IT will not be very material in this place to enquire 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 setling of the ark, the sym­bol of Gods presence in the midst of them.

This is certain and confest on all hands,Theod. Dr. Ham. that in the literal and most obvious sense, it is a [Page 2]general form of thanksgiving, and praising God for all his works of grace, and goodness, as the maker and governour of the world: and in the prophetick 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 Gods 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 Gods government, the world also shall be establish't, 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 Gods go­vernment of the world.

That God has an absolute dominion over all things, a sovereign and uncontestable right to be the sole Lord, and Emperour 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 wor­shipeth thee.

If seems to be a lessening, and limiting of the Divine Dominion, what God says by the Prophet Jer. 18.6. Cannot I doe with you as the potter, says the Lord? behold as the clay is in the potters 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 [Page 4]he applyes 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 ought 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 [Page 5]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 exprest 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 Governour 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 Scepter of his word,Ps. 2.9. he has a Rod of Iron [Page 6]in his hand,Luke 19.27. wherewith he can dash them in pieces like a potters 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 vertue of his authority, that all the great ones of the world, administer any of their own. The Crowns, and Scepters 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 Nebuchadnezzars heart was lifted up, and his mind hardned 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 acknowledgment 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 go­vernour of the world, then all the gracious events and occurrences therein are solely to be ascribed to him. Peace, and safety, victory, and success doe not depend upon the strength and number of our armyes, 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 wisdome 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 goe into his hand, and pierce it, But our whole [Page 8]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 battel, but safety is of the Lord. So likewise in the State 'tis not the wise man,Jer. 9.24. nor the mighty, but Judgment 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 wisdome, 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 [Page 9]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 rejoyce. This is the duty, which the Lord calls for this day, and which we are here as­sembled by publick authority to put in practise, to praise, and magnify his name for our peace at home, our successes abroad, and rescuing a neighbour Kingdome from the miseries of a war, and the danger of being enslaved by a for­reign power. And how highly are we all con­cerned, that our thanksgiving be hearty, zea­lous and universal, not meerly 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 enterprizes, and undertakings.

II. And so I pass to the 2^d. thing proposed, viz. the stability of Gods government of the world, the world also shall be &c.

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 [Page 10]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 ruin'd by their own strength, or else be­come a prey and spoil to another stronger than themselves. For he encreaseth the nations, and destroyeth them, he enlargeth the nations, and straitneth them again, Job. 12.23. But Gods government is sure and stable, his King­dom is an everlasting Kingdom, and his domi­nion endureth from generation to generation. This Kingdom shall never be destroy'd, but shall break in pieces, and consume all other King­doms, and it self 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 biassed by misinfor­mation, prejudice, and partiality, the most spe­cious undertakings have been often shattered [Page 11]and broke in pieces by such inconsiderable acci­dents as ly 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 knowledg.

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 Gods 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 fixt, and deter­min'd to himself: and his power extends it self 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, [Page 12]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 councel, and un­derstanding Job. 12.13. And first, of his wisdom, and knowledg.

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, then 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. Wo unto them, says [Page 13]the Prophet Esay, that seek deep to hide their Counsel from the Lord, and their work is in the dark, and they say who seeth us, and who knoweth us, surely your turning things upside down shall be esteemed as the Potters 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 Vertue 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 windings and turnings, 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 [...]ashioneth all the hearts of men, and therefore understandeth all their works, i. e. their works [...]cted in their hearts, in the innermost closets, and [...]ecesses of the Soul. His eyes, says Elihu in Job, Job 34.21, 22. [Page 14] are upon all the ways of man, and he seeth all his goings, there is no darkness nor shadow of death, where the workers of wickedness shall hide 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 determin'd to exist. [...] shall not here ofter to discuss this difficult, and intricate speculation, nor enquire, how the con­tingency of future events, can consist with the necessity of the Divine Knowledg, or the cer­tainty of the Divine Knowledg, 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 enquirys [Page 15]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 bat­tel. 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. [Page 16]Nay the whole book of the Revelations is almost filled with such instances as these. But to goe 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 accomplisht 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 destroy'd? And indeed were it impossible in any tolerable measure to reconcile them, a man would rather chuse to let the liberty of the creature shift for it self, 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 [...] would give him leave, in that great trans­action, upon which depended the Salvation o [...] the world.

