A SERMON PREACHED Before the HONOURABLE House of Commons, AT St. MARGARET WESTMINSTER, on Thursday, the 26th of November, 1691. Being a day of Public . By WILLIAM JANE, D.D. Dean of Gloucester, and Chaplain in Ordinary to Their Majesties. OXFORD, Printed at the THEATER, for Thomas Bennet, at the Half-Moom in St. Paul's Churchyard, London. 1691. Veneris 27. die Nou. 1691. Ordered, THat the Thanks of this House be given to Dr. Jane (Dean of Gloucester) for his Sermon Preached Yesterday before this House, at St. Margaret's Westminster, and that he be desired to Print the same: And that Sir Joseph Tredenham, and Mr. Travers do acquaint him therewith. Paul Jodrell, Cler. Dom. Come PSAL. XCVI. 10. Say among the Heathen, that the Lord reigneth: the world also shall be established, that it shall not be moved; and that he shall Judge the people righteously. IT will not be very material in this place to inquire into the title of the Psalm, or whether this, which with some little variation makes a part of that triumphant song composed by David 1 Chr. 16. at the bringing up of the ark from the house of Obed Edom to Jerusalem, Ferandus in loc. were afterwards consecrated by the Jews to another use, to be sung at the rebuilding of the Temple after their return from the Babylonish Captivity; or whether it might not be accommodated (as also the following Psalm, which seems to be much to the same purpose) to celebrate those conquests which David won over the heathen nations 1 Chr. 18. not long after the settling of the ark, the symbol of God's presence in the midst of them. This is certain and confessed on all hands, Theod. Dr. Ham. that in the literal and most obvious sense, it is a general form of thanksgiving, and praising God for all his works of grace, and goodness, as the maker and governor of the world: and in the prophetic or mystical, it contains a description of the Kingdom of the Messiah, and the blessed effects of it in the bringing salvation to all people, and the conversion of the Gentiles to the faith. I shall treat of it at present only in the former notion; and in the words that I have read shall briefly consider, with respect to the design of our present meeting, I. A general assertion of God's government of the world, say among the heathen, that the Lord reigneth. The government of God is not restrained to the Jewish nation, but all the people, and nations of the earth are the objects of his providence, and his sovereignty reaches over all the world. II. The stability of God's government, the world also shall be established, that it shall not be moved. III. The Justice and equity of the administration of it, he shall Judge the people righteously. And first of the general assertion of God's government of the world. That God has an absolute dominion over all things, a sovereign and contestable right to be the sole Lord, and Emperor of the universe; both reason, and scripture have abundantly evinced, not only from the consideration of the supereminent excellency of the divine nature, but also of his mighty works in the creation, and continuance of the world. Thus the Elders in the Revelations Ch. 4.11. Thou art worthy O Lord to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are, and were created. Thus Hezekiah Esai. 37.16. O Lord of hosts, thou art the God; even thou alone of all the Kingdoms of the earth. For thou hast made heaven, and earth. Thus the Levites in Nehemiah Ch. 9.6. Thou even thou art Lord alone: thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all, and the whole host of heaven worshippeth thee. If seems to be a lessening, and limiting of the Divine Dominion, what God says by the Prophet Jer. 18.6. Cannot I do with you as the potter, says the Lord? behold as the clay is in the potter's hand, so are ye in my land O house of Israel. For the potter neither makes the clay, nor gives activity to the fire, when he applies the one to the other: 'tis the Divine influence that enables him, and after this, when he has done all he can, he at last produces nothing, but the Shape and Figure of the Vessel. But now with respect to God, there is nothing in the whole world, but has an absolute dependence upon him for its whole being, and every particle thereof. Whatever we are, whatever we possess, whatever we can do, all the parts, and members of the body, all the powers, and faculties of the Soul, the heads that contrive, and the hands that execute, the whole use and exercise of them all: the times and opportunities of acting, together with the several objects, about which they may, or aught to be employed, are solely, and entirely derived from him, by a supreme, arbitrary, independent, and uncommunicated power. He is the absolute, and perfect proprietour of them all. For as they are all the works of his hands, they must needs be subject to his disposal. He may consequently appoint them their several ends, according to their several capacities; prescribe Laws and Rules for the attainment of those ends; and oblige them to observe his orders upon such terms as his infinite wisdom shall think good. And this power belongs to God purely for his own sake, without any regard had to any right or interest of his Creatures, which as they were all made for him, Pro. 16.4. Rom. 11.36. so are to be disposed by him. This is a most certain, and undoubted ground of propriety, and consequently of power. For surely if the world were made, that it might be governed, there is none so fit to govern it, as he that made it. But besides this despotical right of absolute Dominion, there is a Rectoral right in God (if I may so call it) which results from his actual taking upon himself the administration and government of the