Microengineering MEMS and Interfacing A Practical Guide 1st Edition Danny Banks
Microengineering MEMS and Interfacing A Practical Guide 1st Edition Danny Banks
Microengineering MEMS and Interfacing A Practical Guide 1st Edition Danny Banks
Microengineering MEMS and Interfacing A Practical Guide 1st Edition Danny Banks
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52. mercy, and compassion on whom he will have compassion.” Though
the first scope of the apostle, in the beginning of the chapter, was to
declare the reason of God’s rejecting the Jews, and calling in the
Gentiles; had he only intended to demolish the pride of the Jews,
and flat their opinion of merit, and aimed no higher than that
providential act of God; he might, convincingly enough to the reason
of men, have argued from the justice of God, provoked by the
obstinacy of the Jews, and not have had recourse to his absolute
will; but, since he asserts this latter, the strength of his argument
seems to lie thus: if God by his absolute sovereignty may resolve,
and fix his love upon Jacob and estrange it from Esau, or any other
of his creatures, before they have done good or evil, and man have
no ground to call his infinite majesty to account, may he not deal
thus with the Jews, when their demerit would be a bar to any
complaints of the creature against him?1007
If God were considered
here in the quality of a judge, it had been fit to have considered the
matter of fact in the criminal; but he is considered as a sovereign,
rendering no other reason of his action but his own will; “whom he
will he hardens” (ver. 18). And then the apostle concludes (ver. 20),
“Who art thou, O man, that repliest against God?” If the reason
drawn from God’s sovereignty doth not satisfy in this inquiry, no
other reason can be found wherein to acquiesce: for the last
condemnation there will be sufficient reason to clear the justice of
his proceedings. But, in this case of election, no other reason but
what is alleged, viz., the will of God, can be thought of, but what is
liable to such knotty exceptions that cannot well be untied.
(1.) It could not be any merit in the creature that might
determine God to choose him. If the decree of election falls not
under the merit of Christ’s passion, as the procuring cause, it cannot
fall under the merit of any part of the corrupted mass. The decree of
sending Christ did not precede, but followed, in order of nature, the
determination of choosing some. When men were chosen as the
subjects for glory, Christ was chosen as the means for the bringing
them to glory (Eph. i. 4): “Chosen us in him, and predestinated us to
the adoption of children by Jesus Christ.” The choice was not merely
53. in Christ as the moving cause; that the apostle asserts to be “the
good pleasure of his will;” but in Christ, as the means of conveying
to the chosen ones the fruits of their election. What could there be
in any man that could invite God to this act, or be a cause of
distinction of one branch of Adam from another? Were they not all
hewed out of the same rock, and tainted with the same corruption in
blood? Had it been possible to invest them with a power of merit at
the first, had not that venom, contracted in their nature, degraded
all of power for the future? What merit was there in any but of
wrathful punishment, since they were all considered as criminals,
and the cursed brood of an ungrateful rebel? What dignity can there
be in the nature of the purest part of clay, to be made a vessel of
honor, more than in another part of clay, as pure as that which was
formed into a vessel for mean and sordid use? What had any one to
move his mercy more than another, since they were all children of
wrath, and equally daubed with original guilt and filth? Had not all
an equal proportion of it to provoke his justice? What merit is there
in one dry bone more than another, to be inspired with the breath of
a spiritual life? Did not all lie wallowing in their own filthy blood? and
what could the steam and noisomeness of that deserve at the hands
of a pure Majesty, but to be cast into a sink furthest from his sight?
Were they not all considered in this deplorable posture, with an
equal proportion of poison in their nature, when God first took his
pen, and singled out some names to write in the book of life? It
could not be merit in any one piece of this abominable mass, that
should stir up that resolution in God to set apart this person for a
vessel of glory, while he permitted another to putrefy in his own
gore. He loved Jacob, and hated Esau, though they were both parts
of the common mass, the seed of the same loins, and lodged in the
same womb.
(2.) Nor could it be any foresight of works to be done in time by
them, or of faith, that might determine God to choose them. What
good could he foresee resulting from extreme corruption, and a
nature alienated from him? What could he foresee of good to be
done by them, but what he resolved in his own will, to bestow an
54. ability upon them to bring forth? His choice of them was to a
holiness, not for a holiness preceding his determination (Eph. i. 4).
He hath chosen us, “that we might be holy” before him; he ordained
us “to good works,” not for them (Eph. ii. 10). What is a fruit cannot
be a moving cause of that whereof it is a fruit: grace is a stream
from the spring of electing love; the branch is not the cause of the
root, but the root of the branch; nor the stream the cause of the
spring, but the spring the cause of the stream. Good works suppose
grace, and a good and right habit in the person, as rational acts
suppose reason. Can any man say that the rational acts man
performs after his creation were a cause why God created him? This
would make creation, and everything else, not so much an act of his
will, as an act of his understanding. God foresaw no rational act in
man, before the act of his will to give him reason; nor foresees faith
in any, before the act of his will determining to give him faith: “Faith
is the gift of God” (Eph. ii. 8). In the salvation which grows up from
this first purpose of God, he regards not the works we have done, as
a principal motive to settle the top‑stone of our happiness, but his
own purpose, and the grace given in Christ; “who hath saved us,
and called us with a holy calling, not according to our own works,
but according to his own purpose and grace, which was given to us
in Christ, before the world began” (2 Tim. i. 9). The honor of our
salvation cannot be challenged by our works, much less the honor of
the foundation of it. It was a pure gift of grace, without any respect
to any spiritual, much less natural, perfection. Why should the
apostle mention that circumstance, when he speaks of God’s loving
Jacob, and hating Esau, “when neither of them had done good or
evil” (Rom. ix. 11), if there were any foresight of men’s works as the
moving cause of his love or hatred? God regarded not the works of
either as the first cause of his choice, but acted by his own liberty,
without respect to any of their actions which were to be done by
them in time. If faith be the fruit of election, the prescience of faith
doth not influence the electing act of God. It is called “the faith of
God’s elect” (Tit. i. 1): “Paul, an apostle of Jesus Christ, according to
the faith of God’s elect;” i. e. settled in this office to bring the elect
of God to faith. If men be chosen by God upon the foresight of faith,
55. or not chosen till they have faith, they are not so much God’s elect,
as God their elect; they choose God by faith, before God chooseth
them by love: it had not been the faith of God’s elect, i. e. of those
already chosen, but the faith of those that were to be chosen by God
afterwards. Election is the cause of faith, and not faith the cause of
election; fire is the cause of heat, and not the heat of fire; the sun is
the cause of the day, and not the day the cause of the rising of the
sun. Men are not chosen because they believe, but they believe
because they are chosen: the apostle did ill, else, to appropriate that
to the elect which they had no more interest in, by virtue of their
election, than the veriest reprobate in the world.1008
If the foresight
of what works might be done by his creatures was the motive of his
choosing them, why did he not choose the devils to redemption,
who could have done him better service, by the strength of their
nature, than the whole mass of Adam’s posterity? Well, then, there
is no possible way to lay the original foundation of this act of
election and preterition in anything but the absolute sovereignty of
God. Justice or injustice comes not into consideration in this case.
There is no debt which justice or injustice always respects in its
acting: if he had pleased, he might have chosen all; if he had
pleased, he might have chosen none. It was in his supreme power to
have resolved to have left all Adam’s posterity under the rack of his
justice; if he determined to snatch out any, it was a part of his
dominion, but without any injury to the creatures he leaves under
their own guilt. Did he not pass by the angels, and take man? and,
by the same right of dominion, may he pick out some men from the
common mass, and lay aside others to bear the punishment of their
crimes. Are they not all his subjects? all are his criminals, and may
be dealt with at the pleasure of their undoubted Lord and Sovereign.
