Existence and Attributes of God, Discourse 13 (3 of 3)

Existence and Attributes of God · Discourse 13 (3 of 3)

p. 7343. His Soveraignty is manifeſt in diſpoſing the means of Grace to ſome, not to all. He hath caus'd the Sun to ſhine bright in one place, while he hath left others benighted, and deluded by the Devils Oracles. Why do the Evangelical dews fall in this or that place, and not in another? Why was the Goſpel publiſht in Rome ſo ſoon, and not in Tartary? Why hath it been extinguiſht in ſome places, as ſoon almoſt as it had been kindled in them? Why hath one place been honoured with the beams of it in one age, and been covered with darkneſs the next? One Country hath been made a ſphear for this Star, that directs to Chriſt, to move in, and afterwards it hath been taken away, and placed in another: Sometimes more clearly it hath ſhone, ſometimes more darkly in the ſame place, what is the reaſon of this? 'Tis true ſomething of it may be referred to the Juſtice of God, but much more to the Soveraignty of God. That the Goſpel is publiſht latter, and not ſooner, the Apoſtle tell us, is according to the Commandement of the Everlaſting God. Rom. 16.26.

1. The means of Grace after the Families from Adam became diſtinct, were never granted to all the World. After that fatal breach in Adam's Family by the death of Abel, and Cain's ſeparation, we read not of the means of Grace continued among Cain's Poſterity; it ſeems to be continued in Adam's ſole Family, and not publiſht in Societies till the time of Seth. Gen. 4.26. Then began men to call upon the Name of the Lord. It was continued in that Family till the Deluge, which was 1523 years after the Creation according to ſome, or 1656 years according to others. After that, when the World degenerated, it was communicated to Abraham, and ſetled in the poſterity that deſcended from Jacob: Though he left not the World without a witneſs of himſelf, and ſome ſprinklings of revelations in other parts, as appears by the book of Job, and the diſcourſes of his Friends.

p. 7352. The Jews had this priviledge granted them above other Nations to have a clearer Revelation of God. God ſeparated them from all the World to honour them with the depoſitum of his Oracles. Rom. 3.2. To them were committed the Oracles of God. In which regard all other Nations are ſaid to be without God, as being deſtitute of ſo great a priviledge, Eph. 2.12. The Spirit blew in Canaan, when the Lands about it felt not the ſaving breath of it. He hath not dealt ſo with any Nation, and as for his Judgments they have not known them. Pſal. 147.20. The reſt had no warnings from the Prophets, no dictates from Heaven, but what they had by the light of Nature, the view of the works of Creation, and the Adminiſtration of Providence, and what remain'd among them of ſome ancient Traditions deriv'd from Noah, which in tract of time were much defaced. We read but of one Jonah ſent to Niniveh, but frequent Alarms to the Iſraelites by a multitude of Prophets commiſſioned by God. 'Tis true, the door of the Jewiſh Church was open to what Proſelytes would enter themſelves, and embrace their Religion and Worſhip; but there was no publick Proclamation made in the World; only God by his miracles in their deliverance from Egypt (which could not but be famous among all the Neighbour Nations) declared them to be a people favour'd by Heaven. But the Tradition from Adam and Noah was not publickly reviv'd by God in other parts, and rais'd from that Grave of forgetfulneſs, wherein it had lain ſo long buried. Was there any reaſon in them for this Indulgence? God might have been as liberal to any other Nation, yea to all the Nations in the World, if it had been his Soveraign pleaſure. Any other people were as fit to be entruſted with his Oracles, and be ſubjects for his Worſhip as that people; yet all other Nations till the rejection of the Jews, becauſe of their rejection of Chriſt, were ſtrangers from the Covenant of Promiſe. Theſe people were part of the common maſs of the World: They had no prerogative in nature above Adam's poſterity. Were they the extract of an innocent part of his Loyns, and all the other Nations drain'd out of his putrefaction? Had the blood of Abraham, from whom they were more immediately deſcended any more precious tincture than the reſt of mankind? They as well as other Nations were made of one Blood. Acts 17.26. And that corrupted both in the ſpring and in the Rivulets. Were they better than other Nations, when God firſt drew them out of their ſlavery? We have Joſhua's Authority for it, that they had complyed with the Egyptian Idolatry, and ſerved other Gods in that place of their ſervitude. Joſhua 24.14. Had they had an abhorrency of the ſuperſtition of Egypt, while they remain'd there, they could not ſo ſoon have erected a Golden Calf for Worſhip in imitation of the Egyptian Idols. All the reſt of mankind had as inviting reaſons to preſent God with, as thoſe people had. God might have granted the ſame priviledge to all the World, as well as to them, or denyed it them, and endow'd all the reſt of the World with his Statutes: but the enriching ſuch a ſmall Company of people with his Divine ſhowers, and leaving the reſt of the World as a barren Wilderneſs in Spirituals, can be plac'd upon no other account originally than that of his unaccountable Soveraignty of his love to them: There was nothing in them, to merit ſuch high Titles from God as his firſt born, his peculiar Treaſure, the Apple of his Eye. He diſclaims any Righteouſneſs in them, and ſpeaks a word ſufficient to damp ſuch thoughts in them, by charging them with their wickedneſs, while he loaded them with his benefits. Deut. 9.4.6. The Lord gives thee not this Land for thy Righteouſneſs: For thou art a ſtiff-necked people. It was an act of God's free pleaſure, to chooſe them to be a people to himſelf. Deut. 7.6.

3. God afterwards rejected the Jews, gave them up to the hardneſs of their hearts, and ſpread the Goſpel among the Gentiles. He hath caſt off the Children of the Kingdom, thoſe that had been enrol'd for his ſubjects for many ages, who ſeemed by their deſcent from Abraham, to have a right to the priviledges of Abraham, and called men from the East and from the Weſt, from the darkeſt corners of the World, to ſit down with Abraham, Iſaac, and Jacob in the Kingdom of Heaven. i. e. To partake with them of the promiſes of the Goſpel. Math. 8.11. The people that were accounted accurſed by the Jews, enjoy the means of p. 736Grace, which have been hid from thoſe, that were once dignified, this 1600 years; that they have neither Ephod, nor Teraphim, nor ſacrifice, nor any true Worſhip of God among them. Hoſ. 3.4. Why he ſhould not give them Grace, to acknowledge, and own the perſon of the Meſſiah, to whom he had made the promiſes of him for ſo many ſucceſſive ages, but let their heart be fat, and their Ears heavy. Iſaiah 6.10. Why the Goſpel at length after the Reſurrection of Chriſt ſhould be preſented to the Gentiles, not by chance, but purſuant to the reſolution, and prediction of God declared by the Prophets, that it ſhould be ſo in time? Why he ſhould let ſo many hundreds of years paſſe over, after the World was peopled, and let the Nations all that while ſoak in their Idolatrous Cuſtoms? Why he ſhould not call the Gentiles without rejecting the Jews, and bind them both up together in the bundle of Life? Why he ſhould acquaint ſome people with it, a little after the publiſhing it in Jeruſalem, by the deſcent of the Spirit, and others not a long time after? Some in the firſt ages of Chriſtianity enjoyed it, others have it not, as thoſe in America, till the laſt age of the World; can be referred to nothing but his Soveraign pleaſure.

What merit can be diſcovered in the Gentiles? There is ſomething of Juſtice in the caſe of the Jews rejection, nothing but Soveraignty in the Gentiles reception into the Church. If the Jews were bad, the Gentiles were in ſome ſort worſe: The Jews own'd the One true God without mixture of Idols, though they own'd not the Meſſiah in his appearance, which they did in a promiſe; but the Gentiles own'd neither the one, nor the other. Some tell us, it was for the merit of ſome of their Anceſtors. How comes the means of Grace then to be taken from the Jew, who had (if any people ever had) meritorious Anceſtors for a plea? If the merit of ſome of their former progenitors were the Cauſe, what was the reaſon the debt due to their merit, was not paid to their immediate progeny, or to themſelves, but to a poſterity ſo diſtant from them; and ſo abominably depraved as the Gentile World was, at the day of the Goſpel-Sun ſtriking into their Horizon? What merit might be in their Anceſtors (if any could be ſuppoſed in the moſt refined rubbiſh,) 'twas ſo little for themſelves, that no Oyl could be ſpared out of their Lamps for others. What merit their Anceſtors might have, might be forfeited by the ſucceeding Generations. 'Tis ordinarily ſeen, that what honour a Father deſerves in a State for publick Service, may be loſt by the Son, forfeited by Treaſon, and himſelf attainted.

Or was it out of a foreſight that the Gentiles would embrace it, and the Jews reject it, that the Gentiles would embrace it in one place and not in another? How did God foreſee it but in his own Grace, which he was reſolved to diſplay in one, not in another? It muſt be then ſtill reſolved into his Soveraign pleaſure. Or did he foreſee it in their wills and nature? What, were they not all one common droſs? Was any part of Adam by nature better than another? How did God forſee that which was not, nor could be, without his pleaſure to give ability and Grace to receive?

