THE particular occasion of these words was the fears and distress of David by Absalom's Rebellion; an account whereof we have in the preceding Verses.Ver. [...] It came to pass after Forty years, that Absalom, who by various Artifi­ces had gain'd the hearts of the people, begs leave of his Father to go to Hebron; for which he pretends Religion, and a Vow to the Lord, as the ground of his Request, and the Reason of his departure. The most probable computation of these Forty years, is from the time when the Isra­elites first desired a King. David had now reigned [Page 2] Seven and Thirty years, to which, if we add the Three years of Saul's Reign, viz. one with Samuel, and Two alone, it answers to that number. With his father's consent, he goes to Hebron, about Sixteen Miles from Jerusalem, Ver. 10. the place of his own Nativity, and the Metropolis of Juda: The Father there be­gan his Reign, and the Son designs there to begin his Rebellion. Two hundred of David's Houshold are perswaded to follow him thither in the simplicity of their hearts. Their absence from his Father might weaken his Party, and their presence with Ab­salom gain credit with the people, That 'twas by the King's Commission and Order he should assume the Government. The subtilty of Achitophel assisted very much to the contrivance and management of this and other Policies to the same purpose.Ver. 12. The Conspiracy begins to be strong, and the number of Voluntiers doth every day encrease. The love of novelty and change, with the Caresses of an hand­some young Prince, and some contempt of David's Age, engag'd divers of the people to joyn in that Treason which an undutiful Son, and a disloyal States­man had before contriv'd and hatcht. David being quickly inform'd of Absalom's design, and the strength of his growing Party,Ver. 14. resolves to retreat from Jeru­salem, to prepare for resistance, and prevent a threat­ned Ruine. Ittai, a Foreigner, with many of his own Subjects, and most of his Domestick Servants, testifie their love and duty by tears and lamentations,Ver. 17, 18, and accompany him over the Brook Kidron, towards the way of the Wilderness, between Jerusalem and Jerico, Zadock and Abiathar, the Priests, are desi­red by the King to return back to the City with the [Page 3] Ark of God, being loath to hazard that, and those who attended it; or supposing they could do him more service by tarrying at Jerusalem: tho 'tis most probable the removal of the Ark from thence was not a fault, as some imagine, because at that time it was not fixt to a certain place, as afterwards. But what­ever were the Reason, he desires the Ark might be carried back: For, saith he, if I shall find favour in the eyes of the Lord, he will bring me again, Ver. 25. and I shall see both it, and his holy habitation. But if the Lord should say, I have no delight in thee, Behold, here I am, let him do to me what seemeth good unto him.

He wholly refers himself to the issue of Divine Providence, professing his readiness to comply with the Will of God, whatsoever the event shall declare it to be. Now that David's Example may be a pre­sident to us for a calm submission to the Divine good pleasure, amidst the many casualties of human life, and our frequent disappointment thereby, I shall endea­vour to show from these Words:

• 1. What is necessary to this Resignation of our selves in every thing to the Will of God.
• 2. What abundant Reason we have thus to refer our selves to God's dispose.
• 3. The advantages and benefits of doing so.
• 4. Improve it by some Inferences of Truth and Du­ty, which this Subject may suggest for our instruction and practice.

1. What is requisite to this intire Resignation of our selves to the Will of God. And there are some [Page 4] things necessary in reference to God, others which regard our selves, and other things which relate to the affairs of this present life, wherewith we shall have some concern during our abode on earth.

1. In relation to God 'tis requisite,

1. That we firmly believe his Being and Provi­dence. We ought to be convinc't and satisfied, that there is a gracious Creator, and wise Governour of all things, in whose hands we are, and within the compass of whose care and providence are all his Works: That all the powers and abilities of Creatures are from him; that they execute his will, perform his pleasure, and are the instruments of his Decrees: and that it being his part to manage and direct, 'tis ours to submit and acquiesce in his Government, and adore his Will. If we believe that his order or permission be concerned in every event, what should follow but a devotion of all to his choice, with an hearty well-pleasedness in the rank and station wherein God shall place us? An infinite God, ordering all the issues of time, we shall never have any Reason to distrust the care of his Providence, to question his Faithfulness, or dispute his Soveraignty, or impeach his Righte­ousness or Wisdom in any thing that befalls us. And if we can have no Reason for any of these, we may safely resign our selves to him in the words of the Church, Psal. 47.4. Lord, thou shalt chuse our inheritance for us.