This is a work of arbitrary power; since he might have chosen none,
or chosen all, as he saw good himself. It is at the liberty of the
artificer to determine his wood or stone to such a figure, that of a
prince, or that of a toad; and his materials have no right to complain
of him, since it lies wholly upon his own liberty. They must have little
sense of their own vileness, and God’s infinite excellency above them
56. by right of creation, that will contend that God hath a lesser right
over his creatures than an artificer over his wood or stone. If it were
at his liberty whether to redeem man, or send Christ upon such an
undertaking, it is as much at his liberty, and the prerogative is to be
allowed him, what person he will resolve to make capable of
enjoying the fruits of that redemption. One man was as fit a subject
for mercy as another, as they all lay in their original guilt: why would
not Divine mercy cast its eye upon this man, as well as upon his
neighbor? There was no cause in the creature, but all in God; it must
be resolved into his own will: yet not into a will without wisdom. God
did not choose hand over head, and act by mere will, without reason
and understanding; an Infinite Wisdom is far from such a kind of
procedure; but the reason of God is inscrutable to us, unless we
could understand God as well as he understands himself; the whole
ground lies in God himself, no part of it in the creature; “not in him
that wills, nor in him that runs, but in God that shows mercy” (Rom.
ix. 15, 16). Since God hath revealed no other cause than his will, we
can resolve it into no other than his sovereign empire over all
creatures. It is not without a stop to our curiosity, that in the same
place where God asserts the absolute sovereignty of his mercy to
Moses, he tells him he could not see his face: “I will be gracious to
whom I will be gracious;” and he said, “Thou canst not see my face”
(Exod. xxxiii. 19, 20): the rays of his infinite wisdom are too bright
and dazzling for our weakness. The apostle acknowledged not only a
wisdom in this proceeding, but a riches and treasure of wisdom; not
only that, but a depth and vastness of those riches of wisdom; but
was unable to give us an inventory and scheme of it (Rom. xi. 33).
The secrets of his counsels are too deep for us to wade into; in
attempting to know the reason of those acts, we should find
ourselves swallowed up into a bottomless gulf: though the
understanding be above our capacity, yet the admiration of his
authority and submission to it are not. “We should cast ourselves
down at his feet, with a full resignation of ourselves to his sovereign
pleasure.”1009
This is a more comely carriage in a Christian than all
the contentious endeavors to measure God by our line.
57. 2. In bestowing grace where he pleases. God in conversion and
pardon works not as a natural agent, putting forth strength to the
utmost, which God must do, if he did renew man naturally, as the
sun shines, and the fire burns, which always act, ad extremum
virium, unless a cloud interpose to eclipse the one, and water to
extinguish the other. But God acts as a voluntary agent, which can
freely exert his power when he please, and suspend it when he
please. Though God be necessarily good, yet he is not necessitated
to manifest all the treasures of his goodness to every subject; he
hath power to distil his dews upon one part, and not upon another.
If he were necessitated to express his goodness without a liberty, no
thanks were due to him. Who thanks the sun for shining on him, or
the fire for warming him? None; because they are necessary agents,
and can do no other. What is the reason he did not reach out his
hand to keep all the angels from sinking, as well as some, or recover
them when they were sunk? What is the reason he engrafts one
man into the true Vine, and lets the other remain a wild olive? Why
is not the efficacy of the Spirit always linked with the motions of the
Spirit? Why does he not mould the heart into a gospel frame when
he fills the ear with a gospel sound? Why doth he strike off the
chains from some, and tear the veil from the heart, while he leaves
others under their natural slavery and Egyptian darkness? Why do
some lie under the bands of death, while another is raised to a
spiritual life? What reason is there for all this but his absolute will?
The apostle resolves the question, if the question be asked, why he
begets one and not another? Not from the will of the creature, but
“his own will,” is the determination of one (James i. 18). Why doth
he work in one “to will and to do,” and not in another? Because of
“his good pleasure,” is the answer of another (Phil. ii. 13). He could
as well new create every one, as he at first created them, and make
grace as universal as nature and reason, but it is not his pleasure so
to do.
(1.) It is not from want of strength in himself. The power of God
is unquestionably able to strike off the chains of unbelief from all; he
could surmount the obstinacy of every child of wrath, and inspire
58. every son of Adam with faith as well as Adam himself. He wants not
a virtue superior to the greatest resistance of his creature; a
victorious beam of light might be shot into their understandings, and
a flood of grace might overspread their wills with one word of his
mouth, without putting forth the utmost of his power. What
hindrance could there be in any created spirit, which cannot be
easily pierced into and new moulded by the Father of spirits? Yet he
only breathes this efficacious virtue into some, and leaves others
under that insensibility and hardness which they love, and suffer
them to continue in their benighting ignorance, and consume
themselves in the embraces of their dear, though deceitful Delilahs.
He could have conquered the resistance of the Jews, as well as
chased away the darkness and ignorance of the Gentiles. No doubt
but he could overpower the heart of the most malicious devil, as well
as that of the simplest and weakest man. But the breath of the
Almighty Spirit is in his own power, to breathe “where he lists” (John
iii. 8). It is at his liberty whether he will give to any the feelings of
the invincible efficacy of his grace; he did not want strength to have
kept man as firm as a rock against the temptation of Satan, and
poured in such fortifying grace, as to have made him impregnable
against the powers of hell, as well as he did secure the standing of
the angels against the sedition of their fellows: but it was his will to
permit it to be otherwise.
(2.) Nor is it from any prerogative in the creature. He converts
not any for their natural perfection, because he seizeth upon the
most ignorant; nor for their moral perfection, because he converts
the most sinful; nor for their civil perfection, because he turns the
most despicable.
[1.] Not for their natural perfection of knowledge. He opened
the minds and hearts of the more ignorant. Were the nature of the
Gentiles better manured than that of the Jews, or did the tapers of
their understandings burn clearer? No; the one were skilled in the
prophecies of the Messiah, and might have compared the predictions
they owned with the actions and sufferings of Christ, which they
59. were spectators of. He let alone those that had expectations of the
Messiah, and expectations about the time of Christ’s appearance,
both grounded upon the oracles wherewith he had entrusted them.
The Gentiles were unacquainted with the prophets, and therefore
destitute of the expectations of the Messiah (Eph. ii. 12): they were
“without Christ;” without any revelation of Christ, because “aliens
from the commonwealth of Israel, and strangers to the covenant of
promise, having no hope, and without God in the world,” without any
knowledge of God, or promises of Christ. The Jews might sooner, in
a way of reason, have been wrought upon than the Gentiles, who
were ignorant of the prophets, by whose writings they might have
examined the truth of the apostles’ declarations. Thus are they
refused that were the kindred of Christ, according to the flesh, and
the Gentiles, that were at a greater distance from him, brought in by
God; thus he catcheth not at the subtle and mighty devils, who had
an original in spiritual nature more like to him, but at weak and
simple man.
[2.] Not for any moral perfection, because he converts the most
sinful: the Gentiles, steeped in idolatry and superstition. He sowed
more faith among the Romans than in Jerusalem; more faith in a city
that was the common sewer of all the idolatry of the nations
conquered by them, than in that city which had so signally been
owned by him, and had not practised any idolatry since the
Babylonish captivity. He planted saintship at Corinth, a place
notorious for the infamous worship of Venus, a superstition attended
with the grossest uncleanness; at Ephesus, that presented the whole
world with a cup of fornication in their temple of Diana; among the
Colossians, votaries to Cybele in a manner of worship attended with
beastly and lascivious ceremonies. And what character had the
Cretians from one of their own poets, mentioned by the apostle to
Titus, whom he had placed among them to further the progress of
the gospel, but the vilest and most abominable? (Titus i. 12): “liars,”
not to be credited; “evil beasts,” not to be associated with; “slow
bellies,” fit for no service. What prerogative was there in the nature
of such putrefaction? as much as in that of a toad to be elevated to
60. the dignity of an angel. What steam from such dunghills could be
welcome to him, and move him to cast his eye on them, and
sweeten them from heaven? What treasures of worth were here to
open the treasures of his grace! Were such filthy snuffs fit of
themselves to be kindled by, and become a lodging for, a gospel
beam? What invitements could he have from lying, beastliness,
gluttony, but only from his own sovereignty? By this he plucked
firebrands out of the fire, while he left straighter and more comely
sticks to consume to ashes.
[3.] Not for any civil perfection, because he turns the most
despicable. He elevates not nature to grace upon the account of
wealth, honor, or any civil station in the world: he dispenseth not
ordinarily those treasures to those that the mistaken world foolishly
admire and dote upon (1 Cor. i. 26); “Not many mighty, not many
noble:” a purple robe is not usually decked with this jewel; he takes
more of mouldy clay than refined dust to cast into his image, and
lodges his treasures more in the earthly vessels than in the world’s
golden ones; he gives out his richest doles to those that are the
scorn and reproach of the world. Should he impart his grace most to
those that abound in wealth or honor, it had been some foundation
for a conception that he had been moved by those vulgarly
esteemed excellencies to indulge them more than others. But such a
conceit languisheth when we behold the subjects of his grace as
void originally of any allurements, as they are full of provocations.
Hereby he declares himself free from all created engagements, and
that he is not led by any external motives in the object.
