SERMON III.*

THE SOLE CONSIDERATION, THAT GOD IS GOD, SUFFICIENT TO STILL ALL OBJECTIONS

TO HIS SOVEREIGNTY.

PSALM XLVI. 10.

Be still, and know that I am God.

THIS psalm seems to be a song of the church in a time of great revolutions and desolations in the world. Therefore the church glories in God as her refuge, and strength, and present help, even in times of the greatest troubles and overturnings, ver. 1-3. "God is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof." The church makes her boast of God, not only as being her help, by defending her from the desolations and calamities in which the rest of the world were involved, but also by supplying her, as a neverfailing river, with refreshment, comfort and joy, in the times of public calamities. See ver. 4, 5, " There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High. God is in the midst of her, she shall not be moved; God shall help her, and that right early."

In the 6th and 8th verses are set forth the terrible changes and calamities which were in the world: "The Heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. Come, behold the works of God, what desolation he hath made in the earth." In the verse preceding the text, is elegant

*Dated June, 1735.

ly set forth the manner in which God delivers the church from these calamities, and especially from the desolations of war, and the rage of their enemies: "He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire;" i. e. he maketh wars to cease when they are against his people; he breaketh the bow when bent against his saints.

Then follow the words of the text: "Be still, and know that I am God." The great works of God, wherein his sovereignty appeared, had been described in the foregoing verses. In the awful desolations that he made, and by delivering his people by terrible things, he showed his greatness and dominion. Herein he manifested his power and sovereignty, and so commands all to be still, and know that he is God. For says he, "I will be exalted among the heathen; I will be exalted in the earth."

In the words may be observed,

1. A duty described to be still before God, and under the dispensations of his providence; which implies that we must be still as to words; not speaking against the sovereign dispensations of Providence, or complaining of them; not darkening counsel by words without knowledge, or justifying ourselves, and speaking great swelling words of vanity. We must be still as to actions and outward behaviour, so as not to oppose God in his dispensations; and as to the inward frame of our hearts, cultivating a calm and quiet submission of soul to the sovereign pleasure of God, whatever it be.

2. We may observe the ground of this duty, viz. the divinity of God. His being God is a sufficient reason why we should be still before him, in no wise murmuring, or objecting, or op posing, but calmly and humbly submitting to him.

3. How we must fulfil this duty, of being still before God, viz. with a sense of his divinity, as seeing the ground of this duty, in that we know him to be God. Our submission is to be such as becomes rational creatures. God doth not require us to submit contrary to reason, but to submit as seeing the reason and ground of submission.-Hence the bare consideration that God is God, may well be sufficient to still all objections and opposition against the divine sovereign dispensations.

This may appear by the following things:

1. In that he is God, he is an absolutely and infinitely perfect being; and it is impossible that he should do amiss. As he is eternal, and receives not his existence from any other, he cannot be limited in his being, or any attribute, to any certain determinate quantity. If any thing have bounds fixed to it, there

must be some cause or reason why those bounds are fixed just where they are. Whence it will follow, that every limited thing must have some cause; and therefore that being which has no cause must be unlimited.

It is most evident by the works of God, that his understanding and power are infinite; for he that hath made all things out of nothing, and upholds, and governs, and manages all things every moment, in all ages, without growing weary, must be of infinite power. He must also be of infinite knowledge; for if he made all things, and upholds and governs all things continually, it will follow, that he knows and perfectly sees all things, great and small, in heaven and earth, continually at one view; which cannot be without infinite understanding.

Being thus infinite in understanding and power, he must also be perfectly holy; for unholiness always argues some defect, some blindness. Where there is no darkness or delusion, there can be no unholiness. It is impossible that wickedness should consist with infinite light. God being infinite in power and knowledge, he must be self-sufficient and all-sufficient; therefore it is impossible that he should be under any temptation to do any thing amiss; for he can have no end in doing it. When any are tempted to do amiss, it is for selfish ends. But how can an all-sufficient Being, who wants nothing, be tempted to do evil for selfish ends? So that God is essentially holy, and nothing is more impossible than that God should do amiss.

2. As he is God, he is so great, that he is infinitely above all comprehension; and therefore it is unreasonable in us to quarrel with his dispensations, because they are mysterious. If he were a being that we could comprehend, he would not be God. It would be unreasonable to suppose any other, than that there should be many things in the nature of God, and in his works and government, to us mysterious, and which we never can fully find out.

