Several Discourses Considering the Providence of God, Discourse · Part 1 · Sermon 9
SERMON IX.
Pſal. CIII. 19.
The Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all.
I Am at this time to make Application of what you have heard, concerning the Governing-Providence of God. I ſhall do it under three Heads, ſhewing you how it may be uſeful for Inſtruction, for Conſolation, and for Exhortation.
In the firſt place, you may conclude from hence, Ʋſe 1 In what ſenſe alone any thing can be ſaid to be caſual or neceſſary; what to determine concerning Chance, and Fortune, or Fate. As to the firſt I ſhall only lay down this Concluſion.
Concl. That although many things, as to our eyes, and apprehenſions of them, may appear caſual, yet there is nothing ſo with reference unto God, the firſt univerſal cauſe. It is truly ſaid by Auguſtine, that chance and fortune are but terms of humane ignorance; as we ſay of the old Philoſophers occult qualities, they are but the refuges of ignorance: ſo the ſame may be ſaid of chance and fortune. He deſcribed chance well, that called it inopinatum rei eventum, an event of a thing which man thought not of; it is not inordinatus eventus, but inopinatus: there is no event of any thing that is a ſlip of Providence, not ordered and diſpoſed by him, whoſe Kingdom ruleth over all. Beings and exiſtences, motions and actions, yea, errours and obliquities; nothing cometh to paſs in the world, but was foreſeen, fore-ordained, fore-ordered, and that in infinite wiſdom: but many things come to paſs which we did not think of, could not foreſee whoſe cauſes are hidden from us: theſe things, we ſay, come by chance and fortune: A word indeed not very fit for a Chriſtians mouth. I remember Auguſtine, more than once, repents that he had defiled his tongue with it. The Heathens ignorant of the true God, and of his influence on all things, deviſed ſuch a blind God as Fortune; and aſſigned it a place amongſt their other Idols: Te facimus fortuna Deum. But Chriſtians muſt own no ſuch blind cauſe of things: they believe there is a God, whoſe throne is prepared in the Heavens, and whoſe Kingdom ruleth over all; and therefore can leave no place for chance or fortune. You read of a caſe, Deut. 19.5, which one would think, if any thing in the world were caſual and fortuitous, that were ſo. A man goeth into the Wood, with his neighbour, to hew wood; and his hand fetcheth a ſtroke with the ax to cut down a tree, and the head ſlippeth from the helve, and lighteth upon his neighbour that he dye. What can be imagined more caſual and fortuitous than this, for the head of an Hatchet to fly off from the helve, and to kill a man at work with him who had the Hatchet? ſuch were the caſes alſo mentioned, Numb. 35.22, 23. Caſting a thing upon a man without laying of wait; or with any ſtone, wherewith a man may dye, ſeeing him not, nor ſeeking his harm: yet in theſe caſes, Exod. 21.13, God is ſaid to deliver the perſon ſlain into his hand, who involuntarily and unwarily hath been the cauſe of his death. There are many things, which indeed to us are caſual, nothing is ſo to God; he hath ordered all, he ruleth and governeth all actions. Ahimaaz and Cuſhi knew not of each others journey; or at leaſt he that ran firſt knew nothing of the others journey: they both met at the Court of David to carry tydings of Abſaloms death: but Joab had ordered the running of both. Ahimaaz caſually met Cuſhi there; but though it was caſual to him, it was not ſo to Joab who ſent him: I ſay, nothing is in it ſelf caſual, or with reſpect unto God caſual; with reſpect to us many things are ſo, that is, we do not know the cauſes of them; but God ordereth and directeth all; his Kingdom, his Rule and Government extendeth to it; his hand is in it, either permitting, or effecting it.
Secondly, You may from hence conclude how things are neceſſary. Arminians make a great deal of ſtir about this, and charge thoſe, whom they call Calviniſts, as maintaining a fatal neceſſity of all things. Let us examine the word Fate a little, we ſhall find a three or fourfold uſe of it; there is two or three ſorts of Fate, which we ſhall condemn as freely as any of them: but in a fourth ſenſe we ſhall find the word honeſt enough, and to deſtroy it, will ask better arguments than any they have yet favoured the world with.
