Sermons on Psalm 119, Sermons · Sermon 96
SERMON XCVI.
PSAL. CXIX. VER. 91.
They continue this day according to thine ordinances: for all are thy servants.
THE Prophet is proving the Immutability of God's Promises, from the conservation and continuance of the whole course of Nature; he had spoken of it by parts, now conjunctly: apart, first of the Heavens, ver. 89. of the earth, v. 90. Now both together, They continue, &c.
In the words we have two things.
1. An observation concerning the continuances of the courses of Nature, [They] that is the Heaven and the Earth. Heaven doth continue in its motion, and Earth in its station, according to the Ordinance of God; that is, by vertue of that Order, wherein he placed things at first. Psal. 148. 6. He hath established them for ever and ever: he hath made a decree which shall not pass. As he ordained at first by his powerful decree, so Heaven and Earth is still continued. God's Laws are fixed for the government of all Creatures, and in the manner, and to the end for which God appointeth them, they stand and continue.
2. The Reason: For all are thy servants. The Reason saith more than the Assertion, and therefore doth over and above prove it; not only the Heavens and the Earth, but all things which are contained therein, from the Angel to the Worm, they all serve God, they attend upon him as their supreme Lord and Master every moment.
DOCT. That it is a great help to Faith, to consider God as the Omnipotent Creator, Preserver, and absolute Governor of the World, disposing of all things as he pleaseth.
This is the Meditation which the Psalmist produceth and exposeth to our view in this Verse.
His Creation, is implied in that, [Thine Ordinances] when God first setled the course of Nature by a wise and powerful Decree.
His preservation, in those words, [They continue this day.]
The course of Nature is so setled, that it doth not fail to go on according to God's Decree; every thing standeth or falleth according to God's command; and the Order first setled by God, still obtaineth; his Decree is not yet out of date.
His being the absolute Governor of the world, in these words. [For all are thy servants] which implieth his Sovereign Dominion and Empire over all the Creatures as his servants, who are at the beck of his will. To evidence this to you more fully, consider there are in God two things, Power and Authority, Might and Right.
First, By Power, we mean a liberty and sufficiency in God to do whatever he will. With God all things are possible, Mat. 19. 26. or take the Negative, which bindeth it the stronger, Luke 1. 37. With God nothing shall be impossible.
2dly, Authority or Dominion, or a Right over all things, to dispose of them at his own pleasure: In this Right there are three Branches.
1. A Right of making or framing any thing as he willeth, in any manner as it pleaseth him, as the Potter hath power over his own clay, to form what vessel he pleaseth of it; this Right God exercised in his Creation. Rev. 4. 11. Thou hast created all things, and for thy pleasure they are, and were created. This was his absolute freedom and sovereignty to create all things according to his own pleasure.
2. A Right of having or possessing all things so made and framed by him, for God is owner and possessor of whatever he made, since he made it out of nothing. Heaven …is his, Earth is his, so Angels, Man, Beasts, Gold, Silver, all things, he challengeth as his right. Psal. 115. 16. The heaven even the heavens are the Lords. 'Tis the Lord's to dispose of, not only the lower, but the highest Heavens, which he hath provided for his own Palace, and Court of residence. So the earth is the Lords, and the fulness thereof, Psal. 24. 1. This whole lower world is his by right of Creation, and providential preservation, and so are all the sorts of Creatures with which he hath replenished it; it was by him produced at first, and every moment continued and preserved. And so the Angels are his, they are called his Ministers or Servants. Psal. 104. 4. He maketh his angels spirits, his ministers a flame of fire. Though he is able to do all things by himself, or administer the whole world as he at first created by a word, by saying, and it was done; yet he pleaseth to make use of the ministry of Angels, who some of them in subtle bodies of air, others of fire, come down to execute his commands upon earth. Men are his creatures, and his possession; we are not Lords of any thing we have, neither life, or limb, nor any thing. Our bodies and our souls are his, 1 Cor. 6. 20. Christ had power to lay down his life and take it up again, but no meer man hath; he is accomptable to a higher Lord, who hath an absolute, uncontroulable Right to dispose of us according to his own pleasure. He killeth, and maketh alive: bringeth low, and lifteth up: for the pillars of the earth are the Lords, 1 Sam. 2. 6, 7, 8. Meaning that God is the Lord of the dwellers upon earth, from the one Pole to the other. Dan. 4. 35. None can stay his hand, and say unto him, What dost thou? None can call him to an account, for his will is absolute; so for the Beasts, Psal. 50. 10. Every beast of the forest is mine, and the cattle upon a thousand hills. He hath a plenary dominion over all the Cattle on earth, wild and tame, and the Fowls of the air, and a certain knowledge where every one of them resideth, that he can readily command any or all of them whensoever he pleaseth; all is the Lords by primitive right. So for Gold and Silver, and those precious things, which are most valued by men, Hagg. 2. 8. The silver is mine, and the gold is mine, saith the Lord of hosts. The absolute dominion of the riches, or the splendor of the world, belongeth to the Lord of Hosts, to dispose of them as he pleaseth; and therefore is to be owned, acknowledged, and submitted unto by every man in his lot and portion: All that we want, he hath at his command, and would not with-hold it, if it were not for our good.
