_Recommending devotion at three o’clock, called in scripture the
|ninth hour| of the day. The subject of prayer at this hour
may be |resignation| to the divine pleasure. The nature and
duty of conformity to the will of God in all our actions and
designs._
1. * THERE is nothing _wise_, or _holy_, or _just_, but the _great
will_ of God. This is as strictly true as that nothing is infinite and
eternal but God.
* No beings therefore, whether in heaven or on earth, can be wise, or
holy, or just, but so far as they conform to _this will_ of God. It
is conformity to this will, that gives virtue and perfection to the
highest services of angels in heaven; and it is conformity to the
same will, that makes the ordinary actions of men on earth become an
acceptable service to God.
* The whole nature of virtue consists in conforming, and the whole
nature of vice in declining from the will of God. All God’s creatures
are created to fulfil his will; the _sun_ and _moon_ obey his will,
by the necessity of their nature; _angels_ conform to his will, by the
perfection of their nature: if therefore you would shew yourself not
to be a _rebel_ and _apostate_ from the order of the creation, you must
act like beings both above and below you; it must be the great desire
of your soul, that God’s will may be done by you on earth, as it is
done in heaven. It must be the settled purpose of your heart, to _will_
nothing, _design_ nothing, _do_ nothing, but so far as you have reason
to believe, it is the will of God.
2. ’Tis as necessary to think thus of God and yourself, as to think
that you have any dependance upon him. And it is as great a rebellion
against God, to think that your will may ever differ from his, as to
think that you have not received the power of _willing_ from him.
You are therefore to consider yourself as a being, that has no other
business in the world, but to be that which God requires you to be;
to have no tempers, no rules, no designs of your own, but to fill
some _place_, and act some _part_ in strict conformity, and thankful
resignation to the divine pleasure.
To think that you are your own, or at your own disposal, is as absurd
as to think that you created yourself. It is as plain that you are thus
God’s, that you thus belong to him, and are to act and suffer all in
thankful resignation to his pleasure, as that in him you _live, and
move, and have your being_.
3. * _Resignation_ to the divine will, signifies a chearful approbation,
and thankful acceptance of every thing that comes from God. It is not
enough patiently to submit, but we must thankfully receive, and fully
approve of every thing, that by the order of God’s providence, happens
to us.
* For there is no reason why we should be patient, but what is as
strong a reason why we should be thankful. If we were under the hands
of a wise and good _physician_ that could not mistake, or do any thing
to us, but what tended to our benefit; it would not be enough to be
patient, and abstain from murmuring against such a physician; it would
be as much a breach of gratitude, not to be thankful for what he did,
as it would be to murmur at him.
* Now this is our true state with relation to God; we cannot be said so
much as to _believe_ in him, unless we believe him to be of _infinite
wisdom_. Every argument therefore for patience under his disposal of
us, is as strong an argument for thankfulness. And there needs no more
to dispose us to this gratitude towards God, than a full belief in him,
that he is this being of infinite wisdom, love and goodness.
Do but fully assent to this truth, and then you will cheerfully approve
of every thing that God has already approved for you.
When you are satisfied that God does not only do that which is wise,
and good, but which is the effect of infinite wisdom, and love in the
care of you; it will be as necessary to be pleased with every thing
which God chuses for you, as to wish your own happiness.
4. Whenever therefore you find yourself disposed to _murmuring_, at
any thing that is the effect of God’s providence over you, you must
look upon yourself as _denying_ either the wisdom or goodness of God.
For every complaint supposes this. You would never complain of your
_neighbour_, but that you suppose you can shew either his _unwise_,
_unjust_, or _unkind_ behaviour towards you.
Now every impatient reflection under the providence of God, is the same
accusation of God. A complaint always supposes _ill usage_.
Hence you may see the great necessity of this thankful state of heart,
because the want of it implies an accusation of God’s want either of
wisdom, or goodness in his disposal of us. It is not therefore any high
degree of perfection, founded in any uncommon _nicety_ of thinking, but
a plain principle founded in this plain belief, that God is a being of
infinite wisdom and goodness.
5. This resignation to the divine will, may be considered in two
respects: _first_, As it signifies a thankful approbation of God’s
_general_ providence over the world: _secondly_, As it signifies a
thankful acceptance of his _particular_ providence over us.