By a Reflection on God as Creator and Governour of the World, we may argue our selves into this Re­signation: ‘Did he make, and doth he govern the Universe, and can he not order my affairs to the [Page 5] best advantage? Hath exquisite Wisdom, Good­ness and Power fram'd all things out of nothing, and will he not rule all things which he hath made in the best manner? Hath his Providence preserv'd and guided his People in all Ages, and can he not direct me? Is his Arm shortned, that he cannot de­liver me, or his Understanding darkned, that he knows not how? Hath he conducted so many Saints to glory by an unerring Wisdom, and never-failing Mercy, and can he possibly mistake the best way of bringing me thither?’ From the belief and conside­ration of this merciful Providence of our Heavenly Father, we may leave it to him to chuse our allow­ance, and dispose of us, and all our affairs, as it shall seem good in his sight:

2. 'Tis necessary that we often contemplate the Divine Attributes and Promises, which are proper to engage our Resignation to his Will, and dependance on his Word. We ought seriously to consider what a God he is, and what he can do for us, and how far he hath promised that he will; that in all the emer­gencies of life he is able to give us suitable relief and help; that he knows all our needs, and how to sup­ply them, and is willing to do so when 'tis most sea­sonable and fittest to be done. Such an apprehension of his Almighty Arm is necessary, as may dispose us at once to trust him in a way of duty, and yet to de­spair of success in an unlawful undertaking. Such a believing consideration of his Wisdom, as will prevent our questioning whether that be best which his holy Will declares to be so: and of his Truth and Faith­fulness, as will strengthen our Faith in his Power, to extricate us out of every distress: Such a perswasion [Page 6] of his love and kindness, as will excite our gratitude, and preserve us from doubting of the good issue of what he shall please to order. Moreover, such a re­view of his gracious promises, as may encourage our dependance on his word, That he will grant the desires of those that fear him, and be ever mindful of his covenant. That his grace shall be sufficient for us. That all things shall work for good to them that love God. That we shall not be tempted above what we are able. That they that fear the Lord shall want nothing that is good. That in a publick storm he will be a refuge and an hiding place to his people. That the rod of the wicked shall not always rest on the lot of the righteous. That the God of Israel, who is the Saviour thereof in the time of trouble, a God working Salvation in the midst of the Earth, can take the wicked in their own craftiness, insnare them in the works of their own hands, make them perish by their own counsels, and fall into the pits which they have dig'd for others; baffle their policies, prevent their designs, alter their purposes, blast their expectations, and defeat their Plots, and bring to light the hidden things of darkness: and save his people when no other arm can bring Salvation, &c. 'Tis necessary to believe that not only he can but will accomplish what he hath promised; and His Attri­butes are the ground of our faith in this particular. For if any others do will our good, they may want power to effect it; but Omnipotence is here our security. They are mutable, and may recal their word, or alter their mind; but God's Truth is as inviarable as his Power is infinite. Men may find a necessity to fail their promises, by reason of somewhat they did not [Page 7] foresee, their knowledg being bounded as well as their strength; but unsearchable Wisdom can never be mistaken. The most intricate occurrences of time be­ing open and naked from eternity to the view of his Omniscience, no occasion can be supposed why God should not be faithful to his word. The consideration whereof will have a very great influence on this re­signation of our selves to his good pleasure.

2. Some things are necessary with respect to our selves.

1. That we expect sufferings, troubles, and disap­pointments in the World. Religion will not exempt us from the ordinary calamities of human life, to which every man is incident, tho we abstract from the consideration of the Gospel, and Conscience. What sensible afflictions had David by his nearest Re­lations! how frequent occasions of sorrow did he meet with in the time of his Father-in-law Saul, from Michaels folly, and her Father's hatred! what breaches in his Family, and divisions in his Kingdom afterwards! his Subjects revolt from their obedience, and his own Children in the head of an Army against him. He is forc'd to make War against those whom he would not hurt. How smart an affliction in his Tamar and Ammon, and his beloved Absolom, during his whole Life, (one instance whereof the context relates) and at his death too: and after that, in the combination of his Son Adonijah with Joab, 2 Sam 18.22, 23 [...] &c. And why should we expect to be exempted? Let us count upon it as our Lot and Portion, if we would be able under actual sufferings to resign and submit to the will of God.

As to the case of suffering for conscience sake, we are bid to expect it, and have reason to prepare for it. 'Tis the voice of Heaven, That through many tri­bulations we must enter into glory. Christianity injoyns us to look for persecution and the Cross: and hath made a Covenant of Sufferings, and promis'd blessings to it. Most of our graces are passive, and adapted to a suffering state; and as followers of the Captain of our Salvation, we must expect our share. But for the most part we are unwilling to hear of calamities before they come; and then we cannot bear them, because they come suddenly; 'tis the un­expectedness of the Cross, that is the subject matter of our complaints in the day of adversity. We think it irksom and unpleasant to forecast how the case would be, if God should try us in such or such an in­stance, if he should call for such a blessing we value, snatch from us such a relation whom we tenderly love, or frustrate our designs and hopes in such a particular; and therefore we will not consider it beforehand, and then the surprizal adds a sting to the calamity. For no kind of evils are so amazing and terible, as those which are unexpected; the suddenness of them de­prives us of that stayedness of mind which is requisite to a due deportment under such a tryal. And our passions then transport us into many indecent exces­ses, and make us foam with impatient murmurs, and cast up mire and dirt.

