might have found their hands ; at thy rebuke the chariot and horses are cast into a dead sleep.' Whatsoever strength, courage, wit, or any other point of perfection any man hath, God, who gave it, can take it away when he pleaseth, or suspend the use of it. All this God can do with a rebuke, with a word of his mouth. Now, as the strong cannot find their hands, so the wise cannot find their hearts : Job v. 14, ' They meet with darkness in the daytime, and grope in the noonday as in the night.' Who were these ? The wise and the crafty, whom he speaketh of in the foregoing verses. In the clearest cases they are to seek, and so their well-contrived plots come to nothing. There is a blast and plague upon their judgments, so that they do involve and confound tliemselves ; and what by self-con- ceit and froward self-will, they drive on their designs so precipitantly and furiously that they must needs miscarry. Tliey do not seem to
320 THE FOURTEENTH SERMON. [ECCLES. IX. 11.
have the judpjment of onlinarv men. Tims thou,ci;li men be endowed witli good guts anil qualities, both of wisdom and strength, God can easily take away their power and will to use them.
2.' From without. By casting in some casual event, which we foresaw not, and could not think of. Man cannot foresee all the wheels which move in a business ; if he did, he is not able to turn them ; so that, besides taking away his wisdom, courage, and strength, when the work is to be done, God puts some impediment in his way which was unexpected. There are certain sudden accidents which none can fore- see and prevent, any of them able to turn the enterprise another way. The most casual fortuitous things are ordered by God, for the great ends of his providence. As for instance, Hainan travailed with a de- sign to cut off all the people of the Jews, but his chief spite was against Mordecai. Now by chance the king could not sleep that night, and calleth for the book of memorials, Esth, vi. 1, and found the discovery of a treason by Mordecai there recorded, which spoiled all the deep plots of Haman against the Jews. Ahab intended to avenge himself upon Micaiah, and to escape in the battle, changed his robes and royal apparel, and counselled Jehoshaphat to put on his : ' and a man drcAv a bow at a venture,' 1 Kings xxii. 34. God directed the arrow to the heart of the king of Israel. Jehosha])hat escapeth, and he is slain. So that notable instance, the sunshine upon the water, 2 Kings iii. 22- 24. When the Moabites came to distress Jehoshaphat, when they cried ' Moab to the spoil,' it was indeed ' Moab to a sore destruction.' ■