* _First_, Every man is, by the first article of his creed, obliged to
acknowledge the wisdom and goodness of God, in his _general providence_
over the world. He is to believe that it is the effect of God’s
great wisdom and goodness, that the world itself was formed at such a
particular time, and in such a manner: that the general order of nature,
the whole frame of things, is contrived and formed in the best manner.
He is to believe that God’s providence over states and kingdoms, times
and seasons, is all for the best: that the revolutions of state, and
changes of empire, the rise and fall of monarchies, persecutions,
wars, famines and plagues, are all permitted, and conducted by God’s
providence, to the general good of man in this state of trial.
A good man is to believe all this, with the same fullness of assent, as
he believes that God is in every place, tho’ he neither sees, nor can
comprehend the manner of his presence.
* This is a noble magnificence of thought, a true greatness of mind, to
be thus affected with God’s general providence, admiring and magnifying
his wisdom in all things; never murmuring at the course of the world,
or the state of things, but looking upon all around, at heaven and
earth, as a pleased spectator; and adoring that invisible hand, which
gives laws to all motions, and over-rules all events to ends suitable
to the highest wisdom and goodness.
6. It is very common for people to allow themselves great liberty in
finding fault with such things, as have only God for their cause.
* Every one thinks he may justly say, what a _wretched, abominable
climate_ he lives in. This man is frequently telling you, what a
_dismal, cursed_ day it is, and what intolerable _seasons_ we have.
Another thinks it is hardly worth his while to live in a world so full
of changes and revolutions. But these are tempers of great impiety, and
shew that religion has not yet its seat in the heart.
It sounds indeed much better to murmur at the course of the world, than
to murmur at providence; to complain of the seasons and weather, than
to complain of God; but if these have no other cause but God, it is a
poor excuse to say, that you are only angry at the things, but not at
the cause and director of them.
How _sacred_ the whole frame of the world is, how all things are to
be considered as God’s, and referred to him, is fully taught by our
blessed Lord in the case of _oaths_: _But I say unto you, swear not at
all; neither by heaven, for it is God’s throne; nor by the earth, for
it is his footstool; neither by Jerusalem, for it is the city of the
great king; neither shalt thou swear by thy head, because thou canst
not make one hair white or black_, Matthew v. 37. That is, because the
whiteness or blackness of thy hair is not thine, but God’s.
* Here you see all things in the whole order of nature, from the
highest heavens to the smallest hair, are to be considered, not
separately as they are in themselves, but as in some relation to God.
And if this be good reasoning, thou shalt not swear by the _earth_, a
_city_, or thy _hair_, because these things are God’s, and in a certain
manner belong to him; is it not the same reasoning to say, Thou shalt
not murmur at the _seasons_ of the earth, the _states_ of cities, and
the change of _times_, because all these things are in the hands of God,
have him for their author, are directed and governed by him to such
ends as are most suitable to his wise providence?
* For whoso murmurs at the course of the world, murmurs at God that
governs the course of the world. Whoso repines at _seasons_ and
_weather_, and speaketh impatiently of times and events, repines and
speaks impatiently of God, who is the sole Lord and Governor of _times_,
_seasons_, and _events_.
7. * As therefore when we think of God himself, we are to have no
sentiments but of praise and thanksgiving; so when we look at those
things which are under the direction of God, we are to receive them
with the same tempers.
* And tho’ we are not to think all things right, and just, and lawful,
which the providence of God permits; for then nothing could be unjust,
because nothing is without his permission; yet we must adore God in the
greatest public calamities, the most grievous persecutions, as things
that are suffered by God, like _plagues_ and _famines_, for ends
suitable to his wisdom and glory in the government of the world.
* There is nothing more suitable to the piety of a reasonable creature,
or the spirit of a Christian, than thus to approve, admire, and glorify
God in all the acts of his general providence; considering the whole
world as his particular family, and all events as directed by his
wisdom.
* Every one seems to consent to this, as an undeniable truth, _That
all things must be as God pleases_. And is not this enough to make
every man pleased with them himself? And how can a man be a peevish
complainer of any thing that is the effect of providence, but by
shewing that his own _will_ and _wisdom_ are of more weight with him,
than the will and wisdom of God? And what can religion be said to have
done for a man, whose heart is in this state?
For if he cannot thank and praise God as well in calamities and
sufferings, as in prosperity and happiness, he is as far from the piety
of a Christian, as he that only loves them that love him, is from the
charity of a Christian. For to thank God only for such things as you
like, is no more a proper act of piety, than to believe only what you
see, is an act of faith.