1. There is a Stoical fate. The Stoicks were a ſort of ancient Philoſophers; you read of their name in Scripture, Act. 17.18. They fancied an eternal neceſſity of things, Cui & Deum licet nolentem ſubeſſe fingebant nexum in rebus ipſis; to which, they conceived God himſelf, though againſt his will, was ſubjected: according to this they fancied all things came to paſs by an equal neceſſity, and that the wills of men were forced by it. This is a fate to be abominated by all thoſe that own God, and him as the firſt cauſe of all things.
2. There is a Mathematical fate. This was a neceſſity of things depending upon the motions and influences of the ſtars: theſe men indeed make God to be the ruler of the Stars, but the Stars to be the Rulers of mens motions and actions, according to that verſe in credit amongſt them, Aſtra regunt homines, ſed regit aſtra Deus; as if God did not exerciſe a daily Dominion and Power over the Creation, but had made the celeſtial bodies, which being created, and ſet in their order, move other things by a fatal neceſſity. Of both theſe, Auguſtine ſaith, Si cor tuum non eſſet fatuum, non crederes fatum: if thou hadſt not a fooliſh heart, thou wouldſt not credit ſuch a thing as fate.
3. There is thirdly, a Phyſical or Natural fate, by which we underſtand that neceſſity which God hath eſtabliſhed in natural cauſes; according to which, they cannot but produce ſuch and ſuch effects, ſuppoſing them not hindered by the ſupreme cauſe: thus the fire burneth neceſſarily, and we ſay, all natural cauſes move neceſſarily, and produce their effects, unleſs ſuſpended, hindered, or reſtrained by ſome ſuperiour cauſe: this is called in Scripture Gods Covenant with day and night, heat and cold, ſummer and winter. Such a neceſſity all muſt acknowledg, in the operation of all natural agents; the power and pleaſures of God only being reſerved to countermand their operations, which when he doth, we call it a miraculous work of God: thus, day and night, cold and heat, ſeed-time and harveſt, ſummer and winter are under a fate, they neceſſarily follow one another; but as God was the firſt cauſe of this neceſſity by the Covenant he eſtabliſhed, ſo their event is in the power of God to hinder, or ſuſpend, or alter as he pleaſeth.
4. But then, Laſtly, There is a Theological or Chriſtian fate, which is nothing but a neceſſity of event impoſed upon things by the moſt holy, wiſe, eternal, free purpoſe, and counſel of God, executed by his Providence. It is true, the name of fate ſoundeth ill, becauſe of the Stoical and Mathematical vanities about it; but if we take it for, Quod Deus in animo ſuo fatus eſt, apud ſe ſtatuit, ac decrevit: what God hath ſaid within himſelf, purpoſed and decreed, it is innocent enough. Now whoſo denieth a fate (if they will call it ſo), in this ſenſe, doth not ſo well, as he ſhould do, underſtand the Divine Nature, or the Scriptures. We neither deny (ſaith Auguſtine), an order of cauſes, which the will of God hath ſet; neither do we call it fate: In the mean time they are very ignorant, that cannot ſee the difference betwixt this neceſſity of events, and the Stoical fate.
1. The Stoicks ſubjected God himſelf to fate: this neceſſity dependeth upon the will of God as the cauſe of it. 2. They made their fate pre-exiſtent to God. 3. They aſſerted a fate that took away all the liberty of mans will. Now this is no conſequent (ſaith Auguſtine) that if God hath ſet a certain order of all cauſes, Non eſt autem conſequens, ut ſi Deo certus eſt omnium cauſarum ordo, nihil ſit in noſtrae voluntatis arbitrio. Aug. l. 5. De Civ. dei.then nothing is in the power of our wills. The upſhot of all is this. We ſay there are a thouſand things happen in reſpect of us caſually, and fortuitouſly, that is, we know not the cauſes of them, and manner of their operations, yet there is nothing ſo in reſpect of God. And though all things happen neceſſarily, as to the event, with reſpect to the decree of God, which hath ſet all things in an order; and in reſpect of the univerſal power, and influence of his Governing Providence; yet for ſuch things as are done by us, they are not neceſſarily brought forth, but freely: our will is not forced, but acteth as a free agent. But I ſhall add no more to the firſt Branch of Inſtruction.