What are we? and what do we make of ourselves, when we expect that God and his ways should be upon a level with our understandings? We are infinitely unequal to any such thing, as comprehending God. We may less unreasonably expect that a nut-shell should contain the ocean: Job xi. 7, &c. "Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? The measure thereof is longer than the earth, and broader than the sea." If we were sensible of the distance which there is between God and us, we should see the reasonableness of that interrogation of the apostle, Rom. ix. 20. "Who art thou, O man, that repliest against God."

If we find fault with God's government, we virtually suppose ourselves fit to be God's counsellors; whereas it becomes

us rather, with great humility and adoration, to cry out with the apostle, Rom. ix. 33, &c. "O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are

his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things to whom be glory for ever." If little children should rise up and find fault with the supreme legislature of a nation, or quarrel with the mysterious administrations of the sovereign, would it not be looked upon that they meddled with things too high for them? And what are we but babes? Our understandings are infinitely less than those of babes, in comparison with the wisdom of God. It becomes us therefore to be sensible of it, and to behave ourselves accordingly. Psalm cxxxi. 1, 2. "Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child."

This consideration alone of the infinite distance between God and us, and between God's understanding and ours, should be enough to still and quiet us concerning all that God does, however mysterious and unintelligible to us.-Nor have we any right to expect, that God should particularly explain to us the reason of his dispensations. It is fit that God should not give any account of his matters to us, worms of the dust, that we may be sensible of our distance from him, and adore and submit to him in humble reverence.

Therefore we find, that when Job was so full of difficulty about the divine dispensations, God did not answer him by particularly explaining the reasons of his mysterious providence; but by showing him what a poor worm, what a nothing he was, and how much he himself was above him. This more became God than it would have done to enter into a particular debate with him, or to unfold the mysterious difficulties: it became Job to submit to God in those things that he could not understand, and to this the reply tended to bring him. It is fit that God should dwell in thick darkness, or in light to which no man can approach, which no man hath seen or can see. No wonder that a God of infinite glory shines with a brightness too strong for mortal eyes. For the angels themselves, those mighty spirits, are represented as covering their faces in this light; Isa. vi.

3. As he is God, all things are his own, and he hath a right to dispose of them according to his own pleasure. All things in this lower world are his; Job xli. 11. "Whatsoever is under the whole heaven is mine. Yea, the whole universe is God's; Deut. x. 14. "Behold, the heaven and the heaven of heavens is the Lord's; the earth also, with all that is therein." All things are his, because all things are from him; they are

wholly from him, and from him alone. Those things which are made by men are not wholly from them. When a man builds a house, it is not wholly from him; nothing of which the house is made has its being from him. But all creatures are wholly and entirely the fruits of God's power, and therefore it is fit that they should be subject to, and for his pleasure, Prov. xvi. 4. And as all things are from God, so they are upheld in being by him, and would sink into nothing in a moment, if he did not uphold them. And all things are to him. Rom. xi. 36. "For by him, and through him, and to him, are all things." Col. i. 16, 17. "For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, principalities or powers, all things were created by him and for him; and he is before all things, and by him all things consist." All mankind are his; their lives, and breath, and being; "for in him we live, and move, and have our being." Our souls and capacities are from him. Ezek. xviii. 4. "All souls are mine: as the soul of the father, so also the soul of the son is mine."

4. In that he is God, he is worthy to be sovereign over all things. Sometimes men are the owners of more than they are worthy of. But God is not only the owner of the whole world, as all is from and dependent on him; but such is his perfection, the excellency and dignity of his nature, that he is worthy of sovereignty over all. No man ought in the temper of his mind to be opposite to God's exercising the sovereignty of the universe, as if he were not worthy of it; for to be the absolute sovereign of the universe is not a glory or dignity too great for him. All things in heaven and earth, angels and men, are nothing in comparison with him; all are as the drop of the bucket, and as the light dust of the balance. It is therefore fit that every thing should be in his hands, to be disposed of according to his pleasure. His will and pleasure are of infinitely greater importance than the will of creatures. It is fit that his will should take place, though contrary to the will of all other beings; that he should make himself his own end; and order all things for himself.-God is possessed of such perfections and excellencies as to qualify him to be the absolute sovereign of the world. Certainly it is more fit that all things be under the guidance of a perfect unerring wisdom, than that they should be left to themselves to fall in confusion, or be brought to pass by blind causes. Yea, it is not fit that any affairs within the government of God should be left without the direction of his wise providence; least of all, things of the greatest importance.

It is absurd to suppose that God is obliged to keep every creature from sinning and exposing himself to an adequate punishment. For if so, then it will follow that there can be no such thing as a moral government of God over reasonable crea

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