Daniel 4:35 And all the inhabitants of the earth are reputed as nothing: and he does according to his will in the army of heaven… I. God is the sovereign lord and governor of angels, who are described by the Apostle to the Hebrews as ministering spirits. They are spirits, that is, rational and intelligent agents, perfectly free from the gross incumbrance of matter; though upon occasion capable of assuming bodies, and appearing in human shape, as they frequently did under the Old Testament. The angels are endued with greater and more excellent perfections than man, as they not only discern between good and evil, but know all things that are in the earth (2 Samuel 14:17, 20). They excel in strength, and on account of their great activity and swiftness of motion are represented with wings flying through the midst of Heaven (Jeremiah 8:13). The angels are divided into the good and the evil. II. We proceed to consider the government of God over MANKIND, or the inhabitants of the earth. Man is a free agent, endued with a power of determining hi own actions; not a machine, or piece of clockwork moved by weights and pulleys, but so far free as to be accountable for all his actions, and consequently the subject of moral government. The government of God over men may be divided into providential and rectoral. 1. The providential government of God is His directing and influencing the actions of men and the occurrences of the world, so as to make them subservient to the purposes of his own pleasure. It is absurd to suppose a creature to act independently of his Creator. We are to act upon the stage of life, are lively demonstrations of the wisdom of the Creator; but when God has furnished us with these qualifications it is not to be supposed that He turns us loose to act at random, but like a skilful mariner at the helm of the ship, influences and directs our conduct to serve the purposes of His government. The fortuitous actions of men are managed and overruled by an infinitely wise God; the archer draws his bow at a venture, but the arrow is directed by a higher hand between the joints of the harness. The Divine influence extends over the whole universe, from the highest angel to the smallest and most inconsiderable insect. No second cause, though never so powerful, can act independently on the first. Though God is not visible to our bodily senses, He is present in all places, and interests Himself in all human affairs. 2. We are to enquire into God's rectoral government, and to consider Him as the sovereign lawgiver and judge of His rational creatures; and: 1. What laws has God established and settled for the government of mankind? (1) God has appointed the moral law, or the light of nature, as a rule of duty to his reasonable creatures (Romans 2:14, 15). Every man's conscience is a law to himself, and will accuse or excuse him according as he acts agreeably or disagreeably to its dictates; and though it must be confessed that the light of nature is dim and imperfect, yet it remains a rule still. The moral law is summarily comprehended in the Ten Commandments, and is divided by our Saviour into these two branches: the love of God and of our neighbour (Matthew 22:37, 38). These two capital precepts are obligatory upon all mankind, because they are the result of that Light which enlightens every man that comes into the world. Everyone's conscience must condemn him if he hates God, or does to another that which he would be unwilling to have done to himself in the like circumstances, whether he has his Bible to consult or not. They are also unchangeable, because founded not only in the will of God but in the nature of things no change of circumstances or force of human laws can dispense with our observation of them. (2) There are laws of a mixed nature, which, though not evident by the light of reason, yet when revealed appear most consonant and agreeable to it. They are an improvement of the moral law, and render it more beautiful and perfect; such are those precepts of our blessed Saviour (Matthew 15:44). Natural reason, in its highest improvements, did not dictate these things to the wise and learned philosophers of ancient times; but being taught, and commanded by our blessed Saviour, they appear highly deserving of our regard, and are binding upon all Christians, not only as part of our Master's will, but from their own intrinsic fitness and excellence. (3) There are also positive and ritual laws, which depend entirely upon the will of God, and are obligatory only because He enjoined them; such were the rites and ceremonies of the Old Testament as circumcision, the paperer, sacrifices, purifications, the distinction of meats, etc., which had their uses, not from any inherent virtue, but from the appointment of God. 2. We are to consider in what manner God has provided for the due observation of His laws. (1) God has provided for the honour of His laws by extraordinary rewards and punishments. (2) God has further promised all necessary assistance to these who sincerely endeavour the discharge of their duty; for since the fall of our first parents no man is of himself able perfectly to fulfil the law of God. (3) Besides the necessary assistance to duty, God has promised to subdue our indwelling corruptions, and to check the malice and rage of Satan. The seeds of wickedness in the hearts of men would produce most direful effects in the world if they were not under a Divine restraint. If our blessed Saviour spoiled principalities and powers when He hung upon the Cross, much more now He is upon the throne will He reign, till He has put all His enemies under His feet. (4) God is pleased further to excite in His people's hearts such good motions and dispositions as make the ways of religion appear both reasonable and pleasant. For which purpose He not only enlightens their minds and awakens their consciences by His Holy Spirit, but makes them willing in the day of His power, which is the primary cause of their conversion to God. 3. We are to consider the account to be given of our obedience to the Divine laws.Practical remarks on this discourse: 1. This view of the Divine government may lead us to a contemplation of the infinite perfections of that Being who does whatsoever He pleases in both worlds. If the most consummate human wisdom and policy is requisite to govern a small kingdom among men, how much surpassing ours must that wisdom be that conducts the affairs of the whole universe, and whose providential influence extends equally to the meanest insect and the noblest seraph! How great must be His power who reigns sovereign over all the worlds, and whose government is without limit, or control. 2. We may learn from hence the nature of the Divine government over the rational world; which, though absolute, is nevertheless directed by the other perfections of His nature, and suited to the different capacities of His creatures. It is not fit that sovereign and irresistible power should be lodged in the hands of earthly governors. All God's determinations and acts of government are under the direction of infinite wisdom, justice, and goodness; He cannot do an unwise, an unreasonable, or an unkind thing, but is good to all, and His tender mercies are over all His works. He governs His creatures by laws suited to their moral natures. 3. The consideration of the Divine direction and influence over all human affairs may administer some relief to good men under the afflictions and troubles of the present life; "Affliction cometh not forth of the dust, neither doth trouble spring out of the ground." Chance and fortune is the language of atheists; but if there is a God, there must certainly be a Providence, which had the direction of everything that comes to pass. 4. We may observe from hence the excellency and perfection of those laws by which God governs His reasonable creatures (Psalm 19:7). Every part of our conduct is under a law; our very thoughts, as well as our words and actions; the law of God forbids concupiscence, or committing adultery in the heart; it forbids evil-speaking, and assures us that every work will be brought into judgment. 5. Since we are to pass under so strict and impartial a trial, what obligations are we under to the Lord Jesus for the covenant of grace, by which penitent sinners are assured of pardon and acceptance through the merits of His death. How hopeless would our condition be if our happiness depended on our perfect obedience. 6. Though the law of works is no longer a covenant of life, it will always remain a rule of duty. "Think not that I have come to destroy the law and the prophets, I am not come to destroy, but to fulfil it." And again, Do we then make void the law through faith? God forbid; yea, we establish the law (Romans 3:31). (Daniel Neal.) Parallel Verses KJV: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? |
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