2. Branch. What you have heard, may help to confirm your Faith as to the glorious nature of God, and that in four or five Particulars:
1. As to his Omniſcience or knowledg of all things; He muſt needs know all things who governeth all things; He governs all the beings and exiſtences of his creatures, all their motions and actions, all their errours, obliquities and Omiſſions, as I have ſhewed you, which he could not do if they were not all naked in his ſight: all things muſt needs be open and naked in his ſight with whom we have to do. The Doctrine of Gods Omniſcience is evident from the work of Creation? He that made the Eye, ſhall he not ſee? He that made the Ear, ſhall he not hear? and it is evident from the work of Providence, if his Kingdom ruleth over all.
2. Secondly, It as much confirmeth us in the Doctrine of Gods Omnipotence. If his Kingdom ruleth over all: 1. He muſt have a power to Rule and govern all. 2. He muſt be in a capacity to exerciſe this power, and there muſt be no power able to reſiſt him; So that you may ſee the Reaſonableneſs of thoſe titles given to God in Scripture, viz. The Lord God Omnipotent. The Almighty God. The King of Kings. The Lord of Lords. The Lord of all the Hoſts of Heaven and Earth. If there were any thing too hard for God; if he could be reſiſted, he could not rule over all.
3. Thirdly, It may confirm you in the Activity of the Divine Eſſence. The Schoolmen ſay, That God is Totus Actus, wholly an Act, always moving, working, operating; ſo it muſt be if he hath ſuch a Rule, as I have been deſcribing to you. He muſt fill all places, not as a meer inactive moles, and bulk of a thing filleth a place: but ſo as at the ſame time he is in all places at work, ſeeing, obſerving, governing, effecting, and directing, or reſtraining, and over-ruling. We have no Similitude to expreſs it by, but cometh much ſhort. That of the Soul in man comes neareſt it which is in all parts of the body, animating, actuating, and governing of it.
4. It confirms us in our belief of the Infinite wiſdom of God. He is called, The only wiſe God, 1 Tim. 1.17, and Jude v. 25. This Doctrine concludes it. We ſee it requires a great deal of wiſdom to govern a Family, and keep it (if it conſiſts of many members) in order; but much more to govern the greater bodies of people, in Towns, Cities, Kingdoms, Empires, &c. Such a variety there is of motions, humours, paſſions and tempers of people: Who is able to conceive what Wiſdom it requires to govern all beings in the World, all motions and actions of all creatures in the World, and to keep them in any order or decorum at all? In fine, Next to the work of Creation, there is nothing like the work of Providence well-ſtudied to give a man the true notion of God, and let us know what manner of Eſſence, the Divine Eſſence neceſſarily muſt be. Thus much by way of Inſtruction.
Secondly, Ʋſe 2 This Doctrine ſerveth for the unſpeakable conſolation of the people of God. Pſalm 97.1, The Lord reigneth, let the Earth rejoyce; let the multitude of Iſles be glad thereof. It is matter of rejoycing to all the World that the Lord reigneth; and there is none ſo vile and wicked, but experienceth much (though many conſider it not) of the good effects of this univerſal Dominion which God exerciſeth. The Devils cannot do what they pleaſe in it; the wills and paſſions of men cannot have their ſwing. There is an Almighty One that holds the reins upon the brutiſh affections and paſſions of men; the ill effects of which the greateſt Atheiſts and contemners of God which live in the World, would quickly experience: but to the people of God, as being the leſſer number, the moſt hated and maligned part of the World, and the far weaker as to natural ſtrength and power; beſides the reſtraint their Souls are under from putting out what natural power and ſtrength they have beyond the Divine Law, doth moſt eminently demonſtrate to them the good effects of the Lords Reign, and the neceſſity of it. Iſa. 52.7, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publiſheth peace, that bringeth good tidings of good, that publiſheth ſalvation; that ſaith unto Zion, thy God reigneth? It is good news to all the World, that God reigneth; but particularly to Sion, to the Church and the people of God: to the whole viſible Church it is good tidings, but particularly to the inviſible part that is militant here on Earth, and the individual members thereof.
