THese Words are the Words of Eli, a pious Speech of an humble Soul, acknow­ledging all that God willeth or doth to be Just and Good: And willingly therefore submitting himself thereunto. A terrible Mes­sage had Samuel brought him from God, such as he was unwilling to impart or reveal, had he not been pressed by Eli's earnest Adjuration. [Page 2] But when it was discovered, see the Effect; an humble Submission and entire Resignation of himself to the Will of God. And he said, &c.

In the Words we have,

• I. An acknowledgment of God's Sovereign­ty.
• II. His Submission thereunto.

I. An acknowledgment of God's Sovereign­ty, It is the Lord. Words short in Expression, but copious and plentifull in Sense.

1. An acknowledgment of God in the Threatning, It is the Lord. Psal. 39.9. I was Dumb, I opened not my Mouth; because thou didst it.

2. His acknowledgment of God as the Cre­ator and Governor of all things, and so having the Supream Disposal of all the Creatures. Job 9.12. Behold, he taketh away, who can hin­der him? Who will say unto him, what dost thou? God that gave us all our Enjoyments, may deprive us of them at his own Pleasure. As we cannot resist his Almighty Power, so we cannot que­stion his absolute Dominion.

[Page 3]3. He acknowledgeth his Justice, in threat­ning this heavy Judgment against him and his Family for their Sins. Dan. 9.14. For the Lord our God is Righteous in all that he hath done: For we have not obeyed his Voice. Consciousness of Sin should suppress all murmuring, and dispose us patiently to bear whatever the Lord is pleased to inflict.

4. Here is also an acknowledgment of his Wisdom: He knoweth what is best and fittest to be done for his own Glory and our Good. Job 34.33. Should it be according to thy Mind? He will recompense it, whether thou refuse, or whether thou chuse. That is, God will do what is fit­ting, whether we consent or no, like it, or not: God will not dispense his Providence as the Creature is pleased, or ill pleased with it, but as it conduceth to his own Glory: For he go­verneth not the World according to our Passions and Humors, but according to the Counsel of his own Will.

II. His voluntary submission upon these grounds; Let him do what seemeth him good: that is, not what I judg best, but what he deter­mineth for his own Glory. It is the Duty of a Godly Soul, humbly to submit to the good Will [Page 4] of God, even in those things which seem to make against us. In which two things are no­table.

1. His Patience under his Punishment, as threatned by the Lord: which is no small part of our Duty; Levit. 26.41. If their uncircum­cised Hearts be humbled, and they accept of the pu­nishment of their Iniquity. 'Tis a part of Repen­tance, not to refuse Punishment as justly de­served by us. Eli doth not expostulate, but submit. 'Tis easy to agree with Providence re­warding, or blessing us; hard, when it cha­stiseth and scourgeth us. Job could bless God for taking as well as giving: But few have that constancy of mind; Job 1.21. And he said, Naked came I out of my Mother's Womb, and naked shall I return thither: The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. 'Tis said, 2 Chron. 12.6. That when God had left Rehoboam in the hand of Shishak, That the King and Princes humbled themselves, and said, The Lord is Righteous. That is, they did acknow­ledg God's just proceeding with him. If this acknowledgment were extorted from an Hypo­crite, such as Rehoboam was, much more may it be expected from the People of God.

[Page 5]2. His Meekness under the Reproof of Sa­muel, whom he had brought up from a Child: Eli was a very old Man, Samuel but a Youth, in effect; yet when he was the Messenger of these sad Tydings to him; he replieth, It is the Lord, let him do what seemeth him good. Few Men love their Reprovers or Messengers of Evil Tydings: but so did Eli. So did David: he was not angry with Nathan, but relented towards the Lord; 2 Sam. 12.13. And David said unto Nathan, I have sinned against the Lord. The Wicked, when they are admonished and rebuked for their sins, they despise the Threatning, and hate the Re­prover. But so do not God's People, they re­ceive the Rebuke with meekness, and confess their Sins against God, and humbly submit to his Chastisements.

Doct. That God's People have attained a good degree of Grace, when they can absolutely resign themselves to the Will of God.

Let me shew you,

I. What is this Resignation to the Will of God.

[Page 6]II. What an excellent and commendable thing it is.

