TImes of sad trials are even to the Saints themselves; times of great perplexity and discomposure: an hard thing then to finde the true path of duty towards God, and walk in it with an even foot: dark times, and stormy times; the spirits of the Saints, like a vessell in a troubled sea by night; a difficult thing to steere a right course: like way­farers benighted in a Wildernesse, hard to finde their paths. The Word of God is a light in a dark place, richly furnished for direction in all cases. The pole Star appearing to guide our nightly course in the most tumultuous seas, it is as the pillar of the cloud, and of fire to Israel in the Wildernesse.

That the neer relations of this deseased Gen­tleman are under a sad triall, needs must we all be sensible; Nay, who amongst us, to whom he [Page]was known, is not touched with it. A Gentle­man, the hopes of his family, an onely sonne to so worthy parents, singularly vertuous, of lovely demeanour, cut off in the flower of his age, and that by such a sudden stroak. Ravisht from the dear embraces of all his friends, by an unexpected surprisall. O it is a dark time; now for a light to shew unto poore benighted wanderers their way, that they may not lose themselves. Now for a word of sure direction how to order our spirits towards god in such a time as this: Oh blessed be our wise God, who hath here given us his good word, to be a light to our feet, a lanthorn to our steps, at this time, and in this Wilder­nesse, in this portion of Scripture now read unto you.

It is the answer of good old Eli unto Samuel, upon a most severe and terrible message delive­red him from God. The message from the 11. to the 15. v. referring to the 2. chap. 31. to the end. This Samuel delivers to the full in the 18 verse; Elies answer, and answer of clear and ready submission (without either the least murmuring, or disputing) unto the will of God. And here now from an excellent president we may con­clude this Doctrine.

In all our saddest changes whatsoever, Doct. as they are disposed to us by the hand of God, so it is our duty freely to submit unto his will.

1. We are to take notice of them, as from him whose providence reacheth to the numbring of [Page]our haires, to the fall of a Sparrow to the ground, much more doth he determine our daies, num­ber our months, and appoint our bounds, that we cannot passe; in whom we live, and move, and have our being; in whose hands is our breath, and all our waies.

We are freely to submit to his will, to resigne our selves to his whole pleasure. The former of these we shall passe over, and insist onely upon this. Now a cleare and full confirmation of this we have here in my Text, and the History to which it relates.

Here is a most sad change threatned in due time, and that very shortly too, to be fulfilled: the whole posterity of Eli, both for the present and for ensuing generations were to be cut off untimely, 2. chap. 31, 32, 33. This stroak upon them should be accompanied with publique judgement upon the whole Nation, through their sinne, vers. 32. Such should be the misery of his posterity whilst alive, that should he live to see it, it should be a most horrible vexation to him, vers. 33. His two sonnes, (I think all hee had) should in and for their sins (as farre as ap­peares) be cut off by the hand of an enemy at once, vers. 34. From the whole race and family the Priesthood to be removed, vers. 35. to ut­most beggery and basenesse should his off-spring be reduced, vers. 36. all this most certainly to be accomplished with evidence of greatest wrath upon his posterity, chap. 3. vers. 11. to 15. and [Page]that in way of judgement for his sinne, vers. 13.

Now when he hath heard all this, what answer makes he? doth he exclaime? Oh, who is able to beare so great severity from the Lord? doth he dispute? and why? for the children that are yet unborn? shall the wrath of the Lord reach unto them? none of these things, but it is the Lord. This will conclude then the saddest ca­ses, and much more sad then this before us: 1. This providence is shut up in one; here is no­thing threatned for the future. 2. In this provi­dence is no character of wrath: of unaccounta­ble dominion, and arbitrary pleasure there is, but not of wrath: For,

1. Here is no singular provocation declared against, in recompence whereof this stroake should be by way of judgement from the Lord.

2. It is such a stroak as may befall Gods chil­dren, Ecclesiastes chap. 9. vers. 1, 2. as hath befal­len such: Jobs children; nothing appeares but they all died the children of God; not imagina­ble that none of them died so, yet their stroak far greater.