1. This Doctrine firſt is of great uſe to comfort them againſt, and under all their diſturbances for things which happen to the Church in general, or themſelves in particular. A ſhip at Sea were but in an ill caſe if it were not for him that ſate at the Helm: a skilful Pilot there ordereth her well enough, ſo as the winds ſerve his deſign; ſo it is with the Church toſſed with winds and waves, ſhe is only ſafe in the Lords government of all the affairs of the World. Luther (I remember) ſaith thus of himſelf; I (ſaith he) have often attempted to preſcribe God ways and methods in the government of his Church, and other affairs. I have ſaid, Ah Domine, hoc velim ita fieri, hoc ordine, hoc eventu. I would have this thing thus done, in this order, with this event. But, ſaith he, God did quite contrary to what I asked of him. Then (ſaith he) I thought with my ſelf what I would have had, was not contrary to the glory of God, but would have been of great uſe for the ſanctifying of his Name. In ſhort, it was a brave deſign, well adviſed, but undoubtedly God laught at at this wiſdom of men: and ſaid, Go to now, I know you are a learned man, and a wiſe man; But it was never my manner to allow Saint Peter, or Saint Martin or any other, to inſtruct, teach, govern, or lead me. Non ſum Deus paſſivus, ſed activus; I am not a paſſive, but an active God. That great man and Melancthon were two famous Inſtruments in the Reformation of Germany, but of different tempers: Melancthon was a man of a more mild and gentle Spirit, and melancholick timerous temper. Luther was of a more fierce and bold temper. Melancthon would often write very troubled Letters to Luther about the ſtate of the Church affairs. Luther would conſtantly make uſe of this argument, from the Governing-Providence of God to ſupport Melancthon. Melancthon (ſaith he), Let God alone to govern the World; The Lord reigneth. It pleaſeth God ſo to order it in his Providence, that the face of affairs relating to the Church, often looks very ſadly, and there is nothing which giveth the ſpirits of the people of God a greater diſturbance. Now all theſe diſturbances are cauſed from our Not-attending to this Principle; which yet every good Chriſtian profeſſeth to receive, and to believe. Were we but rooted and grounded in the faith of this one Principle, That the Kingdom of God ruleth over all, and that he exerciſeth a ſpecial care and Government relating to his Church, and ruleth the World with a ſpecial regard to the good of his little flock, we could neither be immoderately diſturbed for the concern of the glory of God, nor yet for the Church of God. 1 Chron. 16.31, Let the heavens be glad, and let the earth rejoyce, and let men ſay amongſt the Nations, the Lord reigneth; let the Sea roar, and the fulneſs thereof, let the fields rejoyce, and all that is therein, Then ſhall the trees of the wood ſing out at the preſence of the Lord, becauſe he cometh to judg the Earth. Say therefore unto Zion, Thy God reigneth. Let Papiſts rage, and Atheiſts ſcoff and threaten, and do what they can; Let all their Favourites take counſel together and join hand in hand: when they have done all they can, they will find, that the Lord reigneth. And this is enough to ſay unto Sion, or to any of her ſons and daughters. Two things are ſufficient in the moſt troubleſom and tumultuous times to ſtill, ſupport, and comfort the ſpirits of Gods people.
1. That the Lord reigneth; and hath an unqueſtionable ſuperintendence upon all the Beings of his creatures, all their motions and all their actions: He is higher in power than the higheſt of them.