Well then, what reaſon but the Soveraign pleaſure of God can be alledged, why Chriſt forbad the Apostles at their firſt Commiſſion to Preach to the Gentiles? Matth. 10.15. But at the ſecond and ſtanding Commiſſion orders them to Preach to every Creature. Why did he put a demurr to the reſolutions of Paul and Timothy, to impart light to Bithynia, or Order them to go into Macedonia? Was that Country more worthy upon whom lay a great part of the bloud of the world ſhed in Alexanders time? Acts 16.6, 7, 9, 10. Why ſhould Corazin and Bethſaida enjoy thoſe means, that were not granted to the Tyrians and Sidonians, who might probably have ſooner reached out their Arms to welcome it? Matth. 11.21. Why ſhould God ſend the Goſpel into our Iſland, and cauſe it to flouriſh ſo long here, and not ſend it, or continue it in the furtheſt Eaſtern parts of the World? Why ſhould the very profeſſion of Chriſtianity poſſeſs ſo ſmall a compaſs of ground in the world, but five parts in Thirty, the Mahometans holding ſix parts, and the other nineteen overgrown with Paganiſm, where either the Goſpel was never planted, or elſe ſince rooted up? To whom will you refer this, but to the p. 737ſame cauſe our Saviour doth the Revelation of the Goſpel to Babes, and not to the wiſe, even to his Father? For ſo it ſeemed good in thy ſight. Matth. 11.25, 26. For ſo was thy good pleaſure before thee (as in the original.) 'Tis at his pleaſure whither he will give any a clear Revelation of his Goſpel, or leave them only to the light of Nature. He could have kept up the firſt beam of the Goſpel in the promiſe in all Nations among the Apoſtaſies of Adam's poſterity, or renewed it in all Nations, when it began to be darkned, as well as he firſt publiſht it to Adam after his fall. But it was his Soveraign pleaſure, to permit it to be obſcur'd in one place, and to keep it lighted in another.

4. His Soveraignty is manifeſt in the various influences of the means of Grace. He ſaith to theſe waters of the Sanctuary, as to the Floods of the Sea, Hitherto you ſhall go and no further. Sometimes they waſh away the filth of the fleſh, and outward man, but … th… of the Spirit. The Goſpel Spiritualizeth ſome, and only moralizeth others; ſome are by the power of it ſtruck down to Conviction, but not rais'd up to Converſion. Some have only the gleams of it in their Conſciences, and others more powerful flaſhes; ſome remain in their thick darkneſs under the beaming of the Goſpel every day in their face, and after a long inſenſibleneſs are rouz'd by its light and w…rmth. Sometimes there is ſuch a powerful breath in it, that it levels the haughty imaginations of men, and lays them at its feet, that before ſtrutted againſt it in the pride of their Heart. The foundation of this is not in the Goſpel it ſelf, which is always the ſame, nor in the Ordinances which are Channels as ſound at one time as at another, but divine Soveraignty that Spirits them as he pleaſeth, and blows when and where it liſts. It has ſometimes conquered its thouſands, Acts 2.41. At another time ſcarce its tens; ſometimes the Harveſt hath been great, when the Labourers have been but few; at another time, it hath been ſmall, when the Labourers have been many. Sometimes whole ſheaves, at another time ſcarce gleanings. The Evangelical Net hath been ſometimes full at a caſt, and at every caſt; at another time many have laboured all night and day too, and catched nothing. Acts 2.47. The Lord added to the Church daily. The Goſpel Chariot doth not alwayes return with Captives chain'd to the ſides of it, but ſometimes blur'd and reproached, wearing the marks of Hells ſpite, inſtead of imprinting the marks of its own beauty. In Corinth it triumph'd over many people; Acts 18.10. In Athens 'tis mockt, and gathers but a few cluſters. Acts 17.32.34. God keeps the Key of the heart as well as of the Womb. The Apoſtles had a power of publiſhing the Goſpel, and working miracles, but under the Divine conduct. It was an inſtrumentality durante bene placito, and as God ſaw it convenient. Miracles were not upon every occaſion allow'd to them to be wrought, nor ſucceſs upon every Adminiſtration granted to them. God ſometimes lent them the Key, but to take out no more Treaſure, than was alloted to them.

There is a variety in the time of Goſpel operation; ſome riſe out of their Graves of Sin, and Beds of ſluggiſhneſs at the firſt appearance of this Sun, others lie ſnorting longer. Why doth not God Spirit it at one ſeaſon as well as at another, but ſet his diſtinct periods of time; but becauſe he will ſhow his abſolute freedom?

And do we not ſometimes experiment that after the moſt ſolemn preparations of the Heart, we are fruſtrated of thoſe incomes we expected: Perhaps it was becauſe we thought Divine returns were due to our preparations and God ſtops up the Channel, and we return dryer than we came, that God may confute our falſe opinion, and preſerve the honour of his own Soveraignty. Sometimes we leap with John Baptiſt in the Womb at the appearance of Chriſt; ſometimes we lie upon a lazy bed when he knocks from Heaven. Sometimes the Fleece is dry and ſometimes wet, and God withholds to drop down his dew of the morning upon it. The dews of his word, as well as the droppings of the Clouds belong to his Royalty. Light will not ſhine into the Heart, though it ſhine round about us, without the Soveraign order of that God, who commanded Light to ſhine out of the Darkneſs of the Chaos. 2 Cor. 4.6. And is it not ſeen alſo in regard of the p. 738refreſhing influences of the word? ſometimes the ſtrongeſt arguments, and cleareſt promiſes prevail nothing towards the quelling black and deſpairing imaginations, when afterwards we have found them frighted away by an unexpected word, that ſeem'd to have leſs vertue in it ſelf, than any that paſſed in vain before it. The reaſonings of Wiſdom have dropt down like arrows againſt a braz…n wall, when the ſpeech of a weaker perſon hath found an efficacy. 'Tis God, by his Soveraignty ſpirits one word and not another. Sometim…s a ſ…cret word comes in, which was not thought of before, as dropt from Heaven, and gives a refreſhing, when emptineſs was found in all the reſt. One word from the lips of a Soveraign Prince is a greater Cordial than all the Harang … of ſubj… without it. What is the reaſon of this variety, but that God wo…l… encreaſe … proof of his own Soveraignty? That as it was a part of his Dominion to Create the be…uty of a World, ſo it is no leſs, to Create the peace as well as the Gra…e of …he heart. Iſaiah 57.19. I create the fruit of the lips peace.

Let us learn from hence to have adoring thoughts of, not murmuring fanci…s againſt the Soveraignty of God. To acknowledge it with thankfulneſs in what we have, to implore it with a holy ſubmiſſion, in what w… w…nt. To o…n G… as a Soveraign in a way of dependance, is the way to be own'd by him as Subjects in a way of favour.

5. His Soveraignty is manifeſted in giving a great meaſure of knowledge to ſome, than to others. What Parts, Gifts, excellency of Nature any have above others, are Gods donative. He gives Wiſdom to the wiſe, and knowledge to them that know underſtanding. Dan. 2.21. Wiſdom the habit, and Knowledge the right uſe of it in diſcerning the right nature of objects, and the fitneſs of means conducing to the end; all is but a beam of Divine Light; and the different degrees of Knowledge in one man above another, are the effects of his Soveraign pleaſure. He enlightens not the minds of all men, to know every part of his will; one eats with a doubtful Conſcience, another in Faith without any ſtaggering. Romans 14.2. Peter had a deſire to keep up Circumciſion, not fully underſtanding the mind of God in the abolition of the Jewiſh Ceremonies. While Paul was clear in the Truth of that Doctrine. A thought comes into our mind, that like a Sun-beam makes a Scripture Truth viſible in a moment, which before we were poring upon without any ſucceſs; this is from his pleaſure. One in the primitive times had the gift of Knowledge, another of Wiſdom, one the gift of Propheſie, another of Tongues, one the gift of Healing, another that of diſcerning Spirits; why this gift to one man, and not to another? Why ſuch a diſtribution in ſeveral Subjects? Becauſe it is his Soveraign pleaſure. The Spirit divides to every man ſeverally as he will, 1 Cor. 12.11. Why doth he give Bezaleel and Aholiah the gift of Engraving, and making curious works for the Tabernacle, Exod. 31.3. and not others? Why doth he beſtow the Treaſures of Evangelical Knowledge upon the meaneſt of Earthen Veſſels, the poor Galileans, and neglect the Phariſees ſtor'd with the Knowledge both of Naturals and Morals? Why did he give to ſome, and not to others, to know the Myſteries of the Kingdom of Heaven. Matth. 13.11. The reaſon is implyed in the words: Becauſe it was the myſtery of his Kingdom, and therefore was the act of his Soveraignty. How would it be a Kingdom and Monarchy, if the Governour of it were bound to do what he did? 'Tis to be reſolv'd only into the Soveraign right of propriety of his own goods, that he furniſheth Babes with a ſtock of knowledge, and leaves the Wiſe and Prudent empty of it. Matth. 11.26. Even ſo Father, for ſo it ſeem'd good in thy ſight. Why did he not reveal his mind to Eri a grown man, and in the higheſt office in the Jewiſh Church, but open it to Samuel a ſtripling? Why did the Lord go from the one to the other? Becauſe his motion depends upon his own will. Some are of ſo dull a conſtitution, that they are uncapable of any impreſſion, like Rocks too hard for a ſtamp; others like water, you may ſtamp what you pleaſe, but it vaniſheth as ſoon as the Seal is remov'd. 'Tis God forms men as he pleaſeth. Some have parts to govern a Kingdom, others ſcarce brains to conduct their own affairs. One is fit to rule men, and another ſcarce fit to keep Swine. Some p. 739have capacious Souls in crazy and deform'd Bodies, others contracted Spirits and heavier minds in a richer and more beautiful caſe. Why are not all ſtones alike? ſome have a more ſparkling light, as gems, more orient than pebbles. Some are Stars of firſt, and others of a leſs magnitude, others as mean as Glo-worms, a ſlimy luſtre: 'Tis becauſe he is the Soveraign diſpoſer, of what belongs to him; and gives here, as well as at the Reſurrection, to one a Glory of the Sun, to another that of the Moon, and to a third a leſs, reſembling that of a Star. 1 Cor. 15.40. And this God may do by the ſame right of Dominion, as he exerciſed, when he endow'd ſome kinds of Crea…es with a greater perfection than others in their Nature. Why may he not as well garniſh one man with a greater proportion of gifts, as make a man differ in excellency from the Nature of a Beaſt? Or frame Angels to a more purely ſpiritual Nature than a man? Or make one Angel a Cherubim, or Seraphim with a greater meaſure of light than another? Though the foundation of this is his Dominion, yet his wiſdom is not unintereſted in his Soveraign diſpoſal; he garniſheth thoſe with a greater ability, whom he intends for greater ſervice, than thoſe that he intends for leſs, or none at all: As an Artificer beſtows more labour, and carves a more excellent figure upon thoſe Stones, that he deſigns for a more honourable place in the building. But though the intending this or that man for ſervice, be the motive of laying in a greater proviſion in him than in others, yet ſtill it is to be referred to his Soveraignty, Since that firſt act of culling him out for ſuch an end, was the fruit ſolely of his Soveraign pleaſure. As when he reſolv'd to make a Creature, actively to glorifie him, in wiſdom he muſt give him reaſon; yet the making ſuch a Creature was an act of his abſolute Dominion.