2. Let us always maintain an humble penitent sense of sin, and our own unworthiness. This is ne­cessary, because Pride will indispose us for submission to the Divine Will. And if we joyn impenitence, 'twill make us contend with the Almighty; over­look [Page 9] his Goodness, despise his Wisdom, distrust his Faithfulness, and find faults with his Providence, as if things could be better ordered than they are by Gods management. Whereas an humble Soul, sen­sible of the desert of sin, thinks every condition good enough, and so is willing to be at God's dispose. ‘Lord (will such a man say, with admiring thoughts of the divine goodnes and bounty) what can be too lit­tle for me who am less than the least of all thy mer­cies? What temporal calamities too severe, when I deserve eternal? What condition too low that is on this side the bottomless pit? What cup too bitter where thy wrath, and remediless despair, are none of the Ingredients? Am I not thy creature, and mayest thou not do what thou wilt with thy own? Have I not provok't thee, and shall I not receive correction? Have I merited damnation, and can I be wronged and in­jur'd by a temporal sorrow? What are gentle Rods to fiery Scorpions? And the light and momentary afflictions of this life, to the agonies and torments of an eternal Tophet? Oh pardon me now, and save me at last, and do with me what seemeth good in thy sight. Deny me not an entrance into Hea­ven, and let thy will be done upon earth.’

This is the proper Language of an humble penitent, referring himself to the divine choice, as to every thing in this World.

3. Some things are necessary respecting the affairs of this present world.

1. That we have right notions of Prosperity and Adversity, of temporal good and evil. For according to [Page 10] the Judgment we make of these, will our Passions be exercis'd: We ought therefore to endeavour to un­derstand what is their due value, and what estimate in Reason we should make of them: We ought to consider, as to the good, That it is fleeting and in­constant, uncertain and temporal; may be lost on a sudden, and must be left shortly; that no outward advantages above others, do on that account rfcom­mend us to God, or intitle us to his favour; That 'tis no Argument of his displeasure to be poor and despi­sed, to be afflicted and calamitous; that bread is not alway to the wise, nor riches to men of understanding, but time and chance happens to them all; Ecl. 9 11. That all things under the Sun are mutable, and 'tis a madness to think they will never change; That 'tis necessary God should make a difference and variety in the con­ditions of men, that some should be rich, and others poor, Because neither could subsist without both: The meanness of some is no less needful to the order and harmony of the World, than the greatness and abun­dance of others: the Rich cannot live comfortably without the Poor, nor the latter be supported with­out the former. Besides, 'tis to be considered, That a prosperous condition, without God's blessing to im­prove it, will but administer to our sin, increase our guilt, and advance our ruin; That an abundance of Temporal enjoyments is attended with many dange­rous temptations; and very few perish by Famine, in comparison with those many who die of a Surfeit; That there is no Temporal evil but God can support us under, and sanctifi [...] for our good; That the loss of life is the utmost we can fear; and having the pro­mises of a future blessedness, that is not to be [Page 11] dreaded; and if our lives are spared, we can only be deprived a little sooner of those comforts which otherwise we must relinquish when we quit the body: And suppose the worst that can possibly befall us, the time of its continuance cannot be long; within a few years, suppose Thirty, or Forty, and hardly that number of the greatest Assembly shall then be left alive: And after this life we shall meet with no disappointment evermore to trouble us; no cross Providence to try our patience, or require our submission; no sudden loss or casualty to be the matter of a complaint; no publick storm, or private adversity to discompose us. And having this hope in us, as to the other life, for shame let us resign all things to the Will of God, as to this. And if we consider our selves either as Men or Christians, the calamities and sufferings to which we are exposed are so many, that 'tis a merciful dispensation our Lease is shortned, and the number of our sorrowful days on Earth diminisht; that whereas our Fore-fathers were train'd up in the School of the Cross for many hundred years, we are not to live so long, but may hope to get to Heaven sooner; and there only remains a Rest for the people of God.

2. 'Tis necessary that we mortifie our love to this World, and moderate our Affections to earthly things. Love seems to be the measure and Origine of all o­ther Passions: And if this present World, and its in­joyments, be inordinately lov'd, we shall be apt to re­pine or despond when evil befalls us. Our sorrow by the loss of outward blessings, will hold proportion with our fond Affection, while we possess'd them; and our dejection under calamity be proportion'd to [Page 12] our fears, lest it come to pass: Whereas if our Affe­ctions be moderate, and guided by Faith and Reason, we shall not be much concern'd at the evils we can suffer: we shall not much trouble our selves for the want of that which we neither value nor love, but within the limits prescribed us by God: For what we embrace with the greatest fondness, that we part from with the greatest regret. And as many ways may we be miserable, as there are variety of accidents to se­parate us from what we inordinately love. This is the great Reason why the calamities we suffer, dis­solve our patience, and rob us of our peace, Because we love this World too well, and are over-fond of that which we may easily lose. And how quickly may that man be miserable, if there be so many Worms can make that Gourd wither which he sits un­der the shadow of, with inordinate satisfaction? Nay, with Temporal injoyments, or without them, we can never be at rest, if we love them too well; for all our days we are either perplext with fear lest they should be lost, or with sorrow in case they are. If we love any thing very much, besides God, 'tis sel­dom but we meet with occasions for as great a sorrow as we entertain the Object with an undue Affection: But loving God above all, and every thing else only according to his prescription, would make us willing to be at his dispose, and content with his order: What pleaseth him, cannot then displease us; and what is according to his mind, cannot contradict ours; and so we may speak it from our hearts, let him do unto us as seemeth good unto him.