world. And this is expressed in several places of Scripture. Thus Ps. 103.19. The Lord hath prepared his throne in heaven, and his kingdom ruleth over all. God is the King of all the earth, God reigneth over the nations. Ps. 47.7, 8. and Ps. 22.28. The Kingdom is the Lords, and he is the Governor among the people. Thine, saith King David, 1 Chr. 29.11, 12. Thine, O Lord, is the Kingdom; and thou art exalted as head above all: both riches and honour come of thee, and thou reignest over all. All men, of what condition, and quality soever, are under his power, and jurisdiction. The most glorious, and renowned of all the Sons of men, the potentates, kings and princes of the earth, however they may resist his commands, are still accountable for doing so. He will rule in the midst of his enemies, and if they will not bow to the gentle Sceptre of his word, Ps. 2.9. he has a Rod of Iron in his hand, Luke 19.27. wherewith he can dash them in pieces like a potter's Vessel; and will one day say openly in the hearing of all the world, those mine enemies, that would not that I should reign over them, bring hither, and slay them before me. For he is the Prince of all the Kings of the earth, the King of Kings, and Lord of Lords. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.15. The blessed and only Potentate, the only Source, and Fountain of all just power and Dominion, and 'tis by virtue of his authority, that all the great ones of the world, administer any of their own. The Crowns, and Sceptres of the world are in his hand, and whenever he imparts any power or royalty to his Creatures, he still reserves to himself a free liberty to resume it, to Uncrown, Dethrone, and Depose them at his pleasure. Dan. 5.20 When Nebuchadnezars heart was lifted up, and his mind hardened in pride, he was deposed from his Kingly Throne, and they took his Glory from him: He suffered a seven years' banishment from the society of men, that s●●t last he might be convinced of this great truth, which so highly concerns all that are in authority to take notice of, that the most high ruleth in the kingdom of men, and he giveth it to whomsoever he will. Dan. 4.25. That his kingdom is an everlasting kingdom, and that all Dominion● shall serve, and obey him. But not to insist either upon the proof or illustration of so plain, and obvious a point, in the acknowledgement whereof, we are here assembled to praise God this day, I shall recommend only this one inference, which naturally results from it, that since God is the universal Monarch of the whole world, and conducts, and governs all our affairs according to the good pleasure of his will, we should hence be instructed to own and acknowledge the power, care, and goodness of God, in all our blessings, advantages, and enjoyments, and to make suitable returns to him of praises, and thanksgivings for all the merciful vouchsafements of his providence. For surely if God be the sole governor of the world, than all the gracious events and occurrences therein are solely to be ascribed to him. Peace, and safety, victory, and success do not depend upon the strength and number of our armies, the wisdom of our Counsellors, the conduct of our Commanders, the power, and friendship of our Confederates; For it is all one with God to save by many or by few, he can make the wisdom of an Achitophel become foolishness, can strike a terror into the hearts of our valiant men, he can make our Allies, and Confederates become like the staff of Egypt, whereon if a man lean, Esa. 36.6. it will go into his hand, and pierce it, But our whole strength is in the name of the Lord, and 'tis his arm alone that brings salvation. Pro. 21.31. The horse is prepared for the day of battle, but safety is of the Lord. So likewise in the State 'tis not the wise man, Jer. 9.24. nor the mighty, but Judgement and Kindness comes from God. He rules and governs in all our debates and consultations. It's he that manages the events of war, and gives his people the blessing of peace. It is he that raises up one nation against another, and again, when he sees it expedient, Ps. 46.9. maketh wars to cease in all the world, breaketh the bow, and cutteth the spear in sunder, and burneth the chariots in the fire. Esai. 37.29. He can put a hook in the nose, and a bridle in the lips of a proud, and insolent enemy, and can turn him back by the way which he came. When the great mountain becomes a plain before Zorobabel, Zack. 4.6. 'tis not by might, nor by power, but by my spirit, says the Lord of hosts. This therefore should effectually teach us not to boast of the arm of flesh, to sacrifice to our net, Hab. 1.16. or burn incense to our drag, or say with the Assyrian Isai. 10.13. By the might of my hands I have done this, and by my wisdom, for I am prudent. But rather on the contrary, as to have recourse to God alone for relief in all our straits, dangers, and perplexities, so to return the due tribute of our gratitude, for all the pledges of his love, and favour, for all his mercies and deliverances. Ps. 13.6. I will sing unto the Lord, saith David, because he hath dealt bountifully with me. Ps. 63.7. Because thou hast been my helper, therefore under the shadow of thy wings will I rejoice. This is the duty, which the Lord calls for this day, and which we are here assembled by public authority to put in practice, to praise, and magnify his name for our peace at home, our successes abroad, and rescuing a neighbour Kingdom from the miseries of a war, and the danger of being enslaved by a foreign power. And how highly are we all concerned, that our thanksgiving be hearty, zealous and universal, not merely a matter of course and formality, but accompanied with