I. What is this Resignation to the Will of God? I Answer, The Will of God may be considered two ways.

1. As certain and known to us.

2. As not yet known, neither in the Word or Providence.

1. As certainly known to us, either by Threatnings, or Executions of God's Sentence. 1. By Threatnings, and special Messages, as here in the Case of Eli; He doth not slight God's Wrath, but reverenceth his Word. So Heze­kiah is an Instance also; Isa. 39.8. Then said Hezekiah to Isaiah, Good is the Word of the Lord which thou hast spoken. It is a terrible and sad Word, that his Treasures, and Childrens Chil­dren, should be carried to Babylon. The only good that was in it, That the Evil should not come in his time. Yet that was not the main Consideration, for 'tis added, He said more­over, For there shall be Peace and Truth in my Days. No, but he had other Considerations, the Plea­sure and Soveraign Will of God.

2. When the Evil is not only threatned, but inflicted, yet then God's People shew they [Page 7] have absolutely given up their Wills to God. Instances we have of that, in Job 1.21. The Lord hath given, and the Lord hath taken away; Blessed be the Name of the Lord. Psal. 119.137. Righteous art thou, O Lord, and upright are thy Judgments. Acts 21.14. And they ceased, saying, the Will of the Lord be done. The sight of God's Will must silence all our Disputes.

2. In things uncertain and unknown to us as yet, we must refer it to God's Wisdom, Power, and Goodness, to determine all Events, as shall seem good in his Eyes: He is so able, that he can accomplish what we desire; so good, that we have no reason to trouble our selves about his Will, but submit to it without Hesitancy: So wise, that he will choose that which is for the best. We have an Instance in David, 2 Sam. 15.25, 26. And the King said unto Zadock, Carry back the Ark of God into the City: If I shall find Favour in the Eyes of the Lord, he will bring me again, and shew me both it, and his Habitation. But if he thus say, I have no delight in thee: Behold, here am I, let him do to me as seemeth Good unto him. See how sweetly and meekly he submitteth to God's Pleasure, wholly denying himself and his own Will: And resigneth up Person, Life, Crown, and Estate into God's Hands, to be cast as a [Page 8] Dye, high or low, as it should seem good to God. So Esther referreth her case to God, If I perish, I perish, Esther 4.16. I might produce the Example of our Lord Jesus Christ, tho the Event was known to him as Mediator, yet when he speaketh as Man, hear his Words, John 12.27, 28. Now is my Soul troubled; what shall I say? Father, save me from this Hour: but for this cause came I unto this hour. Father, glorify thy Name. We learn of Christ when we are in great Perplexity, and know not the Event, That we should absolutely submit all things to his Will, with respect to his Glory. For surely God will determine, and cast Matters so, as it may be for his own Honour, and our Good. Christ consulted not with his own Case, but the Glory of God; he respected not the inno­cent Inclination of his humane Nature, but the Glory of his Father: So should we be content that God be glorified, tho with our Loss, and bitter Cost. As natural Things will act against their particular Inclination, for a general Good; Air will descend, and Water ascend, to avoid a Vacuity, or to preserve a Continuity in the World. Now of this Resignation shall I speak, for 'tis not fit that Man should have the disposal of himself, or his Condition and Affairs; or [Page 9] that he should accommodate his Providence to their carnal Interest and Will, or else he cannot bear it, or think well of it. No, God's Will must always precede, and ours follow. Alas! we have a corrupt Will, guided by a dark Un­derstanding; and if the Blind lead the Lame, what can be expected but Disorder and Ruine? Therefore our Wills must not lead and make the first choice, but God's: And to bring our Hearts throughly to yield to this, argueth a good de­gree of Grace.

II. How excellent and commendable this is, will appear, if you consider,

• 1. The Grounds, or Objective Reasons it goeth upon.
• 2. The several Causes of it, or Subjective Graces it floweth from.
• 3. The Fruits and Effects, or what Excellent Advantages we have thereby.