2. That this God is our God. The Pſalmiſt hinteth both in that excellent 46 Pſalm, v. 10, Be ſtill, and know that I am God; I will be exalted amongſt the Heathen, I will be exalted in the Earth: The Lord of Hoſts is with us: The God of Jacob is our refuge. Let not therefore thoſe that fear the Lord trouble themſelves about the motions of the World, and commotions in it, about the ragings of lewd men againſt the intereſt of Chriſt. Let them not trouble themſelves further than is their duty, viz. to be ſenſible of the rebukes of Divine Providence; The Lord reigneth, He that ſitteth in the heavens laugheth. The Lord ſhall have them in deriſion, and ſhall (one day) ſpeak unto them in his wrath, and vex them in his ſore diſpleaſure; and let the World know, that yet he hath ſet his King upon his holy hill of Sion. I remember a paſſage of Luther, Si nos ruamus, ruet Chriſtus, unus Chriſtus ſcilicet, magnus ille regnator mundi, &c. If we periſh (ſaith he) Chriſt muſt fall too; Chriſt, that great Governour of the World.
2. If we did conſider this as we might, or ought, we ſhould alſo ſee as little reaſon to be diſturb'd, as to the concerns of our own Souls: with the fear of two things as to their own Souls ordinarily the people of God are troubled: 1. The prevailings of their own luſts and corruptions. 2. The prevailings of Satans temptations. This Doctrine of Divine Providence excellently ſerveth to ſtill our unquiet ſpirits, as to either of theſe troubles. If the Lords Kingdom be over all, both theſe fears muſt be vain and cauſeleſs: for ſuppoſing the faithfulneſs of the Promiſes; Sin ſhall not have dominion over your mortal bodies: God ſhall bruiſe Satan under your feet ſhortly: He will with the temptation give an happy iſſue. If the Lords Kingdom be over all, neither ſhall corruption prevail, nor Satan by temptations prevail to deſtroy the work of God in our Soul, or to prevent us or hinder us as to the Kingdom, which God hath prepared for us: for as he that hath promiſed is faithful, or cannot repent, or lye; ſo he is powerful, and hath a dominion over all beings, perſons, things, &c. My father (ſaith Chriſt) is greater than all; none can pluck you out of my fathers hand.
3. Laſtly, It affords us a relief againſt the ſad proſpect we have almoſt continually before our eyes, of the malicious actions of wicked and ungodly men. There is, and always was, a generation in the World, which ſleep not unleſs they do miſchief; they are continually deviſing miſchievous devices againſt the little flock of Chriſt: Their counſels, deſigns, works, have a plain and apparent tendency to the ruin of the whole intereſt of God in the World, if poſſibly not to leave Chriſt a Name in the Earth, nor Religion, pure and undefiled Religion, a footing in any place: he that runs may read this day, that the malice of ſome is againſt no form in Religion, but the life, and power, and practice of Holineſs. The Devil their Maſter hath given them a command like that of Benhadads, Fight neither againſt ſmall nor great: Neither againſt Conformiſts, nor Non-conformiſts, but againſt the life and practice of Religion only. Who ſeeth not, that although a man hath a further latitude than others of his brethren, as to matters of Conformity: yet if he liveth an holy life, if he preſſeth Holineſs in his Pulpit, and practiſeth it in his Converſation, he maketh himſelf a prey to the common Enemies, both of Goſpel, Faith and converſation? But trouble not your ſelves, Chriſtians, The Lord reigneth; the Frogs out of the bottomleſs pit, may through Gods permiſſion get out, and croak a while, but to the pit they muſt return again. A ſad time it was, when the Enemy ſaid to the Soul of the man according to Gods own heart, Flee as a bird to the mountains: when the wicked bent their bows, and made their arrows ready upon the ſtring, that they might privily ſhoot at the upright in heart, Pſalm 11.2. When the foundations were deſtroyed, and the godly knew not what to do, what comfort at ſuch a time? Obſerve the ſame Pſalmiſt, v. 4, The Lord is in his holy temple, the Lords throne is in heaven: his eyes behold, his ey-lids try the children of men. I ſhall conclude this branch of Application with that Pſalm 99. v. 1, The Lord reigneth, let the people tremble; he ſitteth between the Cherubims, let the Earth be moved: the Lord is great in Zion, and he is high above all people; Let them praiſe the Lords great and terrible Name, for it is holy.