6. His Soveraignty is manifeſt in the calling ſome to a more ſpecial ſervice in their Generation. God ſettles ſome in immediate Offices of his ſervice, and perpetuates them in thoſe Offices with a neglect of others, who ſeem to have a greater pretence to them. Moſes was a great ſufferer for Iſrael, the ſollicitor for them in Egypt, and the conductor of them from Egypt to Canaan; yet he was not choſen to the High Prieſthood, but that was an office ſetled upon Aaron, and his poſterity after him in a lineal deſcent; Moſes was only pitched upon for the preſent reſſcue of the Captiv'd Iſraelites, and to be the inſtrument of Divine Miracles; but notwithſtanding all the ſucceſs he had in his conduct, his faithfulneſs in his employment, and the tranſcendent familiarity he had with the great Ruler of the World, his posterity were left in the common level of the Tribe of Levi without any ſpecial mark of dignity upon them above the reſt for all the ſervices of that great man. Why Moſes for a Temporary Magiſtracy, Aaron for a perpetual Prieſthood above all the reſt of the Iſraelites, hath little reaſon but the abſolute pleaſure of God who diſtributes his employments, as he pleaſeth; and as a Maſter orders this Servant to do the nobleſt work, and another to labour in baſer offices according to his pleaſure? Why doth he call out David a Shepherd to ſway the Jewiſh Scepter above the reſt of the Brothers, that had a fairer appearance, and had been bred in arms, and enur'd to the Toyls and Watchings of a Camp? Why ſhould Mary be the Mother of Chriſt, and not ſome other of the ſame Family of David of a more ſplendid birth, and a nobler education? Though ſome other reaſons may be render'd, yet that which affords the greateſt acquieſcence, is the Soveraign will of God. Why did Chriſt chooſe out of the meaneſt of the people the Twelve Apoſtles, to be Heralds of his Grace in Judaea and other parts of the World? And aftewards ſelect Paul before Gamaliel his Inſtructor, and others of the Jews, as Learned as himſelf, and advance him to be the moſt eminent Apoſtle above the heads of thoſe who had miniſtred to Chriſt in the days of his fleſh? Why ſhould he preſerve Eleven of thoſe he firſt called, to propagate and enlarge his Kingdom, and leave the other to the employment of ſhedding his Blood? Why in the times of our reformation he ſhould chooſe a Luther out of a Monaſtery, and leave others in their ſuperſtitious naſtineſs, to periſh in the Traditions of their Fathers? Why ſet up Calvin as a Bulwark of the Goſpel, and let others as learned as himſelf, wallow in the ſink of Popery? 'Tis p. 740his pleaſure, to do ſo. The Potter hath power to ſeparate this part of the Clay to form a Veſſel for a more publick uſe, and another part of the Clay to form a Veſſel for a more private one. God takes the meaneſt Clay to form the moſt excellent and honourable Veſſels in his Houſe. As he form'd man, that was to govern the Creatures, of the ſame Clay and Earth, whereof the Beaſts were form'd, and not of that nobler Element of water, which gave birth to the Fiſh and Birds. So he forms ſome, that are to do him the greateſt ſervice, of the meaneſt materials, to manifeſt the abſolute right of his Dominion.

7. His Soveraignty is manifeſt in the beſtowing much Wealth and Honour upon ſome, and not vouchſafing it to the more induſtrious labours, and attempts of others. Some are abas'd and others are elevated, ſome are enricht, and others impoveriſht, ſome ſcarce feel any Croſs, and others ſcarce feel any comfort in their whole lives. Some ſweat and toyl, and what they labour for, runs out of their reach; others ſit ſtill, and what they wiſh for, falls into their lap. One of the ſame Clay hath a Diadem to beautifie his head, and another wants a covering to protect him from the weather. One hath a ſtately Palace to lodge in, and another is ſcarce Maſter of a Cottage where to lay his head. A Scepter is put into one mans hand, and a ſpade into anothers. A Rich Purple garniſheth one mans body, while another wraps himſelf in Dunghil rags. The Poverty of ſome and the Wealth of others is an effect of the divine Soveraignty, whence God is ſaid, to be the Maker of the Poor as well as the Ri … Prov. 22.2. Not only of their perſons but of their conditions. The Earth …d the fulneſs thereof is his propriety, and he hath as much a right, as Joſe… …, to beſtow changes of Rayment, upon what Benjamins he pleaſe. There … an Election to a greater degree of worldly felicity, as there is an Election of ſome to a greater degree of ſupernatural Grace and Glory. As he makes it rain upon one City, and not upon another, Amos 4.7. So he cauſeth proſperity to diſtil upon the head of one, and not upon another, Crowning ſome with earthly bleſſings, while he croſſeth others with continual afflictions: For he ſpeaks of himſelf as a great proprietor, of the Corn that nouriſheth us, and the VVine that cheers us, and the VVood that warms us, Hoſea 2.8, 9. I will take away, not your Corn and Wine, but my Corn, my Wine, my Wooll. His right, to diſpoſe of the Goods of every particular perſon, is unqueſtionable. He can take away from one, and paſſe over the propriety to another; thus he devolv'd the right of the Egyptian Jewels to the Iſraelites, and beſtow'd upon the Captives, what before he had vouchſafed to the oppreſſors. As every Soveraign ſtate demands the Goods of their Subjects for the publick advantage in a caſe of exigency, though none of that wealth was gain'd by any publick Office, but by their private induſtry, and gain'd in a Countrey, not ſubject to the Dominion of thoſe, that require a portion of them. By this right, he changes ſtrangely the ſcene of the world, ſometimes thoſe that are high, are reduc'd to a mean and ignominious condition, thoſe that are mean, are advanc'd to a ſtate of Plenty and Glory. The Counter which in accounting ſignifies now but a penny, is preſently rais'd up to ſignifie a pound. The proud Ladies of Iſrael inſtead of a Girdle of curious needle-work, are brought to make uſe of a Cord; as the vulgar Tranſlates Rent, a rag or liſt of Cloth. Iſaiah 3.24. And Sack-cloth for a ſtomacher inſtead of Silk. This is the Soveraign act of God, as he is Lord of the world. Pſal. 71.6, 7. Promotion comes neither from the East, nor from the Weſt, nor from the South, but God is Judge, he pulls down one, and ſets up another. He doth no wrong to any man, if he lets him languiſh out his days in poverty, and diſgrace. If he gives, or takes away, he meddles with nothing, but what is his own more than ours. If he did diſpenſe his benefits equally to all, men would ſoon think it their due. The inequality and changes preſerve the notion of Gods Soveraignty, and correct our natural unmindfulneſs of it; if there were no changes, God would not be fear'd as the King of all the Earth. Pſal. 55.19. To this might alſo be referred his inveſting ſome Countries with greater Riches in their Bowels and on the ſurface. The diſpoſing ſome in the fruitful and pleaſant Regions of Canaan or Italy, while he ſettles others in the Icy and barren parts of the Northern Climates.