[Page 13]2. Let us consider what abundant Reason we have thus to refer our selves to God's dispose:

• 1. Upon the account of our Profession.
• 2. Our Duty.
• 3. Our Interest.

1. Upon the account of our Profession. We own our selves the Disciples and Followers of the Holy Je­sus, who as he chearfully performed, so he patiently submitted to the Will of his Father, declaring his Resignation under his sharpest Conflicts; Father, not my will, but thine be done. Mat. 26.39. And as we are Redeemed by his Death, and are the price of his Blood, we are obliged by his Example. We profess to follow him as the Captain of our Salvation, and ought to re­member he was the most glorious instance of submis­sion and patience, of trust in God, and resignation to his Will, that ever the World was acquainted with. As his Victory should be our Encouragement, his Example must be our Pattern: As he was perfect­ed by sufferings, and stoop'd to the severest ones,Heb. 2.10. to purchase glory for us, we are directed to expect our share, to prepare us to partake of that glory. To con­sider him who endur'd the contradiction of sinners against himself, Heb. 12. [...]. is propounded as an expedient against faint­ing in our minds: And so it may prove, if in imita­tion of him, we are satisfied in every thing with the Will of our Father. We call God Father, and own our selves his Children; and shall we not be content he should chuse our Allowance, and dispose of our Conditions? We pray that his will may be done on earth, as it is in heaven; and shall we be displeased [Page 14] that our prayers are answered, and that he doth as we desire him, that is, what seemeth good in his sight? The blessed Spirits above, flee wheresoever they are sent, chearfully obey his Will, and execute his Plea­sure; and shall not we be satisfied with his Govern­ment, [...]. 18.11. and pleased with his Orders, and drink of that cup which our heavenly Father gives us to drink? Cer­tainly we may trust his Wisdom, because he is God; and his Love and Faithfulness, because he is a Father, who knowing what is best for us, will do nothing but what really is so. We know that every Commis­sion concerning the events of time, is signed by our Father's own hand; and do we think he will set his hand to what is really for the prejudice of his own Children, whom he tenderly loves? What we shall eat and drink, and wherewithal we shall be clothed, where we shall lodg, and what we shall do and be, and how in every thing we shall be disposed of, are things that belong to his Paternal Government to or­der; and obedient Children will leave it to their Fa­ther's care, and acquiesce in his choice.

2. Upon the account of Duty.

1. In gratitude for his abundant kindness, whereof we have had already such large experience.

He formed us in the Womb, and brought us into light with our intire senses and integral parts: He dis­pos'd of us in our Infancy, educated our Childhood, and guided our Youth, and hath compassed us about with mercy on every side: The streams of his Foun­tain have continually refresht us, and shall we over­look the innumerable instances of his past kindness, by not trusting him for the future?