3. He hath a right of using and disposing, and governing all things thus in his possession, according to his own pleasure. Certainly the use and benefit, and utility of any thing belongeth to him, whose it is; now God, who is the disposer of all things, made them for himself, he governeth them ultimately and terminatively for himself, immediately for man. Prov. 16. 4. God hath made all things for himself. But he considereth mans good subordinately, in all sublunary things; for the earth he hath given to the children of men, Ps. 115. 16. chiefly to his people, Rom. 8. 28. But for this Government of God 'tis twofold, either natural or moral.
1. I begin with the last, his Moral Government is by Laws, so he governeth Angels and men, who are rational and free Agents, but in the relation of Subjects to God, and therefore are under his command, which if they decline, they are Rebels; yet cease not to be under God, as the Devils, and wicked men, who have disturbed the order of the Creation, and withdrawn themselves from God's Government, yet they cease not to be under his power. Of the Devils we read, they sinned, 2 Pet. 2. 4. and therefore were thrown down into chains of darkness; meaning thereby, their unappeasable horrors, and the restraints of God's invisible Providence of men, that they withdrew their Allegiance, and would not be subject to his Laws. Psal. 12. 4. Our tongues are our own, Who is Lord over us? Rom. 8. 7. The carnal mind is not subject to the Law of God. But yet they are under the restraints of his Providence, and he governeth all their actions to his glory, (Ps. 76. 10. Surely the wrath of man shall praise thee.) and serveth himself and the designs of his Providence of their sins.
2. His natural Government, is that order into which by his positive decree, God hath necessitated and disposed all Creatures for the benefit of the world. Rational creatures he ruleth by moral means, as Subjects, requiring duty from them, under the Sanction of Penalties and Rewards, where the Law is the Rule of our Duty, the Sanction of his Process; but other creatures he ruleth by natural motions and inclinations, or tendency, according to the decree and order which he hath setled in their Creation.
Surely such a kind of Empire he hath over all his Creatures, for if he had made Creatures which he cannot rule, he could not carry on his Providence; for there would be something beneath him which might resist his Will, and that will not suit with the perfection of God. Now this natural Government is twofold, Ordinary, or Extraordinary.
First, Ordinary, is that which is according to the course of second causes, or that order of nature which God hath established in the world, which is nothing else but his preserving the creatures, and working by them according to their natural motions: so 'tis said in the Text, They continue this day according to thine Ordinance; and is confirmed by the Apostle, Heb. 1. 3. He upholdeth all things by the word of his power. That is, in that course wherein he hath set them: The being and motion of every creature, is ordered by the Will of God, they move as he hath set them, and can move no further nor longer than he supplieth them with power.
2dly, Extraordinary is, when God doth things above or besides Nature; as when he made the Sun stand still upon Gibeon, and the Moon in the Valley Ajalon, Joshua 10. 12, 13. or made the Sun to go back 10 degrees in Ahaz's Dial, Isa. 28. 10. his interdicting the Red Sea that it should not flow, Exod. 14. 22. causing Iron, which is an heavy body, that it should swim upon the top of the water, at the prayer of Elisha, 2 Kings 6. 5. the fiery Furnace not to burn, Dan. 3. 22. shutting the mouths of hungry Lyons, Dan. 6. 22. making Ravens, which are by nature Birds of Prey, to be Caterers for Elijah, 1 Kings 17. 6. the cleaving of the earth, and swallowing up Korah, Dathan and Abiram, Numb. 16. 32, 33. Often in the New Testament, we find the creatures acting contrary to their common nature, as the Star that directed the Wise men to Christ, Mat. 2. 2. the opening of the Heavens at Christ's Baptism, Mat. 3. 16. the Eclipse of the Sun at his death, Mat. 27. 45. the Fishes that came to Net, Luke 5. 5. and furnishing money, Mat. 17. 26. the Sea to be as firm ground to Peter, Mat. 14. 24. to 29. Christ, stilling the Tempest of a sudden, Mat. 8. 26. the Earthquake at Christ's death, Matth. 27. 51. the Tree suddenly withered, Matth. 21. 14. When the Will of God is so, that the creatures shall depart from their own private nature, for a common good, we see how readily they obey him.
Now I shall prove to you, that no Creature can decline or avoid this Dominion; the Text faith, They are all his servants; that is, all at the beck and will of God.
