Existence and Attributes of God, Discourse 13 (1 of 3)

Existence and Attributes of God · Discourse 13 (1 of 3)

p. 697A DISCOURSE UPON GODS Dominion.

PSALM. CIII. Verſe 19.

The Lord hath prepared his Throne in the Heavens: And his Kingdom Ruleth over all.

THE Pſalm begins with the praiſe of God, wherein the Penman excites his ſoul to a right and elevated management of ſo great a duty. Ver. 1. Bleſs the Lord, O my Soul, and all that is within me, bleſs his Holy Name: And becauſe himſelf and all men were inſufficient, to offer up a praiſe to God, anſwerable to the greatneſs of his benefits, he ſummons in the end of the Pſalm the Angels, and all Creatures, to joyn in conſort with him.

Obſerve.

1. As man is too ſhallow a Creature to comprehend the excellency of God, ſo he is too dull, and ſcanty a Creature to offer up a due praiſe to God, both in regard of the excellency of his nature, and the multitude and greatneſs of his benefits.

2. We are apt to forget divine benefits, our Souls muſt therefore be often jogg'd, and rous'd up. All that is within me, every power of my Rational, and every Affection of my Senſitive part. All his Faculties, all his Thoughts. Our Souls will hang back from God in every duty, much more in this; if we lay not a ſtrict charge upon them. We are ſo void of a pure and intire love to God, that we have no mind to thoſe duties. Wants will ſpurr us on to Prayer, but a pure love to God can only ſpirit us to Praiſe. We are more ready to reach out a hand, to receive his Mercies, than to lift up our heart to recognize them after the receipt.

After the Pſalmiſt had ſummoned his own Soul to this task, he enumerates the Divine bleſſings received by him, to awaken his ſoul by a ſence of them to ſo noble a work. He begins at the firſt and foundation Mercy to himſelf, the pardon of his ſin, and juſtification of his Perſon, the renewing of his ſickly and languiſhing nature. Verſe 3. Who forgives all thy iniquities, and heals all thy diſeaſes. His Redemption from death or Eternal deſtruction; his expected glorification thereupon, which he ſpeaks of with that certainty as if it were preſent. V.4. Who redeems thy life from destruction, who Crowns thee with loving kindneſs and tender Mercies. He makes his progreſs to the mercy manifeſted to the Church in the protection of it againſt, or delivery of it from oppreſſions. Verſe 6. The Lord executeth Righteouſneſs and Judgment, for all that are oppreſſed. In the diſcovery of p. 698his Will and Law, and the glory of his merciful Name to it. Verſe 7, 8. He made known his ways unto Moſes, and his acts unto the Children of Iſrael. The Lord is Merciful and Gracious, ſlow to Anger, and plenteous in Mercy. Which latter words may refer alſo to the free and unmerited ſpring of the benefits he had reckoned up. Viz. The Mercy of God, which he mentions alſo verſe 10. He hath not dealt with us after our ſins, nor rewarded us according to our iniquities; And then extols the perfection of Divine mercy, in the pardoning of ſin. Ver. 11, 12. The Paternal tenderneſs of God. Verſe 13. The eternity of his Mercy. Verſe 17. But reſtrains it to the proper object. Verſe 11.17. To them that fear him i. e. To them that beleive in him: Fear being the word commonly uſed for Faith in the Old Teſtament under the legal diſpenſation, wherein the ſpirit of bondage was more eminent than the ſpirit of Adoption, and their fear more than their confidence.

Obſerve.

1. All true bleſſings grow up from the pardon of ſin. ver. 3. Who forgives all thine iniquities. That is the firſt bleſſing, the top and Crown of all other favours, which draws all other bleſſings after it; and ſweetens all other bleſſings with it. The principal intent of Chriſt was Expiation of ſin, Redemption from iniquity; the purchaſe of other bleſſings was conſequent upon it. Pardon of ſin is every bleſſing vertually, and in the root and ſpring, it flows from the favor of God, and is ſuch a gift as cannot be tainted with a Curſe, as outward things may.

2. Where ſin is pardoned, the ſoul is renewed, verſe 3. Who heals all thy diſeaſes. Where guilt is remitted, the deformity and ſickneſs of the ſoul is cur'd. Forgiveneſs is a teeming mercy, it never goes ſingle; when we have an intereſt in Chriſt, as bearing the chaſtiſement of our peace, we receive alſo a balſom from his blood, to heal the wounds we feel in our nature. Iſaiah 53.5. The chaſtiſement of our Peace was upon him, and with his ſtripes we are healed. As there is a guilt in ſin, which binds us over to puniſhment, ſo there is a contagion in ſin, which fills us with peſtilent diſeaſes, when the one is removed, the other is cur'd. We ſhould not know how to love the one without the other. The renewing the ſoul is neceſſary for a delightful reliſh of the other bleſſings of God. A condemn'd Malefactor infected with a Leproſie, or any other loathſome diſtemper, if pardon'd, could take little comfort in his freedom from the Gibbet without a Cure of his Plague.

3. God is the ſole and ſoveraign author of all ſpiritual bleſſings. Who forgives all thy iniquities, and heals all thy diſeaſes. He refers all to God, nothing to himſelf in his own merit and ſtrength. All, not the pardon of one ſin merited by me, not the cure of one diſeaſe can I owe to my own power, and the ſtrength of my free will, and the operations of nature. He, and he alone is the Prince of pardon, the Phyſitian that reſtores me, the Redeemer that delivers me; 'tis a Sacriledge, to divide the praiſe between God and our ſelves. God only can knock off our fetters, expell our diſtempers, and reſtore a deformed Soul to its decayed beauty.

4. Gracious Souls will bleſs God as much for Sanctification as for Justification. The initials of Sanctification (and there are no more in this Life) are worthy of ſolemn acknowledgement. 'Tis a ſign of growth in Grace when our Hymns are made up of acknowledgments of Gods ſanctifying, as well as pardoning Grace. In bleſſing God for the one, we rather ſhew a love to our ſelves, in bleſſing God for the other, we caſt out a pure beam of love to God: becauſe by purifying Grace we are fitted to the ſervice of our maker, prepared to every good work which is delightful to him; by the other, we are eas'd in our ſelves. Pardon fills us with inward peace, but Sanctification fills us with an activity for God. Nothing is ſo capable of ſetting the ſoul in a heavenly tune, as the conſideration of God as a pardoner, and as a healer.

5. Where ſin is pardon'd, the puniſhment is remitted. Verſe 3, 4. Who forgives all thy iniquities, and Redeems thy Life from deſtruction. A Malefactors pardon puts an end to his chains, frees him from the ſtench of the Dungeon, and fear of p. 699the Gibbet. Pardon is nothing elſe but the remitting of guilt, and guilt is nothing elſe but an obligation to puniſhment as a penal debt for ſin. A Creditors tearing a Bond frees the Debtor from payment, and rigor.

6. Growth in Grace is always annext to true Sanctification. Verſe 3. So that thy youth is renew'd like the Eagles. Interpreters trouble themſelves much about the manner of the Eagles renewing its youth, and regaining its vigor:**Amyrald. in loc. He ſpeaks beſt, that ſaith, the Pſalmiſt ſpeaks only according to the opinion of the vulgar, and his deſign was not to write a Natural Hiſtory. Growth always accompanies Grace, as well as it doth Nature in the Body; not that it is without its qualms, & languiſhing fits as Children are not, but ſtill their diſtempers make them grow; Grace is not an idle, but an active principle. 'Tis not like, the Pſalmist means it of the ſtrength of the Body, or the proſperity and ſtability of his Government, but the vigor of his Grace and Comfort, ſince they are ſpiritual bleſſings here, that are the matter of his ſong. The healing the Diſeaſe conduceth to the ſprouting up, and flouriſhing of the Body. 'Tis the Nature of Grace to go from strength to strength.

7. When ſin is pardoned, 'tis perfectly pardon'd. Verſe 11, 12. As far as the Eaſt is from the Weſt, ſo far hath he removed our tranſgreſſions from us. The Eaſt and Weſt are the greateſt diſtance in the World, the terms can never meet together: When ſin is pardoned, it is never charged again; the guilt of it can no more return, than Eaſt can become Weſt, or Weſt become Eaſt.

8. Obedience is neceſſary to an intereſt in the mercy of God. Verſe 17. The mercy of the Lord is to them that fear him, to them that remember his Commandments, to do them. Commands are to be remembered in order to practice, a vain ſpeculation is not the intent of the publication of them.

After the Pſalmiſt had enumerated the benefits of God, he reflects upon the greatneſs of God and conſiders him on his Throne, encompaſt with the Angels, the Miniſters of his Providence. Verſe 19. The Lord hath prepared his Throne in the Heavens, and his Kingdom Rules over all. He brings in this of his Dominion, juſt after he had largely treated of his mercy. Either,

1. To ſignifie, That God is not only to be praiſed for his mercy, but for his Majeſty, both for the heighth and extent of his Authority.

2. To extoll the greatneſs of his mercy and …. What I have ſaid now, Oh my Soul, of the mercy of God, and his paternal pity, is commended by his Majeſty; his Grandeur hinders not his Clemency: Though his Throne be High, his Bowels are Tender. He looks down upon his meaneſt Servants from the height of his Glory. Since his Majeſty is Infinite, his Mercy muſt be as great as his Majeſty. It muſt be a greater pity lodging in his Breaſt, than what is in any Creature, ſince it is not dampt by the greatneſs of his Soveraignty.