[4.] It is not from any obligation which lies upon him. He is
indebted to none: disobliged by all. No man deserves from him any
act of grace, but every man deserves what the most deplorable are
left to suffer. He is obliged by the children of wrath to nothing else
but showers of wrath; owes no more a debt to fallen man, than to
fallen devils, to restore them to their first station by a superlative
grace. How was he more bound to restore them, than he was to
preserve them; to catch them after they fell, than to put a bar in the
61. way of their falling? God, as a sovereign, gave laws to men, and a
strength sufficient to keep those laws. What obligation is there upon
God to repair that strength man wilfully lost, and extract him out of
that condition into which he voluntarily plunged himself? What if
man sinned by temptation, which is a reason alleged by some, might
not many of the devils do so too? Though there was a first of them
that sinned without a temptation, yet many of them might be
seduced into rebellion by the ringleader. Upon that account he is no
more bound to give grace to all men, than to devils. If he promised
life upon obedience, he threatened death upon transgression. By
man’s disobedience God is quit of his promise, and owes nothing but
punishment upon the violation of his law. Indeed man may pretend
to a claim of sufficient strength from him by creation, as God is the
author of nature, and he had it; but since he hath extinguished it by
his sin, he cannot in the least pretend any obligation on God for a
new strength. If it be a “peradventure” whether he will “give
repentance,” as it is 2 Tim. ii. 25, there is no tie in the case; a tie
would put it beyond a peradventure with a God that never forfeited
his obligation. No husbandman thinks himself obliged to bestow cost
and pains, manure and tillage, upon one field more than another;
though the nature of the ground may require more, yet he is at his
liberty whether he will expend more upon one than another.1010
He
may let it lie fallow as long as he please. God is less obliged to till
and prune his creatures, than man is obliged to his field or trees. If a
king proclaim a pardon to a company of rebels, upon the condition
of each of them paying such a sum of money; their estates before
were capable of satisfying the condition, but their rebellion hath
reduced them to an indigent condition; the proclamation itself is an
act of grace, the condition required is not impossible in itself: the
prince, out of a tenderness to some, sends them that sum of money,
he hath by his proclamation obliged them to pay, and thereby
enabled them to answer the condition he requires; the first he doth
by a sovereign authority, the second he doth by a sovereign bounty.
He was obliged to neither of them; punishment was a debt due to all
of them; if he would remit it upon condition, he did relax his
62. sovereign right; and if he would by his largess make any of them
capable to fulfil the condition, by sending them presently a sufficient
sum to pay the fine, he acted as proprietor of his own goods, to
dispose of them in such a quantity to those to whom he was not
obliged to bestow a mite.
[5.] It must therefore be an act of his mere sovereignty. This
can only sit arbitrator in every gracious act. Why did he give grace to
Abel and not to Cain, since they both lay in the same womb, and
equally derived from their parents a taint in their nature; but that he
would show a standing example of his sovereignty to the future ages
of the world in the first posterity of man? Why did he give grace to
Abraham, and separate him from his idolatrous kindred, to dignify
him to be the root of the Messiah? Why did he confine his promise
to Isaac, and not extend it to Ishmael, the seed of the same
Abraham by Hagar, or to the children he had by Keturah after
Sarah’s death? What reason can be alleged for this but his sovereign
will? Why did he not give the fallen angels a moment of repentance
after their sin, but condemned them to irrevocable pains? Is it not as
free for him to give grace to whom he please, as create what worlds
he please; to form this corrupted clay into his own image, as to take
such a parcel of dust from all the rest of the creation whereof to
compact Adam’s body? Hath he not as much jurisdiction over the
sinful mass of his creatures in a new creation, as he had over the
chaos in the old? And what reason can be rendered, of his advancing
this part of matter to the nobler dignity of a star, and leaving that
other part to make up the dark body of the earth; to compact one
part into a glorious sun, and another part into a hard rock, but his
royal prerogative? What is the reason a prince subjects one
malefactor to punishment, and lifts up another to a place of trust
and profit? that Pharaoh honored the butler with an attendance on
his person, and remitted the baker to the hands of the executioner?
It was his pleasure. And is not as great right due to God, as is
allowed to the worms of the earth? What is the reason he hardens a
Pharaoh, by a denying him that grace which should mollify him, and
allows it to another? It is because he will. “Whom he will he
63. hardens” (Rom. ix. 18). Hath not man the liberty to pull up the
sluice, and let the water run into what part of the ground he
pleases? What is the reason some have not a heart to understand
the beauty of his ways? Because the Lord doth not give it them
(Deut. xxix. 4). Why doth he not give all his converts an equal
measure of his sanctifying grace? some have mites and some have
treasures. Why doth he give his grace to some sooner, to some
later? some are inspired in their infancy, others not till a full age, and
after; some not till they have fallen into some gross sin, as Paul;
some betimes, that they may do him service: others later, as the
thief upon the cross, and presently snatcheth them out of the world?
Some are weaker, some stronger in nature, some more beautiful and
lovely, others more uncomely and sluggish. It is so in supernaturals.
What reason is there for this, but his own will? This is instead of all
that can be assigned on the part of God. He is the free disposer of
his own goods, and as a Father may give a greater portion to one
child than to another. And what reason of complaint is there against
God? may not a toad complain that God did not make it a man, and
give it a portion of reason? or a fly complain that God did not make
it an angel, and give it a garment of light; had they but any spark of
understanding; as well as man complain that God did not give him
grace as well as another? Unless he sincerely desired it, and then
was denied it, he might complain of God, though not as a sovereign,
yet as a promiser of grace to them that ask it. God doth not render
his sovereignty formidable; he shuts not up his throne of grace from
any that seek him; he invites man; his arms are open, and the
sceptre stretched out; and no man continues under the arrest of his
lusts, but he that is unwilling to be otherwise, and such a one hath
no reason to complain of God.
3. His sovereignty is manifest in disposing the means of grace to
some, not to all. He hath caused the sun to shine bright in one
place, while he hath left others benighted and deluded by the devil’s
oracles. Why do the evangelical dews fall in this or that place, and
not in another? Why was the gospel published in Rome so soon, and
not in Tartary? Why hath it been extinguished in some places, as
64. soon almost as it had been kindled in them? Why hath one place
been honored with the beams of it in one age, and been covered
with darkness the next? One country hath been made a sphere for
this star, that directs to Christ, to move in; and afterwards it hath
been taken away, and placed in another; sometimes more clearly it
hath shone, sometimes more darkly, in the same place; what is the
reason of this? It is true something of it may be referred to the
justice of God, but much more to the sovereignty of God. That the
gospel is published later, and not sooner, the apostle tell us is
“according to the commandment of the everlasting God” (Rom.
xvi. 26).
(1.) The means of grace, after the families from Adam became
distinct, were never granted to all the world. After that fatal breach
in Adam’s family by the death of Abel, and Cain’s separation, we
read not of the means of grace continued among Cain’s posterity; it
seems to be continued in Adam’s sole family, and not published in
societies till the time of Seth. “Then began men to call upon the
name of the Lord” (Gen. iv. 26). It was continued in that family till
the deluge, which was 1523 years after the creation, according to
some, or 1656 years, according to others. After that, when the world
degenerated, it was communicated to Abraham, and settled in the
posterity that descended from Jacob; though he left not the world
without a witness of himself, and some sprinklings of revelations in
other parts, as appears by the Book of Job, and the discourses of his
friends.
(2.) The Jews had this privilege granted them above other
nations, to have a clearer revelation of God. God separated them
from all the world to honor them with the depositum of his oracles
(Rom. iii. 2): “To them were committed the oracles of God.” In which
regard all other nations are said to be “without God” (Eph. ii. 12), as
being destitute of so great a privilege. The Spirit blew in Canaan
when the lands about it felt not the saving breath of it. “He hath not
dealt so with any nation; and as for his judgments, they have not
known them” (Ps. cxlvii. 20). The rest had no warnings from the
65. prophets, no dictates from heaven, but what they had by the light of
nature, the view of the works of creation, and the administration of
Providence, and what remained among them of some ancient
traditions derived from Noah, which, in tract of time, were much
defaced. We read but of one Jonah sent to Nineveh, but frequent
alarms to the Israelites by a multitude of prophets commissioned by
God. It is true, the door of the Jewish church was open to what
proselytes would enter themselves, and embrace their religion and
worship; but there was no public proclamation made in the world;
only God, by his miracles in their deliverance from Egypt (which
could not but be famous among all the neighbor nations), declared
them to be a people favored by heaven: but the tradition from Adam
and Noah was not publicly revived by God in other parts, and raised
from that grave of forgetfulness wherein it had lain so long buried.