a real influence, and impression upon our hearts. Which is the only means to sanctify, and consecrate our past successes and present enjoyments, and to procure his blessing upon our future erterprises, and undertake. II. And so I pass to the 2d. thing proposed, viz. the stability of God's government of the world, the world also shall be etc. All humane governments, however artificially contrived, are not only liable to assaults and violence from without, but contain in them the inward causes of decay, and dissolution. Those four mighty Monarchies had their times and their turns, their fall and period, as well as a rise, and a beginning. And the most durable Kingdoms, that histories make mention of, after they have enlarged their conquests over their neighbour nations, have at last been either ruined by their own strength, or else become a prey and spoil to another stronger than themselves. For he increaseth the nations, and destroyeth them, he enlargeth the nations, and straitneth them again, Job. 12.23. But God's government is sure and stable, his Kingdom is an everlasting Kingdom, and his dominion endureth from generation to generation. This Kingdom shall never be destroyed, but shall break in pieces, and consume all other Kingdoms, and itself shall stand for ever. Dan. 2.44. and Ps. 10.16. He will be King for ever and ever, even when all heathen Kings are perishe● from off the earth. The main support of all government is wisdom, and power, and the defect of either of these (much more of both) is a sufficient cause and reason, why all human governments are so weak, tottering, and unstable. And first their wisdom and knowledge is narrow, and confined. For, not to mention how frequently they are biased by misinformation, prejudice, and partiality, the most specious undertake have been often shattered and broke in pieces by such inconsiderable accidents as lie without the sphere of the most exalted human understanding, and the success of the greatest affairs of mankind depends upon future contingents, and because they are contingents, the determinate motions of them can never fall within the reach or compass of their knowledge. Secondly, their strength, and power is weak, and defective: they want ability to effect that, which even their own foresight tells them is necessary for their preservation. They cannot act all things with their own hands, and can never be sure of the power, and fidelity of those agents, and instruments they make use of. But neither of these disadvantages has any place at all in God's government of the world. For by his infinite wisdom he can certainly, and unerringly foresee the most distant events, and make them all combine in promoting those great ends, which, before the foundations of the world were laid, he has fixed, and determined to himself: and his power extends itself to the whole creation, to the winds and seas, the stars and elements of the world, he can either effectually wield and guide his instruments, or if he pleases he may act without them, he can choose the foolish things of the world to confound the wise, 1 Cor. 1.27, 28. and the weak things of the world, to confound the things that are mighty, and the base things of the world, and things that are despised, and things which are not, to bring to nought things that are. For with him is wisdom, and strength, he hath council, and understanding Job. 12.13. And first, of his wisdom, and knowledge. And here first, his knowledge is like himself infinite, eternal, and unvariable, one simple, indivisible, and uncompounded act, terminated upon all objects, and not dependent upon any. It is nothing else but God himself, conceived as tending to all the objects of the creation, and vitally representing them by his own infinite Essence. And if God, as all Grant, be Eternal, than his knowledge, as being coexistent to his Essence, or rather the same with it, must needs be Eternal too. He never began to know any thing, and shall never cease to know all things. His infinite attention can never be interrupted by sleep, or business. For all things to him are Eternally present, and at the same time distinctly terminate a most simple, and infinitely Comprehensive knowledge. But secondly, One peculiar excellency of the Divine Knowledge, is an ability to penetrate into the hidden thoughts, and contrivances of the hearts of men, to discover all their secret, and concealed designs, their aims, and intentions, purposes, and resolutions. woe unto them, says the Prophet Esay, that seek deep to hid their Counsel from the Lord, and their work is in the dark, and they say who seethe us, and who knoweth us, surely your turning things upside down shall be esteemed as the Potter's clay. Esay 29.15, 16. For shall the work say to him that made it, he made me not, and shall the thing framed, say of him that framed it, he had no understanding. Hence the Scripture so frequently ascribes to God, the faculty of searching the heart, and trying the reins, of discerning not only the motions, and operations, but even the inclinations, and propensions of the Soul, whether, to Virtue Gen. 18.19. or to Vice Deut, 31.21. And surely, he must needs know the whole bent, and inclinations of his Creatures, since he alone at first endued them with their several powers, and activities. He that made the heart, knows all its wind and turn, all its corners, and labyrinths. For who can ever imagine that he should not be able to know what he hath made, or that his wisdom, to understand the motions of his Creatures, should be inferior ●o the power, whereby he first created them. And thus the Psalmist argues, Ps. 33.15. He fashioneth all the hearts of men, and therefore understandeth