p. 7418. His Soveraignty is manifeſt in the times and ſeaſons of diſpenſing his Goods. He is Lord of the times when, as well as of the Goods which he doth diſpoſe of to any perſon; theſe the Father hath put in his own power. Acts. 1.7. As it was his Soveraign pleaſure, to reſtore the Kingdom to Iſrael, ſo he would pitch upon the time, when to do it, and would not have his right invaded, ſo much as by a queſtion out of curioſity. This diſpoſing of opportunities, in many things come be referred to nothing elſe but his Soveraign pleaſure. Why ſhould Chriſt come at the twilight and evening of the World, at the fulneſs, and not at the beginning of time? Why he ſhould be from the infancy of the world, ſo long wrapt up in a promiſe, and not appear in the fleſh till the laſt times and gray hairs of the world, when ſo many perſons in all Nations had been hurryed out of the world without any notice of ſuch a Redeemer? What was this but his Soveraign will? Why the Gentiles ſhould be left ſo long in the Devils chains, wallowing in the ſink of their abominable ſuperſtitions, ſince God had declar'd his intention by the Prophets, to call multitudes of them, and reject the Jews? Why he ſhould deferre it ſo long, can be referred to nothing but the ſame cauſe? What is the reaſon the vail continues ſo long upon the heart of the Jews, that is promiſed, one time or other, to be taken off? Why doth God delay the accompliſhment of thoſe glorious predictions of the happineſs and intereſt of that people, is it becauſe of the ſin of their Anceſtors, a reaſon that cannot bear much weight. If we caſt it upon that account, their converſion can never be expected, can never be effected; if for the ſins of their Anceſtors, is it not alſo for their own ſins? Do their ſins grow leſs in number, or leſs venimous, or provoking in quality by this delay? Is not their Blaſphemy of Chriſt as malitious, their hatred of him as ſtrong, and rooted, as ever? Do they not as much approve of the bloody act of their Anceſtors, ſince ſo many ages are paſt, as their Anceſtors did applaud it at the time of the Execution? Have they not the ſame diſpoſition and will, diſcovered ſufficiently by the ſcorn of Chriſt, and of thoſe that profeſs his Name, to act the ſame thing over again, were Chriſt now in the ſame ſtate in the world, and they inveſted with the ſame power of Government? If their Converſion were deferr'd one age after the death of Chriſt for the ſins of their pr…ceding Anceſtors, is it to be expected now, ſince the preſent generation of the Jews in all Countries have the ſins of thoſe remote, the ſucceeding, and their more immediate Anceſtors lying upon them. This therefore cannot be the reaſon, but as it was the Soveraign pleaſure of God to foretell his intention, to overcome the ſtoutneſs of their hearts, ſo it is his Soveraign pleaſure, that it ſhall not be perform'd, till the fulneſs of the Gentiles be come in. Rom. 11.25. As he is Lord of his own Grace, ſo he is Lord of the Time, when to diſpenſe it. Why did God create the world in 6 days, which he could have erected, and beautified in a moment? Becauſe it was his pleaſure ſo to do. Why did he frame the World, when he did, and not many ages before? Becauſe he is Maſter of his own work. Why did he not reſolve to bring Iſrael to the fruition of Canaan till after four hundred years? Why did he draw out their deliverance to ſo long time after he began to attempt it? Why ſuch a multitude of Plagues upon Pharoah to work it, when he could have cut ſhort the work by one mortal blow upon the Tyrant and his accomplices? It was his Soveraign pleaſure to act ſo, though not without other reaſons intelligible enough by looking into the ſtory. Why doth he not bring man to a perfection of ſtature in a moment after his Birth, but let him continue in a tedious infancy in a ſemblance to beaſts for want of an exerciſe of reaſon? Why doth he not bring this or that man, whom he intends for ſervice to a fitneſs in an inſtant but by long tracts of Study, and through many Meanders and Labyrinths? VVhy doth he tranſplant a hopeful perſon in his youth to the pleaſures of another VVorld, and let another of an eminent Holineſs, continue in the miſery of this, and wade through many Floods of Afflictions? VVhat can we chiefly referre all theſe things to, but his Soveraign pleaſure. The times are determined by God. Acts 17.26.

3. The Dominion of God is manifeſted as a Governor, as well as a Law-giver and Proprietor.

p. 7421. In diſpoſing of States and Kingdomes. Pſa;l. 75.7. God is Judge, he puls down one, and ſets up another; Judge is to be taken not in the ſame ſence, that we commonly uſe the word for a judicial Miniſter in a way of tryal, but for a Governour; as you know the extraordinary Governours rais'd up among the Jews, were call'd Judges, whence one intire Book in the Old Teſtament is ſo denominated, the Book of Judges. God hath a Prerogative, to change times and ſeaſons. Dan. 2.21. i. e. The Revolutions of Government, whereby times are alter'd.**Mr. Mede in one of his Letters. How many Empires that have ſpread their wings over a great part of the world, have had their Carkaſſes torn in peices; and unheard off Nations pluckt of the wings of the Roman Eagle, after it had prey'd upon many Nations of the World? And the Macedonian Empire was as the dew, that is dried up a ſhort time after it falls. He erected the Chaldaean Monarchy, us'd Nebuchadnezzar to overthrow and puniſh the ungrateful Jews; and by a Soveraign act gave a great parcel of Land into his hands; and what he thought was his right by conqueſt, was Gods donative to him. You may read the Chart…r to Nebuchadnezzar, whom he terms his Servant. Jer. 27.6. And now I have given all thoſe Lands, the Lands are mentioned, verſe 3. Into the hands of Nebuchadnezzar the King of Babylon my Servant. Which Decree he pronounceth after his aſſerting his right of Soveraignty over the whole Earth. ver. 5. After that, he puts a period to the Chaldaean Empire, and by the ſame Soveraign Authority decrees Babylon to be a ſpoil to the Nations of the North Countrey, and delivers her up as a ſpoil to the Perſian. Jer. 50.9, 10. And this for the manifeſtation of his Soveraign Dominion, that he was the Lord, that made peace, and created evil. Iſaiah 45.6, 7. God afterwards overthrows that by the Grecian Alexander, propheſied of under the figure of a Goat, with one horn between his Eyes. Dan. 8. The ſwift current of his Victories, as ſwift as his motion ſhew'd it to be from an extraordinary hand of Heaven, and not either from the policy or ſtrength of the Macedonian. His ſtrength in the Prophet is deſcribed to be leſs, being but one horn running againſt the Perſian deſcrib'd under the figure of a Ramm with two horns **Joſephus.. And himſelf acknowledg'd a Divine motion exciting him to that great attempt, when he ſaw Joddus the High Prieſt, coming out in his Prieſtly Robes, to meet him at his approach to Jeruſalem; whom he was about to Worſhip, acknowledging that the Viſion, which put him upon the Perſian War, appear'd to him in ſuch a garb. What was the reaſon Iſrael was rent from Judah, and both ſplit into two diſtinct Kingdoms? Becauſe Rehoboam would not hearken to ſober and ſound Counſels, but follow the advice of upſtarts. What was the reaſon he did not harken to ſound advice, ſince he had ſo advantagious an Education under his Father Solomon the wiſeſt Prince of the World? The Cauſe was from the Lord. 1 Kings 12.15. That he might perform, what he had before ſpoke. In this he acted according to his Royal Word, but in the firſt reſolve he acted as a Soveraign Lord that had the diſpoſal of all Nations in the world. And though Ahab had a numerous poſterity, Seventy Sons to inherit the Throne after him, yet God by his Soveraign Authority gives them up into the hands of Jehu, who ſtrips them of their lives and hopes together; not a man of them ſucceeded in the Throne, but the Crown is transferr'd to Jehu by Gods diſpoſal.

In Warrs, whereby flouriſhing Kingdoms are overthrown, God hath the cheif hand; in reference to which it is obſerved, that in the two Prophets, Iſaiah and Jeremy, God is called the Lord of Hosts 130 times. 'Tis not the Sword of the Captain, but the Sword of the Lord, bears the firſt rank; The Sword of the Lord and of Gideon. Judg. 7.18. The Sword of a Conqueror is the Sword of the Lord, and receives its Charge and Commiſſion from the great Soveraign. Jerem. 47.6, 7. VVe are apt, to confine our thoughts to ſecond Cauſes, lay the fault upon the miſcarriages of perſons, the Ambition of the one, and the Covetouſneſs of another, and regard them not as the effects of Gods ſoveraign Authority, linking ſecond Cauſes together, to ſerve his own purpoſe. The skill of one man may lay open the folly of a Counſellour, an earthly force may break in peices the power of a mighty Prince. But Job in his conſideration of thoſe things, referrs the matter higher. Job 12.18. He looſeth the bond of Kings, and girdeth their p. 743Loyns with a girdle. He looſeth the Bonds of Kings, i. …, takes off the yokes, they lay upon their Subjects; and girds their Loyns with a girdle; A Cord as the Vulgar; he lays upon them thoſe fetters they fram'd for others, ſuch a girdle or band as is the mark of Captivity, as the words ver. 19. confirm it. He leads Princes away ſpoil'd, and overthrows the mighty. God lifts up ſome to a great height, and caſts down others to a diſgraceful ruine. All thoſe changes in the face of the World, the revolutions of Em…ires▪ the deſolating and ravaging wars which are often immediately the birth of the Vice, Ambition, and fury of Princes, are the Royal Acts of God as Governour of the World. All Government belongs to him, he is the Fountain of all the Great and the Petty Dominions in the World: And therefore may place in them what ſubſtitutes and Vicegerents he pleaſeth; As a Prince may remove his Officers at pleaſure, and take their Commiſſions from them. The higheſt are ſetled by God, durante bene placito, and not quamdiu bene ſe g…ſſ…rint. Thoſe Princes that have been the Glory of their Country, have ſway'd the Scepter but a ſhort time, when the more Wolviſh ones have remain'd long…r in Commiſſion, as God hath ſeen fit for the ends of his own Soveraign Government. Now by the revolutions in the World and Changes in Governours and Government, God keeps up the acknowledgment of his Soveraignty, when he doth arreſt grand and publick offenders, that wear a Crown by his Providence, and employ it by their pride againſt him, that plac'd it there. When he arraigns ſuch by a ſignal hand from Heaven, he makes them the publick examples of the rights of his Soveraignty, declaring thereby, that the Cedars of Lebanon are as much at his foot, as the Shrubs of the Valley; that he hath as Soveraign an Authority over the Throne in the Palace, as over the Stool in the Cottage.