Laſtly, Ʋſe 3 This Doctrine is a foundation for a great deal of Exhortation: Every good Chriſtian upon hearing this Doctrine concerning Gods providential Kingdom, ſhould be ſaying, What now is my Duty? what ought I to do, if the Lord reigneth? I will tell you in five or ſix particulars, and ſo ſhut up this Diſcourſe concerning the main and principal acts of Divine Providence.
1. An exerciſe of Faith ſeems a very reaſonable piece of duty to be concluded from theſe premiſes. By Faith here, I underſtand not an aſſent to the Propoſition of the word, nor yet a reſting upon the perſon of the Mediator (which is the juſtifying-act of faith); but committing of our ſelves unto God, and caſting our care upon him in all eſtates and conditions: a thing often called for in Scripture: Caſt thy burthen on the Lord, Pſal. 55.22. Caſting all your care upon him, for he careth for you, 1 Pet. 5.7. Commit thy way unto the Lord, Pſal. 37.5. So Job 5.8. Prov. 16.3. Sometimes it is called a Truſting in God, Pſalm 4.5, and 7.1. Pro. 28.25. and 29.5. Iſa. 57.13, &c. Power and Love are the things that ſupport and juſtifie one in truſting and putting confidence in another. This Doctrine concerning the general Providence of God in governing all, juſtifies him as to his Power, to be the true and ſole Object of our confidence. We can truſt in none elſe, but may be controuled. The greateſt Princes of the Earth are but men under the authority of one, who is higher than they; and a mans truſt in them, oft-times is but like the Jews truſting in Egypt, which the Prophet compareth to a leaning to a bruiſed reed, and upon a broken ſtaff, which are not able to bear the weight of a mans body; but if he leaneth upon them, they will run into his hand. If God be againſt us, man cannot protect from him, nor deliver out of his hand: therefore (ſaith the Pſalmiſt, Pſalm 118.8, 9.), It is better to truſt in the Lord, than to put confidence in man: It is better to truſt in the Lord, than to put confidence in Princes: but he, whoſe Kingdom is over all, muſt needs be a proper Object of our confidence; and as our confidence in God is warranted from general Providence, as to the power of God; ſo as to his love, it is ſecured from ſpecial Providence: but of that I hope to ſpeak diſtinctly, only a word here, leſt any ſhould ſay, But although the Kingdom of God be over all; ſo that upon the account of his Power, I may truſt in him; yet how doth it appear his Power ſhall be put forth for me? I ſhall but offer four Meditations to you.
1. That the glory of God is the great end that he aimeth at in all his actions: He made all things for himſelf: he preſerveth, he governeth the World for himſelf.
2. That whereas God hath a twofold glory from his Creation, Paſſive, and Active: One wherein the creature doth nothing from an inward principle; thus the Heavens declare the glory of God, and every creature ſpeaks of his glory: The other wherein the creature is Active, acting out of intention and deſign, and from the principle of its own will: This latter is that which is moſt pleaſing to God and acceptable.
3. That God is capable of receiving no further glory from his creatures, than what floweth from the predication of his praiſe, and the doing of his Will.
4. Laſtly, That from hence it muſt needs follow, That God is more glorified by his Church, and by his Saints, than by all the Creation beſides. God is mutely and paſſively glorified by other creatures: but in his Temple men ſpeak of his glory. The children of men, and amongſt them, only thoſe who are born of God, do voluntarily and out of choice bring glory to God. God (if I may ſo ſpeak) wreſts his glory from others, as from Pharaoh, &c. God indeed in ſome ſenſe may be ſaid to be actively and voluntarily glorified by all Profeſſors; but only by that little flock whom he hath choſen to himſelf, with a full intention, voluntarily and ſincerely. They are the favourites of him, whoſe Kingdom is over all. Suppoſing then God to have a Dominion and Government over all, and to be continually in the exerciſe of it, ſurely, if Haman could ſay, Whom ſhould the King delight to honour but me? They may with much better right and advantage ſay, For whom ſhould the great King of kings, and Lord of lords, exerciſe a Rule and a Dominion? For whoſe advantage ſhould the Lord govern the World, if not for thoſe who moſt freely, chearfully, voluntarily ſerve the greateſt end and deſign which he hath in the World, viz. his own glory; and can ſincerely ſum up all the deſires of their Souls, in that one Petition, Let the Lord be glorified? ſurely, therefore the children of God have all obligations imaginable upon them under all viciſſitudes of Providence, to truſt in God, and to commit their ways unto the Lord. But this is but the firſt Duty.