all their works, i. e. their works acted in their hearts, in the innermost closerts, and ●ecesses of the Soul. His eyes, says Elihu in Job, Job 34.21, 22. are upon all the ways of man, and he seethe all his go, there is no darkness nor shadow of death, where the workers of wickedness shall hid themselves. Zeph. 1.12. He will search Jerusalem with candles, pry into the closest, and most dark retirements. He needs no spies to inform him of our consultations. For he keepeth our souls, weigheth our spirits, and understandeth our thoughts a far off. Ps. 139.2. All things are naked, and open to his eyes from all eternity, long before they came to to pass. Thirdly, By this simple, and infinite act of Knowledge, he distinctly, and determinately from all Eternity, comprehends all the indifferent, undetermined, and contingent motions of his Creatures. Socinus Crellius. There are some indeed, who tell us, that this amounts to a plain, and palpable contradiction, that a thing may be determinately known, which is not determined to exist. 〈◊〉 shall not here ofter to discuss this difficult, and intricate speculation, nor inquire, how the contingency of future events, can consist with the necessity of the Divine Knowledge, or the certainty of the Divine Knowledge, with the confes● liberty of a rational creature, in what medium God beholds, and foresees contingent events whether in their real presence to Eternity, his own omnipotence, or decree, in their create● Causes, or in themselves. These enquiries leave to those, who are arrived to a greater skill, than I can pretend to, to comprehend him that is incomprehensible, and set limits to the operations of an infinite being. That saying of Tertullian, Praescientia Dei tot testes habet, quot fecit Prophetas, is enough to satisfy any Christian, that God really foreknows future contingents, though by reason of the finiteness of our beings, and the imperfection of our knowledge, we are not able to frame any adequate notion of the manner of it. There is hardly a Prophecy in Scripture, that is at length otherwise fulfilled, than by the free, voluntary, contingent actions of the creatures. The Prophet Micaiah had foretold, that King Ahab should be slain, when he went out to battle. 1 K. 22.14. and yet the Text says plainly, that the arrow, which killed him, was shot at random v. 34. The most illustrious acts of the Divine providence, foresignified by the Prophets, have been founded upon sins. As might easily appear by various instances both in the Old and New Testament, Gen. 15.13. such as the oppression of the Israelites in Egypt, Deut. 31. the Rebellions of the people after the death of Moses, Dan. 11. the Blasphemies and wickedness of Antiochus Epiphanes, Dan. 9.26. and other Kings of Syria, the Destruction of Jerusalem, the Tyranny of Antichrist, 2 Thes. 2.3. 1 Tim. 4.1. and the Cheats and Impostures of the false Prophets. Nay the whole book of the Revelations is almost filled with such instances as these. But to go one step higher. It was the Jews malice, the Roman cruelty, and Judas his treason that conspicuously brought to pass the Great Counsel of God in the death, and suffering of our Saviour. And yet this, with all the circumstances of it, was foretold by the Prophets long before. Thus it is written, and thus it behoved Christ to suffer, Luke 24.46. and was at last accomplished according to the determinate Counsel, Act. 4.28. and foreknowledge of God, Act. 2.23. Now if the infallibility of the Divine predictions in this and so many other instances, can consist well enough with the liberty of the creature, how does it come to pass, that by ascribing to God, a determinate knowledge of future contingents, the liberty of the creature is destroyed? And indeed were it impossible in any tolerable measure to reconcile them, a man would rather choose to let the liberty of the creature shift for itself, as well as it can, than in the least to detract from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or suppose that God acted by chance, or no further than his creature's would give him leave, in that great transaction, upon which depended the Salvation o● the world. And this may suffice at present for a transient view of the divine omniscience. Now how greatly this conduces to the stability of his government, may briefly appear in these following particulars. And first, by this he is privy to all the plots, and consultations of men, who are contriving to frustrate his counsels, and disturb him in his government of the world. How glibly might men carry on their plots, and promise success to their devices, if they could be but once assured, that no body plotted but themselves. But this is sometimes apt to startle them, and make them less confident in their own imaginations, they have a suspicion, that others are at work too, and such as are every way their equals in cunning, conduct, and contrivance. But now in this particular, God by his unsearchable knowledge has a vast advantage against all the policies of men. As they plot, so does he too, he hath designs with them, and designs beyond them. He is always present at their cabals and consults, and clandestine meetings, privy not only to their open but their most covert practices. He is intimately acquainted with all their designs, but they in the mean time are wholly ignorant of his. And we need not the help of a statesman to inform us of how great moment it is to be privy to the Counsels of an Enemy. For by this he can trace and observe their motions, in the thing wherein they deal proudly, he will be above them. Ex. 18.11. And surely it can be no hard matter for an infinite power to defeat those Counsels, which an infinite wisdom