We cannot fully display his benefits, their wonder­ful greatness, or undiscerned freeness, their excessive multitude, and large extent; their suitableness and seasonableness, their convenience and duration, &c. Our imaginations cannot conceive the dimensions of his Goodness, nor our speech utter them; such as the advantages of our Education, the protection of his Providence, the provisions of his Bounty, the re­straints of his Grace, the priviledg of his Gospel, and the assistance of his Holy Spirit; his goodness to our Bodies, and to our Souls; to our Friends and Rela­tives, in all the places wherever we have liv'd, and in all the portions of our time hitherto; some blessings immediately from God, and others from such instru­ments to whom God gave the Will and the Power, the Capacity and the Opportunity, and Inclination of doing us good. How many hazards that we thought inevitable, hath he rescu'd us from? How many diffi­culties that we thought insuperable, hath his Wisdom and Power enabled us to wade through and con­quer? From how many surprising Casualties hath he secur'd us? From how many Maladies and infectious Diseases hath he preserv'd us? How many unobserv'd dangers hath his care prevented? How many of our fears hath he delivered us from? How many of our doubts hath he wisely resolved? How many of our prayers hath he graciously answered? He hath given us ease and health, rais'd us from sickness, and pluckt us often from the Jaws of Death: Have we met with Affliction? we have either had present support, or speedy deliverance; he hath either diverted the cala­mity, or given us strength to bear it: he hath known our souls in the day of Adversity, and succour'd us [Page 16] from fainting in the hour of distress. And if the rod were not presently remov'd, he increas'd our patience, and sanctified the visitation, and in the issue 'twas good that we were afflicted. Moreover; no affliction we have been under, but had many concomitant Mer­cies (unmixed misery is only the portion of Hell, as perfect bliss the state of Heaven.) And why should we not receive some evil at the hand of God, as well as good? Job 2.10. Especially considering the vast disproportion. For how many blessings have we received to one ad­versity? When some mercies are taken, are not others left of the same or greater consequence? Have you lost part of your estate? did not God give the whole; and doth not he continue health, without which you could not injoy any of it? Are some of your Relations snatcht away by Death? doth not God continue or raise up others in their room? There­fore in the day of Adversity consider, [...].14 as well as in the day of Prosperity rejoyce, for God hath set the one over against the other. If then he should deprive us of what we now have, we ought to be thankful we had it so long, and content if we injoy it no longer; and consequently be willing he should do with us what seemeth good unto him. The greatest evils we can now suffer, are consistent with his favour, which is our chiefest good; and the good we have received already, is more and greater than the evils we have felt or fear. And have we tasted so much of his bounty, and shall we quarrel at a change of Providence? What condition have we ever passed through, but the pre­sent mercies of that condition would more than coun­terpoise the calamities and sorrows of it? The mea­sures of God's Grace, say the Jewish Rabbins, is lar­ger [Page 17] than the measure of his judgment. For one cross we have many blessings. Have you not the Love of God, the Testimony of a good Conscience, the Influence of the Holy Spirit, the Ministry of Angels, the Promises of the Gospel, and the Hopes of Glory? These you have kept, or might have kept, notwith­standing all your afflictions. After such reflections as these, can we reasonably suppose that there will ever be any just ground of dissatisfaction in God's dis­posal? Ever any reason for us to quarrel with his Providences, and be displeased with what he doth? He hath done us good and not evil all our days hither­to; and are we loth to be guided by so Gracious a Father? Are we unwilling to be disposed of by so good a God?

2. We ought in duty to resign to his will, if he had not thus oblig'd us by his benefits, because we are his Creatures, and owe him subjection, and because by our many sins we deserve his wrath. He hath an undoubted right to order us by his Providence, as well as govern us by his Law. And 'tis a vile con­tempt of the Authority and Wisdom of our Absolute Soveraign, to dispute his will. We cannot suffer any evil of affliction but what is of his sending. Poverty as well as Riches is his gift. The Lord gave, and the Lord hath taken, blessed be his holy name. Job 1.21 Prov. 22.2. Psal. 39.8. 1 Sam 3.17. The rich and the poor meet together, the Lord is maker of them both. I was dumb and open'd not my mouth, because thou, O Lord, didst it, saith David. It is the Lord, let him do what seemeth good unto him, saith Eli. We owe obedience to all the instances of his declared will. And when we see his hand at the bottom of the Warrant, silent submission becomes us, as we are [Page 18] his creatures; especially considering that we have provok'd him, and deserv'd his Wrath; that all the good we receive is undeserved, but none of the evil we suffer is so. We cannot challenge his favour, or merit his love; and therefore should be thankful for every mercy. We cannot but confess that we deserve his judgments, and therefore should humbly submit to every Affliction: Shall we not bear the indignation of the Lord, Mic. 7.9. Lev. 26.41. Ezra 9.13. having sinn'd against him? Shall we not accept the punishment of our iniqui­ties, especially when 'tis less than our sins deserve? Hath God removed any one comfort we did not for­feit? Doth he inflict any one calamity we did not merit? And ought we not with thankfulness to ac­knowledg his mercy, and with intire submission re­sign unto his good pleasure?

3. Upon the account of Interest. We are not only obliged to this Resignation of our selves to the Will of God, in duty to him, but for our own Interest and Convenience; Because,

• 1. God knows better what is good for us than we can possibly do our selves.
• 2. Because having resign'd all to his Will, the worst that can befall us will be really for our good.

1. God knows better what is good for us than we can possibly do our selves. We think that to be evil which God brings about for good. From the finiteness of our Nature, and the feebleness of our Reason, we can't view the full circuit of his Provi­dence, [Page 19] or discern the gracious design in every dispen­sation which he infallibly carries on, and will at length discover. We have nevertheless the highest Reason to adore his Will, and hold the general con­clusion, that whatever he doth is best, Eccl. 3.11. and 'twill be beautiful in its season. 'Tis therefore our Interest to refer our selves to him;Eccl. 6.12. For man knoweth not what is good for himself in this life. God, like a wise Phy­sitian, may consult our health, when he doth not gratifie and please our Palates: He may deny us in some particulars, to grant us in others, which will be more for our advantage: He may contradict our de­signs and wishes, to secure our greater good. How many men who have waited for a Wind, and miss'd it, have fretted and disquieted themselves for being occasionally absent when the Ship set Sail, who soon after have thank't the Providence of God for preser­ving their lives by so cross an accident, when they heard that the Ship perisht in the Voyage, and all the men were drown'd?

