SUBMISSION TO THE Will of God IN Times of Affliction. Asserted, in a SERMON From 1 Sam. 3.18. By a Reverend Divine.  
London, Printed for John Derby. 1683.   

To the Right Honourable RACHEL, Lady Russel.  
MADAM;  
THe affixing so honourable a Name to the following Discourse, may be deemed by some Persons, as a device to allure Customers, or to raise the Reader's expectation of some Novelty contained therein. But though Dedications are often abused to so base, and many times to a more sordid end, yet they are of ancient use, and may be of great profit. And the design of this Sermon, being a persuasive to an absolute resignation of ourselves to the Will of God, and a quiet submission to his fatherly Corrections, acknowledging all that he willeth or doth to be just and good, how sharp soever they may appear for the present; 'twas judged not unsuitable to your Ladyship's condition, being now conflicting under a smart Providence.  
In the ensuing Sermon, your Ladyship will find, what kind of Resignation it is that is required, and what an excellent and commendable thing it is, and the great Advantages we have thereby, breeding in us a contentation in every Condition, be we High or Low, Rich or Poor, Solitary or full of Company, in the enjoyment of near and dear Relations, and our deprivation of them; causing us to sit lose from the Creature, or any comfort thereof, be it never so amiable, pleasant, or suitable to our desires; Curing our distrustful Fears, and carking Solicitudes; enabling us to go on cheerfully in our Duty, with respect to this World, and the next; and to perform that Work which God hath given us to do, leaving the success to him who hath the sovereign disposal of all Persons and Events. And as repugnancy to the Divine Will, is the ground of all that Impiety, and consequently of all those Mischiefs that so much molest and trouble the World. So compliance with, and submission to it, is the ground of all true Piety and Peace. The great Quarrel kept up between God and Man, being a Contest, who shall have their Will, whose Will shall stand, whose must stoop; God to Man, or Man to God. Now, where Wills are at variance, he that hath the greatest interest in the thing contested about, and that hath the most Power, Wisdom, and Goodness; that can undertake, that if his Will take place, there shall be a good issue of things; and if the others take place, there shall be a bad issue: There's all the reason in the World that his Will should stand, and the others submit: Now it's clearly so in this case, between God and Us; and to help you in this Duty, is the design of the following Discourse.  
Madam; Whatsoever God hath taken from you, he hath left you something better behind, he hath not taken away himself and Spirit, an Interest in Christ, and a Right to Heaven: And when he takes away any worldly Comfort, he will give something better in the room of it to them that truly fear him; and if what he deprives you of in Temporals, he makes up in Spirituals, you will find a good exchange: which that you may, shall be the Prayer of,  
Madam, Your Honour's faithful Servant, M. S.   

OF Submission to the Will of God. IN Times of Affliction.  1 SAM. 3.18. 
And he said, It is the Lord: Let him do what seemeth him Good.  
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. But when it was discovered, see the Effect; an humble Submission and entire Resignation of himself to the Will of God. And he said, etc.  
In the Words we have, 

I. An acknowledgement of God's Sovereignty.  
II. His Submission thereunto.    
I. An acknowledgement of God's Sovereignty, It is the Lord. Words short in Expression, but copious and plentiful in Sense.  
1. An acknowledgement of God in the Threatening, It is the Lord. Psal. 39.9. I was Dumb, I opened not my Mouth; because thou didst it.  
2. His acknowledgement of God as the Creator and Governor of all things, and so having the Supreme 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.  
3. He acknowledgeth his Justice, in threatening this heavy Judgement 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 acknowledgement 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 choose. 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 Humours, 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 judge best, but what he determineth for his own Glory. It is the Duty of a Godly Soul, humbly to submit to the good Will 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 threatened 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 acknowledge God's just proceeding with him. If this acknowledgement were extorted from an Hypocrite, such as Rehoboam was, much more may it be expected from the People of God.  