1. The Celestial Bodies are his servants. Isa. 48. 13. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. Where they are compared to servants that stand attending on great persons, ready prest at a word or beck, to obey their Lord and Master, and go instantly about whatever he doth enjoin them.
2. The Angels, the Inhabitants of Heaven, they are said to be his Ministers and Hosts, and therefore he is called the Lord of Hosts; and 'tis said, They fulfil his pleasure, hearkning to the voice of his word, Psal. 103. 21.
3. The Winds and Seas, and Storms. Psal. 135. 6. Whatsoever the Lord pleased that did he, in heaven, and in earth, and in the seas, and all deep places. Again, Psal. 148. 8. Fire and hail, snow and vapor, stormy wind fulfilling his word. So Iob 38. 12. The clouds are turned about by his counsels. The changes in the Air, by Storms and Tempests, are not by chance, but are all directed by God for some intent of his, and in what work he doth employ them, they fail not to execute his Will, and by these things many times God hath executed great matters in the world. Iudges 5. 20. The Stars in their course fought against Sisera. By their influence, Iosephus saith, caused a great Storm of Hail and Rain, that they could not hold up their Targets.
4. Sickness and Diseases. Mat. 8. 9. Speak but the word, and my servant shall be healed. Christ wonder'd at his Faith. So that all things contained in Heaven and earth are at God's beck, and do whatsoever he hath ordained.
Use is, To teach us to increase our Faith by this meditation; there are two things by which we glorifie God, by subjection, and dependence: or the two bonds by which we adhere to him, are Faith and Obedience. Faith, by which we trust our selves in his hands. Obedience, by which we submit to his Will; to his commanding Will, by holiness; to his disposing Will, by patience. Now the one, increaseth the other; Faith doth mightily befriend obedience; if we can depend upon God, we will subject our selves, and be faithful to him. The first cause of man's warping was, that he would be at his own finding; God taunted him with it; Gen. 3. 22. And the Lord said, Behold, the man is become as one of us, to know good and evil. While man contented his mind in the Wisdom, Goodness, and All-sufficiency of God, he kept innocent; but when he grew distrustful of God, and desired, as the Prodigal, to have the stock and portion in his own hands; he presently fell from God, and would preserve himself by his own shifts and skill. The …eason why we are not faithful to God, is want of Faith and trust in his Fatherly care, and will be at our own finding, Heb. 3. 12. Trust him, and you will adhere to him; distrust him, and you will depart from him. Man would have his safety and comforts in his own hand, rather than Gods; and this is a deadly blow to our obedience.
2. There is one consideration feedeth and encourageth both our dependance upon God, and our subjection to him, and that is a sound and thorough persuasion of God's All-sufficiency. Gen. 17. 1. I am God Almighty, walk before me, and be thou perfect. We will trust God in the way of our duty, a…d not flie to our own carnal shifts: Now that which doth assure us of God's Power and All-sufficiency to effect his Promises, and do us good, is that which is here represented.
First, His Power is implied, which made the world out of nothing. Other Artificers must have matter to work upon, or else their Art will fail. The Mason must have Timber and Stones prepared to his hand, or he cannot build an House. The Goldsmith must have gold and silver, or he cannot make so much as a Cup or a Ring; but God made the world out of things that did not appear, Heb. 11. 4▪ yet it standeth fast. Now this Power is engaged to us in the Promises.
2dly, Here is a Power which placeth and maintaineth all things in their order, both in Heaven and Earth, and causeth every part of nature to do its office; and therefore why should not we live in a total dependance upon God, for life and being every moment? What God hath once setled, it doth and shall continue in the order that he hath appointed. The same power that created them, upholdeth them. The same wisdom directeth and ordereth them still; therefore when he hath setled Grace in the established order of a Covenant with his people, the Word of God is a foundation that cannot fail; for God needeth no other means to effect any thing, but his own Word and Will. The Word of God is as powerful in the work of Grace, as in the works of Nature, to renew, convince, subdue, and comfort the heart. Heb. 4. 12. For the Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart. 2 Cor. 10. 4, 5. For the weapons of our warfare are not carnal, but mighty through God: To the pulling down of strong holds, casting down imaginations, and every thing that exalteth its self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Depend upon that word, Psal. 130. 5. I wait for the Lord, my soul doth wait, and in his word do I hope. 'Tis as unchangeable as powerful, Isa. 45. 23. The word is gone out of my mouth in righteousness, and shall not return. Psal. 89. 34. I will not alter the thing that is gone out of my lips.
3dly, Here is a Power to which they are subject, For they are his servants; and be they never so averse and opposite to God, they cannot hinder his work, for he performeth what he will, and who can let? certainly what God hath engaged himself to do, he will not fail to bring it to pass; to give grace at present, and glory hereafter, Psal. 84. 11. Look neither upon the weakness of the means, nor the greatness of the work, but the truth and power of him that promised.