2. The Dominion of God is manifeſted in raiſing up and ordering the Spirits of men according to his pleaſure. He doth, as the Father of Spirits, communicate an influence to the Spirits of men as well as an exiſtence; he puts what inclinations he pleaſeth into the will, ſtores it with what habits he pleaſe, whither natural or ſupernatural, whereby it may be render'd more ready to act according to the divine purpoſe. The will of man is a finite principle, and therefore ſubject to him who hath an infinite Soveraignty over all things; and God having a Soveraignty over the will in the manner of its acting, as cauſeth it to will, what he wills, as to the outward act, and the outward manner of performing it. There are many examples of this part of his Soveraignty. God by his Soveraign conduct, ordered Moſes a Protectoreſs as ſoon as his Parents had form'd an Ark of Bulruſhes, wherein to ſet him floting on the River. Exod. 2.3, 4.5.6. They expoſe him to the waves, and the waves expoſe him to the view of Pharoahs Daughter, whom God by his ſecret ordering her motion, had poſted in that place; and though ſhe was the Daughter of a Prince, that inveterately hated the whole Nation, and had by various Arts endeavour'd to extirpate them; yet God inſpires the Royal Lady with ſentiments of compaſſion to the forlorn Infant, though ſhe knew him to be one of the Hebrews Children, ver. 6. i. e. one of that race, whom her Father had devoted to the hands of an Executioner, yet God that doth by his Soveraignty rule over the Spirits of all men, moves her to take that Infant into her protection, and nouriſh him at her own charge, give him a liberal Education, Adopt him her Son, who in time was to be the ruin of her race, and the Saviour of his Nation. Thus he appointed Cyrus to be his Shepherd, and gave him a Paſtoral Spirit for the Reſtauration of the City, and Temple of Jeruſalem. Iſaiah 44.28. And Iſaiah 45.5. Tells them in the Propheſie, that he had girded him, though Cyrus had not known him, i. e. God had given him a military Spirit and ſtrength for ſo great an attempt, though he did not know, that he was acted by God for thoſe divine purpoſes. And when the time came, for the Houſe of the Lord to be re-built, the Spirits of the people were rais'd up not by themſelves, but by God. Ezra 1.5. Whoſe Spirit God had rais'd to go up. And not only the Spirit of Zerubbabel the Magiſtrate, and of Joſhua the Prieſt, but the Spirit of all the people, from the higheſt to the meaneſt that attended him, were acted by God▪ to ſtrengthen their hands, and promote p. 744the work. Hag. 1.14. The Spirits of men, even in thoſe works which are naturally deſirable to them, as the Reſtauration of the City, and rebuilding of the Temple was to thoſe Jews, are acted by God, as the ſoveraign over them, much more when the wheels of mens ſpirits are lifted up above their ordinary temper and motion. It was this Empire of God, good Nehemiah regarded, as that whence he was to hope for ſucceſs; he did not aſſure himſelf ſo much of it, from the favour he had with the King, nor the reaſonableneſs of his intended Petition, but the abſolute power God had over the heart of that great Monarch: And therefore he ſupplicates the heavenly, before he petitioned the earthly Throne. Nehem. 2.4. So I pray'd to the God of Heaven. The Heathens had ſome glance of this; 'tis an expreſſion that Cicero hath ſome where, That the Roman Commonwealth was rather Govern'd by the Aſſistance of the ſupream Divinity over the Hearts of Men, than by their own Counſels and Management. How often hath the feeble courage of men been heightned to ſuch a pitch, as to ſtare death in the face, which before were dampt with the leaſt thought or glance of it? This is a fruit of Gods ſoveraign Dominion.

3. The Dominion of God is manifeſt in restraining the furious paſſions of men, and putting a block in their way. Sometimes God doth it by a remarkable hand, as the Babel builders were diverted from their proud deſign by a ſudden confuſion of their Language, and rendring it unintelligible to one another; ſometimes by ordinary, though unexpected, means; as when Saul like a Hawk was ready to prey upon David, whom he had hunted as a Patridge upon the Mountains, he had another object preſented for his arms and fury by the Philistines ſuddain invaſion of a part of his Territory, 1 Sam. 23.26, 27, 28. But it is chiefly ſeen by an inward curbing mutinous affections, when there is no viſible Cauſe. What reaſon but this can be render'd, why the Nations bordering on Canaan, who bore no good will to the Jews, but rather wiſhed the whole race of them rooted out from the face of the Earth, ſhould not invade their Countrey, pillage their Houſes, and plunder their Cattle, while they were left naked of any humane defence, the Males being annually employ'd at one time at Jeruſalem in Worſhip; what reaſon can be render'd, but an inviſible curb God put into their Spirits? What was the reaſon not a man of all the Buyers and Sellers in the Temple ſhould riſe againſt our Saviour, when with a high hand he began to whip them out; but a Divine bridle upon them? though it appears by the queſtioning his Authority, that there were Jews enough to have chas'd out him, and his Company. John 2 15.18. What was the reaſon that at the publiſhing the Goſpel by the Apoſtles at the firſt deſcent of the ſpirit, thoſe that had us'd the Maſter ſo barbarouſly a few days before, were not all in a foam againſt the Servants, that by preaching that Doctrine upbraided them with the late Murder? Had they better ſentiments of the Lord, whom they had put to death? Were their natures grown tamer, and their malignity expell'd? No, but that ſoveraign who had loos'd the Reins of their malicious corruption, to execute the Maſter for the purchaſe of Redemption, curb'd it from breaking out againſt the ſervants, to further the propagation of the Doctrine of Redemption. He that reſtrains the roaring Lyon of Hell, reſtrains alſo his Whelps on Earth; he, and they muſt have a Commiſſion, before they can put forth a finger, to hurt, how malicious ſoever their nature and Will be. His Empire reaches over the Malignity of Devils, as well as the nature of Beaſts. The Lions out of the Den, as well as thoſe in the Den, are bridled by him in favour of his Daniel's. His Dominion is above that of Principalities and Powers, their Decrees are at his Mercy, whither they ſhall ſtand or fall; he hath a vote above their ſtiffeſt reſolves. His ſingle word I will, or I forbid outweighs the moſt reſolute purpoſes of all the Mighty Nimrods of the Earth in their rendezvouses, and Cabals, in their Aſſociations and Counſels. Iſaiah 8.9, 10. Aſſociate your ſelves, O ye people, and ye ſhall be broken in peices, take Counſel together, and it ſhall come to nought. When the Enemy ſhall come in like a floud, with a violent and irreſiſtable force, intending nothing but ravage and deſolation, the Spirit of the Lord ſhall lift up a ſtandard againſt them, Iſaiah 59.19. ſhall give a ſudden p. 745check and damp their Spirits, and put them to a ſtand. When Laban furiouſly purſued Jacob with an intent to do him an ill turn, God gave him a Command to do otherwiſe, Gen. 31.24. Would Laban have reſpected that command any more, than he did the light of Nature, when he Worſhipped Idols, had not God exerciſed his Authority, in inclining his will to obſerve it, or laying reſtraints upon his natural inclinations, or denying his concourſe to the acting thoſe ill intentions, he had entertain'd? The ſtilling the principles of commotion in men, and the noiſe of the Sea, are arguments of the Divine Dominion, neither the one, nor the other, is in the power of the moſt ſoveraign Prince without Divine aſſiſtance. As no Prince can command a calm to a raging Sea, ſo no Prince can order ſtillneſs to a tumultuous people; they are both put together as equally parts of the Divine prerogative, Pſal. 65.7. Which ſtills the noiſe of the Sea, and tumult of the People. And David owns Gods ſoveraignty more than his own, in ſubduing the people under him, Pſal. 18.47. In this his Empire is illuſtrious, Pſal. 29.10. The Lord ſitteth upon the flouds, yea, the Lord ſitteth King for ever; a King impoſſible to be depos'd; not only on the natural floods of the Sea, that would naturally overflow the World; but the metaphorical flouds or tumults of the people, the Sea in every wicked man's Heart, more apt to rage morally, than the Sea to foam naturally; if you will take the interpretation of an Angel, Waters and Flouds in the Prophetick ſtile ſignifie the inconſtant and mutable people. Revel. 17.1.5. The Waters where the whore ſits, are people, and multitudes, and nations, and tongues. So the Angel expounds to John the Viſion, which he ſaw ver. 1. The Heathens acknowledg'd this part of Gods ſoveraignty in the inward reſtraints of Men. Thoſe Apparitions of the Gods, and Goddeſſes in Homer to ſeveral of the great men, when they were in a Fury, were nothing elſe in the Judgment of the wiſeſt Philoſophers, than an exerciſe of Gods ſoveraignty in quelling their paſſions, checking their uncomely intentions, and controuling them in that which their rage prompted them to. And indeed did not God ſet bounds to the ſtorms in mens hearts, we ſhould ſoon ſee the Funeral not only of Religion, but Civility; the one would be blown out, and the other torn up by the Roots.