1. The Grounds of this Resignation are the three grand Attributes of God, his Wisdom, Power, and Goodness.

1. God is infinitely Wise, and knoweth what is best for us, therefore his Divine Choices must [Page 8] [...] [Page 9] [...] [Page 10] be preferred before our foolish Fancies. Isa. 30.18. The Lord is a God of Judgment; blessed are they that wait for him. All his Dealings with his Children are full of Wisdom: And therefore it is fit that he should choose our Condition, and not we our selves. We would choose Life, but God chooses Death, knowing thereby how to bring most Honour to himself, and eternal Ad­vantage to our selves; as we suffer the loss thereof for being Faithful to his Interest in a Wicked World. You would choose Riches, when God knows Poverty is best for you, to keep you holy and humble: We should soon undoe our selves if we our selves had our own Will. If God did not often deny us what we have a mind to, as a Child would ruine his Health if you gave him all the Fruit his longing Appetite craveth; no, that must be left to the Parents Discretion; or a Man in a Fever would hazard his Life if you should give him all that he calleth for, that must be left to the Physicians Skill. But now on the other hand, nothing can be done amiss by God, for Infinite Wisdom cannot err; Deut. 32.4. As for God his work is perfect. Some things may fall out cross to our Opinions and Desires; but our Desires are not the measure of his Dispensations, nor will he [Page 11] govern the World according to our Opinion. Most Men in the World would have nothing but Health and Wealth, and Love and Respect from Men, but it is God's Wisdom, not our partial Conceits, must judg what is necessary for us: Therefore many things fall out contrary to our Humor and Inclination, but he that seeth in secret, knoweth what is good, better, or best for us, more than we do for our selves. 'Tis ex­pedient he should displease us for our Advan­tage. Things may be unsatisfactory to us, who are poor short-sighted Creatures, and often di­stempered with Passions, which God seeth ne­cessary to promote our good, or preserve the Harmony of his Providence. Our Requests many times are but ravings. When we peremptorily interpose our Will without God, we ask we know not what, and pray our selves into a Mis­chief and a Snare. Therefore all must be re­ferred to God's Wisdom, and we must count that good which God doth, whatever the Event be.

2. The Power of God; which noteth two things.

(1.) His Sovereign Right to dispose of his own Creatures.

[Page 12](2.) His Might or Omnipotency, to do what he pleaseth.

(1.) His Sovereign Right of disposing his own Creatures. It belongeth to God to do with his own what he pleaseth, and to use them at the pleasure of his own Will. God's Sove­reign Dominion over, and Interest in his Crea­tures, may be set forth by three things. A right of making or framing any thing he willeth, in any manner as it pleaseth him. As the Potter hath power over his Clay, to form what Vessel he pleaseth, either of Honour or Dishonour; Jer. 18.6. As Clay in the hand of the Potter; so are ye in my hand, saith the Lord of Hosts. No­thing before it had a being, had a right to dis­pose of it self; neither did God make it what it was by necessity of Nature, nor by the Com­mand, Counsel, or Will of any Superior; nor the direction of any Coadjutor; neither is there any to whom he should render an account of his Work, but meerly produced all things by the act of his own Will, as an absolute and soveraign Lord of all his Actions; Rev. 4.11. Thou hast created all things, and for thy pleasure they are and were created. Now this should be thought of by us, because what-ever was gi­ven us in Creation, is not a matter of Right, [Page 13] but the meer effect of God's Will and good Pleasure. He might have made us Stocks and Stones, and not living Creatures; or Plants on­ly endowed with a Life of Vegitation and Growth. Or, as having a sensitive Life, either in the lowest rank of those living Creatures, Toads, or Vipers; or in the highest rank, Horse or Mule, without Understanding. Or reaso­nable Creatures, as Men, or Angels among Men, all the Blessings and Privileges that we were born unto, might have been with-held, without any injustice. The various Constitutions or Complexions of Men, together with all their Gifts and natural Capacities, are the Fruit of his soveraign Will.

(2.) A right of having and possessing all things so framed and made by him. Among Men, whosoever maketh any thing by his own proper Art and Labour, and that of his own Stuff is counted to have a full right to it, & a full power to dispose of it. Yet no Workman ever made any thing without some Matter pre­existing: But God made all things out of No­thing, and therefore surely his right is greater. For this reason God is called, not only the ma­ker, but the possessor of Heaven and Earth; Gen. 11.14, 19. God is the great Proprietor, [Page 14] and in a sense the only Proprietor, who hath dominium propriê dictum. Man hath only the Use, and Stewardship, and Employment of these things which are committed to him, by the al­lowance of God's Providence. He hath given dispensationem, the employment of these things, not dominium, or the soveraign power over them. As to Life, the case is clear, Man is not Domi­nus Vitae, but Custos; not the Lord of his own Life, to lengthen or shorten it at pleasure, but only a Guardian to keep it for God. And this is true, not only of Life, but of Time, Strength, Wealth, Parts, yea of all that we have. All the right we have, is to prevent the incroach­ment of our fellow Creatures: A right, by way of Charge and Trust, as a Steward to the things committed to him; as a Workman to his Tools and Instruments, to do his Work; or a Factor to the Estate wherewith he is intrusted, but not an absolute, independant, uncontrolable Right. They are not ours, to use as we think meet; or ours, to keep as long as we please: For in giving to us, God never dispossessed himself; therefore he challengeth his Propriety and Do­minion; Gold and Silver are mine, Haggai 2.8. And again, Hosea 2.9. I will take my Corn, and my Oil; I will recover my Flax. All is God's to [Page 15] dispose of; in what-ever hands it is, God can take and give at pleasure. Now this Conside­ration doth not only check our Usurpations, who seek to save and steal as much as we can from God: Or quicken our faithfulness, that the supream Lord may not be deprived of his Right, but also much promote our resignation, in leaving our selves, and all that is ours, to his disposal. We do but restore him his own, or acquiesce in his Power and Sovereign Domi­nion.