We know not how much God may be befriending us, when we think he acts like an enemy. As he gives us many things by his Providence for our good, which we afterwards find to be so, but would not have chosen; so he takes away many with the same design, which we are loth to part with. God may take away one blessing which we prize, to substitute another in the room of it that is much superior. So that were we offer'd our choice, what we would have, we could not do wiser than to put the choice to him again, and desire him to chuse for us: For we behold not the series of good or evil consequences which would fol­low upon our Wishes, if they should be granted. [Page 20] That may be good on a naked prospect, which a series of depending events may turn to evil: And so on the contrary. But God who holdeth the Chain of all Causes in his view, seeth what reference one part hath to another, and so orders all as may best attain his great design, and our truest interest. Jacob un­derstood not till afterwards, that the loss of Joseph was the means of his advancement to the Throne of Egypt, and the preservation of his Family in a Fa­mine, the intended issue. His Brethren sold him for a Slave, that he might not become their Master: And by that very means it came to pass, that their sheaves bowed down to his, according to his dream. We on­ly take notice of what is good at present, but know not what would be so for the remainder of our lives: but God can order things so as to be for our greater and more lasting good. And hereafter we shall find, that what now afflicts us, was a real kindness and ad­vantage. Even those barren Women in Jerusalem, who long'd to become joyful Mothers, and for want of children, would not be comforted; when Titus sack't the City, and the Inhabitants were destroyed by Fire, Sword, Famine, and all sorts of Calamities, they then found the words of our Saviour to be true, Bles­sed are the barren, and the wombs that never bare, and the paps that never gave suck.

Besides, we know not what is best for us, as we stand related to others, and in reference to the pub­lick. The publick good of Mankind may be pro­moted by our private inconvenience and loss; and of that, God is the best Judg. We are troubled at the frustration of our endeavours and hopes, as to some instances, when that disappointment may conduce to [Page 21] the publick advantage, because we should but have got into the room and place of our betters, who are of greater use and service to the common Interest of Christianity, and the general good of the World. And should we have our Wills in one particular a­gainst the purpose of God, it may be it would cross the designs of God in a thousand others: for great things may depend upon that which we would have to be otherwise than it is. Lastly, God only knows what is best for us in order to our eternal happiness. All men would chuse to be prosperous in the World; but how many thousands would perish, and be undone, if they were so? Riches may impoverish and ruin us; health and strength may weaken and undo us; and that which we desire and chuse may prove a curse and a snare, an inducement to sin, and shut us out of Heaven. We know not how we could grapple with the temp­tations of an higher condition. All men cannot car­ry a full cup without spilling, or be advanc't very high but their heads will turn round. We discern not those many instances wherein our Temporal inte­rest would contradict our Eternal; where our present satisfaction would be inconsistent with our future blessedness. But since God doth, 'tis our interest in all things to resign to his dispose; and the rather, be­cause,

2. Having resign'd our selves to the Will of God, the worst that can befall us will be really for our good. God doth never afflict willingly, or in vain, but in great faithfulness to us, and for excellent pur­poses; never without a just cause on our part, and a gracious design on his. He can no more do an unwise [Page 22] act than an unholy one, being infinite in Wisdom as well as in Purity. He intends us good by all, and hath promised that shall be the issue.Rom 8.28. 1 Cor. 3.21, 22. He hath put losses and calamities, afflictions and Death it self (the Death of others, as well our own) into the covenant of grace: they are all compriz'd within a promise, and shall work for good. All the evil God at any time inflicts on his Children is only another method of doing them good: That by suffering in the flesh we may cease from sin: That when our hearts are melted like wax, we may be ca­pable of Divine Impressions: That he may open our ears to discipline by the voice of his rod: Check our Pride, and humble us at his foot; prevent our securi­ty and cure our earthly mindedness; perfect our pati­ence, beautify our faith, and repair our inward vi­gor; imbitter this world, to raise us above it, to take us off from our false hopes, and carnal dependences; to awaken our sleepy consciences, and revive a Spirit of Prayer, &c. And the Wisdom of God doth often­times suit our necessities in these particulars, by the kind and season of the affliction. And Blessed are those sufferings which bring us more into a Confor­mity to his Holy Image. Happy are those depressions to the Earth, which afterwards lift us nearer Heaven. Those sighs and groans are matter of joy, whose eccho is a more holy and circumspect Life. And welcome should be that evil, which thus effects our greatest good. God, the great Physitian of Souls, can Cure the Plague of the heart by a bodily Disease; and make one troublesome distemper more effectual than many Sermons. He can teach us such Lessons from the House of Mourning, as we should never have learnt [Page 23] in the House of Feasting. Yea, he doth sometimes cause his Rod to be a Staff of comfort, and give the sweetest inward peace to his People through streams of Bitterness. For some never read the love of God so legibly as under the darkest cloud of outward di­stress: As the Ark was nearest Heaven when the Waters of the floud were highest. Besides, is it not our advantage, if he will prove our sincerity, and ex­ercise our Grace by a change of Providence? To see whither we can love him as a Father, while we feel his Rod; whether we can believe the truth of his Promise, when humane succors fail; whether we can derive our support from his covenant love, when we have little else to depend upon; whether we can live upon the Fountain, when the streams are cut off and the cisterns fail. Now if this be the merciful design of Heaven in the worst that can be­fal us, we are traitors to our own interest, not to re­sign our selves intirely to him. But this will lead me to the 3d particular, to

3. Consider the Advantages and Benefits of this Resignation of our selves to the Divine good Pleasure. And they are such as follow.