3. To render his Mercy more Comfortable. The Mercy I have ſpoken of, Oh my Soul, is not the Mercy of a Subject, but of a Soveraign. An Executioner may torture a criminal, and ſtrip him of his Life, and a vulgar pity cannot releive him, but the Clemency of the Prince can perfectly pardon him. 'Tis that God who hath none above him to controul him, none below him to reſiſt him, that hath performed all the acts of Grace to thee. If God by his ſupream Authority pardons us, who can reverſe it? If all the Subjects of God in the World ſhould pardon us, and God withhold his grant, what will it profit us? Take comfort, Oh my Soul, ſince God from his Throne in the higheſt, and that God, who rules over every particular of the Creation, hath granted and ſealed thy pardon to thee. What would his Grace ſignifie, if he were not a Monarch, extending his Royal Empire over every thing, and ſwaying all by his Scepter?

4ly. To render the Pſalmiſts confidence more firm in any preſſures. Verſe 15, 16. He had conſidered the miſery of man in the ſhortneſs of his Life; his place ſhould know him no more, he ſhould never return to his Authority, Employments, Opportunities, that death would take from him; but howſoever the Mercy and Majeſty of God were the ground of his confidence. He draws himſelf from poring p. 700upon any Calamities, which may aſſault him, to heaven the place where God orders all things, that are done on the Earth. He is able to protect us from our dangers, and to deliver us from our diſtreſſes; whatſoever miſeries thou mayſt lie under, Oh my Soul, caſt thy Eye up to Heaven, and ſee a pitying God in a Majeſtick Authority. A God who can perform what he hath promiſed to them that fear him; ſince he hath a Throne above the Heavens, and bears ſway over all, that envy thy happineſs, and would ſtain thy felicity. A God whoſe Authority cannot be curtailed and diſmembered by any. When the Prophet ſollicites the ſounding of the Divine Bowels, he urgeth him by his dwelling in Heaven, the habitation of his Holineſs. Iſaiah 63.15. His Kingdom ruleth over all: There is none therefore hath any Authority to make him break his Covenant or violate his promiſe.

5. As an incentive to Obedience, The Lord is merciful, ſaith he to them, that Remember his Commandments to do them, verſe 17, 18. And then brings in the Text as an encouragement to obſerve his 'Precepts; he hath a Majeſty, that deſerves it from us, and an Authority to protect us in it; if a King in a ſmall ſpot of Earth is to be Obeyed by his Subjects, how much more is God, who is more Majeſtick than all the Angels in Heaven, and Monarchs on Earth? who hath a majeſty to exact our Obedience, and a Mercy to allure it! We ſhould not ſet upon the performance of any Duty, without an Eye lifted up to God as a great King. It would make us willing to ſerve him; the more Noble the Perſon, the more Honourable and Powerful the Prince, the more glorious is his Service. A view of God upon his Throne, will makes us think his Service our Priviledge, his Precepts our Ornaments, and Obedience to him the greateſt Honour and Nobility. It will make us weighty, and ſerious in our performances. It would ſtake us down to any duty. The reaſon we are ſo looſe, and unmannerly in the carriage of our Souls before God, is becauſe we conſider him not as a great King. Malachy 1.14. Our Father which art in Heaven in regard of his Majeſty, is the Preface to Prayer.

Let us now conſider the words in themſelves. The Lord hath prepared his Throne in the Heavens, and his Kingdom rules over all.

The Lord hath prepared] The word ſignifies Eſtabliſht, as well as prepared, and might ſo be rendered. Due preparation is a natural way, to the Eſtabliſhment of a thing. Haſty reſolve… …eak and moulder. This notes,

1. The infiniteneſs of his Authority. He prepares it, none elſe for him. 'Tis a Dominion that originally reſides in his Nature, not deriv'd from any by birth, or commiſſion, he alone prepar'd it. He is the ſole cauſe of his own Kingdom; his Authority therefore is unbounded, as infinite as his Nature: None can ſet Laws to him, becauſe none but himſelf prepared his Throne for him. As he will not impair his own Happineſs, ſo he will not abridge himſelf of his own Authority.

2. Readineſs to exerciſe it upon due occaſions. He hath prepared his Throne, he is not at a loſs, he needs not ſtay for a Commiſſion or Inſtructions from any, how to act. He hath all things ready for the aſſiſtance of his People, he hath Rewards, and Puniſhments; his Treaſures, and Axes the great marks of Authority lying by him, the one for the good, the other for the wicked. His Mercy he keeps by him for Thouſands, Exod. 34.7. His Arrows he hath prepared by him for Rebels. Pſal. 7.13.

3. Wiſe management of it; 'Tis prepared; preparations imply prudence; the Government of God is not a raſh and heady Authority. A Prince upon his Throne, a Judge upon the Bench manages things with the greateſt diſcretion, or ſhould be ſuppoſed ſo to do.

4. Succeſsfulneſs and duration of it. He hath prepared, or Eſtabliſhed. 'Tis fixed, not tottering, 'tis an immoveable Dominion, all the ſtrugglings of Men and Devils cannot overturn it, nor ſo much as ſhake it. 'Tis Eſtabliſhed above the reach of obſtinate Rebels; he cannot be depoſed from it, he cannot be mated in it. His Dominion, p. 701as himſelf, abides for ever. And as his Counſel ſo his Authority ſhall ſtand, and he will do all his pleaſure. Iſaiah 46.10.

His Throne in the Heavens] This is an expreſſion to ſignifie the Authority of God, for as God hath no member properly, though he be ſo repreſented to us, ſo he hath properly no Throne. It ſignifies his power of Reigning, and Judging. A Throne is proper to Royalty, the Seat of Majeſty in its excellency, and the place where the deepeſt reſpect and homage of Subjects is paid, and their Petitions preſented. That the Throne of God is in the Heavens, that there he ſits as a Soveraign, is the opinion of all that acknowledge a God; when they ſtand in need of his Authority to aſſiſt them, their eyes are lifted up, and their heads ſtretched out to Heaven; ſo his Son Chriſt prayed, he lifted up his Eyes to Heaven, as the place where his Father ſat in Majeſty, as the moſt adorable object. John 17.1. Heaven hath the Title of his Throne, as the Earth hath that of his Footſtool. Iſaiah 66.1. And therefore Heaven is ſometimes put for the Authority of God. Dan. 4.26. After that thou ſhalt have known, that the Heavens do rule, i. e. That God who hath his Throne in the Heavens, orders earthly Princes and Scepters as he pleaſes, and rules over the Kingdoms of the World.

His Throne in the Heavens, Notes,

1. The Glory of his Dominion, The Heavens are the moſt ſtately and comely peices of the Creation. His Majeſty is there moſt viſible, his glory moſt ſplendid. Pſal. 19.1. The Heavens ſpeak out with a full mouth his Glory. 'Tis therefore called the Habitation of his Holineſs and of his Glory, Iſaiah 63.15. There is the greater gliſter and brightneſs of his Glory. The whole Earth indeed is full of his Glory, full of the beams of it, the Heaven is full of the body of it; as the rayes of the Sun reach the Earth, but the full Glory of it is in the Firmament. In Heaven his Dominion is more acknowledged by the Angels, ſtanding at his beck, and by their readineſs, and ſwiftneſs obeying his Commands, going and returning as a flaſh of lightning. Ezek. 1.14. His Throne may well be ſaid to be in the Heavens, ſince his Dominion is not diſputed there by the Angels that attend him, as it is on Earth by the Rebels that arm themſelves againſt him.

2. The Supremacy of his Empire, The Heavens are the loftieſt part of the Creation and the only fit Palace for him; 'tis in the Heavens his Majeſty and Dignity are ſo ſublime, that they are elevated above all Earthly Empires.

3. Peculiarly of this Dominion. He rules in the Heavens alone. There is ſome ſhadow of Empire in the World. Royalty is communicated to men as his Subſtitutes. He hath diſpoſed a vicarious Dominion to men in his footſtool the Earth, he gives them ſome ſhare in his Authority; and therefore the Title of his Name. Pſal. 82.6. I have ſaid ye are Gods; but in Heaven he reigns alone without any Subſtitutes; his Throne is there: He gives out his orders to the Angels himſelf, the marks of his Immediate ſoveraignty are there moſt viſible. He hath no Vicars General of that Empire. His Authority is not delegated to any Creature, he rules the bleſſed Spirits by himſelf; but he rules Men that are on his Footſtool by others of the ſame kind, men of their own nature.

4. The vaſtneſs of his Empire. The Earth is but a ſpot to the Heavens; What is England in a Mapp to the whole Earth, but a ſpot, you may cover with your Finger? Much leſs muſt the whole Earth be to the extended Heavens; 'Tis but a little point or Atome to what is viſible; the Sun is vaſtly bigger than it, and ſeveral Stars are ſuppoſed to be of a greater bulk than the Earth; and how many and what Heavens are beyond, the ignorance of man cannot underſtand. If the Throne of God be there 'tis a larger Circuit he rules in, than can well be conceived. You cannot conceive the many millions of little particles there are in the Earth, and if all put together be but as one point to that place where the Throne of God is ſeated, how vaſt muſt his Empire be? He rules there over the Angels, which excell in ſtrength, thoſe Hoſts of his which do his pleaſure, in compariſon of whom all the Men in the World, and the power of the greateſt Potentates is no p. 702more than the ſtrength of an Ant or Fly; multitudes of them encircle his Throne, and liſten to his orders without roving, and execute them without diſputing. And ſince his Throne is in the Heavens, it will follow, that all things under the Heaven are parts of his Dominion; his Throne being in the higheſt place, the inferior things of Earth cannot but be ſubject to him; and it neceſſarily includes his influence on all things below: becauſe the Heavens are the cauſe of all the motion in the World, the immediate thing the Earth doth naturally addreſs to for Corn, Wine, and Oyl, above which there is no ſuperior but the Lord. Hoſea 2.21, 22. The Earth hears the Corn, Wine, and Oyl; the Heavens hear the Earth, and the Lord hears the Heavens.