has discovered. Secondly, by this he is enabled to make all the Counsels of men subservient to the establishment of his own government. He can make use of them for the promoting of his interests, when they think of nothing but driving on their own. Whatever were the designs of Cyrus in raising forces against Babylon, God had a nobler end than all, and which Cyrus was utterly unacquainted with. For thus saith the Lord by his prophet two hundred years before Cyrus was born, Esai. 44.26. that says of Cyrus he is my shepherd, and shall perform all my pleasure, even saying to Jerusalem thou shalt be built, and to the Temple, thy foundation shall be laid. And so wonderful was that providence, which conducted him through the whole course of his affairs, as signally proclaims him to be an instrument in the hand of God, acted to higher purposes, than he was able to understand, even the accomplishing his good pleasure towards the captive Jews, and the manifestation of the glory of his great name in the redemption, and deliverance of his people. For so says the text expressly Es. 45.4. For my servant jacob's sake; and Israel mine elect, I have even called thee by thy name, I have surnamed thee, though thou hast not known me. Thirdly, God by his infinite knowledge is infallibly secured against all change and alteration in the administration of his government, in as much as no accident can ever happen, but what was from all eternity foreseen by him. To him, who always beholds all things in one view, there can be no after Counsels to rectify the oversights of the former. The reason why men are often forced to change their methods, is the imperfection of their knowledge; they know several things by degrees, and succession and every thing but in part, and every new event, or occurrence, that arises, adds a new improvement, and perfection to their knowledge. And this makes men so often to shift their Counsels, to multiply expedients, what they cannot do one way, to try another, to have several strings to their bow, because they know not, how many of them may break. And yet after all this ado, they may be forced to begin again. For there are 〈◊〉 thousand accidents, which never entered into ●●eir thoughts, any one whereof can in an in●●ant unexpectedly put an end to the fairest pro●●cts, and contrivances. But now the government of God is in this respect above the danger 〈◊〉 any miscarriage, or disappointment. He who ●●es all things in all the differences of time, with one glance of his eye, can never find any cause to recede from what he has once determined. Nothing can fall out besides his expectation. For known unto God are all his works from the beginning of the world. Act. 15 8. God indeed is said in scripture to repent Gen. 6.6. 1 Sam. 15.11. which is not so to be understood, as if God acted like men, who fall upon new methods, when they are defeated, and baffled in their old ones. But as when men repent of their former errors, they usually take another course, and act in a different way from what they did before; so when God change● the external manner, and method of his operations, the scripture condescending to our apprehensions, calls it repentance, which yet doe● not denote any alteration at all in the counsel of his will, but only in the works of his hand● All the great vicissitudes, and revolutions of th● world are the products of one, steady, constant uniform, and unchangeable Counsel. He h●● different ends in the same action, and can ma●● contrary actions conspire to the same end. 〈◊〉 wonder therefore, if we at any time beho●● a signal mutation in his works, without a●● revocation of his decree. And as Aquinas ●●termines, when he willeth a change, he ●●ver changes his will. He remains unshak●● and , amidst all the agitati●● and disturbances of the world. He changeth times, and seasons, without any variation in himself. And all the alterations that happen successively in the outward appearances of things, flow from the eternal, and immutable purpose of him, Eph. 1.11. who worketh all things according to the Counsel of his own will. If therefore God be of that infinite knowledge, as to be always present to our most retired thoughts, and closest purposes, if he has an exact prescience of all future contingents, and beholds at one view, what will be the Event, and Issue of all the actions of the world, if he saw distinctly from all Eternity every occurrence, that could prevent, further, stop, or hinder his designs, we may then rest assured, that God will maintain his authority over the world, against all the devices, and combinations of men. Es. 31.2. For he also is wise, and there is no wisdom, Prov. 21.30. nor understanding, nor Counsel against the Lord. The second perfection in God effectually conducing to the stability of his government, is an Almighty, Irresistible, and Uncontrollable power. Which tho' the Scripture did not ascribe to God, and that in an infinite degree, yet the many mighty works, which he has from time to time done in the world, will amount to an undeniable demonstration of it. 