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 Tidings to him; he replieth, It is the Lord, let him do what seemeth him good. Few Men love their Reprovers or Messengers of Evil Tidings: but so did Elimine 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 Threatening, 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 show you,  
I. What is this Resignation to the Will of God.  
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 Threaten, or Executions of God's Sentence. 1. By Threaten, 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 children's 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 Sovereign Will of God.  
2. When the Evil is not only threatened, but inflicted, yet then God's People show they 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 Judgements. 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 ourselves 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 show 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 die, 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, though 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, though 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 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 Ruin? 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 be preferred before our foolish Fancies. Isa. 30.18. The Lord is a God of Judgement; blessed are they that wait for him. All his Deal with his Children are full of Wisdom: And therefore it is fit that he should choose our Condition, and not we ourselves. We would choose Life, but God chooses Death, knowing thereby how to bring most Honour to himself, and eternal Advantage to ourselves; 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 undo ourselves if we ourselves had our own Will. If God did not often deny us what we have a mind to, as a Child would ruin 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 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 judge what is necessary for us: Therefore many things fall out contrary to our Humour and Inclination, but he that seethe in secret, knoweth what is good, better, or best for us, more than we do for ourselves. 'Tis expedient he should displease us for our Advantage. Things may be unsatisfactory to us, who are poor  Creatures, and often distempered with Passions, which God seethe necessary to promote our good, or preserve the Harmony of his Providence. Our Requests many times are but rave. When we peremptorily interpose our Will without God, we ask we know not what, and pray ourselves 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.  
(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 itself; 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 merely produced all things by the act of his own Will, as an absolute and sovereign 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  was given us in Creation, is not a matter of Right, but the mere 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 withheld, without any injustice. The various Constitutions or Complexions of Men, together with all their Gifts and natural Capacities, are the Fruit of his sovereign 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 pre-existing: 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, 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 sovereign 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 encroachment 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 entrusted, but not an absolute, independent, uncontrollable 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 dispose of; in  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 supreme Lord may not be deprived of his Right, but also much promote our resignation, in leaving ourselves, 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 from a hard taskmaster, 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 control 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 Quarrelling. We all acknowledge that God's Power is Infinite; 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 strive 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 ourselves taller or shorter; yea, not change the colour of an Hair, to make it white or black. We may busy ourselves 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 ourselves. 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 Sovereignty showeth, 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 show our Obedience and Adoration.  
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 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 struggling for Life, hath hope as long as he can see Shoar. So that Afflictions are qualified 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 Raiment 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.  
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, though 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 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, show little Faith. Mat. 6.30. Shall he not much more  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 nibbled 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 themselves, nor seek great things for themselves. They have not high thoughts of themselves; 'tis Self-conceit that establisheth Self-will. We think ourselves wiser and better than we are; or that we deserve more, and can do more for ourselves, otherwise we would stoop to God, and let him choose our Inheritance for us. Prescribing to God, always argues ascribing to ourselves. We take too much upon us, when we wield our own Fortune, without dependence 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, than 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, merely 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 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 ourselves 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 Lusts. First, There was Coveting, and that bred Envyings and Emulations; and those Emulations bred Fight 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 Humours: 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,  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 Gored is blasted, nothing will please him but Death. Desires pettishly solicited, and finally crossed and disappointed, breed Vexation; and overvalued 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 lose from the Creature, 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 downhill, 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 ourselves 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 take them at their word, but that is falsehood 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 lose 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 mortified 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 ourselves, and the overvalued natural Comfort, is a Door open to let in trouble 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 though they wept not, and they that rejoice as though they rejoiced not. If we rejoice as though we rejoiced not, we shall weep as though 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 yourselves to God, and attend upon the Issues of his Holy Government, you would find this carking both needless, and fruitless. What need we trouble ourselves about what God will do for us, or needlessly take a Burden upon ourselves, 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. Can we believe this, and depend upon this, it would ease 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 Repine and Murmur 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, Judas 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 Supreme 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 ourselves valiantly, for our People, and for the Cities of our God: And let the Lord do what is 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 Suspense. '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, though 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.  