5. The eaſineſs of managing this Government. His Throne being placed on high he cannot but behold all things, that are done below; the height of a place, gives advantage to a pure and clear Eye to behold things below it. Had the Sun an Eye, nothing could be done in the open Air out of its ken. The Throne of God being in Heaven, he eaſily looks from thence upon all the Children of Men. Pſal. 14.2. The Lord looked down from Heaven upon the Children of Men, to ſee if there were any, that did underſtand. He looks not down from Heaven, as if he were in regard of his preſence confined there, but he looks down majeſtically and by way of Authority, not as the look of a bare Spectator, but the look of a Governor, to paſs a ſentence upon them as a Judge. His being in the Heavens renders him capable of doing whatſoever he pleaſes. Pſal. 115.3. His Throne being there, he can by a word in ſtopping the Motions of the Heavens turn the whole Earth into confuſion. In this reſpect it is ſaid, he rides upon the Heaven in thy help, Deut. 33.26. Diſcharges his Thunders upon men, and makes the influences of it, ſerve his peoples intereſt. By one turn of a cock, as you ſee in Grottos, he can cauſe ſtreams from ſeveral parts of the Heavens to refreſh, or ruine the World.

6. Duration of it. The Heavens are incorruptible, his Throne is placed there in an incorruptible ſtate. Earthly Empires have their decayes and diſſolutions. The Throne of God outlives the diſſolution of the World.

His Kingdom rules over all.] He hath an abſolute right over all things within the Circuit of Heaven and Earth; though his Throne be in Heaven, as the place where his Glory is moſt eminent and viſible, his Authority moſt exactly obey'd, yet his Kingdom extends its ſelf to the lower parts of the Earth. He doth not mufle, and cloud up himſelf in Heaven, or confine his Soveraignty to that place, his Royal power extends to all viſible, as well as inviſible things: He is proprietor and poſſeſſor of all. Deut. 10.14. The Heaven, and the Heaven of Heavens is the Lords thy God, the Earth alſo with all that is there. He hath right to diſpoſe of all as he pleaſes. He doth not ſay his Kingdom Rules all that fear him, but over all, ſo that it is not the Kingdom of Grace he here ſpeaks of, but his natural and univerſal Kingdom. Over Angels, and Men; Jews, and Gentiles; Animate, and Inanimate things.

The Pſalmiſt conſiders God here as a great Monarch and General, and all Creatures as his Hoſts, and Regiments under him, and takes notice principally of two things.

1. The Eſtabliſhment of his Throne together with the Seat of it. [He hath prepared his Throne in the Heavens.]

2. The extent of his Empire. [His Kingdom rules over all.]

This Text in all the parts of it is a fit baſis for a diſcourſe upon the Dominion of God, and the obſervation will be this.

Doctrine. God is Soveraign Lord and King, and exerciſeth a Dominion over the whole World both Heaven and Earth.

This is ſo clear, that nothing is more ſpoken of in Scripture. The very name Lord imports it, a name originally belonging to Gods, and from them tranſlated to p. 703others. And he is frequently called the Lord of Hoſts, becauſe all the Troops and Armies of Spiritual and Corporeal Creatures are in his hands, and at his ſervice. This is one of his principal Titles. And the Angels are called his Hoſts, 21. ver. following the Text; his Camp and Militia. But more plainly, 1 Kings 22.19. God is preſented upon his Throne, encompaſt with all the Hoſt of Heaven ſtanding on his Right hand, and on his Left, which can be underſtood of no other than of the Angels, that wait for the Commands of their Soveraign, and ſtand about, not to Counſel him, but to receive his Orders. The Sun, Moon, and Starrs are called his Hoſts, Deut. 4.19. Appointed by him for the Government of inferior things. He hath an abſolute Authority over the greateſt, and the leaſt Creatures; over thoſe that are moſt dreadful, and thoſe that are moſt beneficial; over the good Angels that willingly obey him, over the Evil Angels that ſeem moſt uncapable of Government. And as he is thus Lord of Hoſts, he is the King of Glory, or a glorious King. Pſal. 24.10. You find him called a great King; the moſt High. Pſal. 92.1. The ſupream Monarch, there being no dignity in Heaven or Earth, but what is dimm before him, and infinitely inferior to him; yea he hath the Title of Only King. 1 Tim. 6.15. The Title of Royalty truly and properly only belongs to him. You may ſee it deſcribed very magnificently by David, at the freewill offering for the Building of the Temple. 1 Chron. 29.11, 12. Thine, O Lord, is the greatneſs, and the Power, and the Glory, and the Victory, and the Majeſty, thine is the Kingdom, O God, and thou art exalted as Head above all. Both Riches and Honour come of thee, and thou Reigneſt over all, and in thy hand is Power and Might, and in thy hand it is to make Great, and to give ſtrength to all. He hath an eminency of Power or Authority above all. All Earthly Princes received their Diadems from him, yea even thoſe that will not acknowledge him, and he hath a more abſolute power over them, than they can challenge over their meaneſt Vaſſals. As God hath a knowledge infinitely above our knowledge; ſo he hath a Dominion incomprehenſibly above any Dominion of Man, and by all the ſhadows drawn from the Authority of one man over another; we can have but weak glimmerings of the Authority and Dominion of God.

There is a threefold Dominion of God.

1. Natural, which is abſolute over all Creatures, and is founded in the Nature of God as Creator.

2. Spiritual or Gracious, which is a Dominion over his Church as Redeemed, and founded in the Covenant of Grace.

3. A Glorious Kingdom at the winding up of all, wherein he ſhall Reign over all, either in the Glory of his Mercy, as over the glorified Saints; or in the Glory of his Juſtice in the condemned Devils, and Men. The firſt Dominion is founded in Nature. The ſecond in Grace. The third in regard of the bleſſed, in Grace; in regard of the damn'd, in demerit in them, and Juſtice in him.

He is Lord of all things, and always in regard of propriety Pſal. 24.1. The Earth is the Lords and the fulneſs thereof, the World and all that dwell therein. The Earth with the Riches and Treaſures in the Bowels of it; the habitable World with every thing that moves upon it, are his; he hath the ſole right, and what right ſoever any others have, is deriv'd from him. In regard alſo of poſſeſſion, Gen. 14.22. The most high God, poſſeſſor of Heaven and Earth. In reſpect of whom, Man is not the proprietary nor poſſeſſor, but uſufructuary at the Will of this Grand Lord.

In th… proſecution of this,

I. I ſhall lay down Some general propoſitions for the clearing and confirming it.

II. I ſhall ſhew Wherein this right of Dominion is founded.

III. What the nature of it is.

IV. Wherein it conſists; and how 'tis manifeſted.

p. 704I. Some general Propoſitions for the clearing and confirming of it.

1. We muſt know the difference between the Might or Power of God, and his Authority. We commonly mean by the Power of God the ſtrength of God, whereby he is able to effect all his purpoſes. By the Authority of God, we mean the right he hath to act what he pleaſes. Omnipotence is his Phyſical power, whereby he is able to do what he will. Dominion is his moral Power, whereby it is lawful for him to do what he will. Among men, Strength and Authority are two diſtinct things. A Subject may be a Giant, and be ſtronger than his Prince, but he hath not the ſame Authority as his Prince. Worldly Dominion may be ſeated not in a brawny Arm, but a ſickly and infirm Body. As knowledge and wiſdom are diſtinguiſht; knowledge reſpects the matter, being, and nature of a thing. Wiſdom reſpects the harmony, order, and actual uſefulneſs of a thing. Knowledge ſearcheth the nature of a thing, and Wiſdom employs that thing to its proper uſe. A man may have much Knowledge, and little Wiſdom, ſo a man may have much Strength, and little or no Authority. A greater ſtrength may be ſetled in the Servant, but a greater Authority reſides in the Maſter; ſtrength is the natural vigor of a Man. God hath an infinite ſtrength, he hath a ſtrength to bring to paſs whatſoever he decrees; he acts without fainting and weakneſs, Iſaiah 40.28. and impairs not his ſtrength by the exerciſe of it. As God is Lord he hath a right to Enact; as he is Almighty, he hath a power to Execute. His ſtrength is the executive power belonging to his Dominion: In regard of his Soveraignty he hath a right to Command all Creatures. In regard of his Almightineſs he hath power to make his Commands be obey'd; or to puniſh men for the violation of them. His power is that whereby he ſubdues all Creatures under him, his Dominion is that, whereby he hath a right to ſubdue all Creatures under him.

This Dominion is a right of making what he pleaſes, of poſſeſſing what he made, of diſpoſing of what he doth poſſeſs; whereas his power is an ability, to make, what he hath a right to Create, to hold what he doth poſſeſs, and to execute the manner, wherein he reſolves to diſpoſe of his Creatures.