8. Thus much concerning resignation to the divine will, as it signifies
a thankful approbation of God’s _general providence_: it is now
to be considered, as it signifies a _thankful_ acceptance of God’s
_particular providence_ over us.
* Every man is to consider himself as a particular object of God’s
providence, under the same care and protection of God, as if the
world had been made for him alone. It is not by chance that any man
is born at such a _time_, of such _parents_, and in such _place_ and
_condition_. It is as certain, that every _soul_ comes into the body at
such a time, and in such circumstances, by the express _designment_ of
God, according to _some purposes_ of his will, and for some _particular
ends_; this is as certain, as that it is by the express designment of
God, that some beings are _angels_, and others are _men_.
9. The scriptures assure us, it was by divine appointment, that our
blessed Saviour was born at _Bethlehem_, and at such a time. Now altho’
it was owing to the dignity of his person, and the great importance
of his birth, that thus much of the divine counsel was declared to the
world concerning the time and manner of it; yet we are as sure from
the same scriptures, that the _time_ and _manner_ of every man’s coming
into the world, is according to the _direction_ of divine providence,
and in _such time_, and _place_, and _circumstances_, as are directed
and governed by God for _particular ends_ of his wisdom and goodness.
This we are as certain of from plain revelation, as we can be of any
thing. * For if we are told, that not a _sparrow falleth to the ground
without our heavenly Father_, Can any thing more strongly teach us,
that much greater beings, such as human souls, come not into the world
without the care and direction of our heavenly Father? If it is said,
_The very hairs of your head are all numbered_, Is it not to teach us,
that nothing, not the _smallest_ things imaginable, happen to us by
_chance_? But if the smallest things we can conceive, are declared
to be under the divine direction, need we, or can we be more plainly
taught, that the greatest things of life, such as the _manner_ of
our coming into the world, our _parents_, the _time_, and other
_circumstances_ of our birth, and condition, are all according to
the _direction_, and _appointment_ of divine providence.
10. When the disciples put this question to our blessed Lord concerning
the blind man, _Master, Who did sin, this man, or his parents, that he
was born blind?_ He made this answer, _Neither hath this man sinned,
nor his parents; but that the works of God should be made manifest
in him_, John ix. 2, 3. plainly declaring, that the particular
circumstances of every man’s birth, the body that he receives, and
the state of life into which he is born, are appointed by a secret
providence, which directs all things to their particular _times_, and
_seasons_, and _manner_ of existence, that the wisdom and works of God
may be made manifest in them all.
As therefore it is certain, that all that is particular in our state,
is the effect of God’s particular providence over us, and intended for
some particular ends, both of his glory and our own happiness, we are,
by the greatest obligations, called upon to resign our will to the will
of God in all these respects; thankfully approving and accepting every
thing that is particular in our state; praising and glorifying his name
for our birth of such _parents_, and in such _circumstances_; being
fully assured, that it was for some reasons of infinite wisdom and
goodness, that we were so born into such particular states of life.
11. If the man above-mentioned was born blind, that the _works of God
might be manifested in him_, had he not great reason to praise God, for
appointing him in such a particular manner to be the instrument of his
glory? And if one person is born _here_, and another _there_; if one
falls amongst _riches_, and another into _poverty_; if one receives
his flesh and blood from these _parents_, and another from those, for
as particular ends as the man was born blind; have not all people the
greatest reason to bless God, and to be thankful for their particular
state and condition, because all that is particular in it, is as
directly intended for the glory of God, and their own good, as the
_particular blindness_ of that man, who was so born, that the _works
of God might be manifested in him_?
* How noble an idea does this give us of the divine omniscience,
presiding over the whole world, and governing such a long chain
and combination of seeming accidents, to the common and particular
advantage of all beings? So that all persons, in such a wonderful
variety of causes and events, should fall into such particular states,
as were foreseen and fore-ordained to their best advantage, and so
as to be most serviceable to the wise and glorious ends of God’s
government of all the world!
12. * Had you been any thing else than what you are, you had, all
things considered, been less wisely provided for than you are now; you
had wanted some circumstances that are best fitted to make you happy
yourself, and serviceable to the glory of God.
* Could you see all that which God sees, all that happy chain of causes
and motives which are to move and invite you to a right course of life,
you would see something to make you like that state you are in, as
fitter for you than any other.