(3.) God hath a right of using all things thus in his Possession, according to his own Pleasure. For Reason will tell us, that the Use, Benefit, and Utility of any thing, belongeth to him whose it is. So God is the sole Disposer of all things; he made them for himself, and govern­eth them Ultimately and Terminatively, for himself: Some things immediately, all things ultimately. Of him, through him, to him are all things, Rom. 11.36. And, Prov. 16.4. God hath made all things for himself. All the Conditi­ons of Men, Riches, Poverty, Health, Sick­ness, Ease, Pain, Life, Death, and the kinds thereof, are all at God's dispose, Rom. 14.8, 9. So that the Sword was but as a Key to open Heaven's Door to John the Baptist, to free him [Page 16] from a hard task-master, that he might go home to his gracious Lord. Now this right of dispo­sing, is of great practical use, to keep us in a due Subjection to God's Laws, and Providence, without murmuring or repining: We cannot say to him, What makest thou? or why dost thou this? Isa. 45.9. 'Tis enough to us, God doth it whose Right none can question, or controle his Intentions, or impeach his Liberty, or challenge him because he governeth us in this or that man­ner, or in another way than we would have had him to have done.

2. His Almighty Power. God is able to do what he pleaseth, none can stay his Hand, or stop his Work: So that whether we will or no, all our Affairs are at God's disposal. If he be pleased to strip us, and bereave us, either of Life, or the Comforts of Life, Estate, or dear Relations, or Liberty of Service: There is no standing out against him. Therefore the best way is to submit, and refer all to him. Job 9.12. He taketh away, who can hinder him? So Job 33.12, 13. God is greater than man, why dost thou strive against him, for he giveth not account of any of his Matters. Now this should lay Men low be­fore God, and silence all their Quarrellings. We all acknowledg that God's Power is Infinite; [Page 17] yet what Worm is there that will submit wil­lingly to him, do further than themselves please? 'Tis evident, do what they can, God will be Master, and take his own Way. All Events are in his hands. Our strivings may be sinful, but they cannot be helpful to us. Mat. 6.27. Which of you by taking Thought, can add one Cubit to his Stature? We cannot make our selves taller or shorter; yea, not change the colour of an Hair, to make it white or black. We may busy our selves with anxious thoughts about Events, but what do we get by it? We cannot cure a Dis­ease in our Bodies, nor prevent a breach in our Relations: Nor increase our Trading, nor draw Buyers to our selves. The Hearts of all Men are in God's hands; and when we have done all, we must stand to God's allowance; therefore 'tis best at first to refer all Events to him. God's So­veraignty sheweth, that it is unjust if we consent not to it; but God's Almighty Power, that it is fruitless if we do otherwise. God's Will doth and must govern the Affairs of the World: if he require our consent and submission; 'tis for our Profit, that we shew our Obedience and Ado­ration.