2. All the other Attributes of God referre to this perfection of Dominion. They all beſpeak him fit for it, and are diſcovered in the exerciſe of it, (which hath been manifeſted in the diſcourſes of thoſe Attributes, we have paſſed through hitherto.) His Goodneſs fits him for it, becauſe he can never uſe his Authority but for the good of the Creatures, and conducting them to their true end. His Wiſdom can never be miſtaken in the exerciſe of it; his power can accompliſh the Decrees, that flow from his abſolute Authority. What can be more rightful, than the placing Authority in ſuch an infinite Goodneſs, that hath Bowels to pity, as well as a Scepter to ſway his Subjects? That hath a mind to contrive, and a will to regulate his contrivances for his own Glory, and his Creatures good; and an arm of power to bring to paſs, what he Orders. Without this Dominion ſome perfections, as Juſtice, and Mercy, would lie in obſcurity, and much of his Wiſdom would be ſhrouded from our ſight and knowledge.

3. This of Dominion, as well as that of Power, hath been acknowledged by all. The High Prieſt was to wave the Offering, or ſhake it to and fro. Exod. 29.24. which the Jews ſay, was cuſtomarily from Eaſt to Weſt, and from North to South, the four quarters of the World, to ſignifie Gods Soveraignty over all the parts of the World. And ſome of the Heathens in their Adorations turned their Bodies to all quarters, to ſignifie the extenſive Dominion of God throughout the whole Earth. That Dominion did of right pertain to the Deity, was confeſt by the Heathen in the name Baal, given to their Idols, which ſignifies Lord; and was not a name of one Idol, adored for a God, but common to all the Eaſtern Idols. God hath interwoven the notion of his Soveraignty in the Nature and Conſtitution of Man, in the nobleſt and moſt inward acts of his Soul, in that faculty or act which is moſt neceſſary for him, in his converſe in this World either with God or Man. 'Tis ſtampt upon the Conſcience of Man, and flaſhes in his face in every act of ſelf Judgment Conſcience paſſes upon a Man. Every reflection p. 705of Conſcience implies an obligation of man to ſome Law written in his Heart. Rom. 2.15. This Law cannot be without a Legiſlator, nor this Legiſlator without a Soveraign Dominion; theſe are but natural, and eaſie conſequences in the mind of Man from every act of Conſcience. The indelible Authority of Conſcience in Man, in the whole exerciſe of it, bears a reſpect to the Soveraignty of God, clearly proclaims not only a ſupream being, but a ſupream Governor, and points man directly to it, that a man may as ſoon deny his having ſuch a reflecting principle within him, as deny Gods Dominion over him, and conſequently over the whole World of rational Creatures.

4. This notion of Soveraingty is inſeparable from the notion of a God. To acknowledge the Exiſtence of a God, and to acknowledge him a Rewarder are linkt together. Heb. 11.6. To acknowledge him a Rewarder, is to acknowledge him a Governor: Rewards being the marks of Dominion. The very name of a God includes in it a ſupremacy, and an actual rule. He cannot be conceived as God, but he muſt be conceived as the higheſt Authority in the World. 'Tis as poſſible for him not to be God, as not to be ſupream. Wherein can the exerciſe of his excellencies be apparent, but in his Soveraign rule? To fancy an infinite power without a ſupream Dominion, is to fancy a mighty ſenſeleſs Statue fit to be beheld, but not fit to be obey'd; as not being able or having no right to give out Orders, or not caring for the exerciſe of it. God cannot be ſuppoſed to be the cheif being, but he muſt be ſuppoſed to give Laws to all, and receive Laws from none. And if we ſuppoſe him with a perfection of Juſtice and Righteouſneſs (which we muſt do, unleſs we would make a lame and imperfect God) we muſt ſuppoſe him to have an intire Dominion, without which he could never be able to manifeſt his Juſtice. And without a ſupream Dominion, he could not manifeſt the ſupremacy, and infiniteneſs of his Righteouſneſs.

1. We cannot ſuppoſe God a Creator, without ſuppoſing a Soveraign Dominion in him. No Creature can be made without ſome Law in its Nature; if it had not Law, it would be Created to no purpoſe, to no regular end; it would be utterly unbecoming an infinite Wiſdom, to create a lawleſs Creature, a Creature wholly vain; much leſs can a rational Creature be made without a Law; if it had no Law, it were not rational: For the very notion of a rational Creature implies reaſon to be a Law to it, and implies an acting by rule.**Maccov. Colleg. Theolog. 10. Diſput. 18. p. 6, 7. or thereabout. If you could ſuppoſe rational Creatures without a Law, you might ſuppoſe, that they might blaſpheme their Creator, and Murder their fellow Creatures, and commit the moſt abominable villanies deſtructive to humane Society without ſin; for where there is no Law, there is no tranſgreſſion,. But thoſe things are accounted ſins by all mankind, and ſins againſt the ſupream being: So that a Dominion and the exerciſe of it is ſo faſt linkt to God, ſo intirely in him, ſo intrinſick in his Nature, that it cannot be imagined that a rational Creature, can be made by him without a ſtamp and mark of that Dominion in his very nature, and frame; 'tis ſo inſeparable from God in his very act of Creation.

2. 'Tis ſuch a Dominion as cannot be renounced by God himſelf. 'Tis ſo intrinſick and connatural to him, ſo inlaid in the nature of God, that he cannot ſtrip himſelf of it, nor of the exerciſe of it, while any Creature remains. 'T… preſerv'd by him; for it could not ſubſiſt of its ſelf; 'tis govern'd by him, it could not elſe anſwer its end. 'Tis impoſſible there can be a Creature, which hath not God for its Lord. Chriſt himſelf though in regard of his Deity equal with God, yet in regard of his created ſtate, and aſſuming our nature, was God's ſervant, was govern'd by him in the whole of his office, acted according to his command and directions; God calls him his ſervant. Iſaiah 42.1. And Chriſt in that Prophetick Pſalm of him, calls God his Lord. Pſal. 16.2. Oh my Soul, Thou hast ſaid unto the Lord, thou art my Lord. It was impoſſible it ſhould be otherwiſe; Juſtice had been ſo far from being ſatisfi'd, that it had been highly incenſed, if the order of things in the due ſubjection to God had been broke, and his terms had not been complied with. It would be a Judgment upon the World, if God p. 706ſhould give up the Government to any elſe, as it is when he gives Children to be Princes. Iſaiah 3.4. i. e. Children in underſtanding.

3. 'Tis ſo inſeparable, that it cannot be communicated to any Creature. No Creature is able to exerciſe it, every Creature is unable to perform all the offices that belong to this Dominion. No Creature can impoſe Laws upon the Conſciences of men: Man knows not the inlets into the Soul, his pen cannot reach the inwards of man. What Laws he hath power to propoſe to Conſcience, he cannot ſee executed: becauſe every Creature wants omniſcience, he is not able to perceive all thoſe breaches of the Law, which may be committed at the ſame time in ſo many Cities, ſo many Chambers. Or ſuppoſe an Angel, in regard of the height of his ſtanding, and the inſufficiency of Walls, and darkneſs, and diſtance to obſtruct his view, can behold mens actions, yet he cannot know the internal acts of mens minds, and Wills without ſome outward eruption and appearance of them. And if he be ignorant of them, how can he execute his Laws? If he only underſtand the outward fact without the inward thought, how can he diſpenſe a Juſtice proportionable to the crime? He muſt needs be ignorant of that, which adds the greateſt aggravation ſometimes to a ſin, and inflict a lighter puniſhment upon that which receives a deeper tincture from the inward poſture of the mind, than another fact may do, which in the outward act may appear more baſe and unjuſt; and ſo while he intends Righteouſneſs, may act a degree of injuſtice.**M…ii Colleg. Theolo…. Diſp. 18. p. 12, 13. Beſides, no Creature can inflict a due puniſhment for ſin; that which is due to ſin, is a loſs of the Viſion, and ſight of God; but none can deprive any of that but God himſelf; nor can a Creature reward another with Eternal Life, which conſiſts in Communion with God, which none but God can beſtow.

