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therewith. A fanctified lot is an inestimable treasure. The bleling of God on a cruise of oil, and a pot of meal, is better than inexhaustible mines of gold and silver... What cause of contentment and patience to the child of God!..
In the last place, you may learn, from : what has been faid on the subject, what is the plainest, the shortest, and indeed, the only sure way to deliverance from distress or calamity, of whatever kind. It is to fly to the mercy of God through the blood of Christ, to renew the exercises of faith in him, and in proportion as it. pleases God, to fill you with all joy and peace in believing ; you will perceive every other covenant blessing flow clear and unmixed from this inexhausted source. It will lead to repentance, humiliation and fubmiftion. The fanctified use of the affliction will be obtained, and this brings deliverance of itself; for no rod will be continued longer than it hath anfwered its end, At any rate, when suffering is neceflary, grace, to suffer with patience, shall not be withheld. Would you have any more, and is not this remedy always at hand ? Can the poorest man say, it is not within the reach of his purse. ? It is at once effectual and universal. It was once faid in contempt of a worthy and pious minister, that he made so much of the blood of Christ, that he would even apply it to a broken bone. But bating what may be thought indecent in the expression, chosen on purpofe to bring a good man into ridicule, the thing itself, I make bold to affirin, is a great and precious truth. Faith in the blood of Christ makes a man fuperior to all fufferings. It softens their aspect-it abates their severity nay, it changes their nature. When a man is under distress or calamity of any kind, and considers it only in itself, and independently of his relation to God, it retains its old nature, and tastes with all the bitterness of the original curse ; but when it is considered as limited in its nature
its meafure, and its continuance by a kind Saviour, the believer fübmits to it with patience, as a part of his Creator's will; bears it with patience 'in his Redeemer's strength, and sometimes is enabled to embrace it with pleasure, as serving to carry him to his Father's presence. Is this going too far? No, my dear brethren ; there are great realities to which the word of God, and the experience of his saints, bear united evidence." Many here prefent, I doubt'not, have been witness of this truth, in the carriage of their relations now with God; and not a few, I trust, will repeat the testimony to fucceeding ages. I conclude all with that animated paffage of the Apostle Paul, = 2 Cor. iv. 16. 17.? For which cause we faint not; but though • our outward' mán perish, yet the inward man is. * renewed day by day. For our light affliction, * which is but for a moment, worketh for us a far . more exceeding and eternal weight of glory.'
;juod: 10 Svorini di
SE R MON X. * . ; 21; siiski on line The Dominion of Providence over the Paf
Psal. Ixxvi. 10.;.,. . Surely the wrath of Man fhall praise thee ; the re
mainder of wrath fhalt thou restrain.
THERE is not a greater evidence either of the
T reality or the power of religion, than a firm belief of God's 'univerfal presence, and a constant attention to the influence and operation of his providence. It is by this means that the Christian may be said, in the emphatical Scripture language, ( to walk with God, and to en'dure as seeing him who is invisible.'- . .
The doctrine of divine providence is very full and complete in the facred oracles. It extends not only to things which we may think of great moment, and therefore worthy of notice; but to
... things * Preached at Princeton on the general Faft, 17th May 1776.
things the most indifferent and inconfiderable
Are not two fparrows fold for a farthing?" says · our Lord, and one of them falleth not to the , ground without your heavenly Father ; nay, • the very hairs of your head are all numbered.
It extends not only to things beneficial and sa4 lutary, or to the direction and assistance of those who are the servants of the living God; but to things seemingly most hurtful and destructive, and to persons the most refractory and disobedient. He over-rules all bis creatures, and all their -actions. Thus we are told, that ' fire, hail, snow, vapour, and stormy wind, fulfil his word,' in the course of nature'; and even fo the most impetuous and disorderly passions of men, that are under 'no restraint from themselves, are yet. perfectly subject to the dominion of Jehovah.
They carry his commiflion, they obey his orders, - they are limited and restrained by his authority, i and they confpire with every thing else in pro
moting his glory. There is the greater need to take notice of this, that men are not generally, fufficiently aware of the distinction between the law of God and his purpose ; they are
apt to supposegi that as the temper of the finner is · contrary to the one, fo the outrages of the finner s are able to defeat the other; than which nothing - can be more false. The truth is plainly asserted and nobly expreffed by the Pfalmist in the text,
Surely the wrath of man shall praise thee; the remainder of wrath fhalt thou restrain.'
This psalm was evidently composed as a song of praise for fome signal victory obtained, which was at the fame time a remarkable deliverance from threatening danger. The author was one or other of the later prophets, and the occafion, probably, the unsuccessful assault of Jerufalem, by the army of Senacherib, king of Affyria, in the days of Hezekiah. Great was the infolence and boasting of his generals and fervants against the city of the living God, as' máy be feen in the thirty-sixth chapter of Isaiah. Yet it pleased God to destroy their enemies, and, by his own immediate interpofition, to grant them deliverance. Therefore the Pfalmist says, in the fifth and fixth verses of this Pfalm, " The stout-hearta ed are spoiled, they have slept their sleep. • None of the men of might have found their * hands. At thy rebuke, O God of Jacob! « both the chariots and the horse are cast into " a deep sleep. After a few more remarks to the fame purposes, he draws the inference, or makes the reflection in the text, Surely the « wrath of man fhall praise thee; the remainder . of wrath shalt thou restrain :' which may be paraphrafed thus ; the fury and injuftice of oppressors fhall bring in a tribute of praise to thee; the influence of thy righteous providence shall be clearly discerned ; the countenance and support thou wilt give to thinę own people shall be gloriously illustrated : thou shalt set the bound's which the boldest cannot pass