3. The life of this Gentleman who fell under it, gives very hopefull testimony against wrath in this stroak: that he was of a blamelesse and untoucht conversation, so free from the vanities and evils of youth, as it will be hard to finde his match; all that know him, and observed him, can witnesse of him: free from pride, modest and sober in his attire above most his equals [Page]in estate, and birth. Nay, (as I am informed) would upon occasion declare his great dislike of pride and vanity that way, and utterly refuse for himselfe, that which in this proud and vaine age passeth for currant, with many others: Free from excesse and riot, free from vanity in his speech, above most; hating all immodest and corruption therein: his conversation and de­porture affable and lovely, not onely inoffensive, but obliging: these things might appeare to all that knew but his outside; but they that knew him more inwardly, knew much more. And that which speaks him not onely a vertuous morralist, but very hopefully a gracious Christian, a dili­gent attender upon publique Ordinances in love; diligent in duties of private converse with God; of tender and humble affections in those duties, often observed to rise from his knees in family prayer, with teares in his eyes: diligent in the holy observation of the Sabbath; ever against detaining any the meanest servant at home, more then needs must, for making ready provision for the body; looking upon it as a wrong to their soules who had as great a right to the publique ordinances, as the greatest in the family. But these things by the way, partly for caution a­gainst those misconstructions which the blinde world are apt to make of such remarkable pro­vidences befalling the Saints: partly to minde those upon whose spirits this providence sits hea­viest, how much it behooves them with all [Page]clearnesse of spirit, to submit to the will of God herein; it being farre short of that sad inport which is found in many cases, wherein yet it is highly our duty to submit to the will of God; and particularly of this in my Text, wherein we finde so cleare a submission. The hopefull piety of the person deceased, as likewise of the fami­ly, takes away the sting of this present griefe and trouble, and renders it much more light.

We now return to the Doctrine, In all our sad­dest changes whatsoever, as they are disposed to us by the hand of God, so it is our duty freely to submit unto his will. Another instance or two, Job 1.21. 2 Sam. 15.25, 26. the highest of all, Matth. 26.39, 42. one thing prayed for in that petition, is, Thy will be done.

Reasons. The Will of God,

1. It is a most soveraigne will. God hath abso­lute and unaccountable dominion over man, o­ver all creatures, because Creator: Dominion amongst men, according to the eminency of the Superior, and the dependency of the inferiour: God infinitely eminent, the creature wholy de­pendent. Upon this account the Apostle answers that great objection, against Gods arbitrarinesse in his decrees of election and reprobation, at which the Jesuiticall and Arminian generation so endlesly quarrell. Rom. 9.20, 21. with 11, 12, 13, & 18, verses, Austin speaks high here.

If mankind, which was (as it is evident) at first created of nothing, should be born without the [Page]originall debt of death and sin; and yet of those the Almighty Creator should will to condemn some to everlasting destruction; who might say to the Almighty Creator, why hast thou done thus? for he, who when they were not, had given them to be, had it in his own power to what their end should be: Neither might the rest say, why when their merits are alike, is the divine judge­ments so unlike? because the Potter hath power over the clay, to make of the same lump one vers­sel indeed to honour, another to dishonour: it is an uncreature-like temper to maintain reluctancy against the will of God.

2. It is a most righteous will: the Lord never wils any thing, nor accordingly doth any thing, wherein he swerves one haire from the rule of righteousnesse, or wrongs the creature in the least, Psalm 145. vers. 17. eminent in righte­ousnesse, Psalm 36. vers. 6. in his most obscure administrations, where his righteousnesse is least visible to us, yet the Saint alwaies lay down this as a sure conclusion, Jerem. 12.1, 2. And here: We deserve greater sufferings then what in this world befalls us, needs then must non-subjection to Gods will be a very unrighteous thing. Apply two streight things together, they close all along; that which closeth not with what is streight, must needs be crooked.

3. Its a most holy will. The Lord wils nothing but in greatest holinesse, and accordingly doth nothing wherein he swerves from the rule of holi­ness [Page]in the least measure, he is holy in al his works; the holy one of Israel, cellebrated by the blessed Angels; Holy, Holy, Holy Lord God: so pure that the Heavens are impure in his sight. Hence the Saints when they make their addresses to God, about those his providences wherein they can discern least of his holiness, yet this acknowledg­ment they hold fast, that he is most Holy, 1. Chap. Habakkuk 13, 14. The Sun and his beames remaine pure, though shining through a thick glass: the re­sistings then of the most holy will of God, must needs it self be unholy.