II. Thing, Wherein the Dominion of God is founded.

1. On the Excellency of his Nature. Indeed a bare excellency of Nature beſpeaks a fitneſs for Government, but doth not properly convey a right of Government. Excellency ſpeaks aptitude, not Title: A Subject may have more Wiſdom than the Prince, and be fitter to hold the Reins of Government, but he hath not a Title to Royalty. A man of large capacity, and ſtrong vertue, is fit to ſerve his Countrey in Parliament, but the Election of the People conveys a Title to him. Yet a ſtrain of Intellectual and Moral abilities beyond others, is a foundation for Dominion. And it is commonly ſeen that ſuch eminences in men, though they do not inveſt them with a Civil Authority, or an Authority of Juriſdiction, yet they create a veneration in the minds of men; their vertue attracts reverence, and their advice is regarded as an Oracle. Old men by their age, when ſtored with more Wiſdom and Knowledge by reaſon of their long experience, acquire a kind of power over the younger in their Dictates and Counſels, ſo that they gain by the ſtrength of that excellency a real Authority in the minds of thoſe men they converſe with, and poſſeſs themſelves of a deep reſpect from them. God therefore being an incomprehenſible ocean of all perfection, and poſſeſſing infinitely all thoſe vertues, that may lay a claim to Dominion, hath the firſt foundation of it in his own nature. His incomparable and unparalell'd excellency, as well as the greatneſs of his work, attracts the voluntary Worſhip of him as a Soveraign Lord. Pſal. 86.8. Among the Gods there is none like unto thee, neither are there any works like unto thy work. All Nations ſhall come and Worſhip before thee. Though his benefits are great engagements to our Obedience, and Affection, yet his infinite Majeſty and perfection requires the firſt place in our acknowledgements and adorations. Upon this account God claims it, Iſaiah 46.9. I am God, and there is none like me, I will do all my pleaſure: And the Prophet Jeremy upon the ſame account acknowledgeth it. Jer. 10.6, 7. Foraſmuch as there is none like unto thee, Oh Lord, thou art great, and thy name is great in might: who would not fear thee O King of Nations? For to thee doth it appertain: Foraſmuch as there is none like unto thee. And this is a more noble Title of Dominion, It being an uncreated Title, and more eminent than that of Creation or Preſervation.**…. Th…olog Nat. pag. 757. p. 707This is the natural order, God hath plac'd in his Creature's, that the more excellent ſhould rule the inferior. He committed not the Government of lower Creatures to Lions, and Tygers, that have a delight in blood, but no knowledge of vertue; but to man, who had an eminence in his nature above other Creatures, and was formed with a perfect rectitude, and a height of reaſon to guide the reins over them. In man the Soul being of a more ſublime nature, is ſet of right to rule over the Body; the Mind, the moſt excellent Faculty of the Soul, to rule over the other Powers of it; and Wiſdom the moſt excellent habit of the Mind, to guide and regulate that in its determinations; and when the Body and ſenſitive Appetite controul the Soul and Mind, 'tis an Uſurpation againſt Nature, not a rule according to Nature; the excellency therefore of the Divine Nature is the natural foundation for his Dominion. He hath Wiſdom to know what is fit for him to do, and an immutable Righteouſneſs whereby he cannot do any thing baſe and unworthy. He hath a fore-knowledge whereby he is able to order all things to anſwer his own glorious deſigns, and the end of his Government; that nothing can go awry, nothing put him to a ſtand, and conſtrain him to meditate new Counſels.**Ca…. p. …1 A… Diſſert p. 72, 73. So that if it could be ſuppoſed, that the World had not been created by him, that the parts of it had met together by chance, and been compacted into ſuch a Body; none but God the ſupream and moſt excellent being in the World, could have merited, and deſervedly challenged the Government of it: Becauſe nothing had an excellency of Nature, to capacitate it for it, as he hath, or to enter into a conteſt with him for a ſufficiency to Govern.

2. 'Tis founded in his act of Creation. He is the Soveraign Lord, as he is the Almighty Creator. The relation of an intire Creator, induceth the relation of an abſolute Lord; he that gives Being, Life, Motion, that is the ſole cauſe of the being of a thing, which was before nothing, that hath nothing to concur with him, nothing to aſſiſt him, but by his ſole power Commands it to ſtand up into being, is the unqueſtionable Lord and Proprietor of that thing, that hath no dependance but upon him. And by this act of Creation which extended to all things, he became univerſal Soveraign over all things. And thoſe that wave the excellency of his Nature as the foundation of his Goverment, eaſily acknowledge the ſufficiency of it upon his actual Creation. His Dominion of Jurisdiction reſults from Creation. When God himſelf makes an oration in defence of his Soveraignty, Job 38. His chief arguments are drawn from Creation, and Pſal. 95.3, 5. The Lord is a great King above all Gods, the Sea is his, and he made it. And ſo the Apostle in his Sermon to the Athenians. As he made the World and all things therein, he is ſtiled Lord of Heaven and Earth. Acts 17.24. His Dominion alſo of Property ſtands upon this Baſis. Pſal. 89.7. The Heavens are thine, the Earth alſo is thine, as for the World and the fulneſs thereof thou haſt founded them. Upon this Title of forming Iſrael as a Creature, or rather as a Church, he demands their ſervice to him as their Soveraign. Oh Jacob and Iſrael, thou art my Servant, I have formed thee, thou art my ſervant Oh Iſrael. Iſaiah 44. 21. The Soveraignty of God naturally ariſeth from the relation of all things to himſelf as their intire Creator, and their natural and inſeparable dependance upon him in regard of their being, and well beings. It depends not upon the election of Men; God hath a natural Dominion over us as Creatures, before he hath a Dominion by conſent over us as converts. As ſoon as ever any thing began to be a Creature, it was a vaſſal to God, as a Lord. Every man is acknowledged to have a right of poſſeſſing what he hath made, and a power of Dominion over what he hath fram'd. He may either cheriſh his own work, or daſh it in peices; he may either adde a greater comelineſs to it, or deface what he hath already imparted. He hath a right of property in it; no other man can without injury pilfer his own work from him. The work hath no propriety in its ſelf: the right muſt lie in the immediate framer, or in the perſon that employed him. The firſt Cauſe of every thing hath an unqueſtionable Dominion of propriety in it upon the ſcore of Juſtice. By the Law of Nations, the firſt finder of a Countrey, is p. 708eſteemed the rightful poſſeſſor, and Lord of that Country, and the firſt inventor of an Art hath a right of exerciſing it. If a man hath a juſt claim of Dominion over that thing, whoſe materials were not of his framing, but from only the addition of a new figure from his skill; as a Limner over his picture, the Cloth whereof he never made, nor the colours wherewith he draws it, were ever endued by him with their diſtinct qualities, but only he applies them by his art, to compoſe ſuch a figure; much more hath God a rightful claim of Dominion over his Creatures, whoſe intire being both in matter and form, and every particle of their excellency was breathed out by the word of his mouth. He did not only give the matter a form, but beſtowed upon the matter its ſelf a being; It was formed by none to his hand, as the matter is on which an Artiſt works. He had the being of all things in his own power, and it was at his choice whither he would impart it or no; there can be no juſter, and ſtronger ground of a claim than this. A man hath a right to a piece of braſs, or Gold by his purchaſe, but when by his engraving he hath form'd it into an excellent Statue, there reſults an increaſe of his right upon the account of his artifice. Gods Creation of the the matter of man gave him a right over man; but his Creation of him in ſo eminent an excellency, with reaſon to guide him, a clear eye of underſtanding to diſcern Light from Darkneſs, and Truth from falſhood, a freedom of Will to act accordingly, and an original Righteouſneſs as the varniſh and beauty of all: Here is the ſtrongeſt foundation for a claim of Authority over man, and the ſtrongeſt obligation on man for ſubjection to God. If all thoſe things had been paſt over to God by another hand, he could not be the ſupream Lord, nor could have an abſolute right to diſpoſe of them at his pleaſure: That would have been the invaſion of anothers right. Beſides, Creation is the only firſt diſcovery of his Dominion.**Stoughton Righteous Mans Plea, Serm. 6. p. 28. Before the World was framed there was nothing but God himſelf, and properly nothing is ſaid to have Dominion over its ſelf; this is a relative Attribute, reflecting on the works of God. He had a right of Dominion in his Nature from eternity, but before Creation he was actually Lord only of a nullity: Where there is nothing, it can have no relation, nothing is not the ſubject of poſſeſſion, nor of Dominion. There could be no exerciſe of this Dominion without Creation; What exerciſe can a Soveraign have without Subjects? Soveraignty ſpeaks a relation to Subjects; and none is properly a Soveraign without Subjects. To conclude, from hence doth reſult Gods univerſal Dominion: For being maker of all, he is the Ruler of all. And his perpetual Dominion: For as long as God continues in the relation of Creator, the right of his Soveraignty as Creator cannot be aboliſht.

3. As God is the final Cauſe, or End of all, he is Lord of all. **Vid. Leſſium de perfect. Divin. p. 77. 78.The End hath a greater Soveraignty in actions, than the Actor it ſelf: The Actor hath a Soveraignty over others in action, but the end for which any one works hath a Soveraignty over the Agent himſelf. A Limner hath a Soveraignty over the Picture he is framing, or hath fram'd, but the end for which he fram'd it, either his profit he deſign'd from it, or the honor and credit of skill he aimed at in it, hath a Dominion over the Limner himſelf. The end moves, and excites the Artiſt to work, it ſpirits him in it, conducts him in his whole buſineſs, poſſeſſes his mind, and ſits triumphant in him in all the progreſs of his work; 'Tis the firſt cauſe for which the whole work is wrought. Now God in his actual Creation of all, is the Soveraign end of all; for thy pleaſure they are, and were created, Rev. 4.11. The Lord hath made all things for himſelf, Prov. 16.4. Man indeed is the ſubordinate and immediate end of the lower Creation: And therefore had the Dominion over other Creatures granted to him. But God being the ultimate and principal end, hath the Soveraign and principal Dominion; all things as much referre to him as the laſt end, as they flow from him as the firſt Cauſe. So that as I ſaid before, if the World had been compacted together by a jumbling chance without a wiſe hand, as ſome have fooliſhly imagined, none could have been an Antagoniſt with God for the Government of the World, but God in regard of the excellency of his nature would have been the Rector of it, unleſs thoſe p. 709Atomes that had compoſed the World, had had an ability to Govern it. Since there could be no univerſal end of all things but God, God only can claim an intire right to the Government of it: For though man be the end of the lower Creation, yet man is not the end of himſelf, and his own being, he is not the end of the Creation of the ſupream Heavens, he is not able to govern them, they are out of his ken, and out of his reach. None fit in regard of the excellency of Nature, to be the chief end of the whole World but God: And therefore none can have a right to the Dominion of it but God. In this regard Gods Dominion differs from the Dominion of all Earthly Potentates. All the ſubjects in Creation were made for God as their end, ſo are not People for Rulers, but Rulers made for People for their protection, and the preſervation of Order in Societies.