It will very much prepare us to receive without murmuring the smartest correction, and qualify us humbly to improve the severest strokes; Still encouraging our selves in the Lord our God, to whom we have surrendred our selves and the manage­ment of all our affairs.

It will fit us for Prayer, and dispose us to a Spiri­tual Communion with God therein. For without such a temper, no prayer respecting the things of this life can be acceptable to God.

It will prevent our making use of unlawful means to avoid any feared evil, or to extricate our selves from any present difficulty, because God can bring about good by seeming evil. He can make the earth to help the woman, accomplish his gracious designs by what seems to oppose them.

It will suppress an undue Inquisitiveness after things future: And keep us from making use of any irregular or suspected methods to be inform'd of what shall come to pass. For keeping within the bounds prescribed us by God, and managing our af­faires with the best discretion we can, we may be very well satisfied by referring the success and issue to a divine conduct.

It will take us off from blaming second causes, and fretting against Instruments under afflictions, and will make us look higher to that hand of Providence which manages the Rod, and hath wisely appointed it.

It will assist us to glorify God in the fire, acknow­ledging his supremacy, and subscribing to his Wis­dom, and believing his faithfulness; and thereby sa­tisfying our minds, that if losses and disappointments, poverty or tribulation, or any other calamity, be God's appointment, that is best. If to be crost in our desires, deceiv'd in our expectations, depriv'd of our friends, goods, or reputation, be the Will of God, that is altogether best. ‘From such a temper we may be able to say, Lord here I am, ready for any service, prepared for any suffering, girt for any encounter, resolved for any difficulty, and satisfied with what­soever thou shalt please to order. Lead me to the right hand or to the left: lift me up or cast me down: Do unto me what seemeth good in thy sight. I [Page 25] submit to thy direction: I am thine, and at thy dis­pose, and resolve to follow thee without disputing thy pleasure. If thy Will be such, and thy Wisdom advise it, Poverty is better than riches, disgrace than honour, a prison than liberty, losses than pos­session, missing more eligible than obtaining, fru­stration a greater kindness than success, and a Tempest more desirable than a Sun-shine.’ Such a temper as this will secure the peace of our minds, and consequently our happiness in every condition. For our desires and choice being subjected to the will of God, our own wills may be said to be done, when his is so. Then only may we have whatsoever we will, when we will nothing but what God will give, and are pleased with every thing which he thinks fit. Let the weather be fair or fowl, let the world smile or frown upon us, by such a frame of heart we may commend our selves to the blessing of God, with an humble boldness invoke his aid, and with a Christian confidence wait the execution of his pur­poses, and expect the performance of his promi­ses.

From the preceding discourse we may learn divers things for our Instruction and Practise. As

1. This may instruct us in the true reason of mens distracting fears concerning future events, and their despondency of mind under actual difficulties, viz. the want of Resignation to the will of God.

1. From thence arise our distracting fears concern­ing future events. For did we upon a sound belief of the nature and word of God, resign our selves to [Page 26] him, we should not be afraid of evil tidings, or dis­quiet our minds by the apprehension of approaching evil.Psal. 34.4. Isa. 33.16. God hath secur'd us of all necessary good, by his promise, That there shall be no lack to them who fear the Lord; That bread shall be given them, and their water shall be sure. And no such case can we imagine, wherein God by his Wisdom and Power cannot send us relief, wherein his presence cannot give us support and joy; or any thing fall out but according to his wise counsel, to whom we have resign'd our selves.

2. Tis the want of Resignation is the ground of our despondency and dejection of mind under actual suffer­ings, and present difficulties. When any thing happens contrary to our desires, how unreasonably do we re­pine against God, and torment our selves? send out our complaints against Heaven, and fret against the Governor of the World; or sit down in despon­dency, as if there were no hope, and no sorrow were ever like ours? Which is a base reflection on the Providence of God, an affront to his soveraignty, a disparagement of his Wisdom, the reproach of his Goodness, and the dishonor of his Truth. And such a temper is not only Sinful, but Ʋnreasonable and Vain, 'tis both absurd and fruitless. For it not on­ly implies great unthankfulness for our present mercies, and supposeth the preference of our own wishes, before God's appointment, (as if the Wisdom of God were to be advised by our foolish fancies) But it supposeth an impossibility that things should ever be otherwise, or that any remedy or relief should ever be found out for the evils we suffer. Whereas that wheel of Providence whereby we are now at the bottom, may [Page 27] at the next turn, raise us up, and surprize us by unex­pected favours. We know not what blessings God designeth us, what mercies are teeming in the womb of futurity for us. 'Tis unreasonable to suppose when we are in adversity, that things will never alter; and 'tis in vain to torment our selves, if they do not. For God's Counsels shall stand, and his will take place, whether we are willing or unwilling. Tho the Birds may flutter and be impatient of confinement, he that carryeth the Cage in his hand will go never the slower.