Was there any reason in them for this indulgence? God might have
been as liberal to any other nation, yea, to all the nations in the
world, if it had been his sovereign pleasure: any other people were
as fit to be entrusted with his oracles, and be subjects for his
worship, as that people; yet all other nations, till the rejection of the
Jews, because of their rejection of Christ, were strangers from the
covenant of promise. These people were part of the common mass
of the world: they had no prerogative in nature above Adam’s
posterity. Were they the extract of an innocent part of his loins, and
all the other nations drained out of his putrefaction? Had the blood
of Abraham, from whom they were more immediately descended,
any more precious tincture than the rest of mankind? They, as well
as other nations, were made of “one blood” (Acts xvii. 26); and that
corrupted both in the spring and in the rivulets. Were they better
than other nations, when God first drew them out of their slavery?
We have Joshua’s authority for it, that they had complied with the
Egyptian idolatry, “and served other gods,” in that place of their
servitude (Josh. xxiv. 14). Had they had an abhorrency of the
superstition of Egypt, while they remained there, they could not so
soon have erected a golden calf for worship, in imitation of the
Egyptian idols. All the rest of mankind had as inviting reasons to
present God with, as those people had. God might have granted the
66. same privilege to all the world, as well as to them, or denied it them,
and endowed all the rest of the world with his statutes: but the
enriching such a small company of people with his Divine showers,
and leaving the rest of the world as a barren wilderness in spirituals,
can be placed upon no other account originally than that of his
unaccountable sovereignty, of his love to them: there was nothing in
them to merit such high titles from God as his first‑born, his peculiar
treasure, the apple of his eye. He disclaims any righteousness in
them, and speaks a word sufficient to damp such thoughts in them,
by charging them with their wickedness, while he “loaded them with
his benefits” (Deut. ix. 4, 6). The Lord “gives thee not” this land for
“thy righteousness;” for thou art a stiff‑necked people. It was an act
of God’s free pleasure to “choose them to be a people to himself”
(Deut. vii. 6).
(3.) God afterwards rejected the Jews, gave them up to the
hardness of their hearts, and spread the gospel among the Gentiles.
He hath cast off the children of the kingdom, those that had been
enrolled for his subjects for many ages, who seemed, by their
descent from Abraham, to have a right to the privileges of Abraham;
and called men from the east and from the west, from the darkest
corners in the world, to “sit down with Abraham, Isaac, and Jacob,
in the kingdom of heaven,” i. e. to partake with them of the
promises of the gospel (Matt. viii. 11). The people that were
accounted accursed by the Jews enjoy the means of grace, which
have been hid from those that were once dignified this 1600 years;
that they have neither ephod, nor teraphim, nor sacrifice, nor any
true worship of God among them (Hos. iii. 4). Why he should not
give them grace to acknowledge and own the person of the Messiah,
to whom he had made the promises of him for so many successive
ages, but let their “heart be fat,” and “their ears heavy” (Isa. vi. 10)?
—why the gospel at length, after the resurrection of Christ, should
be presented to the Gentiles, not by chance, but pursuant to the
resolution and prediction of God, declared by the prophets that it
should be so in time?—why he should let so many hundreds of years
pass over, after the world was peopled, and let the nations all that
67. while soak in their idolatrous customs?—why he should not call the
Gentiles without rejecting the Jews, and bind them both up together
in the bundle of life?—why he should acquaint some people with it a
little after the publishing it in Jerusalem, by the descent of the Spirit,
and others not a long time after?—some in the first ages of
Christianity enjoyed it; others have it not, as those in America, till
the last age of the world;—can be referred to nothing but his
sovereign pleasure. What merit can be discovered in the Gentiles?
There is something of justice in the case of the Jews’ rejection,
nothing but sovereignty in the Gentiles’ reception into the church. If
the Jews were bad, the Gentiles were in some sort worse: the Jews
owned the one true God, without mixture of idols, though they
owned not the Messiah in his appearance, which they did in a
promise; but the Gentiles owned neither the one nor the other.
Some tell us, it was for the merit of some of their ancestors. How
comes the means of grace, then, to be taken from the Jew, who had
(if any people ever had) meritorious ancestors for a plea? If the
merit of some of their former progenitors were the cause, what was
the reason the debt due to their merit was not paid to their
immediate progeny, or to themselves, but to a posterity so distant
from them, and so abominably depraved as the Gentile world was at
the day of the gospel‑sun striking into their horizon? What merit
might be in their ancestors (if any could be supposed in the most
refined rubbish), it was so little for themselves, that no oil could be
spared out of their lamps for others. What merit their ancestors
might have, might be forfeited by the succeeding generations. It is
ordinarily seen, that what honor a father deserves in a state for
public service, may be lost by the son, forfeited by treason, and
himself attainted. Or was it out of a foresight that the Gentiles would
embrace it, and the Jews reject it; that the Gentiles would embrace
it in one place, and not in another? How did God foresee it, but in
his own grace, which he was resolved to display in one, not in
another? It must be then still resolved into his sovereign pleasure.
Or did he foresee it in their wills and nature? What, were they not all
one common dross? Was any part of Adam, by nature, better than
another? How did God foresee that which was not, nor could be,
68. without his pleasure to give ability, and grace to receive? Well, then,
what reason but the sovereign pleasure of God can be alleged, why
Christ forbade the apostles, at their first commission, to preach to
the Gentiles (Matt. x. 15), but, at the second and standing
commission, orders them to preach to “every creature?” Why did he
put a demur to the resolutions of Paul and Timothy, to impart light
to Bithynia, or order them to go into Macedonia? Was that country
more worthy upon whom lay a great part of the blood of the world
shed in Alexander’s time (Acts xvi. 6, 7, 9, 10)? Why should Corazin
and Bethsaida enjoy those means that were not granted to the
Tyrians and Sidonians, who might probably have sooner reached out
their arms to welcome it (Matt. xi. 21)? Why should God send the
gospel into our island, and cause it to flourish so long here, and not
send it, or continue it, in the furthest eastern parts of the world?
Why should the very profession of Christianity possess so small a
compass of ground in the world, but five parts in thirty, the
Mahometans holding six parts, and the other nineteen overgrown
with Paganism, where either the gospel was never planted, or else
since rooted up? To whom will you refer this, but to the same cause
our Saviour doth the revelation of the gospel to babes, and not to
the wise—even to his Father? “For so it seemed good in thy sight”
(Matt. xi. 25, 26); “For so was thy good pleasure before thee” (as in
the original); it is at his pleasure whether he will give any a clear
revelation of his gospel, or leave them only to the light of nature. He
could have kept up the first beam of the gospel in the promise in all
nations among the apostasies of Adam’s posterity, or renewed it in
all nations when it began to be darkened, as well as he first
published it to Adam after his fall; but it was his sovereign pleasure
to permit it to be obscured in one place, and to keep it lighted in
another.
4. His sovereignty is manifest in the various influences of the
means of grace. He saith to these waters of the sanctuary, as to the
floods of the sea, “Hitherto you shall go, and no further.” Sometimes
they wash away the filth of the flesh and outward man, but not that
of the spirit; the gospel spiritualizeth some, and only moralizeth
69. others; some are by the power of it struck down to conviction, but
not raised up to conversion; some have only the gleams of it in their
consciences, and others more powerful flashes; some remain in their
thick darkness under the beaming of the gospel every day in their
face, and after a long insensibleness are roused by its light and
warmth; sometimes there is such a powerful breath in it, that it
levels the haughty imaginations of men, and lays them at its feet
that before strutted against it in the pride of their heart. The
foundation of this is not in the gospel itself, which is always the
same, nor in the ordinances, which are channels as sound at one
time as at another, but Divine sovereignty that spirits them as he
pleaseth, and “blows when and where it lists.” It has sometimes
conquered its thousands (Acts ii. 41); at another time scarce its
tens; sometimes the harvest hath been great, when the laborers
have been but few; at another time it hath been small, when the
laborers have been many; sometimes whole sheaves; at another
time scarce gleanings. The evangelical net hath been sometimes full
at a cast, and at every cast; at another time many have labored all
night, and day too, and catched nothing (Acts, ii. 47): “The Lord
added to the church daily.” The gospel chariot doth not always
return with captives chained to the sides of it, but sometimes blurred
and reproached, wearing the marks of hell’s spite, instead of
imprinting the marks of its own beauty. In Corinth it triumphed over
many people (Acts xviii. 10); in Athens it is mocked, and gathers but
a few clusters (Acts xvii. 32, 34). God keeps the key of the heart, as
well as of the womb. The apostles had a power of publishing the
gospel, and working miracles, but under the Divine conduct; it was
an instrumentality durante bene placito, and as God saw it
convenient. Miracles were not upon every occasion allowed to them
to be wrought, nor success upon every administration granted to
them; God sometimes lent them the key, but to take out no more
treasure than was allotted to them. There is a variety in the time of
gospel operation; some rise out of their graves of sin, and beds of
sluggishness, at the first appearance of this sun; others lie snorting
longer. Why doth not God spirit it at one season as well as at
another, but set his distinct periods of time, but because he will
70. show his absolute freedom? And do we not sometimes experiment
that after the most solemn preparations of the heart, we are
frustrated of those incomes we expected? Perhaps it was because
we thought Divine returns were due to our preparations, and God
stops up the channel, and we return drier than we came, that God
may confute our false opinion, and preserve the honor of his own
sovereignty. Sometimes we leap with John Baptist in the womb at
the appearance of Christ; sometimes we lie upon a lazy bed when he
knocks from heaven; sometimes the fleece is dry, and sometimes
wet, and God withholds to drop down his dew of the morning upon
it. The dews of his word, as well as the droppings of the clouds,
belong to his royalty; light will not shine into the heart, though it
shine round about us, without the sovereign order of that God “who
commanded light to shine out of the darkness” of the chaos (2 Cor.