4. The Dominion of God is founded upon his preſervation of things. Pſ. 95.3, 4. The Lord is a great King above all Gods. Why? In his hand are all the deep places of the Earth. While his hand holds things, his hand hath a Dominion over them. He that holds a ſtone in the Air, exerciſeth a dominion over its natural inclination in hindring it from falling. The Creature depends wholly upon God in its preſervation; as ſoon as that Divine hand which ſuſtains every thing, were withdrawn, a languiſhment and ſwooning would be the next turn in the Creature. He is call'd Lord, Adonai in regard of his ſuſtentation of all things by his continual influx. The Word coming of foreign which ſignifies a baſis or pillar, that ſupports a building. God is the Lord of all, as he is the ſuſtainer of all by his power, as well as the Creator of all by his Word. The Sun hath a Soveraign dominion over its own beams, which depend upon it, ſo that if he withdraws himſelf, they all attend him, and the World is left in darkneſs. God maintains the vigor of all things, conducts them in their operations; ſo that nothing that they are, nothing that they have, but is owing to his preſerving power. The Maſter of this great Family may as well be called the Lord of it, ſince every member of it depends upon him for the ſupport of that being, he firſt gave them, and holds of his Empire. As the right to govern reſulted from Creation, ſo it is perpetuated by the preſervation of things.

5. The dominion of God is ſtrengthened by the innumerable benefits, he beſtows upon his Creatures. The benefits he conferrs upon us after Creation, are not the original ground of his dominion. A man hath not Authority over his Servant, from the kindneſs he ſhews to him, but his Authority commenceth before any act of kindneſs, and is founded upon a right of purchaſe, conqueſt, or compact. Dominion doth not depend upon meer benefits: Then Inferiors might have dominion over Superiors. A Peaſant may ſave the Life of a Prince, to whom he was not ſubject; he hath not therefore a right to ſtep up into his Throne, and give Laws to him. And Children that maintain their Parents in their poverty, might then acquire an Authority over them, which they can never climb to: Becauſe the benefits they conferre, cannot parallel the benefits they have received from the Authors of their Lives. The bounties of God to us add nothing to the intrinſick right of his natural dominion, they being the effects of that Soveraignty, as he is a Rewarder and Governour. As the benefits a Prince beſtows upon his favorite increaſes not that right of Authority, which is inherent in the Crown; but ſtrengthens that dominion, as it ſtands in relation to the receiver, by increaſing the obligation of the favorite to an obſervance of him, not only as his natural Prince, but his gracious Benefactor. The beneficence of God adds, though not an original right of power, yet a foundation of a ſtronger upbraiding the Creature, if he walks in a violation and forgetfulneſs of thoſe benefits, and pull in peices the links of that ingenuous duty they call for; and an occaſion of exerciſing of Juſtice in puniſhing the delinquent; which is a part of his Empire. Iſaiah 1.2. Hear O Heavens, and give Ear O Earth, the Lord hath ſpoken, I have nouriſhed Children, and they have rebelled against me. Thus the fundamental right as Creator, is made more indiſputable by his relation as a Benefactor, and more as being ſo after a forfeiture of what p. 710was enjoyed by Creation. The benefits of God are innumerable, and ſo magnificent, that they cannot meet with any compenſation from the Creature: And therefore do neceſſarily require a ſubmiſſion from the Creature, and an acknowledgement of Divine Authority. But that benefit of Redemption doth add a ſtronger right of dominion to God: Since he hath not only as a Creator given them Being, and Life as his Creatures, but paid a price, the price of his Sons blood for their reſcue from Captivity, ſo that he hath a Soveraignty of Grace as well as Nature, and the ranſom'd ones belong to him as Redeemer, as well as Creator. 1 Cor. 6.19, 20. Ye are not your own: For ye are bought with a price, therefore your Body and your Spirit are Gods. By this he acquir'd a right of another kind, and bought us from that uncontroulable Lordſhip, we affected over our ſelves by the ſin of Adam, that he might uſe us as his own peculiar for his own glory and ſervice, By this Redemption there reſults to God a right over our bodies, over our Spirits, over our ſervices, as well as by Creation, and to ſhew the ſtrength of this right, the Apoſtle repeats it; you are bought, a purchaſe cannot be without a price paid; but he adds price alſo [bought with a price.] To ſtrengthen the Title, purchaſe gave him a new right; and the greatneſs of the price eſtabliſhed that right. The more a man pays for a thing, the more uſually we ſay, he deſerves to have it, he hath paid enough for it. It was indeed price enough, and too much for ſuch vile Creatures as we are.

III. The third thing is, The Nature of this Dominion.

1. This Dominion is Independent. His Throne is in the Heavens; the Heavens depend not upon the Earth, nor God upon his Creatures. Since he is Independent in regard of his Eſſence, he is ſo in his dominion, which flows from the excellency and fulneſs of his Eſſence. As he receives his Eſſence from none, ſo he derives his dominion from none. All other dominion except paternal Authority is rooted originally in the wills of men.**Raynaud. Theolog. Natural. p. 760, 761, 762. The firſt Title was the conſent of the People, or the conqueſt of others by the help of thoſe People that firſt conſented. And in the exerciſe of it, Earthly dominion depends upon aſſiſtance of the Subjects, and the Members being joyn'd with the head carry on the work of Government, and prevent Civil diſſentions; in the ſupport of it, it depends upon the Subjects Contributions, and Taxes. The Subjects in their ſtrength are the Arms, and in their Purſes the Sinews of Government. But God depends upon none in the foundation of his Government; he is not a Lord by the Votes of his Vaſſals. Nor is it ſucceſſively handed to him by any Predeceſſor, nor conſtituted by the power of a Superior. Nor forced he his way by War, and conqueſt, nor precariouſly attained it by ſuit or flattery, or bribing promiſes. He holds not the right of his Empire from any other; he hath no Superior to hand him to his Throne, and ſettle him by Commiſſion. He is therefore called King of Kings, and Lord of Lords, having none above him. A great King above all Gods, Pſal. 95.3. Needing no Licence from any when to act, nor direction how to act, or aſſiſtance in his action: He owes not any of thoſe to any perſon; he was not ordered by any other to Create, and therefore receives not orders from any other to rule over what he hath created. He received not his power and wiſdom from another, and therefore is not Subject to any for the rule of his Government. He only made his own Subjects, and from himſelf hath the ſole Authority; his own will was the cauſe of their beings, and his own will is the director of their actions. He is not determined by his Creatures, in any of his motions, but determins the Creatures in all. His actions are not regulated by any Law without him, but by a Law within him, the Law of his own Nature. 'Tis impoſſible he can have any rule without himſelf: becauſe there is nothing Superior to himſelf. Nor doth he depend upon any in the exerciſe of his Government, he needs no Servants in it, when he uſes Creatures it is not out of want of their help, but for the manifeſtation of his wiſdom and power. What he doth by his Subjects, he can do by himſelf: The Government is upon his Shoulder, Iſaiah 9.6. To ſhew that he needs not any ſupporters. All other governments flow from p. 711him, all other Authorities depend upon him; Dei Gratiâ, or Dei Providentiâ is in the ſtyle of Princes. As their being is deriv'd from his power, ſo their Authority is but a branch of his dominion. They are governors by Divine Providence; God is Governour by his ſole nature. All motions depend upon the firſt Heaven, which moves all; but that depends upon nothing. The Government of Chriſt depends upon God's increated dominion, and is by Commiſſion from him; Chriſt aſſum'd not this honour to himſelf, But he that ſaid unto him thou art my Son, beſtow'd it upon him. He put all things under his feet, but not himſelf. 1 Cor. 15.27. When he ſaith all things are put under him, he is excepted, which did put all things under him. He ſits ſtill as an independent Governour upon his Throne.

2. This dominion is Abſolute. If his Throne be in the Heavens, there is nothing to controul him. If he be independent, he muſt needs be …bſolute; ſince he hath no cauſe in conjunction with him as Creator, that can ſhare with him in his right, or reſtrain him in the diſpoſal of his Creature. His Authority is unlimited; in this regard the Title of Lord becomes not any but God properly. Tiberius tho…ght none of the beſt, though one of the ſubtileſt Princes, accounted the Title of Lord a reproach to him: Since he was not abſolute.**Sueton. de Tiberio cap. 27.

1. Abſolute in regard of Freedom and Liberty.

1. Thus Creation is a work of his meer Soveraignty; he Created, becauſe it was his pleaſure to Create. Rev. 4.11. He is not neceſſitated to do this or that. He might have choſen, whether he would have fram'd an Earth, and Heavens, and laid the foundations of his Chambers in the Waters. He was under no obligation, to reduce things from nullity to exiſtence.

2. Preſervation is the fruit of his Soveraignty. When he had called the World to ſtand out, he might have ordered it to return into its dark den of nothingneſs, ript up every part of its foundation, or have given being to many more Creatures, than he did. If you conſider his abſolute ſoveraignty, why might he not have deveſted Adam preſently of thoſe rational perfections, wherewith he had endow'd him? And might he not have metamorphos'd him into ſome Beaſt, and elevated ſome Beaſt into a rational nature? Why might he not have degraded an Angel to a Worm, and advanc'd a Worm to the nature and condition of an Angel? Why might he not have revokt that grant of dominion, which he had paſſed to man over all Creatures? It was free to him to permit ſin to enter into the Earth, or to have excluded it out of the Earth, as he doth out of Heaven.