* But as you cannot see this, so it is here that your _trust_ in God
is to exercise itself, and render you as thankful for the happiness of
your state, as if you saw every thing that contributes to it with your
own eyes.
* But now, if this is the case of every man in the world, thus blessed
with some particular state that is most convenient for him, how
reasonable is it for every man to will that which God has already
willed for him? And by a trust in the divine goodness, thankfully adore
that wise providence, which he is sure has made the best choice for him
of those things which he could not chuse for himself.
13. Every uneasiness at our own state, is founded upon comparing it
with that of other people; which is full as unreasonable, as if a man
in a _dropsy_ should be angry at those that prescribe different things
to him, from those which are prescribed to people in _health_. For
all the different states of _life_ are like the different states of
_diseases_; and what is a remedy to one man, may be poison to another.
* So that to murmur because you are not as some others are, is as if a
man in one disease should murmur that he is not treated like him that
is in another; whereas, if he was to have his will, he would be killed
by that which will prove the cure of another.
* It is just thus in the various conditions of life; if you complain at
any thing in your state, you may, for ought you know, be so ungrateful
to God, as to murmur at that very thing which is to prove the cause of
your salvation.
Had you it in your power to get that which you think it so grievous to
want, it might perhaps be that very thing which would expose you to
eternal damnation.
* So that, whether we consider the infinite goodness of God, that
cannot chuse amiss for us, or our own great ignorance of what is most
♦advantageous to us, there can be nothing so reasonable, as to have
no will but that of God’s, and desire nothing for ourselves, in our
_persons_, our _state_, and _condition_, but that which the good
providence of God appoints us.
♦ “adtageous” replaced with “advantageous”
14. * Farther, as the good providence of God introduces us into the
world, into such states and conditions as are most convenient for us;
so the same unerring wisdom orders all events and changes in the whole
course of our lives, in such a manner, as to render them the fittest
means to exercise and improve our virtue.
Nothing hurts us, nothing destroys us, but the ill use of that liberty
with which God has entrusted us.
* We are as sure that nothing happens to us by chance, as that the
world itself was not made by chance; we are as certain that all things
happen, and work together for our good, as that God is goodness itself.
So that a man has as much reason to _will_ every thing that happens to
him, because God wills it, as to think that is wisest which is directed
by infinite wisdom.
The providence of God is not more concerned in the government of
_night_ and _day_, and the variety of _seasons_, than in the common
course of events, that seem most to depend upon the meer wills of men.
So that it is as strictly right, to look upon all worldly changes,
all the various turns in your own life, to be the effects of divine
providence, as the rising and setting of the sun, or the alterations
of the seasons of the year. As you are therefore always to adore the
wisdom of God in the direction of these things; so it is the same
reasonable duty, always to magnify God, as an equal director of every
thing that happens to you in the course of your own life.
15. There is nothing that so powerfully governs the heart, as a true
sense of God’s _presence_; and nothing so constantly keeps us under a
lively sense of the presence of God, as this holy resignation, which
attributes every thing to him, and receives every thing as from him.
Could we see a _miracle_ from God, how would our thoughts be affected
with an holy awe and veneration of his presence! But if we consider
every thing as God’s doing, either by order or permission, we shall
then be affected with _common things_, as they would be who saw a
_miracle_.
For as there is nothing to affect you in a miracle, but as it is the
_action_ of God, and bespeaks his presence; so when you consider God,
as _acting_ in all things, and all events, then all things will become
venerable to you, like _miracles_, and fill you with the same awful
sentiments of the divine presence.
16. Now you must not reserve the exercise of this pious temper to any
particular times or occasions, or fancy how _resigned_ you will be to
God, if such or such trials should happen: for this is amusing yourself
with the _notion_ of resignation instead of the virtue itself.
Don’t therefore please yourself with thinking, how piously you would
act and submit to God in a _plague_, a _famine_, or _persecution_; but
be intent upon the perfection of the present day; and be assured, that
the best way of shewing a _true zeal_, is to make _little things_ the
occasions of _great piety_.
* Begin therefore in the smallest matters, and most ordinary occasions,
and accustom your mind to the daily exercise of this pious temper, in
the lowest occurrences of life. And when a _contempt_, an _affront_,
a little _injury_, _loss_, or _disappointment_, or the smallest events
of every day, continually raise your mind to God in proper acts of
resignation, then you may justly hope, that you shall be numbered
amongst those that are resigned, and thankful to God in the greatest
trials and afflictions.