'Twas he that created the heaven, and the earth, and then we may well make the Prophet Jeremy's conclusion from it, Jer. 32.17. that nothing is too hard for him. He, that with a word made this great fabric of the world, may surely with the turn of his hand manage every thing in it, so as to be subservient to his will. And this is the argument, which God himself in the Prophets often makes use of to silence the doubts, that might arise, concerning the execution of his purpose. Thus Esay 40.22. It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heaven as a curtain, and spreadeth them out as a tent to dwell in. and c. 14.26. This is the purpose, that is purposed upon the whole earth, and this is the hand, that is stretched out upon all nations, for the Lord of hosts hath purposed, and who shall disannul it, his hand is stretched out, and who shall turn it back. For what opposition can we be supposed to make, who have no strength to arm ourselves against him, but what we have derived from him? Or what cannot he do with us, who cannot only destroy us by letting lose the influence of one contrary against another, but even turn us into nothing, merely by the withholding of his own? And here first, the exercise of his Almighty power, for the establishing of his government, is singularly observable in his restraints, and influences upon the hearts and spirits of men. When Balaam the Sorcerer, who loved the ways of unrighteousness, came ready prepared to Curse the children of Israel, it was not in his power to utter one word but what the Lord had spoke unto him. Num. 22.35. Nay says he v. 18. If Balak, would give me his house full of silver, and gold, I cannot go beyond the word of the Lord to say less, or more. We read Ex. 34.23. There times in the year, shall all your men children appear before the Lord God, the God of Israel. Now the Jews lived in the midst of their enemies, who in all probability would not let slip such an inviting opportunity, when all the men were gone up to Jerusalem, to invade their country, and destroy all, that they had left behind them. Notwithstanding God Almighty is very peremptory in his injunction, 'tis again repeated Deut. 16.16. and to take off the objection that might arise from their leaving their Country naked and defenceless, he assures them, that when they thus went to appear before the Lord, no man should desire their land. This is a certain proof, that God effectually orders, and governs the hearts and spirits, and the voluntary actions of men. Or else how could he infallibly assure them (when men had all those temptations, advantages, and encouragements) not only that no man should invade or conquer, but that no man should desire their land. I shall give but one instance more, and that is, the successes of Cyrus, in which are contained so many special instances of a remarkable, and overruling power. Isai. 48.20. Zenophon. Dr. Jackson. What was it else but the finger of God, who commands all the hearts of the Sons of men, that brought in so many Confederate Forces to his assistance, and some of them natural subjects to the Babylonian, without whose concurrence the whole enterprise had miscarried. This is not to be imputed either to Cyrus his management, or their own. Isai. 40.15.45.5. But he, to whom all nations are as the drop of a bucket, who said of Cyrus, I have girded thee, though thou hast not known me, had long before ordered all things to his hand, and in the language of the Prophet Jeremy on this occasion set up a standard, Jer. 51.27, 29. blew the trumpet, and prepared the nations: that every purpose of the Lord, might be performed against Babylon, to leave the land of Babylon, a desolation without an inhabitant. But secondly, this power of God is further visible, in curbing, and keeping under the passions and unruly appetites of men. Ps. 65.7. He that stilleth the raging of the sea, and the noise of its waves, is alone able to quiet and subdue the rage, and madness of the people. Whence are wars and fightings among you? saith St. James, Come they not hence, even from lusts? so violent are the desires of pride, avarice, ambition, and revenge, so various are the designs at the same time a driving on directly cross to one another, such is the eagerness of men in the pursuit of their interests, and so great the animosities upon a defeat, that we have no Cause to be surprised at the frequent alterations, we meet with in the world, the only wonder is, that they happen no oftener than they do. For such are the disorders, which men's extravagances would Cause amongst us, that if there were not an invisible hand to bridle, and overrule them, there would be no longer any living in the world, but unconceivable confusions would cover the face of the whole earth. But now, Ps. 93.3.4. tho' the waves of the sea are mighty, and rage horribly, yet he that sitteth on high is mightier. The Lord is King, 99.1. be the people never so impatient, he sitteth upon the Cherubims, be the earth never so unquiet. He that set bounds to the sea, saying, Hitherto shalt thou go, but no further, can also restrain, and hold in the most boisterous passions, and disorderly affections of men. He can reduce, and temper them to serve the ends of his own government: He can let them lose, when he pleases, to 'Cause disturbances and revolutions in the world, and when they have finished the work, which was given them to do, he can call them back again into their old channel, compose, and quiet them, as our Saviour rebuked the winds and the seas, and there was a great calm, Mat. 8.26. We have thus far considered the stability of God's government, and what those perfections of his nature are, which render his Kingdom fixed & immovable, Dan. 4.35 He can do whatsoever he pleases in the armies of heaven, and among the inhabitants of the earth, so that heaven and earth shall sooner pass away, and the fabric of the world be dissolved, Es. 55.11. than any one word that goeth forth out of his mouth, shall return to him void, without accomplishing his pleasure, and prospering in the thing, whereto he sent it. And now from this consideration of the stability of the Divine government, we may infer this useful Corollary, that the way to make human governments firm, and stable too (as far as they are capable) is to regulate, and conform