3. Redemption is a fruit of his Soveraignty. By his abſolute Soveraignty he might have confirmed all the Angels in their ſtanding by Grace, and prevented the revolt of any of their members from him; and when there was a revolt both in Heaven and Earth, it was free to him, to have call'd out his Son to aſſume the Angelical, as well as the humane nature, or have exerciſed his dominion in the deſtruction of Men and Devils, rather than in the Redemption of any; he was under no obligation, to reſtore either the one or the other.

4. May he not impoſe what terms he pleaſes? May he not impoſe what Laws he pleaſe, and exact what he will of his Creature without promiſing any Rewards? May he not uſe his own for his own honour, as well as men uſe for their credit what they do poſſeſs by his indulgence?

5. Affliction is an act of his Soveraignty. By this right of Soveraignty may not God take away any man's Goods, ſince they were his doles? As he was not indebted to us, when he beſtow'd them, ſo he cannot wrong us, when he removes them. He takes from us what is more his own, than it is ours, and was never ours but by his gift, and that for a time only, not for ever. By this right, he may determine our times, put a period to our days, when he pleaſes, ſtrip us of one member, and lop off another. Man's being was from him, and why ſhould he not have a Soveraignty to take, what he had a Soveraignty to give? Why ſhould this ſeem ſtrange to any of us, ſince we our ſelves exerciſe an abſolute Dominion p. 712over thoſe things in our poſſeſſion, which have ſenſe, and feeling; as well as over thoſe that want it? Doth not every man think, he hath an abſolute Authority over the Utenſils of his houſe, over his Horſe, his Dog, to preſerve, or kill him, to do what he pleaſe with him, without rendring any other reaſon, than 'tis my own? May not God do much more? Doth not his dominion over the work of his hands tranſcend that which a man can claim over his Beaſt, that he never gave life unto? He that dares diſpute againſt God's abſolute right, fancies himſelf as much a God as his Creator; underſtands not the vaſt difference between the Divine nature and his own; between the Soveraignty of God and his own, which is all the theam God himſelf diſcourſeth upon in thoſe ſtately Chapters. Job 38, 39. &c. Not mentioning a Word of Job's ſin, but only vindicating the rights of his own Authority. Nor doth Job in his reply, Job 40.4. ſpeak of his ſin, but of his natural vileneſs as a Creature in the preſence of his Creator.

By this right; God unſtops the Bottles of Heaven in one place, and ſtops them in another, cauſing it to Rain upon one City, and not upon another, Amos 4.7. Ordering the Clouds to move to this or that quarter where he hath a mind to be a Benefactor or a Judge.

6. Ʋnequal diſpenſations are acts of his Soveraignty. By this right, he is patient toward thoſe, whoſe ſins by the common voice of men deſerve ſpeedy Judgments, and pours out pain upon thoſe, that are patterns of vertue to the World. By this he gives ſometimes the worſt of men an Ocean of wealth and honor to ſwim in, and reduceth an uſeful and exemplary grace to a ſcanty poverty. By this he Rules the Kingdoms of men, and ſets a Crown upon the head of the baſeſt of men, Dan. 4.17. While he depoſeth another, that ſeem'd to deſerve a weightier Diadem. This is, as he is the Lord of the Ammunition of his Thunders, and the Treaſures of his Bounty.

7. He may inflict what torments he pleaſes. Some ſay by this right of Soveraignty he may inflict what torments he pleaſeth upon an innocent perſon; which indeed will not bear the nature of a puniſhment as an effect of Juſtice, without the ſuppoſal of a crime; but a torment, as an effect of that Soveraign right he hath over his Creature, which is as abſolute over his work, as the Potters power is over his own Clay, Jerem. 18.6. Rom. 9.21.**Leſſius de perfect. Divin. p. 66. 67. May not the Potter after his labour, either ſet his veſſel up to adorn his Houſe, or knock it in peices, and fling it upon the Dunghill; ſeparate it to ſome noble uſe, or condemn it to ſome ſordid ſervice. Is the right of God over his Creatures leſs than that of the Potter over his Veſſel, ſince God contributed all to his Creature, but the Potter never made the Clay, which is the ſubſtance of the Veſſel, nor the water which was neceſſary, to make it tractable, but only moulded the ſubſtance of it into ſuch a ſhape? The Veſſel that is fram'd, and the Potter that frames it differ only in Life, the body of the Potter whereby he executes his Authority, is of no better a mould than the Clay the matter of his Veſſel; ſhall he have ſo abſolute a power over that, which is ſo near him, and ſhall not God over that which is ſo infinitely diſtant from him? The Veſſel perhaps might plead for its ſelf, that it was once part of the Body of a man, and as good as the Potter himſelf; whereas no Creature can plead, it was part of God, and as good as God himſelf. Though there be no man in the World, but deſerves affliction, yet the Scripture ſometimes layes affliction upon the ſcore of God's dominion, without any reſpect to the ſin of the afflicted perſon. James 5.15. Speaking of a ſick perſon, if he have committed ſins, they ſhall be forgiven him, whereby is implyed, that he might be ſtruck into ſickneſs by God without any reſpect to a particular ſin, but in a way of Tryal; and that his affliction ſprung not from any exerciſe of Divine Juſtice, but from his abſolute ſoveraignty. And ſo in the caſe of the blind man, when the Diſciples askt, for what ſin it was, whether for his own, or his Parents ſin he was born blind, John 9.3. Neither hath this man ſinned nor his Parents; which ſpeaks in its ſelf not againſt the whole current of Scripture; but the words import thus much, that God in this blindneſs from the birth, neither reſpected any ſin of the mans own, nor of his Parents, but he did it as an abſolute ſoveraign, to manifeſt his own p. 713Glory in that miraculous cure, which was wrought by Chriſt. Though afflictions do not happen without the deſert of the Creature, yet ſome afflictions may … ſent without any particular reſpect to that deſert, meerly for the manifeſtation of God's Glory, ſince the Creature was made for God himſelf, and his honour, and therefore may be uſed in a ſerviceableneſs to the Glory of the Creator.

2. His Dominion is abſolute in regard of unlimitedneſs by any Law without him. He is an abſolute Monarch, that makes Laws for his Subjects, but is not bound by any himſelf, nor receives any rules, and Laws from his Subjects for the management of his Government. But moſt Governments in the World are bounded by Laws made by common conſent. But when Kings are not limited by the Laws of their Kingdoms, yet they are bounded by the Law of Nature, and by the Providence of God. But God is under no Law without himſelf, his rule is within him, the rectitude and Righteouſneſs of his own nature, he is not under that Law he hath preſcribed to man. The Law was not made for a Righteous man, 1 Tim. 1.9. Much leſs for a Righteous God. God is his own Law, his own nature is his rule, as his own Glory is his end, himſelf is his end, and himſelf is his Law. He is moved by nothing without himſelf, nothing hath the dominion of a motive over him but his own will, which is his rule for all his actions in Heaven and Earth. Dan. 4.32. He rules in the Kingdom of men, and gives it to whomſoever he will. And Rom. 9.18. He hath Mercy on whom he will have Mercy; As all things are wrought by him according to his own eternal Ideas in his own mind, ſo all is wrought by him according to the inward motive in his own will, which was the manifeſtation of his own honour. The greateſt motives therefore that the beſt perſons have uſed, when they have pleaded for any grant from God, was his own Glory, which would be advanced by an anſwer of their Petition.

3. His dominion is abſolute in regard of Supremacy and uncontroulableneſs. None can implead him, and cauſe him to render a reaſon of his actions. He is the Soveraign King, Who may ſay unto him what doſt thou? Eccleſ. 8.4. 'Tis an abſurd thing for any to diſpute with God. Rom. 9.20. Who art thou, O Man, that replyeſt againſt God? Thou a man, a peice of duſt, to argue with a God, incomprehenſibly above thy reaſon about the reaſon of his works. Let the Potſheards ſtrive with the Potſheards of the Earth, but not with him that faſhion'd them. Iſaiah 45.9. In all the deſolations he works, he aſſerts his own Supremacy to ſilence men. Pſal. 46.10. Be ſtill, and know, that I am God? Beware of any quarrelling motions in your minds, 'tis ſufficient, that I am, God, that is ſupream, and will not be impleaded, and cenſur'd, or worded with by any Creature about what I do. He is not bound to render a reaſon of any of his proceedings. Subjects are accountable to their Princes, and Princes to God, God to none; ſince he is not limited by any Superior, his Prerogative is ſupream.

4. His dominion is abſolute in regard of Irreſistibleneſs. Other Governments are bounded by Law, ſo that what a Governour hath ſtrength to do, he hath not a right to do. Other Governours have a limited ability, that what they have a right to do, they have not always a ſtrength to do, they may want a power, to execute their own Counſels. But God is deſtitute of neither; he hath an infinite right, and an infinite ſtrength; his word is a Law, he commands things, to ſtand out of nothing, and they do ſo. He commanded, or ſpake foreign, light to ſhine out of darkneſs, 2 Cor. 4.6. There is no diſtance of time between his word, Let there be Light, and there was Light. Gen. 1.3. Magiſtrates often uſe not their Authority for fear of giving occaſion to inſurrections, which may overturn their Empire. But if the Lord will work, Who ſhall let it? Iſaiah 43.19. And if God will not work, who ſhall force him? He can check, and overturn all other powers, his decrees cannot be ſtopped, nor his hand held back by any; if he wills to daſh the whole World in peices, no Creature can maintain its being p. 714againſt his order. He ſets the Ordinances of the Heavens, and the dominion thereof in the Earth. And ſends Lightnings, that they may go, and ſay unto him, here we are. Job 38.33.34.