2. A Second Duty which this Doctrine of Providence calleth to us for, and ſheweth us the reaſonableneſs of, is Prayer. We have reaſon in our diſtreſſes to ſeek unto God by Prayer, becauſe the Lord reigneth; and it is an encouragement to us to ſeek him, becauſe he reigneth: Whither ſhould we go but unto him who hath power to help, ſave and deliver? Prayer therefore hath in all times of diſtreſs been the Refuge of Gods people. It was a ſad time with David, Pſalm 109.4, The mouth of the wicked, and of the deceitful (ſaith he, v. 2, 3.) are opened againſt me; they have ſpoken againſt me with a lying tongue. They compaſs me about alſo with words of hatred, and fought againſt me without a cauſe; for my love they are my adverſaries, but I give my ſelf unto Prayer, v. 4. Luther, when he was in any ſtrait, was wont to ſay, I will go and tell my God of it. Prayer hath been the conſtant mean which the people of God have uſed for reſcue out of any troubles. You ſee it is upon a good foundation, viz. The Dominion which God hath over all, and his daily exerciſe of it.
3. It calleth to you for praiſe and thanksgiving; Prayer ſolliciteth for a mercy when we want it: Praiſe acknowledgeth the gift when received, and giveth unto God the glory of it. Nor can it, without robbery, be paid at any other than Gods Altar. Is there any good done by thee? Let God have the glory of that; thou haſt done it by vertue of a power or gift which is given to thee from above; yea, and it is from his Governing-Power of Providence, ruling, directing, and influencing thy heart to it: His Kingdom is over our hearts, our hands, our tongues, inclining them to every good thought, word, action; without him we can do nothing. Doth any good come unto thee? Let God alſo have the glory of that. The earthly Prince looketh that you ſhould acknowledg your peace, your trade to his Government; but he is but the inſtrument of God in bringing theſe things. It is the Kingdom of the Lord that ruleth over all; he gives thee power to get riches, (ſaith Moſes): I am ſure the people of God have more ſpecial reaſon to acknowledg God in all their peace and proſperity. They are men of peace, their hands are againſt none; but the world hates them, they are as ſheep amongſt wolves; if they have any months or years of peace, they are beholden to the power and ruling of God for it. Is any evil kept from you? It is God that doth it, he that ruleth the raging of the Sea, he ſtilleth the tumults of the people; he hath the hearts of Kings in his hand, and turneth them as the Waters of the South. It is becauſe the Mountain of the Lord is full of Chariots and Horſes, that they are not ſwallowed up by their Enemies every moment. O ſee, and praiſe the Lord for the Governance of his Providence!
4. This Doctrine calleth to you for patience in adverſity. The people of God are ſubjected to trials of adverſity; yea, …o fiery trials, as well as other men, yea, in greater degrees than others: hence the Apoſtle calleth to them, to let patience have its perfect work. Patience is nothing elſe but a quiet ſubmiſſion to the will of God under any adverſe diſpenſation of his Providence, in obedience to his command; and becauſe it is his will, and he layeth it upon us, we have need of patience, and the exerciſe of it is our duty; and this Doctrine will ſhew you that it is but a reaſonable duty. Let me ſhew it you in two or three particulars.