iv. 6). And is it not seen also in regard of the refreshing influences of
the word? sometimes the strongest arguments, and clearest
promises, prevail nothing towards the quelling black and despairing
imaginations; when, afterwards, we have found them frighted away
by an unexpected word, that seemed to have less virtue in it itself
than any that passed in vain before it. The reasonings of wisdom
have dropped down like arrows against a brazen wall, when the
speech of a weaker person hath found an efficacy. It is God by his
sovereignty spirits one word and not another; sometimes a secret
word comes in, which was not thought of before, as dropped from
heaven, and gives a refreshing, when emptiness was found in all the
rest. One word from the lips of a sovereign prince is a greater cordial
than all the harangues of subjects without it; what is the reason of
this variety, but that God would increase the proofs of his own
sovereignty? that as it was a part of his dominion to create the
beauty of a world, so it is no less to create the peace as well as the
grace of the heart (Isa. lvii. 19): “I create the fruit of the lips,
peace.” Let us learn from hence to have adoring thoughts of, not
murmuring fancies against, the sovereignty of God; to acknowledge
it with thankfulness in what we have; to implore it with a holy
submission in what we want. To own God as a sovereign in a way of
71. dependence, is the way to be owned by him as subjects in a way of
favor.
5. His sovereignty is manifested in giving a greater measure of
knowledge to some than to others. What parts, gifts, excellency of
nature, any have above others, are God’s donative; “He gives
wisdom to the wise, and knowledge to them that know
understanding” (Dan. ii. 21); wisdom, the habit, and knowledge, the
right use of it, in discerning the right nature of objects, and the
fitness of means conducing to the end; all is but a beam of Divine
light; and the different degrees of knowledge in one man above
another, are the effects of his sovereign pleasure. He enlightens not
the minds of all men to know every part of his will; one “eats with a
doubtful conscience,” another in “faith,” without any staggering
(Rom. xiv. 2). Peter had a desire to keep up circumcision, not fully
understanding the mind of God in the abolition of the Jewish
ceremonies; while Paul was clear in the truth of that doctrine.
A thought comes into our mind that, like a sunbeam, makes a
Scripture truth visible in a moment, which before we were poring
upon without any success; this is from his pleasure. One in the
primitive times had the gift of knowledge, another of wisdom, one
the gift of prophecy, another of tongues, one the gift of healing,
another that of discerning spirits; why this gift to one man, and not
to another? Why such a distribution in several subjects? Because it is
his sovereign pleasure. “The Spirit divides to every man severally as
he will” (1 Cor. xii. 11). Why doth he give Bezaleel and Aholiab the
gift of engraving, and making curious works for the tabernacle
(Exod. xxxi. 3), and not others? Why doth he bestow the treasures
of evangelical knowledge upon the meanest of earthen vessels, the
poor Galileans, and neglect the Pharisees, stored with the knowledge
both of naturals and morals? Why did he give to some, and not to
others, “to know the mysteries of the kingdom of heaven?” (Matt.
xiii. 11.) The reason is implied in the words, “Because it was the
mystery of his kingdom,” and therefore was the act of his
sovereignty. How would it be a kingdom and monarchy if the
governor of it were bound to do what he did? It is to be resolved
72. only into the sovereign right of propriety of his own goods, that he
furnisheth babes with a stock of knowledge, and leaves the wise and
prudent empty of it (Matt. xi. 26): “Even so, Father: for so it seemed
good in thy sight.” Why did he not reveal his mind to Eli, a grown
man, and in the highest office in the Jewish church, but open it to
Samuel, a stripling? why did the Lord go from the one to the other?
Because his motion depends upon his own will. Some are of so dull a
constitution, that they are incapable of any impression, like rocks too
hard for a stamp; others like water; you may stamp what you
please, but it vanisheth as soon as the seal is removed. It is God
forms men as he pleaseth: some have parts to govern a kingdom,
others scarce brains to conduct their own affairs; one is fit to rule
men, and another scarce fit to keep swine; some have capacious
souls in crazy and deformed bodies, others contracted spirits and
heavier minds in a richer and more beautiful case. Why are not all
stones alike? some have a more sparkling light, as gems, more
orient than pebbles;—some are stars of first, and others of a less
magnitude; others as mean as glow‑worms, a slimy lustre:—it is
because he is the sovereign Disposer of what belongs to him; and
gives here, as well as at the resurrection, to one “a glory of the
sun;” to another that of the “moon;” and to a third a less,
resembling that of a “star” (1 Cor. xv. 40). And this God may do by
the same right of dominion, as he exercised when he endowed some
kinds of creatures with a greater perfection than others in their
nature. Why may he not as well garnish one man with a greater
proportion of gifts, as make a man differ in excellency from the
nature of a beast? or frame angels to a more purely spiritual nature
than a man? or make one angel a cherubim or seraphim, with a
greater measure of light than another? Though the foundation of
this is his dominion, yet his wisdom is not uninterested in his
sovereign disposal; he garnisheth those with a greater ability whom
he intends for greater service, than those that he intends for less, or
none at all; as an artificer bestows more labor, and carves a more
excellent figure upon those stones that he designs for a more
honorable place in the building. But though the intending this or that
man for service be the motive of laying in a greater provision in him
73. than in others, yet still it is to be referred to his sovereignty, since
that first act of culling him out for such an end was the fruit solely of
his sovereign pleasure: as when he resolved to make a creature
actively to glorify him, in wisdom he must give him reason; yet the
making such a creature was an act of his absolute dominion.
6. His sovereignty is manifest in the calling some to a more
special service in their generation. God settles some in immediate
offices of his service, and perpetuates them in those offices, with a
neglect of others, who seem to have a greater pretence to them.
Moses was a great sufferer for Israel, the solicitor for them in Egypt,
and the conductor of them from Egypt to Canaan; yet he was not
chosen to the high priesthood, but that was an office settled upon
Aaron, and his posterity after him, in a lineal descent; Moses was
only pitched upon for the present rescue of the captived Israelites,
and to be the instrument of Divine miracles; but notwithstanding all
the success he had in his conduct, his faithfulness in his
employment, and the transcendent familiarity he had with the great
Ruler of the world, his posterity were left in the common level of the
tribe of Levi, without any special mark of dignity upon them above
the rest for all the services of that great man. Why Moses for a
temporary magistrate, Aaron for a perpetual priesthood, above all
the rest of the Israelites? hath little reason but the absolute pleasure
of God, who distributes his employments as he pleaseth; and as a
master orders his servant to do the noblest work, and another to
labor in baser offices, according to his pleasure. Why doth he call
out David, a shepherd, to sway the Jewish sceptre, above the rest of
the brothers, that had a fairer appearance, and had been bred in
arms, and inured to the toils and watchings of a camp? Why should
Mary be the mother of Christ, and not some other of the same
family of David, of a more splendid birth, and a nobler education?