4. The Dominion of God is manifeſt in defeating the purpoſes and devices of men. God often makes a mock of humane projects, and doth as well accompliſh that which they never dreamt of, as diſappoint that which they confidently deſign'd. He is preſent at all Cabals, laughs at mens formal and ſtudied Counſels, bears a hand over every Egg they hatch, thwarts their beſt compacted deſigns, ſupplants their contrivances, breaks the Engines they have been many years rearing, diverts the intentions of men, as a mighty Wind blows an arrow from the mark, which the Archer intended. Job 5.12. He diſappointeth the devices of the crafty, ſo that their hands cannot perform their enterprize. He taketh the wiſe in their own craftineſs, and the Council of the froward is carried headlong. Enemies often draw an exact ſcheme of their intended proceedings, Marſhal their Companies, appoint their Rendezvous, think to make but one morſel of thoſe they hate; God by his ſoveraign Dominion turns the ſcale, changeth the gloomineſs of the oppreſſed into a Sun-ſhine, and the Enemies Sun-ſhine into darkneſs. When the Nations were gathered together againſt Sion, and ſaid, Let her be defiled, and let our Eye look upon Sion. Micah 4.11. What doth God do in this caſe? Ver. 12. He ſhall gather them. i. e. Thoſe conſpiring Nations, as ſheaves into the floor; then he ſounds a Trumpet to Sion, Ariſe and threſh O Daughter of Sion, for I will make thy Horn Iron, and thy Hoofs Braſs, and thou ſhalt beat in pieces many people: And I will conſecrate their gain unto the Lord, and their ſubstance unto the Lord of the whole Earth. I will make them, and their Councels, them, and their ſtrength, the monuments and ſignal marks of my Empire over the whole Earth.

When you ſee the cunningeſt deſigns baffled by ſome ſmall thing intervening, when you ſee men of profound Wiſdom infatuated, miſtake their way, and grope in the noon day as in the night. Job 5.14. bewildred in a plain way. When you ſee the hopes of mighty attempters daſht into deſpair, their triumphs turn'd into funerals, and their joyful expectations into ſorrowful diſappointments; when you ſee the weak devoted to deſtruction, victorious, and the moſt preſumptuous p. 746defeated in their purpoſes, then read the divine Dominion in the deſolation of ſuch devices. How often doth God take away the Heart and Spirit of grand deſigns, and burſt a mighty wheel, by ſnatching but one man out of the World? How often doth he cut off the ſpirits of Princes, Pſal. 76.12. either from the World by death, or from the execution of their projects by ſome unforeſeen interruption, or from favouring thoſe contrivances, which before they cheriſh'd, by a change of their minds? How often hath confidence in God, and religious Prayer, edg'd the weakeſt and ſmalleſt number of weapons, to make a carnage of the carnally confident? How often hath preſumption been diſappointed, and the contemn'd Enemy rejoyc'd in the ſpoils of the proud expectant of victory.**Cauſin, ſymb. lib. 2. cap. 65. Phydias made the Image of Nemeſis or revenge at Marathon, of that Marble, which the haughty Perſians deſpiſing the weakneſs of the Athenian forces, brought with them, to erect a Trophy for an expected, but an ungain'd victory. Hamans neck by a ſudden turn was in the Halter, when the Jews necks were deſign'd to the block. Julian deſign'd the overthrow of all the Chriſtians, juſt before his breaſt was peirced by an unexpected Arrow. The Powder-Traytors were all ready to give fire to the Mine, when the Soveraign hand of Heaven ſnatch'd away the match. Thus the great Lord of the World cuts off men on the pinacle of their deſigns, when they ſeem to threaten Heaven and Earth. Puts out the Candle of the wicked, which they thought to uſe to light them to the execution of their purpoſes; turns their own Counſels into a curſe to themſelves, and a bleſſing to their Adverſaries, and makes his greateſt Enemies contribute to the effecting his purpoſes. How may we take notice of Gods abſolute diſpoſal of things in private affairs, when we ſee one man with a ſmall meaſure of Prudence, and little Induſtry have great ſucceſs, and others with a greater meaſure of Wiſdom, and greater toil and labour, find their enterprizes melt between their fingers? It was Solomons obſervation, That the race was not to the ſwift, nor the battle to the strong, neither bread to the wiſe, nor riches to men of underſtanding, nor yet favour to men of skill. Eccleſ. 9.11.

Many things might interpoſe to ſtop the ſwift in his race, and damp the courage of the moſt valiant. Things do not happen according to mens ability, but according to the over-ruling Authority of God. God never yet granted man the dominion of his own way, no more than to be Lord of his own time; the way of man is not in himſelf, it is not in him that walketh to direct his ſteps. Jerem. 10.23. He hath given man a power of acting, but not the ſoveraignty to command ſucceſs. He makes even thoſe things, which men intended for their ſecurity, to turn to their ruine. Pilate delivered up Chriſt, to be accounted a friend to Caeſar, and Caeſar ſoon after proves an Enemy to him, removes him from his Government, and ſends him into baniſhment. The Jews imagined by the crucifying Chriſt to keep the Roman Enſigns at a diſtance from them, and this haſted their march by Gods ſoveraign diſpoſal, which ended in a total deſolation. He makes the Judges fools. Job 12.17. by taking away his light from their underſtanding, and ſuffering them to go on in the vanity of their own Spirits; that his ſoveraignty in the management of things may be more apparent: For then he is known to be Lord, when he ſnares the wicked in the work of his own hands. Pſal. 9.16. You have ſeen much of this doctrine in your experience; and if my judgment fail me not, you will yet ſee much more.

5. The Dominion of God is manifeſt in ſending his Judgments upon whom he pleaſe. He kills, and makes alive, he wounds, and heals whom he pleaſeth. His thunders are his own, and he may caſt them upon what ſubjects he thinks good. He hath a right in a way of Juſtice to puniſh all men, he hath his choice in a way of Soveraignty, to pick out whom he pleaſe, to make the examples of it. Might not ſome Nations be as wicked as thoſe of Sodom and Gomorrah, yet have not been ſcorcht with the like dreadful flames? Zoar was untoucht, while the other Cities her Neighbours were burnt to aſhes. Were there never any places and perſons ſucceſſors in Sodoms guilt? Yet thoſe only by his Soveraign Authority are ſeparated by him, to be the examples of his Eternal vengeance. Jude 7. Why p. 747are not ſinners as Sodom, like as thoſe ancient ones, ſcalded to death by the like fiery drops: 'tis becauſe it is his pleaſure; and the ſame reaſon is to be rendered, why he would in a way of Juſtice cut off the Jews for their ſins, and leave the Gentiles untoucht in the midſt of their Idolatries. When the Church was conſumed becauſe of her iniquities, they acknowledg'd Gods Soveraignty in this. Iſaiah 64.7, 8. We are the Clay, and thou art our Potter, and we all the work of thy hands; thou haſt a liberty either to break, or preſerve us. Judgments move according to Gods order. When the Sword hath a charge againſt Askelon and the Sea ſhoar, thither it muſt march, and touch not any other place or perſon, as it goes, though there may be demerit enough for it to puniſh. Jer. 47.6, 7. When the Prophet had ſpake to the Sword, Oh thou Sword of the Lord, how long will it be, …re thou be quiet? Put up thy ſelf into thy ſcabbard, reſt and be ſtill. The Prophet anſwers for the Sword, how can it be quiet, ſeeing the Lord hath given it a charge against Askelon, there hath he appointed it? If he hath appointed a judgment againſt London, or Westminſter, or any other place, there it ſhall drop, there it ſhall peirce, and in no other place without a like charge. God as a Soveraign, gives inſtructions to every Judgment, when, and againſt whom it ſhall march, and what Cities, what Perſons, it ſhall arreſt; and he is punctually obeyed by them as a Soveraign Lord. All Creatures ſtand ready for his call, and are prepared to be Executioners of his vengeance, when he ſpeaks the word; they are his Hoſts by Creation, and in array for his ſervice; at the ſound of his Trumpet, or beat of his Drum, they troop together with their Arms in their hands, to put his Orders exactly in execution.