1. As it ſhoweth you, that all your afflictions (be they of what ſort and kind they will) are from the Lord, Job 5.6, Afflictions cometh not out of the duſt; nor doth trouble ſpring out of the ground. Is there (ſaith God by the Prophet) any evil in the City and I have not done it? Affliction comes not by chance or fate, it comes from God, and is the wiſe iſſue of his Providence in the Government of the World: we have therefore no reaſon to fret and vex our ſelves againſt inſtruments. They are but inſtruments. Perhaps (ſaid David of Shimei,) God hath bidden him curſe. They poſſibly do ill, and at laſt will know it; but God is righteous in their unrighteouſneſs. I held my peace (ſaith David), I knew it was thy doing. It is the Lord, (ſaith that good man) let him do what ſeemeth him good.
2. As it aſſureth us, that all things ſhall work together for good to them that love God. If God ruleth and governeth the world, he certainly doth it for himſelf, and for his own glory: which glory of his being the higheſt deſign of his people, all things muſt neceſſarily tend to their good, to that which they above all things deſire and ſeek after. This God, who ruleth the World, is his peoples father, and doth what-ever he doth as a father for the good and advantage of his children.
3. Laſtly, It is a good Argument of patience, As it letteth them know, that their afflictions are ordered and governed by God. The Afflictions, Oppreſſions, Perſecutions of the people of God are not things excepted out of the Dominion of God. It was, you know, the Centurions faith, That diſeaſes were to Chriſt, as his ſervants were to him: He ſaid to one go, and he went; to another come, and he came; and to another do this, and he did it. So God ſpeaketh to diſeaſes; and not to diſeaſes only, but to all ſorts of afflictions: Iſa. 27.8, In meaſure when it ſhooteth forth thou wilt debate with it. God firſt cauſeth, then ruleth, and governeth all our troubles, afflictions and trials.
Fifthly, This Doctrine calleth to all the people of God for love to him. This is the Pſalmiſts Exhortation, and upon this very Argument, Pſal. 31.23, O Love you the Lord all you his Saints: for he preſerveth his Saints, and plentifully rewardeth the proud doer. All the earth is bound to love the Lord for the exerciſe of his Governing-power. If the Lord did not reign, the worſt of men would quickly find the ill effects of it; they need no worſe enemies than their own brethren and companions in wickedneſs, did the Lord lay the reins upon the necks of their luſts, and ſuffer them, as they would, to devour one another. For as we ſee the ravenous Birds, Fiſhes, and Beaſts, do not only prey upon other, but their own ſpecies: ſo, were it not for the Reſtraining-Providence of God in governing the world, the wicked of it would ſee their brethren in iniquity, not only preying upon the Saints and people of God, but alſo upon thoſe like unto themſelves, if leſſer than themſelves. But, I ſay, above all the people of God, as being the leaſt flock, are more eſpecially bound to love the Lord for the Government of his Providence; but this will more eminently appear, when I come to diſcourſe concerning the Specialties of his Providence with reference to them.
6. Laſtly, This Doctrine calleth unto all for a willing ſubjection and obedience unto God: This is that which we call holineſs. There are two Arguments ariſing out of the former diſcourſe, which ought to have a force here.
1. Let us do what we will, God will be our Governour. Let Aſſyria mean, or not mean ſo, he ſhall be the Lords Servant, and execute his pleaſure, and no more. Pharaoh may huff a little, and ask, Who is the Lord, that he ſhould ſerve or obey him: but God will at laſt be glorified on Pharaoh, and make him know his Kingdom is over all. God will diſappoint the devices of the crafty, ſo as their hands ſhall not find their enterpriſes. God will at laſt be glorified, and make all the wrath of man, at laſt, to praiſe him.
2. None ſhall be rewarded by God, or be his favourites, but only ſuch as yield him, free, willing, and chearful obedience. Let us do what we can, we cannot reſiſt his will; but unleſs our obedience be free, voluntary, and chearful, it ſhall never be rewarded by a juſt and righteous God. There is nothing more ordinary in the Prophets, than to read the denunciation of Gods judgments againſt Aſſyria and Babylon; which were yet Gods ſervants in executing vengeance upon the hypocritical and rebellious Jews. Let this therefore mind us to be obedient to to the will of God, freely, and willingly, and ſincerely, that ſo we may hear that joyful voice, Well done, thou good and faithful Servant.—Enter thou into thy maſters joy.