them according to the mind of God. Commit thy works unto the Lord, saith Solomon, and so thy thoughts shall be established. Prov. 16.3. And Eliphaz the Temanite, Job. 22.23. If thou return unto the Almighty, and make thy prayer unto him, thou also shalt decree a thing, and it shall be established, and the light shall shine upon thy paths. It is vain thing to imagine, that secular wisdom, human policies, or the projects, and contrivances of crafty, and designing men, are the way to settle, and give security to a people. All that they can do is to serve a present turn, and to piece up things for a little while, but when they have done their utmost, can never lay any sure ground work of a lasting tranquillity. In that great distress of Hezekiah Es. 33. When Sennacherib was sending up a formidable army to Jerusalem, and (which was worse) many of his own people were dealing underhand with the King of Assyria, and ready prepared for a revolt, he applies himself to God for succour, and assistance, and receives full and ample directions from him, what those methods were, which should settle, and establish him in peace, and safety v. 6. Wisdom and Knowledge shall be the stability of thy times, and strength of Salvation: the fear of the Lord is his treasure. Sennacherib had before taken many fenced Cities, laid waste his strong-holds, and at last overreached and cheated him of his treasures, which are the necessary means of security against a foreign enemy. Nevertheless the Prophet assures him, that while he was careful to preserve the fear of the Lord in his heart, and zealous in settling, and advancing the true service, and worship of God, he should never want either for treasure, or defence, or any thing conducing to the lengthening the tranquillity of his people, and preserving peace and truth in his days. This then is the method which God prescribes, for the sure establishment of a people. Es. 1.16. Put away the evil of your do from before mine eyes. Cease to do evil, learn to do well, seek Judgement, relieve the oppressed, Judge the fatherless, plead for the widow, Mal. 3.10.12. and then prove me, saith the Lord, if I will not pour you out a blessing. Then all nations shall call you blessed, for ye shall be a pleasant Land, saith the Lord of hosts. Whereas if injustice, and oppression, if wrong and robbery possess the gates, if irreligion, and infidelity be rife in the earth, if atheism, heresy, and profaneness shall take root among us, and overspread the land with a contemt of Virtue, and Religion, 'tis not our Fleets and Armies, our Forts, and Garrisons, that can secure us. These are the crying sins, that have heretofore threatened the return of Popery upon this Kingdom, and if they are still suffered to continue, and increase, 'twill be a very hard matter to keep it out. It was the observation of a Politician, who seems to have had no great sense of God's government of the world, Machiav●l. we can have no greater sign of the ruin of a people, than to see the worship of God despised. This as 'tis true in experience, so 'tis founded upon this immutable, and eternal reason, that the great creator and governor of the world has so contrived the mutual dependencies, and relations of one thing to another, that peace, and settlement shall be the result of piety and integrity; and that its folly for a nation to flatter itself with hopes of safety, and security, where the foundations of it are shaken, and undermined. All expedients whatsoever, without the establishment of the true Religion, are but building a wall, Ezek. 19.15. and daubing it with untempered mortar. But thus saith the Lord, the wall is no more, neither they that daubed it. It was Jeroboams politic device to preserve his Kingdom to his Posterity, by dividing it from the established worship of God in the temple at Jerusalem. 1 Kin. 13.34. But this thing became sin to the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. Certainly he who hath so firmly settled his own government, that it cannot be moved, is the fittest to direct us in the establishment of ours. And this was holy Jobs inference from this doctrine, c. 23.11. My foot hath held his steps, his ways have I kept and not declined, the reason whereof follows, for he is in one mind, and who can turn him? and whatsoever his Soul des; ireth, that he doth. He performeth the thing that is appointed for me: and many such things are with him. And so I pass to the third thing proposed, viz. the Justice, and Equity of this government, he shall Judge the people righteously. And surely no man can make any doubt of this, for he is righteous in all his ways, Ps. 145.17.89.14. and holy in all his works. And Justice, and Judgement are the habitation of his throne; he is, as we have seen, of infinite Knowledge, and Wisdom, to discern all the actions of men, and also of infinite power, to put his sentence effectually in execution. And tho' the full, complete, and glorious manifestation of his Justice, be reserved to the great day, when the secrets of all hearts shall be disclosed, & the great Judge of the world shall render to every man according to his works, yet in the mean time, he leaves not himself without witness, but that we may know there is a God that Judgeth the earth, takes frequent occasion to demonstrate the glory of his Justice to the world, both in the outward recompenses of virtue, and the visible punishments of sin. What good man is there, that has not various instances to relate of God's temporal mercies bestowed upon him in this life? what gracious experiences has he often felt of the goodness of God, though not in a constant Course of outward prosperity, yet in support under his oppressions, and