God the Sovereign of All Kingdoms 2
Back to SERMONS Samuel Davies
Now that which is common to all mankind, in all countries, in all ages, and of every religion—seems to be implanted in their nature by its author; and, consequently, must be true. And since all mankind agree to supplicate divine assistance in their expeditions, and to return him thanks for victory; since they agree in this, however different in sentiments and prejudices, it follows that this is the common sense of the world, and a very important truth, that the fate of war depends upon the divine Superintendent. But I cannot enlarge on this head.
Fourthly, The interposition of Providence is frequently visible in the remarkable coincidence of circumstances to accomplish some important end in critical times.
I am not enthusiastic enough to look upon every event as the effect of an immediate Providence, excluding or controlling the agency of natural causes.
But when such things happen—must we not own that it is the finger of God? Will we affect the philosopher so much as to dispute it? Can we suppose that mere natural causes, which act without design, or that free agents, who act as they please, and who have different views, different prejudices, and contrary interests and inclinations —can we suppose that all these should conspire to promote one design, unless they were under the overruling influence of divine Providence? Must not such a remarkable and even supernatural concurrence of various circumstances convince us of the truth of Solomon's remark, "There are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand!" Proverbs 19:21. "He frustrates the schemes of the crafty so that they achieve no success. He traps the wise in their craftiness so that the plans of the deceptive are quickly brought to an end." Job 5:12, 13.
Both sacred and profane history may furnish us with many instances of such remarkable interpositions of Providence; but I can, at present, only select a few out of the history of our mother-country, in which we are more particularly concerned, and which may therefore excite our gratitude for the divine goodness to our guilty nation, and break our hearts into penitential sorrows for our unsuitable returns. These may also convince us, that though divine Providence did, in a more visible and miraculous manner, manage the affairs of kingdoms in the earlier ages of the world; yet even in our days, when the age of miracles has ceased, God does really exercise the same government, and dispose the concerns of nations as he pleases.
And is there nothing of the hand of God in all this? Is it not so evident as to extort an acknowledgment even from the thoughtless and reluctant? Has not God appeared the guardian of that favorite island, Great Britain?
I may now presume, the great truth I had in view is sufficiently evident: namely, that God is the Supreme Disposer of the affairs of nations and the events of war.
If any of you should ask, "In what manner does he do this? Or how is it possible that he should do it, when we see no sensible appearances of his controlling the laws of nature, or restraining the liberty of men? Natural causes produce their proper effects; and men fight against men; and perceive they are free to act or not to act, as they please. Where, then, is there any room for the agency of Providence?"
I answer, it is the excellency of the Divine government to accomplish its purposes, without throwing the world into disturbance and confusion, by great breaches upon its established laws; it accomplishes them, either by continuing the course of nature, or by altering it in so gentle and easy a manner, that it is hardly, if at all, perceivable.
And as to men, God carries them on to effect his designs, without offering the least violence to their free and rational nature; and sways their minds so gently, that while they are performing his orders—they often seem to themselves to act from principles wholly within themselves. He manages all events—as really as if he had made no use of secondary causes! and yet secondary causes produce their effects, and are, in action, as really as if they were the only agents. What a surprising, mysterious government; what a perfect administration is this!
Yet, I think, we can form some general ideas how the Lord manages the affairs of men, and particularly determines victory in thefield of battle as he pleases. The event of war often depends in a great measure upon the winds and waves, clouds and rain. And why may not he, by a secret touch of his hand, order these so as to favour one party, and incommode the other? The fate of war greatly depends on the prudence of counsels, and the courage of the soldiers; and why may we not suppose, that he who formed the souls of men, and knows all their secret springs of action, and how to manage them—why may we not suppose that he may imperceivable direct the minds of the one party to concert proper measures, and darken and confuse the understandings of the other, to take measures injurious to themselves, and advantageous to the enemy, though they appear right to them, until the event shows them mistaken? He may suggest hints of thoughts, and secretly bias the mind to a certain set of counsels; and yet the influence, though efficacious, may be so gentle, and so consistent with human nature—as hardly to be perceived. Why may he not imperceivable animate the one party with intrepid courage, and damp the other, and strike them with terror? These things and the like—may easily be done by "the Lord Almighty, who is wonderful in counsel, and excellent in working." Isaiah 28:29.
This subject is so rich in important PRACTICAL INFERENCES, that I am sorry I have not time to mention and enlarge upon them all. I only crave your attention to the following:
First, if God rules in the kingdoms of men, and manages the affairs of the world—then we should live upon earth as in a world governed by divine Providence. Though secondary causes may be used to bless or afflict us; yet let us look upon ourselves as in the hands of God—and all the blessings and afflictions of life as coming from him.
