Resignation to the Divine Good Pleasure in Every Condition, Sermon

Resignation to the Divine Good Pleasure in Every Condition · Sermon

p. 1Reſignation to the Divine good pleaſure in every condition.

2 SAM. XV. 26.

But if he thus ſay, I have no delight in thee, Behold here I am, let him do unto me as ſeemeth good unto him.

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 p. 2Seven 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 p. 3Ark 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 p. 4things 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.Ps 47:4Lord, 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 p. 5beſt 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 p. 6of 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 p. 7foreſee, 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 …2 Sam 18:222 Sam 18:23&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.

p. 8As 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 p. 9his 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 p. 10the 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 p. 11dreaded; 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 p. 12our 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.

p. 132. 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.Matt 26:39And 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.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.….Heb 12is 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 p. 14that 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?

p. 15We 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 p. 16from 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.Job 2:10Eſpecially 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, ….14as 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 p. 17than 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.Job 1:21Prov 22:2Ps 39:81 Sam 3:17The 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 p. 18his 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.Mic 7:9Lev 26:41Ezra 9:13having 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, p. 19or 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.Eccl 3:11and 'twill be beautiful in its ſeaſon. 'Tis therefore our Intereſt to refer our ſelves to him;Eccl. 6.12.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. p. 20That 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 p. 21the 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 p. 22act 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.Rom 8:281 Cor 3:211 Cor 3:22 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 p. 23in 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.

p. 24It 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 p. 25ſubmit 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 p. 26him, we ſhould not be afraid of evil tidings, or diſquiet our minds by the apprehenſion of approaching evil.Pſal. 34.4. Iſa. 33.16.Ps 34:4Isa 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 p. 27at 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, p. 28Power, 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 p. 29Condition 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.Isa 47:10Isa 47:11Isa 47:12Isa 47:13Isa 47:14Evil 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 p. 30our 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.

THE END.

End of the text · John Shower, Resignation to the Divine Good Pleasure in Every Condition (1684)