deliverances from them? How often has he been ready to sink under a load of Calumny, and slander, when God hath of a sudden unexpectedly interposed, and brought forth his righteousness as clear as the light, and his just dealing as the noonday. How often hath God, who hath pleasure in the prosperity of his servants, by an undiscernible providence, so managed, and conducted their affairs, as to give them a blessed Issue and Success beyond their hopes, and Imaginations? Lastly, how often has God's true Religion been persecuted, oppressed, and trampled on, and threatened with an utter extirpation, when God has seasonably appeared in the maintenance of his own Cause, Es. 66.14. and made known his hand towards his servants, and his indignation towards his enemies. After Antiochus had proudly spoken, that he would make Jerusalem a Common burying place of the Jews, he was immediately smitten with an invisible and incurable Plague, and he, who had cruelly entreated others, 2 Mac. 9.28. died a miserable death, in a strange Country, upon the mountains. But we need not multiply particular instances of Gods dealing in this kind, since God, who, as we have seen, assumes to himself the power of governing, and disposing the Kingdoms of the world, has expressly told us, by what rules, and measures of Justice, and equity he will constantly guide himself in the government, and administration of them, Jer. 18.7. At what instant I shall speak concerning a Kingdom, or Nation, to pluck up, and to pull down, and to destroy; if that nation turn from their evil, I will repent of the evil, that I thought to do unto them. And at what instant, I shall speak concerning a kingdom to build, and to plant it; if it do evil in my sight, and obey not my voice, I will repent of the good wherewith I said I would benefit them. The truth of this appears through the whole history of the Jewish nation; and that great variety of blessings, and misfortunes, that successively happened to them, was suited to the various instances of their obedience, & disobedience to their God. When they started aside to walk after their own Counsels, and rebelled against the Commandment of the Lord, he set his face against them, made those that hated them, to reign over them, and strengthened the hands of all that contended with them. But when they turned from their evil ways, and followed the Lord their God, he made those that led them away captive to pity them, delivered them out of captivity, and brought them back again to their own borders. This is the main scope, and drift of all the Prophets. Es. 1.19. If ye be willing, and obedient, ye shall eat the good of the Land. But if ye refuse, and rebel, ye shall be devoured with the sword: the mouth of the Lord hath spoken it. Sallust. S Aug. de Civ. Dei. And thus much the Historian could observe of the ancient Romans, that they were magnificent in their devotions, frugal in their families, and faithful to their friend; and this was the reason that they thrived, and prospered: but when, through the prevalence of their avarice, and ambition, they had learned to neglect their Gods, and become perfidious to men, there quickly ensued such a corruption, and degeneracy of manners, as at last ended in the ruin of their government. It must indeed be confessed, that an unrighteous nation may thrive, and prove victorious for a time. For God may use the power of one wicked people, to punish the iniquities of another, and when that work is over, they may suffer dreadfully for their own. When the proud King of Assyria boasted of the largeness of his Dominions, God acquaints him with the true reason of the extent of his Conquests, and the Success of his affairs. 2 K. 19.25. Hast thou not heard long ago, that I have done it, and of ancient times that I have form it? Now have I brought it to pass that thou shouldst be to lay wast fenced Cities into ruinous heaps. But as soon as he had finished God's work, in being the executioner of his Justice upon the Jews, and afterwards upon the Egyptians, then did he punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks Es. 10.12. And thus we have taken a view of God's government of the world, the absolute dependence we have upon him for all our blessings, and enjoyments, that his Kingdom is firm, and stable, and ●hat he has given us directions, how to make ours so too, that no prosperity can be hoped so without his blessing, and that 'tis in vain t● expect his blessing, without the profession an● practise of Religion; that a Righteous God wil● protect, and defend a Righteous people, and tha● nothing, but iniquity, can be our ruin What then remains, but that we should resolve this da● to pursue those things, which make both for ou● present, and eternal interest, that we express ou● gratitude to God, and love to our Country, by practice suitable to that holy Religion we profess, that so our rejoicings, and thanksgiving may not be the work of a day only, but of ou● lives. This is the way to show yourselves goo● Subjects, and good Patriots, and such as are re●ly concerned for the good and welfare of yo● Country. Nay, this is the way to secure God's presence with you, and engage his good Spirit so preside over your Counsels, that they shall s●● tend to the preservation of our Church, and Religion amongst us, and make our Zion to contin●● a praise in the earth. God will then go on 〈◊〉 strengthen and establish, what he has wrought for us, and make one deliverance the pledge al● earnest of another. And happy is the people th●● is in such a Case, yea blessed are the people w●● have the Lord for their God. Now to God the Father, Son, and Holy Ghost, be all Honour and Glory now and ever. Amen. FINIS.