Is it God who chastises us with sickness and misfortunes? Can we dare, then, to fly in his face by impatient murmurings and fretful complaints? Rather say, though I might take this ill from my fellow-creatures—yet, if it is Your hand, "I was silent; I would not open my mouth, for you are the one who has done this!" Psalm 39:9.
Are you prosperous and happy? Then it is God that makes you so, however many secondary causes you may observe contributing to it; and must not your devoutest gratitude ascend to him?
When you fret at the dispensations of life, remember that you are quarrelling with the divine government. This rebellious disposition may show itself about the smallest things. When you find fault with the winds or weather, the heat of summer, or thecold of winter—whom do you find fault with? Is it not with him that is the Disposer of these things? And do you not tremble at such a blasphemous insurrection against him! While a Being of such infinite wisdom, power, and goodness, sits at the helm, it befits us implicitly to approve all his dispensations, and to be still, and know that he is God. Psalm 46:10.
Secondly, If the affairs of nations are at the disposal of the King of heaven, then how dreadful is the case of a guilty, provoking, impenitent nation! If he is the Supreme Ruler of the kingdoms of the earth, then it belongs to his character to punish the rebellious disobedience to his authority, the contempt of his laws, the abuse of his mercies, and a sullen incorrigibleness under his chastisements. These crimes must turn his heart from a people, and provoke him to punish them. This world, as I observed before, is the only place where societies are punished as such; for in the future world they are dissolved; and then every man is dealt with according to his own personal works.
And if God is turned against a nation, if he is resolved to punish them, how helpless is their condition! Who can defend them—if the Ruler of the universe is their enemy? Now, it is guilt alone, which can incur his displeasure—it is guilt alone, which can remove a nation from off its only sure basis—the protection of God. Guilt, therefore, is poison in the veins of a nation, and will cast it into dreadful convulsions, if not remedied in time by a speedy repentance.
And, if this is the case, how may we tremble for our country, and fear the divine displeasure? We have enjoyed a long, uninterrupted peace in this land. We have not been alarmed with the sound of the war trumpet, nor seen garments rolled in blood. But what a wretched improvement have we made of this, and many other inestimable blessings? What a torrent of vice, irreligious, and luxury has broken in, and overwhelmed the land? What ignorance of God and divine things; what carelessness about the concerns of religion and a future state? What a neglect of Christ and his precious gospel—has spread, like a subtle poison, among all ranks and characters!
How daring are the immoralities of some, their profane oaths, their drunkenness, immorality, and many other monstrous vicesunder which our land groans? What luxury and extravagance in eating and drinking, and especially in diversions and amusements, (if they deserve so soft a name,) may we see among us, especially among people in high life?
How few are the penitent, affectionate, dutiful servants of God among us! How little is the Ruler of the universe regarded by his own creatures—in his own world! Creatures supported by his constant bounties, and protected by his guardian care. Alas! my friends, what shall I say? Most willingly would I draw a veil over the shame of my country; but, alas! it cannot be hidden! While such glaring crimes are rampant among us; while such a stupid carelessness about the concerns of eternity prevails among us—it is impossible for the most benevolent charity to avoid the discovery.
And may we not fear that the measure of our iniquity is full? May we not fear that the righteous Judge of the earth will visit us for these things? Under the present happy government, we have enjoyed our liberty, our property, and our religion, and everything dear to us; but we have abused them all! And may we not fear that these blessings shall be exchanged for the tyranny of a French government, and the superstitions and cruelties of the church of Rome? I hope and pray that this may not be our doom; but I think it is the part of stupid presumption, and not of rational courage, to be quite fearless about it. We are, indeed, so happy as to be closely connected with our mother country, and under its protection. But, alas! vice and luxury have spread like a deadly contagion, there, as well as here: and Great Britain is worthy of divine vengeance, just as well as ourselves!
Now what shall we do in this dreadful case? Shall we put our trust in our military forces? Alas! what can an arm of flesh do for us, if the Lord Almighty deserts us? Though our army was ever so powerful, how sad would be our case, had we reason to say, like Saul, "The French are upon us—and God is departed from us!" Who can bear the thought? What then remains—but,
Thirdly, That we should humble ourselves before the King of kings, and take all proper means to gain his protection! If God disposes the victory as he pleases, then it is most fit, and absolutely necessary, that we should seek to secure his friendship. If we have such an Almighty Ally— then we are safe. But if we have provoked his displeasure, and forfeited his friendship, what can we do but prostrate ourselves in the deepest repentance and humiliation before him? for that is the only way to regain his favour.