[Page 18]3. The third Ground is, He is incomprehen­sibly good and gracious to his Children, that love him, and fear him, and will convert all that befalleth them to their Everlasting Good: So that God, as powerful, can do what he pleaseth; God, as kind, will do what is for the best. Rom. 8.28. All things shall work to­gether for good to them that love God. And Cant. 4.16. Awake, O North Winds, and come thou South, blow upon my Garden, that the Spices thereof may flow out. Out of what Corner soever the Wind bloweth, it bloweth good to the Saints. The goodness of God is many ways seen in the Dispensations of his Providence; partly in this, resigning is not the way to lose the Com­fort which would most please us, but to keep it still. Abraham by offering Isaac to God, had him nevertheless; Heb. 11.19. Accounting that God was able to raise him up, even from the dead: from whence also he received him in a Figure. There is a kind of a Resurrection of our Comforts from the Dead, which maketh them the swee­ter to us. We gave them to God, and he giv­eth them back again; partly, because we shall have better things of God, for we must not re­sign, out of an hope that God will not take the Offer, as the promise of an hundred fold [Page 19] in this Life, with Persecutions to those that have left Houses, and Lands, and Relations, for Christ's sake and the Gospel's: Mark 10.30. But he shall receive an hundred fold now in this Time, Houses, and Brethren, and Sisters, and Mothers, and Children, and Lands, with Persecutions; and in the World to come Eternal Life: Meaning thereby Peace of Conscience. And the least Blessing of God with a quiet Conscience, is more worth than all the Goods in the World: Partly by sup­port, God will not be wholly wanting to his People, nor leave them utterly destitute. 1 Cor. 10.13. God is Faithful, who will not suffer you to be tempted above what you are able, but will with the Temptation make a way to escape, that ye may be able to bear it. Two things are promised here. First, The Gentleness and Wisdom of his Conduct. Secondly, A com­fortable Issue. For the present, when our Con­dition is at worst, if it be not comfortable it will be tolerable: For the future he will give you a way to escape. You are not cast into the deep Ocean, where there are no Banks nor Bottom. As long as a Man can look to the end of an Evil, he is not quite discouraged. As a Man in the deep Waters strugling for Life, hath hope as long as he can see Shoar. So that Afflictions are qua­lified [Page 20] both as to the Grievousness and Continu­ance, by the Support and the Issue we may ex­pect from God's Goodness. Now that this may the more prevail with us, God is repre­sented under the Notion of a Father; he doth not only act as a Lord, out of Sovereignty, or a Judge, according to Justice, but as a Father, who loveth his Children, and will not neglect them, or any of their Concernments: Mat. 6.12. Your Heavenly Father knoweth that you have need of these things. As Children naturally ex­pect Food and Rayment from their Parents: So the Children of God may in all Estates refer themselves to his Fatherly Providence. A Mother cannot be so tender of a Sucking Child, as God is of his Children: Isa. 49.15. Can a Woman forget her Child, her Sucking Child, her only Child, the Fruit of her Womb? they may for­get, deface the feelings of Nature, but I will not forget you, saith the Lord. Fix but this one Prin­ciple, that you have a Father in Heaven, and then why should you disquiet your Thoughts about future Events? Your Father knoweth how to breed up his own Children, and will or­der all things for their Good.

[Page 21]2. The Causes of it, or the Subjective Graces it floweth from.

1. Faith, or a sound belief of God's Being, and Providence, and gracious Promises. They know there is a God, and that he hath a particu­lar care of Human Affairs, and hath made Pro­mises that he will not leave his People to insup­portable Difficulties: Therefore they depend upon him, and refer all Events that concern them, and theirs, to the disposal of his Fatherly Government, Heb. 12.5, 6. They know not how he will cast the Event, but they wholly leave it to him. Now this Submission is an es­pecial act of Trust, and the great Trust required of us as to Temporal Things: For we cannot be confident of Success. We are to go on with our Duty, and refer the Event to God. Sub­mission after the Event, is Patience; but before the Event, is Faith: for it argueth high and ho­nourable thoughts of God, when we can blind­fold, trust our All in his Hands, and refer all to his Pleasure, tho we know not what will come of it. Psal. 37.5. Commit thy way unto the Lord, and he shall bring it to pass. And Psal. 55.22. Cast thy Burden upon the Lord, and he shall sustain thee. And 1 Pet. 5.7. Cast all thy care upon the [Page 22] Lord, who careth for thee. All this argueth a sound belief of God's Being, and Providence; that he will cast all our Matters so, as may be for his Glory, and our Good. Now on the contrary, carking Care, and anxious thoughts about the Event, shew little Faith. Mat. 6.30. Shall he not much more cloath you, O ye of little Faith? You have not honourable Thoughts of God's Wisdom, Power, and Goodness, when you cannot depend upon his Conduct, and Government.