Though some other reasons may be rendered, yet that which affords
the greatest acquiescence, is the sovereign will of God. Why did
Christ choose out of the meanest of the people the twelve apostles,
to be heralds of his grace in Judea, and other parts of the world;
and afterwards select Paul before Gamaliel, his instructor, and others
74. of the Jews, as learned as himself, and advance him to be the most
eminent apostle, above the heads of those who had ministered to
Christ in the days of his flesh? Why should he preserve eleven of
those he first called to propagate and enlarge his kingdom, and
leave the other to the employment of shedding his blood? Why, in
the times of our reformation, he should choose a Luther out of a
monastery, and leave others in their superstitious nastiness, to
perish in the traditions of their fathers? Why set up Calvin, as a
bulwark of the gospel, and let others as learned as himself wallow in
the sink of popery? It is his pleasure to do so. The potter hath power
to separate this part of the clay to form a vessel for a more public
use, and another part of the clay to form a vessel for a more private
one. God takes the meanest clay to form the most excellent and
honorable vessels in his house. As he formed man, that was to
govern the creatures of the same clay and earth whereof the beasts
were formed, and not of that nobler element of water, which gave
birth to the fish and birds: so he forms some, that are to do him the
greatest service, of the meanest materials, to manifest the absolute
right of his dominion.
7. His sovereignty is manifest in the bestowing much wealth and
honor upon some, and not vouchsafing it to the more industrious
labors and attempts of others. Some are abased, and others are
elevated; some are enriched, and others impoverished; some scarce
feel any cross, and others scarce feel any comfort in their whole
lives; some sweat and toil, and what they labor for runs out of their
reach; others sit still, and what they wish for falls into their lap. One
of the same clay hath a diadem to beautify his head, and another
wants a covering to protect him from the weather. One hath a
stately palace to lodge in, and another is scarce master of a cottage
where to lay his head. A sceptre is put into one man’s hand, and a
spade into another’s; a rich purple garnisheth one man’s body, while
another wraps himself in dunghill rags. The poverty of some, and
the wealth of others, is an effect of the Divine sovereignty, whence
God is said to be the Maker of the “poor as well as the rich” (Prov.
xxii. 2), not only of their persons, but of their conditions. The earth,
75. and the fulness thereof, is his propriety; and he hath as much a right
as Joseph had to bestow changes of raiment upon what Benjamins
he please. There is an election to a greater degree of worldly felicity,
as there is an election of some to a greater degree of supernatural
grace and glory: as he makes it “rain upon one city, and not upon
another” (Amos iv. 7), so he causeth prosperity to distil upon the
head of one and not upon another; crowning some with earthly
blessings, while he crosseth others with continual afflictions: for he
speaks of himself as a great proprietor of the corn that nourisheth
us, and the wine that cheers us, and the wood that warm us (Hos. ii.
8, 9): “I will take away,” not your corn and wine, but “my corn, my
wine, my wool.” His right to dispose of the goods of every particular
person is unquestionable. He can take away from one, and pass over
the propriety to another. Thus he devolved the right of the Egyptian
jewels to the Israelites, and bestowed upon the captives what before
he had vouchsafed to the oppressors; as every sovereign state
demands the goods of their subjects for the public advantage in a
case of exigency, though none of that wealth was gained by any
public office, but by their private industry, and gained in a country
not subject to the dominion of those that require a portion of them.
By this right he changes strangely the scene of the world;
sometimes those that are high are reduced to a mean and
ignominious condition, those that are mean are advanced to a state
of plenty and glory. The counter, which in accounting signifies now
but a penny, is presently raised up to signify a pound. The proud
ladies of Israel, instead of a girdle of curious needlework, are
brought to make use of a cord; as the vulgar translates rent, a rag,
or list of cloth (Isa. iii. 24), and sackcloth for a stomacher instead of
silk. This is the sovereign act of God, as he is Lord of the world (Ps.
lxxv. 6, 7): “Promotion cometh neither from the east, nor from the
west, nor from the south, but God is the Judge: he putteth down
one, and setteth up another.” He doth no wrong to any man, if he
lets him languish out his days in poverty and disgrace: if he gives or
takes away, he meddles with nothing but what is his own more than
ours: if he did dispense his benefits equally to all, men would soon
think it their due. The inequality and changes preserve the notion of
76. God’s sovereignty, and correct our natural unmindfulness of it. If
there were no changes, God would not be feared as the “King of all
the earth” (Ps. lv. 19): to this might also be referred his investing
some countries with greater riches in their bowels, and on the
surface; the disposing some of the fruitful and pleasant regions of
Canaan or Italy, while he settles others in the icy and barren parts of
the northern climates.
8. His sovereignty is manifest in the times and seasons of
dispensing his goods. He is Lord of the times when, as well as of the
goods which, he doth dispose of to any person; these “the Father
hath put in his own power” (Acts i. 7). As it was his sovereign
pleasure to restore the kingdom to Israel, so he would pitch upon
the time when to do it, and would not have his right invaded, so
much as by a question out of curiosity. This disposing of
opportunities, in many things, can be referred to nothing else but his
sovereign pleasure. Why should Christ come at the twilight and
evening of the world? at the fulness, and not at the beginning, of
time? Why should he be from the infancy of the world so long wrapt
up in a promise, and not appear in the flesh till the last times and
gray hairs of the world, when so many persons, in all nations, had
been hurried out of the world without any notice of such a
Redeemer? What was this but his sovereign will? Why the Gentiles
should be left so long in the devil’s chains, wallowing in the sink of
their abominable superstitions, since God had declared his intention
by the prophets to call multitudes of them, and reject the Jews;—
why he should defer it so long, can be referred to nothing but the
same cause. What is the reason the veil continues so long upon the
heart of the Jews, that is promised, one time or other, to be taken
off? Why doth God delay the accomplishment of those glorious
predictions of the happiness and interest of that people? Is it
because of the sin of their ancestors,—a reason that cannot bear
much weight? If we cast it upon that account, their conversion can
never be expected, can never be effected; if for the sins of their
ancestors, is it not also for their own sins? Do their sins grow less in
number, or less venomous, or provoking in quality, by this delay? Is
77. not their blasphemy of Christ as malicious, their hatred of him as
strong and rooted, as ever? Do they not as much approve of the
bloody act of their ancestors, since so many ages are past, as their
ancestors did applaud it at the time of the execution? Have they not
the same disposition and will, discovered sufficiently by the scorn of
Christ, and of those that profess his name, to act the same thing
over again, were Christ now in the same state in the world, and they
invested with the same power of government? If their conversion
were deferred one age after the death of Christ for the sins of their
preceding ancestors, is it to be expected now; since the present
generation of the Jews in all countries have the sins of those remote,
the succeeding, and their more immediate ancestors, lying upon
them? This, therefore, cannot be the reason; but as it was the
sovereign pleasure of God to foretell his intention to overcome the
stoutness of their hearts, so it is his sovereign pleasure that it shall
not be performed till the “fulness of the Gentiles be come in” (Rom.
xi. 25). As he is the Lord of his own grace, so he is the Lord of the
time when to dispense it. Why did God create the world in six days,
which he could have erected and beautified in a moment? Because it
was his pleasure so to do. Why did he frame the world when he did,
and not many ages before? Because he is Master of his own work.
Why did he not resolve to bring Israel to the fruition of Canaan till
after four hundred years? Why did he draw out their deliverance to
so long time after he began to attempt it? Why such a multitude of
plagues upon Pharaoh to work it, when he could have cut short the
work by one mortal blow upon the tyrant and his accomplices? It
was his sovereign pleasure to act so, though not without other
reasons intelligible enough by looking into the story. Why doth he
not bring man to a perfection of stature in a moment after his birth,
but let him continue in a tedious infancy, in a semblance to beasts,
for the want of an exercise of reason? Why doth he not bring this or
that man, whom he intends for service, to a fitness in an instant, but
by long tracts of study, and through many meanders and labyrinths?
Why doth he transplant a hopeful person in his youth to the
pleasures of another world, and let another, of an eminent holiness,
continue in the misery of this, and wade through many floods of
78. afflictions? What can we chiefly refer all these things to but his
sovereign pleasure? The “times are determined by God” (Acts
xvii. 26).
Thirdly. The dominion of God is manifested as a governor, as
well as a lawgiver and proprietor.