3. Here is something offered to each apart, both to feed trust and dependance, and to engage to subjection and obedience.
First, For trust and dependance.
1. We see here that God is a great God, who taketh the care and charge upon him of the sustentation and government of all things, to their proper ends and uses. How soon would the world fall into confusion and nothing, without his power and care! Now this should recommend him to our esteem and love. Oh what a blessed thing is it to have an interest in this powerful and Almighty God! All his strength and power is engaged for the meanest and weakest of his children. 1 Pet. 1. 5. We are kept by the power of God to salvation: And therefore we are bidden to be strong in the Lord, and in the power of his might. Surely they are blessed that have such a mighty God on their side, and engaged with them against their enemies. 1 Iohn 4. 4. Greater is he that is in you, than he that is in the world. He can enable them to do their work, satisfie their desires, maintain them in the midst of opposition. Iohn 10. 24. My Father which gave them me, is greater than all. Such is the efficacy of his Providence, that he can subject all things to himself, make them servants, to do what he would have them.
Oh how safe is a Christian in the Love and Covenant, and Arms of an Almighty God, whom he hath made his refuge! our tryals are many, and grace received is small, in the best; but our God is great, he that made all things, and sustaineth all things, and governeth all things, and possesseth all things, is our God; surely his grace is sufficient for us, 2 Cor. 12. 9. and his arms can bear us up, Deut. 33. 27. The eternal God is thy refuge, and underneath are the everlasting arms. He can recover us from our falls, and lift us over all our difficulties; if we could but rest upon his Word, and lean upon his Power; why should we be discouraged? Oh let us rejoice then not only in the goodness, but greatness of that God, whom we have chosen for our portion.
2. We see here that God is an unchangeable God in goodness; They continue this day according to thine Ordinance. The stability of his works, sheweth how stable the workman is; Heaven and Earth continue by vertue of his word: That man may have the use and benefit of it from generation to generation; that the continual vicissitudes of day and night may be continued; that man may have light to his labour, and darkness drawn about him as a covering for his rest; and also that there might be a constant succession of Summer and Winter, to prepare and ripen the fruits of the Earth. Now if God forsake not the World, will he forsake his people? for the benefit of Mankind he preserveth the courses of Nature, and keepeth all things in their proper place, for their proper end and use, and will he not keep one way with his children? Shall there be a failure in the Covenant, when there is not a failure in common Providence? as if he would satisfie the expectation of Heathens, that look for a constant succession of day and night, and Summer and Winter, and would not satisfie the expectation of his children, when they look for a blessed morning, after a dark night of trouble and conflict; and the light of his countenance, after the storms of temptation!
Secondly, For Subjection, which I made to be double.
1. Submission to his disposing Will God's appointment giveth Laws to all; there is not the least thing done among us without his Prescience, Providence, and wise disposal, to which all things in the World are subjected. The Lord's Will and Pleasure is the onelyonly Rule of his extending his Omnipotency, and is the sovereign and absolute cause of all his working, for all is done in Heaven or in Earth according to his Ordinance; and no creature can resist his Will, therefore let us submit to this Will of God; if God take any thing from us, let us bless the Name of the Lord, he doth but make use of his own; 'Tis the Lord, let him do what seemeth him good, 1 Sam. 3. 18. 'Tis none of ours, but Gods, and let him do with his own as it pleaseth him. God is the disposer of man, as well as other creatures, and must chuse their condition, and determine of all events wherein they are concerned. We usually dislike God's disposal of us, though it be so wise and gracious; but consider his Sovereignty, you cannot deliver your selves from the Will of God, and get the reins into your own hands. And alas! we are unfit to be disposers either of the World, or our selves; as an Idiot is to be the Pilot of a Ship: therefore let God govern all, according to his own pleasure; say, Lord, not my Will, but thine be done. We are safer by far in God's hands, than our own.
2. Obedience to his commanding Will. All creatures do serve God as his Word hath ordained, so should we do, we have Law and Ordinances too. Shall man only be eccentric and exorbitant, and transgress his bounds? Winds and Sea serve him, onelyonly Man, made after his Image, disobeyeth him: They serve God for our benefit; the Heavens continue their motion to convey light, heat, and influence to us; and the Air, to give us breath and motion; and the Earth, to be a sure fixed dwelling place. When all things are created and continued for our use, shall not we serve our bountiful Creator? We are sensible of the disturbance of the course of nature, when these Confederances are dissolv'd, when the Floods increase, or Rains fall in abundance. Oh! bemoan rather thy own irregular actions, which are a greater deformation of the beauty of the Universe.
In short, No creatures are sui juris, they are subject to God, by whose word and commandment they must rule their actions; surely none of us are too great, or too good, to submit to God. Angels enjoy Immunities, yet are not exempted from service. The creatures have acted contrary to their common Nature for God's honour; let us obey God, though contrary to our own wills and inclinations.