2. It cometh from Humility: 'Tis a great act of Humility, to be content to be at God's finding, especially in such a proud Creature as Man, who would be as a God to himself, pro­viding for himself, both as to the avoiding Evil, and obtaining Good. Witness our first Parents, who greedily nibled at that Bait, Gen. 18.20. Behold, the Man is become as one of us; a smart Irrision! But the humble Man is content to be dealt withal, as the Lord pleaseth, and wholly submitteth to his Will, and waiting for the Issues of God's Providence, as he is pleased to dispense them.

But more plainly, there are two Properties in Humility: They that are of an humble and lowly Spirit, they think not great things of [Page 23] themselves, nor seek great things for them­selves. They have not high thoughts of them­selves; 'tis Self-conceit that establisheth Self-will. We think our selves wiser and better than we are; or that we deserve more, and can do more for our selves, otherwise we would stoop to God, and let him chuse our Inheritance for us. Prescribing to God, always argues ascrib­ing to our selves. We take too much upon us, when we wield our own Fortune, without de­pendance upon God, or submission to him.

So again, They that will stand to God's Al­lowance, do not seek great things for themselves. It may be, God may bestow great things upon them here in the World, as he did upon David and Abraham, but this was not their aim. When God's Will goeth with ours, for Wealth, Riches, and Honour, then we may take it sweetly out of the hands of his Providence, and use it for his Glory: but when we seek Meat for our Lusts, and peremptorily fix our carnal Desires, and would set God a Task to comply withal; it is the greatest pride imaginable, meerly to set their Hearts and Wills to be Rich and Great, 1 Tim. 6.9. You despise God if you think to do it without him, and undertake a Task too hard for you; yea, provoke him to disappoint [Page 24] you. But if you think to do it by God, you would make him to serve with your Sins, or to maintain your Lusts; therefore nothing is left, but to be content to be at God's finding, and let his Will interpose, before you express any Will of your own.

3. It cometh from Mortification, and dead­ness to the World, and weanedness from the Comforts of it; or an indifferency of mind to all future worldly Events. For as long as there remaineth in us an over-eager desire of any good that we want, or of any thing that we would fain have, or be in the World, and the Heart runneth out inordinately and impetuous­ly upon it, we can never resign up our selves to the Will of God: As Rachel, Gen. 30.1. Give me Children, or else I die. Words of impa­tiency, and fixedness of Will on a particular worldly Comfort.

The motions of Lust are rapid and vehe­ment, as Jam. 4.2, 3. Ye lust, and have not; ye kill, and desire to have, and cannot obtain; ye fight and war, and have not, because ye ask amiss, that ye may consume it upon your lusts. See how eager Men are, to have what they love, or to pursue after those things which are a satisfaction to their [Page 25] Lusts. First, There was Coveting, and that bred Envyings and Emulations; and those E­mulations bred Fighting and Warring, which made way for Bloodshed and Destruction; and then they would draw God into the Quarrel, and his Providence must laequey on their carnal Humors: but all in vain, and therefore 'tis good not to be too eager to have what we love; for this is the way, to be either denied, or to have it with a Curse; usually Men are passio­nate, because they would not have the Flesh want its Contentment. But the Rule is, not my Will, but thine be done. The mortified Heart, what-ever it wanteth or desireth, it leaveth to God. A Christian should be positive in nothing but his Duty.

There is a fixed Resolution becometh us if God will deliver: well, but if not, we will pa­tiently bear his pleasure. When Jonah's Goard is blasted, nothing will please him but Death. Desires pettishly solicited, and finally crossed and disappointed, breed Vexation; and over-valued Comforts, will soon breed our Trouble. Jonah 4.8. Dost thou well to be angry because of the Gourd? And he said, I do well to be Angry: And he requested for himself that he might die. There­fore we must sit loose from the Creature, [Page 26] that we may entirely refer all to God.

3. The Fruits, or excellent Advantages we have thereby.

1. It breedeth a Contentation in every Con­dition wherein God hath set us: though it be not so pleasing to us, yet it is that which God appoints, be we Rich, or be we Poor, Solitary, or full of Company of Friends and Relations: Phil. 4.12. I know both how to be abased, and how to abound every where, and in all things. I am in­structed both to be full, and to be hungry; both to abound, and suffer need. They never quarrel with God's Government, but take their Lot as they find it. And be their way to Heaven fair or foul, smooth or cragged, up-hill or down-hill, yet they go on in their Journey. Surely, 'tis the duty of Christians to be contented with what God will have us to be: Heb. 13.5. Be content with such things as you have. We must not resign our selves to God in Name and Pretence, but in Deed and Reality; and when our Re­signation is tried, it must be verified. Now the Reality is tried, when the Will of God is declared by the Event. Many resign them­selves to God, with an hope that God will not [Page 27] take them at their word, but that is falshood and hypocrisy; if God taketh any thing from them, they are troubled: but the true Resigna­tion, breedeth a willingness to resign our Com­forts when God calleth for them, be they ne­ver so dear to us.