3. Yet this dominion though it be abſolute, is not Tyrannical, but 'tis managed by the rules of Wiſdom, Righteousneſs, and Goodneſs. If his Throne be in the Heavens, it is Pure, and Good: Becauſe the Heavens are the pureſt parts of the Creation, and influence by their Goodneſs the lower Earth. Since he is his own rule, and his nature is infinitely Wiſe, Holy, and Righteous, he cannot do a thing, but what is unqueſtionably agreeable with Wiſdom, Juſtice and Purity. In all the exerciſes of his Soveraign right, he is never unattended with thoſe perfections of his Nature. Might not God by his abſolute power have pardon'd mens guilt, and thrown the invading ſin out of his Creatures? But in regard of his Truth pawn'd in his threatning, and in regard of his Juſtice, which demanded ſatisfaction, he would not. Might not God by his abſolute ſoveraignty admit a man into his Friendſhip, without giving him any Grace? But in regard of the incongruity of ſuch an act to his Wiſdom and Holineſs, he will not. May he not by his abſolute power, refuſe to accept a man, that deſires to pleaſe him, and reject a purely innocent Creature? But in regard of his Goodneſs and Righteouſneſs he will not. Though innocence be amiable in its own Nature, yet it is not neceſſary in regard of God's ſoveraignty, that he ſhould love it; but in regard of his goodneſs it is neceſſary, and he will never do otherwiſe. As God never acts to the utmoſt of his power, ſo he never exerts the utmoſt of his ſoveraignty: becauſe it would be inconſiſtent with thoſe other properties, which render him perfectly adorable to the Creature. As no intelligent Creature, neither Angel nor Man can be fram'd without a Law in his Nature; ſo we cannot imagine God without a Law in his own Nature, unleſs we would fancy him a rude, Tyrannical, fooliſh Being, that hath nothing of Holineſs, Goodneſs, Righteouſneſs, Wiſdom. If he made the Heavens in Wiſdome, Pſal. 136.5. He made them by ſome rule, not by a meer will, but a rule within himſelf, not without. A wiſe work is never the reſult of an abſolute unguided Will.

1. This dominion is managed by the rule of Wiſdom. What may appear to us, to have no other ſpring than abſolute ſoveraignty, would be found to have a depth of amazing Wiſdom, and accountable reaſon, were our ſhort capacities long enough to fathom it. When the Apoſtle had been diſcourſing of the eternal Counſells of God, in ſeizing upon one man, and letting go another, in rejecting the Jews and gathering in the Gentiles, which appears to us to be reſults only of an abſolute dominion, yet he reſolves not thoſe amazing acts into that, without taking it for granted, that they were govern'd by exact Wiſdom, though beyond his ken to ſee, and his line to ſound. Rom. 11.33. Oh the depth of the riches both of the Wiſdom and Knowledge of God; how unſearchable are his Judgments, and his Ways past finding out? There are ſome things in matters of ſtate, that may ſeem to be acts of meer Will, but if we were acquainted with the Arcana Imperii, the inward Engins which moved them, and the ends aimed at in thoſe undertakings, we might find a rich vein of prudence in them, to incline us to Judge otherwiſe than bare Arbitrary proceedings. The other Attributes of Power and Goodneſs are more eaſily perceptible in the works of God, than his Wiſdom. The firſt view of the Creation ſtrikes us with this ſentiment, that the Author of this great Fabrick was mighty, and beneficial; but his Wiſdom lies deeper, than to be diſcern'd at the firſt glance without a diligent enquiry. As at the firſt caſting our eyes upon the Sea, we behold its motion, colour, and ſomething of its vaſtneſs, but we cannot preſently fathom the depth of it, and underſtand thoſe lower Fountains, that ſupply that great Ocean of Waters: 'Tis part of God's Sovereignty, as it is of the wiſeſt Princes, that he hath a Wiſdom beyond the reach of his Subjects; 'tis not for a finite nature to underſtand an infinite Wiſdom, nor for a fooliſh Creature that hath loſt his underſtanding by the fall, to judge of the reaſon of the methods of a wiſe Counſellor. Yet thoſe p. 715actions that ſavour moſt of Soveraignty, preſent men with ſome glances of his Wiſdom. Was it meer will, that he ſuffered ſome Angels to fall? But his Wiſdom was in it for the manifeſtation of his Juſtice; as it was alſo in the caſe of Pharaoh. Was it meer will, that he ſuffered ſin to be committed by man? was not his Wiſdom in this for the diſcovery of his mercy, which never had been known without that, which ſhould render a Creature miſerable? Rom. 11.32. He hath concluded them all in unbelief, that he might have Mercy upon all. Though God had ſuch an abſolute right, to have annihilated the World, as ſoon as ever he had made it, yet how had this conſiſted with his Wiſdom, to have erected a Creature after his own image one day, and deſpis'd it ſo much the next, as to Caſhier it from Being? What Wiſdom had it been, to make a thing, only to deſtroy it? To repent of his work as ſoon as ever it came out of his hands, without any occaſion offered by the Creature. If God be ſuppos'd to be Creator, he muſt be ſuppoſed to have an end in Creation; what End can that be but himſelf and his own Glory, the manifeſtation of the perfections of his Nature? What perfection could have been diſcovered in ſo quick an annihilation, but that of his power in Creating, and of his Soveraignty in ſnatching away the Being of his Rational Creature, before it had laid the methods of acting? What Wiſdom to make a World, and a reaſonable Creature for no uſe? Not to Praiſe, and Honour him, but to be broken in pieces, and deſtroy'd by him?

2. His Soveraignty is managed according to the rule of Righteousneſs. Worldly Princes often fancy Tyranny and Oppreſſion to be the chief marks of Soveraignty, and think their Scepters not beautiful, till died in blood, nor the Throne ſecure, till eſtabliſhed upon ſlain Carkaſſes. But Juſtice and Judgment are the Foundation of the Throne of God, Pſal. 89.14. Alluding perhaps to the ſupporters of Arms, and Thrones, which among Princes are the figures of Lions, Emblems of Courage, as Solomon had, 1 Kings 10.19. But God makes not ſo much might, as right the ſupport of his. He ſits on a Throne of Holineſs. Pſal. 47.8. As he reigns over the Heathens, referring to the calling of the Gentiles after the rejecting the Jews; the Pſalmiſt here praiſing the Righteouſneſs of it, as the Apoſtle had the unſearchable Wiſdom of it. Rom. 11.33. In all his ways he is Righteous, Pſal. 145.17. In his ways of Terror, as well as thoſe of ſweetneſs; in thoſe works wherein little elſe but that of his Soveraignty appears to us. 'Tis always linkt with his Holineſs, that he will not do by his abſolute right any thing but what is conformable to it: ſince his dominion is founded upon the excellency of his Nature, he will not do any thing but what is agreeable to it, and becoming his other perfections. Though he be an abſolute Soveraign, he is not an Arbitrary Governor; Shall not the Judge of all the Earth do right? Gen. 18.25. i. e. 'Tis impoſſible, but he ſhould act righteouſly in every punctilio of his Government, Since his Righteousneſs capacitates him to be a Judge, not a Tyrant of all the Earth. The Heathen Poets repreſented their chief God Jupiter with Themis, or Right, ſitting by him upon his Throne in all his Orders. God cannot by his abſolute Soveraignty command ſome things: Becauſe they are directly againſt unchangeable Righteouſneſs as to command a Creature to hate, or blaſpheme the Creator, not to own him, nor praiſe him. It would be a manifeſt unrighteouſneſs, to order the Creature not to own him, upon whom he depends both in its being and well being: This would be againſt that natural duty, which is indiſpenſably due from every rational Creature to God. This would be to order him, to lay aſide his reaſon while he retains it, to diſown him to be the Creator, while man remains his Creature. This is repugnant to the Nature of God, and the true nature of the Creature: Or to exact any thing of man, but what he had given him a capacity, in his original nature to perform. If any command were above our natural power, it would be unrighteous; as to command a man to graſp the Globe of the Earth, to ſtride over the Sea, to lave out the waters of the Ocean; theſe things are impoſſible, and become not the Righteouſneſs and Wiſdom of God to enjoyn. There can be no obligation on man to an impoſſibility. God had a free dominion over nullity before the Creation, he could p. 716call it out into the being of man and beaſt: But he could not do any thing in Creation fooliſhly becauſe of his infinite Wiſdom; nor could he by the right of his abſolute Soveraignty make man ſinful, becauſe of his infinite purity. As it is impoſſible for him not to be Soveraign; 'Tis impoſſible for him to deny his Deity, and his purity. 'Tis Lawful for God to do what he will, but his will being ordered by the Righteouſneſs of his nature, as infinite as his will, he cannot do any thing but what is juſt; and therefore in his dealing with men, you find him in Scripture ſubmitting the reaſonableneſs and equity of his proceedings to the Judgment of his deprav'd Creatures, and the inward dictates of their own Conſciences. Iſaiah 5.3. And now, Oh Inhabitants of Jeruſalem and men of Judah, Judge I pray you, between me and my Vineyard. Though God be the great Soveraign of the World, yet he acts not in a way of abſolute Soveraignty.