USE.  
Use is, To persuade us to this Resignation of our Wills to the Will of God, and to put ourselves as a die in the Hands of his Providence, that the Cast may fall as God pleaseth. I know, 'tis difficult to bring ourselves to such an aequanimity, and we shall find distrusts when means fail. And 'tis hard to persuade Men against present sense, that 'tis good to be Poor, and Sick, and Imprisoned, and Afflicted, and to be deprived of dear Relations. That Poverty is good, that we may not be proud; that Diseases are good, that we may learn Patience; Trouble good, that we may have often recourse to God; Frowns of the World good, that we may have more humble familiarity with God; that Breaches upon near Relations are good, that we might more entirely seek our happiness in God. That if God had not taken away our Comforts, they might have taken us away from him: If we had not met with some outward and worldly Loss, we might have lost our Souls; that the lessening of our Estate might occasion the diminishing of our Lusts. Surely these things should not be strange to them, that know what a God they serve, and measure all things by their chief Good and supreme Happiness.  
Let me press you to two things.  
1. Mortification and weanedness from the World, is necessary. There is no talking of referring all things to God, while worldly Affections reign in us: If once your chief care be for Heavenly Things, you will soon be contented with a moderate supply of Earthly Things: Carnal Affections are vehement, and must have satisfaction. A Man that savoureth the things of the Flesh, will think himself undone, when his Relations, Pleasure, Honour, and Plenty, are taken away; but a gracious Heart, that's weaned from the World, sees enough in God's Favour to make up the loss of these things.  
2. Believe the particularity of his Providence, which reacheth to all things; especially to those who have a care of his Glory, and seek his Kingdom. Justin Martyr telleth us, That it is the Opinion of some Philosophers, That God hath a care of the Universe, but not of the Kind's and Species of all things, much less of the Individuals, that is, of Me, or Thee. If this were true, we were left to our own Providence; this would destroy all Prayer and Praise, Love and Trust. No! all things are subject to his Providence. He upholdeth all things by the Word of his Power. Heb. 1.3. All things are subject to his Providence, and supported by the same Word by which they were created. He holdeth all things in his Almighty grasp: Job 6.9. That he would let lose his Hand, and cut me off; God could easily do it. All Creatures are at his finding; Matth. 10.29. A Sparrow shall not fall to the ground without your Heavenly Father. The least of the Creatures doth not die casually; they cannot kill a Sparrow, more than God's Providence seethe fit to permit and order. Now we may reason as the Apostle; Doth God take care of Sparrows, and Oxen? 1 Cor. 9.9. ye are of more value than many Sparrows: much more Believers in Christ. The Hairs of your Head are numbered, Matth. 10.30, 31. God hath the knowledge, and care, and overruling of the least things that belong to you, or shall befall you. They are the Kernel of Mankind, the First-fruits of his Creatures, for whose sake the World is continued, and without whom it would be brought to an end. In a Family, Children are much more cared for than Dogs and Swine. 1 Tim. 4.10. God, who is the Saviour of all Men, especially of those that believe. The Lord's Portion is his People, God careth for them in a peculiar manner, heareth their Prayers, how despicable soever they are in the World, Psal. 34.6. This poor Man cried unto the Lord, and the Lord heard him, and saved him out of all his Troubles. He careth for all things wherein they are concerned, Job. 1.10. Hast thou not made an Hedge about him, and about all that he hath, on every side? Providence doth so guard them, and every thing that is theirs, that without God's permission, Satan or his Instruments cannot touch them: He observeth their Tears, Fears, Haltings, Wander, Psal. 56.9. Thou tellest all my Wander, put thou my Tears in thy Bottle, are they not in thy Book? Now this is a mighty relief to Faith; can we be backward to trust him, who hath such a particular care over us, our Persons, Name, Estate, and Relations?   
FINIS.