And this may suffice at present for a transien [...] view of the divine omniscience. Now how [Page 17]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 shrowd 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 practises. 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 [Page 18]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 shepheard, 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 redemtion, and deli­verance of his people. For so says the text ex­presly Es. 45.4. For my servant Jacobs sake; and Israel mine elect, I have even called thee by [Page 19]thy name, I have surnamed thee, though thou hast not known me.

Thirdly, God by his infinite knowledg 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 knowledg; 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 knowledg. 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 entred 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 [Page 20]one glance of his eye, can never find any cause to recede from what he has once determin'd. 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 counse [...] 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, steddy, 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 immoveable, amidst all the agitati [...] [Page 21]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 Uncontrolable 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 [Page 22]well make the Prophet Jeremies conclusion from it,Jer. 32.17. that nothing is too hard for him. He, that with a word made this great fabrick 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 grashoppers; 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 arme our selves against him, but what we have derived from him? Or what cannot he do with us, who cannot only destroy us by letting loose the influence of one contrary against another, but even turn us into nothing, meerly by the with-holding 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 [Page 23]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 goe 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, [Page 24]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 enterprize 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 [Page 25]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 surprized at the frequent alterations, we meet with in the world, the on­ly wonder is, that they happen no oftner than they doe. For such are the disorders, which mens 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 unconceiveable 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 goe, but no further, can also restrain, and hold in the most boysterous passions, and disorderly affections of men. He can reduce, and temper them to serve the ends of his own government: He can let them loose, when he pleases, to Cause disturbances and revolutions in the world, and when they have finisht the work, which was given them to doe, he can call them back again into their old channel, compose, and quiet them, [Page 26]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 Gods government, and what those perfections of his nature are, which render his Kingdom fix't & immovable,Dan. 4.35 He can doe whatsoever he pleases in the armyes of heaven, and among the inha­bitants of the earth, so that heaven and earth shall sooner pass away, and the fabrick 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 establisht. 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 establisht, 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 [Page 27]people. All that they can doe 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 tranquility.

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 applyes 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 Citys, laid wast his strong-holds, and at last overreach­ed and cheated him of his treasures, which are the necessary means of security against a forreign 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 lengthning the tranquility 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 doings from before mine eyes. Cease to do evil, learn to do well, seek Judg­ment, 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 prophanness 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 threatned the return of Popery upon this Kingdom, and if they are still suffered to continue, and encrease, '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 Gods government of the world,Machia­v [...]l. we can have no greater sign of the ruine 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 [Page 29]thing to another, that peace, and settlement shall be the result of piety and integrity; and that its folly for a nation to flatter it self with hopes of safety, and security, where the foundations of it are shaken, and undermin'd. All expedients whatsoever, without the establishment of the true Religion, are but building a wall,Ezek. 19.15.and daub­ing it with untemper'd mortar. But thus saith the Lord, the wall is no more, neither they that daubed it. It was Jeroboams politick device to preserve his Kingdom to his Posterity, by divid­ing it from the establisht 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 setled 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 doctrin, 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 [Page 30] righteous in all his ways, Ps. 145.17.89.14. and holy in all his works. And Justice, and Judgment 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, compleat, 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 recompences of vertue, and the visible punishments of sin. What good man is there, that has not various instances to relate of Gods 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 bin 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 noon-day. How often hath God, who hath pleasure in the prospe­rity [Page 31]of his servants, by an undiscernable 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 Gods true Religion been perse­cuted, opprest, and trampled on, and threatned with an utter extirpation, when God has sea­sonably appear'd 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. dyed 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 expresly 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 [Page 32]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 rebell'd against the Com­mandment of the Lord, he set his face against them, made those that hated them, to reign over them, and strengthned 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, deliver'd 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 rebell, ye shall be devoured with the sword: the mouth of the Lord hath spoken it. Salust. 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 [Page 33]prevalence of their avarice, and ambition, they had learnt 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 confest, 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 formed 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 fi­nisht Gods 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 Gods 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 [Page 34]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 rejoycings, and thanksgiving may not be the work of a day only, but of ou [...] lives. This is the way to shew your selves 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 Gods pr [...] sence with you, and engage his good Spirit so preside over your Counsels, that they shall s [...] tend to the preservation of our Church, and R [...] ligion amongst us, and make our Sion to contin [...] a praise in the earth. God will then go on [...] strengthen and stablish, what he has wroug [...] 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.