1. In disposing of states and kingdoms. (Ps. lxxv. 7): “God is
Judge; he puts down one, and sets up another.” “Judge” is to be
taken not in the same sense that we commonly use the word, for a
judicial minister in a way of trial, but for a governor; as you know
the extraordinary governors raised up among the Jews were called
judges, whence one entire book in the Old Testament is so
denominated, the Book of Judges. God hath a prerogative to
“change times and seasons” (Dan. ii. 21), i. e. the revolutions of
government, whereby times are altered. How many empires, that
have spread their wings over a great part of the world, have had
their carcasses torn in pieces; and unheard‑of nations plucked off
the wings of the Roman eagle, after it had preyed upon many
nations of the world; and the Macedonian empire was as the dew
that is dried up a short time after it falls.1011
He erected the
Chaldean monarchy, used Nebuchadnezzar to overthrow and punish
the ungrateful Jews, and, by a sovereign act, gave a great parcel of
land into his hands; and what he thought was his right by conquest,
was God’s donative to him. You may read the charter to
Nebuchadnezzar, whom he terms his servant (Jer. xxvii. 6): “And
now I have given all those lands” (the lands are mentioned ver. 3),
“into the hands of Nebuchadnezzar, the king of Babylon, my
servant:” which decree he pronounceth after his asserting his right
of sovereignty over the whole earth (ver. 5). After that, he puts a
period to the Chaldean empire, and by the same sovereign authority
decrees Babylon to be a spoil to the nations of the north country,
and delivers her up as a spoil to the Persian (Jer. l. 9, 10): and this
for the manifestation of his sovereign dominion, that he was the
Lord, that made peace, and created evil (Isa. xlv. 6, 7). God
afterwards overthrows that by the Grecian Alexander, prophesied of
79. under the figure of a goat, with “one horn between his eyes”
(Dan. viii.): the swift current of his victories, as swift as his motion,
showed it to be from an extraordinary hand of heaven, and not
either from the policy or strength of the Macedonian. His strength, in
the prophet, is described to be less, being but one horn running
against the Persian, described under the figure of a ram with two
horns:1012
and himself acknowledged a Divine motion exciting him to
that great attempt, when he saw Joddus, the high‑priest, coming out
in his priestly robes, to meet him at his approach to Jerusalem,
whom he was about to worship, acknowledging that the vision which
put him upon the Persian war appeared to him in such a garb. What
was the reason Israel was rent from Judah, and both split into two
distinct kingdoms? Because Rehoboam would not hearken to sober
and sound counsels, but follow the advice of upstarts. What was the
reason he did not hearken to sound advice, since he had so
advantageous an education under his father Solomon, the wisest
prince of the world? “The cause was from the Lord” (1 Kings,
xii. 15), that he might perform what he had before spoke. In this he
acted according to his royal word; but, in the first resolve, he acted
as a sovereign lord, that had the disposal of all nations in the world.
And though Ahab had a numerous posterity, seventy sons to inherit
the throne after him, yet God by his sovereign authority gives them
up into the hands of Jehu, who strips them of their lives and hopes
together: not a man of them succeeded in the throne, but the crown
is transferred to Jehu by God’s disposal. In wars, whereby flourishing
kingdoms are overthrown, God hath the chief hand; in reference to
which it is observed that, in the two prophets, Isaiah and Jeremiah,
God is called “the Lord of Hosts” one hundred and thirty times. It is
not the sword of the captain, but the sword of the Lord, bears the
first rank; “the sword of the Lord and of Gideon” (Judges vii. 18).
The sword of a conqueror is the sword of the Lord, and receives its
charge and commission from the great Sovereign (Jer. xlvii. 6, 7).
We are apt to confine our thoughts to second causes, lay the fault
upon the miscarriages of persons, the ambition of the one, and the
covetousness of another, and regard them not as the effects of God’s
80. sovereign authority, linking second causes together to serve his own
purpose. The skill of one man may lay open the folly of a counsellor;
an earthly force may break in pieces the power of a mighty prince:
but Job, in his consideration of those things, refers the matter
higher: “He looseth the bond of kings, and girdeth their loins with a
girdle” (Job xii. 18). “He looseth the bonds of kings,” i. e. takes off
the yokes they lay upon their subjects, “and girds their loins with a
girdle” (a cord, as the vulgar); he lays upon them those fetters they
framed for others; such a girdle, or band, as is the mark of captivity,
as the words, ver. 19, confirm it: “He leads princes away spoiled,
and overthrows the mighty.” God lifts up some to a great height, and
casts down others to a disgraceful ruin. All those changes in the face
of the world, the revolutions of empires, the desolating and ravaging
wars, which are often immediately the birth of the vice, ambition,
and fury of princes, are the royal acts of God as Governor of the
world. All government belongs to him; he is the Fountain of all the
great and the petty dominions in the world; and, therefore, may
place in them what substitutes and vicegerents he pleaseth, as a
prince may remove his officers at pleasure, and take their
commissions from them. The highest are settled by God durante
bene placito, and not quamdiu bene se gesserint. Those princes that
have been the glory of their country have swayed the sceptre but a
short time, when the more wolvish ones have remained longer in
commission, as God hath seen fit for the ends of his own sovereign
government. Now, by the revolutions in the world, and changes in
governors and government, God keeps up the acknowledgment of
his sovereignty, when he doth arrest grand and public offenders that
wear a crown by his providence, and employ it, by their pride,
against him that placed it there. When he arraigns such by a signal
hand from heaven, he makes them the public examples of the rights
of his sovereignty, declaring thereby, that the cedars of Lebanon are
as much at his foot, as the shrubs of the valley; that he hath as
sovereign an authority over the throne in the palace, as over the
stool in the cottage.
81. 2. The dominion of God is manifested in raising up and ordering
the spirits of men according to his pleasure. He doth, as the Father
of spirits, communicate an influence to the spirits of men, as well as
an existence; he puts what inclinations he pleaseth into the will,
stores it with what habits he please, whether natural or
supernatural, whereby it may be rendered more ready to act
according to the Divine purpose. The will of man is a finite principle,
and therefore subject to Him who hath an infinite sovereignty over
all things; and God, having a sovereignty over the will, in the
manner of its acting, causeth it to will what he wills, as to the
outward act, and the outward manner of performing it. There are
many examples of this part of his sovereignty. God, by his sovereign
conduct, ordered Moses a protectoress as soon as his parents had
formed an “ark of bulrushes,” wherein to set him floating on the river
(Exod. ii. 3‒6): they expose him to the waves, and the waves expose
him to the view of Pharaoh’s daughter, whom God, by his secret
ordering her motion, had posted in that place; and though she was
the daughter of a prince that inveterately hated the whole nation,
and had, by various arts, endeavored to extirpate them, yet God
inspires the royal lady with sentiments of compassion to the forlorn
infant, though she knew him to be one of the Hebrews’ children
(ver. 6), i. e. one of that race whom her father had devoted to the
hands of the executioner; yet God, that doth by his sovereignty rule
over the spirits of all men, moves her to take that infant into her
protection, and nourish him at her own charge, give him a liberal
education, adopt him as her son, who, in time, was to be the ruin of
her race, and the saviour of his nation. Thus he appointed Cyrus to
be his shepherd, and gave him a pastoral spirit for the restoration of
the city and temple of Jerusalem (Isa. xliv. 28): and Isaiah (chap.
xlv. 5) tells them, in the prophecy, that he had girded him, though
Cyrus had not known him, i. e. God had given him a military spirit
and strength for so great an attempt, though he did not know that
he was acted by God for those divine purposes. And when the time
came for the house of the Lord to be rebuilt, the spirits of the people
were raised up, not by themselves, but by God (Ezra i. 5), “Whose
spirit God had raised to go up;” and not only the spirit of
82. Zerubbabel, the magistrate, and of Joshua, the priest, but the spirit
of all the people, from the highest to the meanest that attended
him, were acted by God to strengthen their hands, and promote the
work (Hag. i. 14). The spirits of men, even in those works which are
naturally desirable to them, as the restoration of the city and
rebuilding of the Temple was to those Jews, are acted by God, as
the Sovereign over them, much more when the wheels of men’s
spirits are lifted up above their ordinary temper and motion. It was
this empire of God good Nehemiah regarded, as that whence he was
to hope for success; he did not assure himself so much of it, from
the favor he had with the king, nor the reasonableness of his
intended petition, but the absolute power God had over the heart of
that great monarch; and, therefore, he supplicates the heavenly,
before he petitioned the earthly, throne (Neh. ii. 4): “So I prayed to
the God of heaven.” The heathens had some glance of this; it is an
expression that Cicero hath somewhere, “That the Roman
commonwealth was rather governed by the assistance of the
Supreme Divinity over the hearts of men, than by their own counsels
and management.” How often hath the feeble courage of men been
heightened to such a pitch as to stare death in the face, which
before were damped with the least thought or glance of it! This is a
fruit of God’s sovereign dominion.