2. Should we resign our selves to the Divine good Pleasure? We ought not then over-eagerly to desire and pursue any temporal good; or be over-earnest and positive in deprecating any temporal evil. If God grant us the blessings we wish for, let us praise his name by the ac­knowledgment of his bounty; but if he think good to deny us, we must sit down with submissive satis­faction without them; Not envying those who have more than we, as believing we have a goodly heri­tage, and that the lines are fallen to us in a place sufficiently pleasant, because by God's direction. We should not set our hearts so much on any earthly design, as not to be satisfied, if we meet with dis­appointment; nor on any outward blessing, so as not to be content to lose it when God shall think it fit. Let us do what we can, and what we ought, and yet leave God to do what seemeth good to him. For we dare not deliberately wish for a total exemption from calamity and sorrow in this world. What if God say to any of us, Since you are unwil­ling to submit to my conduct, and refuse to trust to the care of my Providence, since my Wisdom, [Page 28] Power, Goodness and Truth, are not thought a suffici­ent security; I'le cross thy desires no more for the fu­ture, in every thing thou shalt have thy choice: but beware the event, &c. The miserable case of such a person thus left in the hands of his own counsel; may convince us of our error.

3. Should we resign our selves intirely to the Divine good pleasure? Let us then undertake nothing of any mo­ment or consequence, without imploring his direction to guide us, and his blessing to succeed our undertaking.

'Tis common for men to ask counsel of God, when they are firmly resolved what to do themselves. But we ought to have recourse to God for advice before we are determin'd in our own thoughts, and not lay the plot of our own affairs, as to what we intend to do, and then suffer God to come in only as the Executor of our Wills. Our Resignation to the Will of God would teach us to ask Counsel from Heaven, as well as success.

4. This may instruct us in the unlawfulness of anxi­ous prying into futurity, and disswade us from it. Let us mind what God will have us to do, and refer our selves to his good pleasure, and we neither need, nor shall be over-solicitous what he will do with us. Our times and ways are in the hand of God; and in much Wisdom and Mercy hath he hidden future events, to prevent the confident presumption of some, and the melancholy despair of others, by the certain fore­knowledg of what will come to pass; That we may live by Faith, depending on his Word and Promise, and be resign'd to his Will. 'Tis true, that some have tried to mend their own Fortunes, by telling those of other men, pretending that every man's Temper and [Page 29] Condition is legible in the Planets, and the future events of Persons and Kingdoms may be known by the Stars: but such may be confuted and reproved by the challenge of God by the Prophet Isaiah, when he foretold the destruction of Babylon; Isa. 47.10, 11, 12, 13, 14. Evil shall come upon thee, and thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee, which thou shalt not know. Stand now with thine inchantments, and the multitude of thy sorceries; if so be thou maist be able to profit, if so be thou mayest prevail. Let now the astrologers, the star-gazers, the monthly prognosticators stand up, and save thee from the things that shall come upon thee. Behold, they shall be as stubble, &c. If we love to be concern'd about futurity, and will be prying into things to come, let our solicitude be imployed about our ever­lasting state, what will become of our Souls for ever, but let us resign our selves to the Will of God, as to all our Temporal Affairs.

We see then upon the whole, what is our Duty, and where is our Happiness. And thanks be to God who hath graciously connected them together, that by complying with the former, we may most effectu­ally secure the latter. We are apt to think we can never be happy till our desires are granted; but the Remedy must be by the change of our Minds, and not of God's Providence: For an humble Resignati­on to his pleasure, with a satisfaction in his choice, would settle the peace of our minds, and silence all our complaints, knowing that God hath an un­doubted right to do with us what he pleaseth, be­cause of his Soveraignty; and a fitness to rule us for [Page 30] our good, because of his infinite Wisdom; and that he will most certainly do so from his Mercy and Truth. Let his Promises be our Refuge, and his Providence our Comfort; his Wisdom our satisfacti­on, and his Almighty Power our Encouragement and Support; his Mercy our only Treasure, and the secret of his presence our Pavilion; chearfully re­ferring all things to his management, stedfastly de­pending on him in every strait or difficulty, practi­cally acknowledging him in every dispensation of his Providence, and quietly submitting to whatsoever he shall order: for he can do nothing but what is best, because he himself is infinitely wise, and infinitely good. And were we well in our Wits, we could desire no­thing but what is best; and of that God only can judg, and of that we are fully assured in every con­dition.