4. 'Its a will in conjunction with greatest wis­dome, proceeding in all things according to wi­sest counsels, doing all things in truest order, manner, season, and beauty: The Lord in wisdome made all things. 3. Chap. Proverbs, 19, 20. In wis­dom doth he order all things who works all after the counsels of his own will, Ephes. 1.11. Makes every thing beautiful in its time, Eccles. 3.11. A set time and appointed season there is for every event known to him, and ordered by him exactly, and is made truly beautiful, though to us it appears orther­wise; we shall know hereafter the beauty of his Providences in all cases whatsoever: therefore 'its great and perverse folly to repine against his will. Upon these accounts 'its the duty of all men to submit (without all murmering and dis­puting) to his will: but further as to the Saints, to them it is

5. A most gracious will: whatsoever the out­side [Page]of any providence may be, mercy is the in­side to them: mercy is the Soul, whatsoever the Body of it may be, Psal. 25.10. Some of his paths are rough and thorny too; some of them are dreadful to the eye, but all mercy and all truth to such: mercy in faithfulness, having Co­venanted to shew mercy to them in all his deal­ings with them; all providences work together for good to those that love him: Oh! the bles­sed condition of the Saints, nothing befalls them but in mercy, nothing but for their good. The wicked are scourged, they are scourged with one and the same rod, the stroaks in outward appea­rance equal. Yet the wicked in wrath, they in mercy: The wicked as slaves, they as Children: The wicked for their ruin, they for their advan­tage: The wicked for their destruction, they for instruction. This mercy added to the rest of ex­cellent properties of Gods will, makes it lovely indeed: It laies it in fair colours, puts the varnish upon it, whosoever have reason to submit, they have: 'its perversness, unthankfulness, absurdi­ty of spirits not to submit to the will of God, dis­posing mercie to us.

6. It is a perfect will, what the Apostle speaks of his revealed will, or his word according to his will, Rom. 12.2. is true of his whole will, whi­ther revealed, or secret; whether exprest in word or work: perfect, as he is perfect. Now perfection comprehends and shuts up in it all that is good, all that is obliging, soveraignity, righte­ousnesse, [Page]holinesse, wisdome, mercy, faithfulness, beauty, majesty; whatsoever is excellent all is contained in perfection: it is great imperfection, then in man and manifold to harbour displeasure in his breast against the will of God, whatsoever sufferings or troubles it disposeth to us.

1. To meditate these excellencies of the divine Will in all crosse providences that befal us,Ʋse. for calming our spirit and bringing us to clear and free subjection to it: expostulating with our own soules against all their unquietness and tu­multuousness. Two things here to be warnd of: all harsh thoughts of the Lord and his works, that may any way lessen our love to him,1 and our trust in him: Would we have worse thoughts of our Physitian because the Physick is distastful to the palate.2 See Isaiah 40.27. Tumultuous dispu­ting the works and wayes of God, questioning the worthinesse of his proceedings; the Saints themselves apt through infirmities to run into this. Job. 10.2, 3. Psal. 73.2.13, 14. This is un­warrantable; God taketh Job for such excursions and extravagances of spirit and speech. The Psalmist confesseth of himselfe therein, verse 22. it is malepertnes in the creature thus to do.

2. To take comfort in the saddest events, that all is in mercy to the Saints; Ʋse. what though? yet thou seest it not; if Sea-sick in a storme at Sea, thou for the present findes but little good; but, thou shalt have the fruit of it. All his paths are mercy. Those of greatest weight, and most re­markable [Page]accordingly of greatest mercy. Course vessels, but fraught with richest treasure.

3. To labour to find out and to lay hold on the good that such a providence is fraught with,Ʋse. and for which it is sent: Labour to find, first, what sin especially it is sent to correct. Consider thy heart and wayes hereupon. Secondly, what grace or what duties it is sent to quicken: for thus it becomes a path of mercy to the Saints, that they make use of it for these ends.