2. It causeth us to sit loose from the Crea­ture. A being fixed, or cleaving, or holding to any State or Condition in the World, or any Comfort of ours, be it never so aimable, plea­sant or suitable to our desires, leaveth no room for Submission or Resignation to the Will of God. For so far as your Souls are bound up with any Creature, so far you are in danger of denying, or not consenting to his Sovereignty and Authority over us. 'Tis a Death to many to think of a Change or Divorce from that State in which they are. But a sober mortifyed Christian holdeth all his Comforts at God's Will and Pleasure, and is ready to resign them when God calleth for them. As David speaketh of carrying his Life in his Hands: so should we all Worldly Things, as ready to give them up if the Will of the Lord be so: Otherwise we make a Snare for our selves, and the over-valued natu­ral Comfort, is a Door open to let in trouble [Page 28] to the Soul: 'Tis our Affection causeth our Af­fliction. The Apostle coupleth Temperance and Patience together, 2 Pet. 1.6. To Tempe­rance Patience. And 1 Cor. 7.30. And they that weep as tho they wept not, and they that rejoyce as tho they rejoyced not. If we rejoice as tho we re­joyced not, we shall weep as tho we wept not: Otherwise to be crossed in a small matter, breed­eth great Vexation.

3. It cureth our distrustful Fears, and Cares. Carking Solicitude cometh from want of Resig­nation. We would be our own Carvers, and take God's Work out of his Hand, not daring to rely upon his Providence, and Promise, nor to submit to the Event as he shall dispose it for us. Whereas if you could refer your selves to God, and attend upon the Issues of his Holy Govern­ment, you would find this carking both needless, and fruitless. What need we trouble our selves about what God will do for us, or needlessly take a Burden upon our selves, of which God is willing to ease us? God hath a prospect of all future Contingencies at once, which we have not: And is faithful to dispose of them for his own Glory, and our Good. Could we be­lieve this, and depend upon this, it would ease [Page 29] us of many troublesome Thoughts, Prov. 16.3. Commit thy Way unto the Lord, and thy Thoughts shall be established. And Psal. 112.7. His Heart is fixed, trusting in the Lord.

4. It would prevent Repinings and Mur­murings at God's Dispensations, because it is not according to our Mind. For we are not to sit Judges of God's Actions, or to like and dis­like the Disposals of his Providence at our Will and Pleasure. The Words for Murmerers and Complainers, Jude 16. is, [...], Blamers of their Lot and Portion, because they set up another Scheme and Model of Providence in their own Minds, and have not resigned up themselves to the Will of God. You should count that Good, which God doth, for his Will is the Supream Rule and Reason of all Things.

5. That we may go on cheerfully in our Duty, whether of our general or our particular Calling, Let us mind the work God hath given us to do, and let God take care of the Success. 1 Chron. 19.13. Be of good Courage, and let us behave our selves valiently, for our People, and for the Cities of our God: And let the Lord do what is [Page 30] Good in his Sight. A Christian should take more care what he should do, than what shall be­come of him; he can never be comfortable in the work of his Calling, nor have a quiet frame of Spirit, till he can refer all things to God, but will still be distracted with anxious and du­bious Thoughts. Luke 12.29. Neither be ye of doubtful Mind: In the Margin, 'Tis Be not in careful Suspence. 'Tis a Blessed Frame of Spirit to be eased of those tumultuous, and unquiet Thoughts, which will haunt us in our Calling. So for our general Calling: Make sure of Hea­ven and refer other things to God, Mat. 6.33. First seek the Kingdom of God, and his Righte­ousness, and all these Things shall be added unto you.

6. To breed a Godly Resolution in us in all Sufferings, tho we know not the Event, as the Three Children, Dan. 3.16, 17. We are not careful to answer thee in this matter. Our God is able to deliver us: But if not, be it known unto thee, O King, that we will not serve thy Gods, nor worship the Golden Image which thou hast set up.