3. The dominion of God is manifest in restraining the furious
passions of men, and putting a block in their way. Sometimes God
doth it by a remarkable hand, as the Babel builders were diverted
from their proud design by a sudden confusion of their language,
and rendering it unintelligible to one another; sometimes by
ordinary, though unexpected, means; as when Saul, like a hawk,
was ready to prey upon David, whom he had hunted as a partridge
upon the mountains, he had another object presented for his arms
and fury by the Philistines’ sudden invasion of a part of his territory
(1 Sam. xxiii. 26‒28). But it is chiefly seen by an inward curbing
mutinous affections, when there is no visible cause. What reason but
this can be rendered, why the nations bordering on Canaan, who
bore no good will to the Jews, but rather wished the whole race of
83. them rooted out from the face of the earth, should not invade their
country, pillage their houses, and plunder their cattle, while they
were left naked of any human defence, the males being annually
employed at one time at Jerusalem in worship; what reason can be
rendered, but an invisible curb God put into their spirits? What was
the reason not a man, of all the buyers and sellers in the Temple,
should rise against our Saviour, when, with a high hand, he began to
whip them out, but a Divine bridle upon them? though it appears, by
the questioning his authority, that there were Jews enough to have
chased out him and his company (John ii. 15, 18). What was the
reason that, at the publishing the gospel by the apostles at the first
descent of the Spirit, those that had used the Master so barbarously
a few days before, were not all in a foam against the servants, that,
by preaching that doctrine, upbraided them with the late murder?
Had they better sentiments of the Lord, whom they had put to
death? Were their natures grown tamer, and their malignity
expelled? No; but that Sovereign who had loosed the reins of their
malicious corruption, to execute the Master for the purchase of
redemption, curbed it from breaking out against the servants, to
further the propagation of the doctrine of redemption. He that
restrains the roaring lion of hell, restrains also his whelps on earth;
he and they must have a commission before they can put forth a
finger to hurt, how malicious soever their nature and will be. His
empire reaches over the malignity of devils, as well as the nature of
beasts. The lions out of the den, as well as those in the den, are
bridled by him in favor of his Daniels. His dominion is above that of
principalities and powers; their decrees are at his mercy, whether
they shall stand or fall; he hath a vote above their stiffest resolves:
his single word, I will, or, I forbid, outweighs the most resolute
purposes of all the mighty Nimrods of the earth in their
rendezvouses and cabals, in their associations and counsels (Isa. viii.
9, 10): “Associate yourselves, O ye people, and ye shall be broken in
pieces; take counsel together, and it shall come to nought.” “When
the enemy shall come in like a flood,” with a violent and irresistible
force, intending nothing but ravage and desolation, “the Spirit of the
Lord shall lift up a standard against them” (Isa. lix. 19), shall give a
84. sudden check, and damp their spirits, and put them to a stand.
When Laban furiously pursued Jacob, with an intent to do him an ill
turn, God gave him a command to do otherwise (Gen. xxxi. 24).
Would Laban have respected that command any more than he did
the light of nature when he worshipped idols, had not God exercised
his authority in inclining his will to observe it, or laying restraints
upon his natural inclinations, or denying his concourse to the acting
those ill intentions he had entertained? The stilling the principles of
commotion in men, and the noise of the sea, are arguments of the
Divine dominion; neither the one nor the other is in the power of the
most sovereign prince without Divine assistance: as no prince can
command a calm to a raging sea, so no prince can order stillness to
a tumultuous people; they are both put together as equally parts of
the Divine prerogative (Ps. lxv. 7), which “stills the noise of the sea,
and tumult of the people:” and David owns God’s sovereignty more
than his own, “in subduing the people under him” (Ps. xviii. 47). In
this his empire is illustrious (Ps. xxix. 10): “The Lord sitteth upon the
floods, yea, the Lord sitteth King for ever;” a King impossible to be
deposed, not only on the natural floods of the sea, that would
naturally overflow the world, but the metaphorical floods or tumults
of the people, the sea in every wicked man’s heart, more apt to rage
morally than the sea to foam naturally. If you will take the
interpretation of an angel, waters and floods, in the prophetic style,
signify the inconstant and mutable people (Rev. xvii. 1, 5): “The
waters where the whore sits are people, and multitudes, and
nations, and tongues:” so the angel expounds to John the vision
which he saw (ver. 1). The heathens acknowledged this part of God’s
sovereignty in the inward restraints of men: those apparitions of the
gods and goddesses in Homer, to several of the great men when
they were in a fury, were nothing else, in the judgment of the wisest
philosophers, than an exercise of God’s sovereignty in quelling their
passions, checking their uncomely intentions, and controlling them in
that which their rage prompted them to. And, indeed, did not God
set bounds to the storms in men’s hearts, we should soon see the
funeral, not only of religion, but civility; the one would be blown out,
and the other torn up by the roots.
85. 4. The dominion of God is manifest in defeating the purposes
and devices of men. God often makes a mock of human projects,
and doth as well accomplish that which they never dreamt of, as
disappoint that which they confidently designed. He is present at all
cabals, laughs at men’s formal and studied counsels, bears a hand
over every egg they hatch, thwarts their best compacted designs,
supplants their contrivances, breaks the engines they have been
many years rearing, diverts the intentions of men, as a mighty wind
blows an arrow from the mark which the archer intended. (Job
v. 12): “He disappointeth the devices of the crafty, so that their
hands cannot perform their enterprise; he taketh the wise in their
own craftiness, and the counsel of the froward is carried headlong.”
Enemies often draw an exact scheme of their intended proceedings,
marshal their companies, appoint their rendezvous, think to make
but one morsel of those they hate; God, by his sovereign dominion,
turns the scale, changeth the gloominess of the oppressed into a
sunshine, and the enemies’ sunshine into darkness. When the
nations were gathered together against Sion, and said, “Let her be
defiled, and let our eye look upon Sion” (Micah iv. 11), what doth
God do in this case? (ver. 12), “He shall gather them,” i. e. those
conspiring nations, as “sheaves into the floor.” Then he sounds a
trumpet to Sion: “Arise, and thresh, O daughter of Sion, for I will
make thy horn iron, and thy hoofs brass, and thou shalt beat in
pieces many people; and I will consecrate their gain unto the Lord,
and their substance unto the Lord of the whole earth.” I will make
them and their counsels, them and their strength, the monuments
and signal marks of my empire over the whole earth. When you see
the cunningest designs baffled by some small thing intervening;
when you see men of profound wisdom infatuated, mistake their
way, and “grope in the noon‑day as in the night” (Job v. 14),
bewildered in a plain way; when you see the hopes of mighty
attempters dashed into despair, their triumphs turned into funerals,
and their joyful expectations into sorrowful disappointments; when
you see the weak, devoted to destruction, victorious, and the most
presumptuous defeated in their purposes, then read the Divine
dominion in the desolation of such devices. How often doth God take
86. away the heart and spirit of grand designs, and burst a mighty
wheel, by snatching but one man out of the world! How often doth
he “cut off the spirits of princes” (Ps. lxxvi. 12), either from the
world by death, or from the execution of their projects by some
unforeseen interruption, or from favoring those contrivances, which
before they cherished by a change of their minds! How often hath
confidence in God, and religious prayer, edged the weakest and
smallest number of weapons to make a carnage of the carnally
confident! How often hath presumption been disappointed, and the
contemned enemy rejoiced in the spoils of the proud expectant of
victory! Phidias made the image of Nemesis, or Revenge, at
Marathon, of that marble which the haughty Persians, despising the
weakness of the Athenian forces, brought with them, to erect a
trophy for an expected, but an ungained, victory.1013
Haman’s neck,
by a sudden turn, was in the halter, when the Jews’ necks were
designed to the block; Julian designed the overthrow of all the
Christians, just before his breast was pierced by an unexpected
arrow; the Powder‑traitors were all ready to give fire to the mine,
when the sovereign hand of Heaven snatched away the match. Thus
the great Lord of the world cuts off men on the pinnacle of their
designs, when they seem to threaten heaven and earth; puts out the
candle of the wicked, which they thought to use to light them to the
execution of their purposes; turns their own counsels into a curse to
themselves, and a blessing to their adversaries, and makes his
greatest enemies contribute to the effecting his purposes. How may
we take notice of God’s absolute disposal of things in private affairs,
when we see one man, with a small measure of prudence and little
industry, have great success, and others, with a greater measure of
wisdom, and a greater toil and labor, find their enterprises melt
between their fingers! It was Solomon’s observation, “That the race
was not to the swift, nor the battle to the strong, neither bread to
the wise, nor riches to men of understanding, nor yet favor to men
of skill” (Eccles. ix. 11). Many things might interpose to stop the
swift in his race, and damp the courage of the most valiant: things
do not happen according to men’s abilities, but according to the
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