6. The Dominion of God is manifeſt, in appointing to every man his calling and ſtation in the World. If the hairs of every mans head fall under his Soveraign care, the Calling of every man, wherein he is to glorifie God, and ſerve his Generation, which is of a greater concern than the hairs of the head, falls under his Dominion. He is the Maſter of the great Family; and divides to every one his work as he pleaſeth. The whole work of the Meſſiah, the time of every action, as well as the hour of his Paſſion was ordered, and appointed by God. The ſeparation of Paul to the Preaching of the Goſpel, was by the Soveraign diſpoſal of God, Rom. 1.1. By the ſame exerciſe of his Authority, that he ſets every man the bounds of his habitation, Acts 17.26. he preſcribes alſo to him the nature of his work. He that ordered Adam, the Father of mankind his work, and the place of it, the dreſſing the Garden. Gen. 2.15. doth not let any of his poſterity be their own chooſers, without an influence of his Soveraign direction on them. Though our Callings are our work, yet they are by Gods order, wherein we are to be faithful to our great Maſter and Ruler.

7. The Dominion of God is manifeſt in the means and occaſions of mens Converſion. Sometimes one occaſion, ſometimes another, one word lets a man go, another arreſts him, and brings him before God, and his own Conſcience; 'tis as God gives out the order. He lets Paul be a Priſoner at Jeruſalem, that his cauſe ſhould not be determined there, moves him to appeal to Caeſar, not only to make him a Priſoner but a Preacher in Caeſars Court, and render his chains an occaſion to bring in a Harveſt of Converts in Nero's Palace. 1 Phil. 12.13. His bonds in or for Chriſt are manifeſt in all the Palace, not the bare knowledge of his bonds, but the ſoveraign deſign of God in thoſe Bonds, and the ſucceſs of them; the bare knowledge of them would not make others more confident for the Goſpel, as it follows v. 14. without a providential deſign of them. Oneſimus running from his Maſter, is guided by Gods ſoveraign order into Pauls Company, and thereby into Chriſt's arms, and he who came a fugitive, returns a Christian. Phil. 10.15. Some by a ſtrong affliction, have had by the Divine ſoveraignty their underſtandings awakened to conſider, and their wills ſpirited to converſion. Monica being call'd Meribibula or toſs-pot, was brought to conſider her way, and reform her Life. A word hath done that at one time, which hath often before fallen without any fruit. Many have come to ſuck in the Eloquence of the Miniſter, and have found in the Hony for their Ears a ſting p. 748for their Conſciences. Auſtin had no other intent in going to hear Ambroſe, but to have a taſt of his famous Oratory; but while Ambroſe ſpake a Language to his Ear, God ſpake a heavenly Dialect to his heart. No reaſon can be render'd of the order and timing, and influence of thoſe things, but the ſoveraign pleaſure of God, who will attend one occaſion and ſeaſon with his bleſſing and not another.

8. The Dominion of God is manifeſt in diſpoſing of the Lives of men. He keeps the key of Death, as well as that of the Womb in his own hand; he hath given man a Life, but not power to diſpoſe of it, or lay it down at his pleaſure: And therefore he hath ordered man not to murder, not another, not himſelf, man muſt expect his call and grant, to diſpoſe of the Life of his Body. Why doth he cut the thred of this mans Life, and ſpin anothers out to a longer term? Why doth one die an inglorious death, and another more honourable? One ſilently drops away in the multitude, while another is made a Sacrifice for the Honour of God, or the ſafety of his Countrey. This is a mark of Honour he gives to one and not to another. Phil. 1.29. To you it is given. The manner of Peters death was appointed. John 21.19. Why doth a ſmall and ſlight Diſeaſe againſt the Rules of Phyſick, and the Judgment of the beſt Practitioners, diſlodge one mans Soul out of his Body, while a greater Diſeaſe is maſter'd in another, and diſcharges the Patient, to enjoy himſelf a longer time in the Land of the Living? Is it the effect of means ſo much, as of the ſoveraign diſpoſer of all things? If means only did it, the ſame means would alway work the ſame effect, and ſooner maſter a dwarfiſh than a Gyant-like Diſtemper. Our times are only in Gods hands, Pſal. 31.15. Either to cut ſhort, or continue long. As his ſoveraignty made the firſt Marriage knot, ſo he reſerves the ſole Authority to himſelf to make the Divorce.

4. The Dominion of God is manifeſt in his being a Redeemer, as well as Law-giver, Proprietor and Governour. His Soveraignty was manifeſt in the Creation in beſtowing upon this or that part of matter a form more excellent than upon another. He was a Law-giver to Men and Angels, and preſcribed them rules according to the Councel of his own Will. Theſe were his Creatures and perfectly at his diſpoſal; but in Redemption a ſoveraignty is exerciſed over the Son, the ſecond Perſon in the Trinity, one equal with the Father in eſſence and works, by whom the worlds were created, and by whom they do conſiſt. The whole Goſpel is nothing elſe but a declaration of his ſoveraign pleaſure concerning Chriſt and concerning us in him; 'tis therefore call'd the Myſtery of his Will, Eph. 1.9. The Will of God as diſtinct from the Will of Chriſt, a purpoſe in himſelf, not mov'd thereunto by any; the whole deſign was fram'd in the Deity, and as much the purpoſe of his ſoveraign Will, as the contrivance of his immenſe Wiſdom. He decreed in his own pleaſure, to have the ſecond perſon aſſume our Nature for to deliver mankind from that miſery, whereinto it was fallen: The whole of the Goſpel and the Priviledges of it are in that chapter reſolved into the will and pleaſure of God.

God is therefore called the head of Chriſt, 1 Cor. 11.3. As Chriſt is ſuperior to all men, and the man ſuperior to the woman, ſo is God ſuperior to Chriſt, and of a more eminent dignity; in regard of the conſtituting him mediator, Chriſt is Subject to God, as the Body to the Head. Head is a Title of Government and Soveraignty, and Magiſtrates were called the heads of the People. As Chriſt is the head of Man, ſo is God the head of Chriſt, and as man is ſubject to Chriſt, ſo is Chriſt ſubject to God; not in regard of the Divine Nature, wherein there is an equality, and conſequently no Dominion of juriſdiction; nor only in his humane nature, but in the Oeconomy of a Redeemer, conſidered as one deſign'd, and conſenting to be incarnate, and take our fleſh, ſo that after this agreement, God had a ſoveraign right to diſpoſe of him according to the Articles conſented to. In regard of his undertaking, and the advantage he was to bring to the Elect of God upon the Earth, he calls God by the ſolemn Title of his Lord, in that prophetick p. 749Pſalm of him. Pſal. 16.2. Oh my Soul, thou hast ſaid unto the Lord, thou art my Lord, my Goodneſs extends not unto thee, but unto the Saints that are in the Earth. It ſeems to be the ſpeech of Chriſt in Heaven, mentioning the Saints on Earth as at a diſtance from him. I can add nothing to the glory of thy Majeſty, but the whole fruit of my Mediation and Sufferings will redound to the Saints on Earth; and it may be obſerved, that God is call'd the Lord of Hoſts in the Evangelical Prophets Iſaiah, Haggai, Zachary, and Malachy, more in reference to this affair of Redemption, and the deliverance of the Church, than for any other works of his Providence in the World.

1. This Soveraignty of God appears, in requiring ſatisfaction for the ſin of man. Had he indulg'd man after his fall, and remitted his offence without a juſt compenſation for the injury he had received by his Rebellion, his Authority had been vilified, man would always have been attempting againſt his juriſdiction, there would have been a continual ſucceſſion of Rebellions on mans part, and if a continual ſucceſſion of indulgences on Gods part, he had quite diſown'd his Authority over man, and ſtript himſelf of the flower of his Crown; ſatisfaction muſt have been requir'd ſometime or other, from the perſon thus rebelling, or ſome other in his ſtead; and to require it after the firſt act of ſin, was more preſervative to the right of the Divine ſoveraignty, than to do it after a multitude of repeated revolts. God muſt have laid aſide his Authority, if he had laid aſide wholly the exacting puniſhment for the offence of man.

2. This Soveraignty of God appears, in appointing Chriſt to this work of Redemption. His ſoveraignty was before manifeſt over Angels and Men by the right of Creation, there was nothing wanting to declare the higheſt charge of it, but his ordering his own Son to become a mortal Creature; the Lord of all things to become lower than thoſe Angels, that had, as well as all other things, receiv'd their being and beauty from him, and to be reckon'd in his death among the duſt and refuſe of the World: He by whom God created all things, not only became a man, but a crucified man by the Will of his Father. Gal. 1.4. Who gave himſelf for our ſins according to the Will of God; to which may referre that expreſſion. Prov. 8.22. of his being poſſeſſed by God in the beginning of his way. Poſſeſſion is the Dominion of a thing inveſted in the poſſeſſor; he was poſſeſſed indeed as a Son by eternal Generation. He was poſſeſſed alſo in the beginning of his way or works of Creation as a Mediator by ſpecial conſtitution; to this the expreſſion, ſeems to referre, if you read on to the end of verſe 31. wherein Chriſt ſpeaks of his rejoycing in the habitable part of his Earth, the Earth of the great God, who had deſign'd him to this ſpecial work of Redemption. He was a Son by Nature, but a Mediator by Divine Will; in regard of which Chriſt is often call'd Gods ſervant, which is a relation to God as a Lord. God being the Lord of all things, the Dominion of all things inferior to him is inſeparable from him, and in this regard, the whole of what Chriſt was to do, and did actually do, was acted by him as the Will of God, and is expreſt ſo by himſelf in the Propheſie, Pſal. 40.7. Lo I come, verſe 8. I delight to do thy will, which are put together, Heb. 10.7. Lo I come to do thy Will O God. The deſigning Chriſt to this work was an act of mercy, but founded on his ſoveraignty. His compaſſionate bowels might have pitied us without his being ſoveraign, but without it could not have releived us. It was the Counſell of his own will, as well as of his Bowels. None was his Counſellor, or perſwader to that mercy he ſhew'd, Rom. 11.34. Who hath been his Counſellor, for it refers to that Mercy, in ſending the deliverer out of Sion, verſe 26. as well as to other things, the Apoſtle had been diſcourſing of. As God was at liberty to create, or not to create, ſo he was at liberty to Redeem or not to Redeem, and at his liberty whither to appoint Chriſt to this work, or not to call him out to it. In giving this order to his Son, his ſoveraignty was exerciſed in a higher manner, than in all the orders and inſtructions he hath given out to Men or Angels, and all the employments he ever ſent them upon. Chriſt hath names which ſignifie an Authority over him. He is called an Angel, and a p. 750Meſſenger, Mal. 3.1. An Apoſtle. Heb. 3.1. Declaring thereby, that God hath as much Authority over him, as over the Angels, ſent upon his Meſſages, or over the Apoſtles commiſſion'd by His Authority, as he was conſider'd in the quality of Mediator.