This is the great design of a fast; and from what you have heard, you may see it is not a needless ceremony—but a seasonable and important duty. Indeed, if he did not concern himself in the affairs of men, then we need not concern ourselves with him. But since all our successes depend upon his Providence, then how fit is it we should mourn over our provocations, and seek his favour?
Let us, therefore, follow the advice of Joel, Joel 2:12-18, and "turn to the Lord with weeping, with mourning, and with fasting." Let us confess our own sins, and the sins of our land—which have brought all our evils upon us. Let us be importunate and incessant in prayer, that God would pour out his Spirit and promote a general reformation; that he would direct our rulers to proper measures, inspire our soldiers with courage, and decide the event of battle in our favour. If the doctrine I have proved is true, then there is a congruity, a fitness in these things; yes, an absolute necessity for them.
To excite you, therefore, to these duties, let your hearts be deeply impressed with the truth I have been inculcating: that our success must come from God, and that without him all the means of our defence are in vain!
Consider the many blessings you enjoy under the present government. I think it may be truly said that the constitution of the British government is the most righteous in all the world. It is a proper mixture of monarchy, aristocracy, and democracy. The people choose their representatives to make laws for them, and the king, as well as the subject, is bound by these laws. No man is disturbed in his liberty, his property, pr-conscience; nor subjected to the capricious pleasure of the greatest man in the kingdom. I may also safely affirm, that of all the kings in Europe, or perhaps in the world, our gracious sovereign is the most tender of the liberties of his subjects, and zealous for the constitution of his country. Mercy and clemency are his delight; but his gentle nature is pained when he is constrained to exercise even the wholesome severities of justice; and never was a king's government more firmly established in the hearts and affections of his subjects. He is not perpetually making exorbitant claims by a pretended prerogative, like many of his predecessors, especially those of the family of Stewart. He does not assume the province of God to prescribe to conscience—but allows every man the free and unmolested exercise of his religion, who lives inoffensive to the government. And, through the mercy of God—the principles of liberty are more generally embraced than ever in Great Britain.
In short, the inhabitants of that favourite island and the colonies dependent upon it, are the happiest of mankind as to all the blessings of government. And shall we not be tenacious of these blessings, which are of such great importance to us, and our posterity, and which were purchased at the expense of their blood, by our brave forefathers.
And now, by way of contrast, let us take a view of the French government, and of our wretched circumstances if we should fall under it. There, everything is done according to the pleasure of an arbitrary, absolute monarch, who is above law and all control. He may take away the liberty, and even the lives of his subjects, without assigning a reason why. There you must conform to all the superstitions and idolatries of the church of Rome—or lose your life; or, at best, be obliged to flee your country, hungry and famishing, and leave all your estate behind you. Nay, to such a height is persecution carried there now, that they place soldiers to guard the frontiers of the country, and will not allow the Protestants the poor favour of going to beg their bread, or begin the world anew, in a strange country.
It is but a little while ago, that a Christian minister was apprehended, condemned, and hanged, all in three hours, and for no other crime but preaching a sermon to a number of Protestants. And even now, such as can make their escape, are flying over in multitudes to Great Britain—that land of liberty. And can you bear the thought, that you and your children should have such aniron yoke as this, riveted about your necks? Would you not rather die in defence of your privileges? I am sure you would, if you had the spirit of men or of Christians. Therefore, improve your religion—lest you lose it: make a good use of your liberty—lest you forfeit it; and cry mightily to God for deliverance.
To heighten the terror of a French government, they have on this continent a numerous body of Indian savages in their interest, whom they will hound out upon us; and from them we may expect such bloody barbarities as we cannot bear so much as to think of. If the barbarities should make inroads upon us, as they have begun to do in some of the neighbouring provinces, then how miserable are we!
To alarm you the more, reflect upon the growing power of France. She keeps an army of a hundred and forty thousand men on foot, even in time of peace; and is undoubtedly superior to the English by land. She has, also, of late, greatly increased in strength at sea; in which Britain has hitherto maintained the sovereignty. And though in America the French are but few in comparison of the English—yet they receive very powerful recruits from their mother country.
It is also a most discouraging omen, that though the British colonies are superior in number—yet they are so possessed with a spirit of contention, or so stupidly insensible of danger, that they do not exert themselves with proper vigour for their own defence, or delay it too long to prevent the influence of so active an enemy. If we tamely allow ourselves to be enslaved, while we are so much superior in power—then we well deserve it!
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