3. This Soveraignty of God appears in transferring our ſins upon Chriſt. The Supream Power in a Nation can only appoint or allow of a commutation of puniſhment; 'Tis a part of Soveraignty, to transferr the penalty due to the crime of one upon an other, and ſubſtitute a ſufferer with the ſufferers own conſent, in the place of a criminal, whom he had a mind to deliver from a deſerv'd puniſhment. God transferr'd the ſins of men upon Chriſt, and inflicted on him a puniſhment for them. He ſumm'd up the debts of man, charg'd them upon the ſcore of Chriſt, imputing to him the guilt, and inflicting upon him the penalty. Iſa. 53.6. The Lord hath laid upon him the iniquity of us all; He made them all to meet upon his back. He hath made him to be ſin for us. 2 Cor. 5.21. He was made ſo by the Soveraign pleaſure of God. A puniſhment for ſin, as moſt underſtand it, which could not be Righteouſly inflicted, had not ſin been firſt Righteouſly imputed by the conſent of Chriſt, and the order of the Judge of the World. This imputation could be the immediate act of none but God, becauſe he was the ſole Creditor. A Creditor is not bound to accept of another's ſuretiſhip, but it is at his liberty whither he will or no; and when he doth accept of him, he may challenge the Debt of him, as if he were the Principal Debtor himſelf. Chriſt made himſelf ſin for us, by a voluntary ſubmiſſion, and God made him ſin for us, by a full imputation, and treated him penally, as he would have done thoſe ſinners in whoſe ſtead he ſuffer'd. Without this Act of Soveraignty in God, we had for ever periſhed: For if we could ſuppoſe Chriſt laying down his life for us without the pleaſure and order of God, he could not have been ſaid to have born our puniſhment; What could he have undergone in his Humanity, but a temporal death, but more than this was due to us, even the wrath of God, which far exceeds the calamity of a meer bodily death? The Soul being principal in the crime, was to be principal in the puniſhment. The wrath of God could not have dropt upon his Soul, and render'd it ſo full of Agonies, without the hand of God. A creature is not capable to reach the Soul, neither as to comfort nor terror; and the Juſtice of God could not have made him a ſufferer, if it had not firſt conſider'd him a ſinner by imputation, or by inhaerency and actual commiſſion of a crime in his own perſon. The latter was far from Chriſt, who was holy, harmleſs and undefiled. He muſt be conſidered then in the other ſtate of imputation, which could not be without a Soveraign appointment, or at leaſt conceſſion of God: For without it, he could have had no more Authority to lay down his life for us, than Abraham could have had to have ſacrific'd his ſon, or any man to expoſe himſelf to death without a call; Nor could any Plea have been entred in the Court of Heaven, either by Chriſt for us, or by us for our ſelves. And though the death of ſo great a perſon had been meritorious in it ſelf, it had not been meritorious for us, or accepted for us; Chriſt is deliver'd up by him, Rom. 8.32. in every part of that condition wherein he was, and ſuffer'd, and to that end, that we might become the Righteouſneſs of God in him. 2 Cor. 5.21. That we might have the Righteouſneſs of him that was God, imputed to us, or that we might have a Righteouſneſs as great, and proportion'd to the Righteouſneſs of God, as God requir'd. It was an act of Divine Soveraignty, to account him, that was Righteous, a ſinner in our ſtead, and to account us, who were ſinners, Righteous upon the merit of his death.

4. This was done by the command of God, by God as a Law-giver, having the ſupream Legiſlative and Praeceptive Authority; In which reſpect, the whole work of Chriſt is ſaid to be an anſwer to a Law, not one given him, but put into his heart, as the Law of nature was in the heart of man at firſt. Pſal. 40.7, 8. Thy Law is within my heart. This Law was not the Law of Nature, or Moral Law, though that was alſo in the heart of Chriſt, but the command of doing thoſe p. 751things which were neceſſary for our Salvation, and not a command ſo much of doing, as of dying. The Moral Law in the heart of Chriſt would have done us no good without the Mediatory Law; We had been where we were by the ſole obſervance of the Precepts of the Moral Law, without his ſuffering the penalty of it. The Law in the heart of Chriſt was the Law of ſuffering, or dying, the doing that for us by his death, which the blood of Sacrifices was unable to effect. Legal Sacrifices thou would'st not, thy Law is within my heart. i. e. thy Law ordered me to be a Sacrifice; It was that Law, his obedience to which was principally accepted and eſteem'd, and that was principally his paſſive, his obedience to death. Phil. 2.8. This was the ſpecial command received from God, that he ſhould dye. John 10.18. 'Tis not ſo clearly manifeſted, when this command was given, whither after the incarnation of Chriſt, or at the point of his conſtitution as Mediator, upon the tranſaction between the father and the ſon concerning the affair of Redemption. The promiſe was given before the World began. Tit. 1.2. Might not the Precept be given, before the World began, to Chriſt, as conſider'd in the quality of Mediator and Redeemer? Precepts and Promiſes uſually attend one another; Every Covenant is made up of both. Chriſt conſider'd here as the Son of God in the Divine Nature, was not capable of a command or promiſe, but conſider'd in the relation of Mediator between God and Man, he was capable of both; Promiſes of Aſſiſtance were made before his actual incarnation, of which the Prophets are full: why not Precepts for his obedience, ſince long before his incarnation this was his ſpeech in the Prophet, thy Law is within my heart? However, a command, a law it was, which is a fruit of the Divine Soveraignty: That as the Soveraignty of God was impeached, and violated by the diſobedience of Adam, it might be own'd and vindicated by the obedience of Chriſt; That as we fell by diſloyalty to it, we might riſe by the higheſt ſubmiſſion to it in another head, infinitely ſuperior in his perſon to Adam, by whom we fell.

5. This Soveraignty of God appears, in exalting Chriſt to ſuch a Soveraign dignity as our Redeemer. **Leſſius de perfect. divin. lib. 10. p. 65.Some indeed ſay, that this Soveraignty of Chriſt's Humane Nature was natural, and the right of it reſulted from its Union with the Divine, as a Lady of mean condition, when Eſpouſ'd and Marryed to a Prince, hath by virtue of that a natural right to ſome kind of jurisdiction over the whole Kingdom: becauſe ſhe is one with the King. But to wave this, the Scripture placeth wholly the conferring ſuch an Authority upon the pleaſure and will of God. As Chriſt was a gift of God's Soveraign will to us, ſo this was a gift of God's Soveraign will to Chriſt. Matt. 28.28. All power is given me. And he gave him to be head over all things to the Church. Eph. 1.22. God gave him a name above every name. Phil. 2.9. And therefore his Throne he ſits upon, is call'd the Throne of his Father. Rev. 3.21. And he committed all Judgment to the Son; i. e. All Government and Dominion; An Empire in Heaven and Earth: Joh. 5.22. and that becauſe he is the ſon of Man. v. 27. which may be underſtood, that the Father hath given him Authority to exerciſe that Judgment and Government, as the ſon of man, which he Originally had as the ſon of God; or rather becauſe he became a ſervant, and humbled himſelf to death, he gives him this Authority as the reward of his Obedience and Humility, conformable to Phil. 2.9. This is an act of the high Soveraignty of God, to obſcure his own Authority in a ſence, and take into aſſociation with him, or vicarious ſubordination to him, the Humane Nature of Chriſt as united to the Divine; Not only lifting it above the heads of all the Angels, but giving that perſon in our nature an Empire over them, whoſe nature was more excellent than ours. Yea the Soveraignty of God appears in the whole management of this Kingly Office of Chriſt: for it is managed in every part of it, according to God's order. Ezek. 37.24, 25. David my ſervant ſhall be King over them, and my ſervant David ſhall be their Prince for ever. He ſhall be a Prince over them, but my ſervant in that principality, in the exerciſe and duration of it. The Soveraignty of God is paramount, in all that Chriſt hath done as a Prieſt, or ſhall do as a King.