4. This sovereignty is extensive over all creatures. He rules all, as the heavens do over the earth. He is “King of worlds, King of ages,” as the word translated “eternal” signifies (1 Tim. i. 17), τῷ δὲ βασιλεῖ τῶν αἰώνων: and the same word is so translated (Heb. i. 2), “By whom also he made the worlds.” The same word is rendered “worlds” (Heb. xi. 3): “The worlds were framed by the Word of God.” God is King of ages or worlds, of the invisible world and the sensible; of all from the beginning of their creation, of whatsoever is measured by a time. It extends over angels and devils, over wicked and good, over rational and irrational creatures; all things bow down under his hand; nothing can be exempted from him: because there is nothing but was extracted by him from nothing into being. All things essentially depend upon him; and, therefore, must be essentially subject to him; the extent of his dominion flows from the perfection of his essence; since his essence is unlimited, his royalty cannot be restrained. His authority is as void of any imperfection as his essence is; it reaches out to all points of the heaven above, and the earth below. Other princes reign in a spot of ground. Every worldly potentate hath the confines of his dominions. The Pyrenean mountains divide France from Spain, and the Alps, Italy from France. None are called kings absolutely, but kings of this orthat place. But God is the King; the spacious firmament limits not his dominion; if we could suppose him bounded by any place, in regard of his presence, yet he could never be out of his own dominion; whatsoever he looks upon, wheresoever he were, would be under his rule. Earthly kings may step out of their own country into the territory of a neighbor prince; and as one leaves his country, so he leaves his dominion behind him; but heaven and earth, and every particle of both, is the territory of God. “He hath prepared his throne in the heavens, and his kingdom rules over all.”
(1.) The heaven of angels, and other excellent creatures, belong to his authority. He is principally called “The Lord of Hosts,” in relation to his entire command over the angelical legions: therefore, ver. 21, following the text, they are called his “hosts,” and “ministers that do his pleasure.” Jacob called him so before (Gen. xxxii. 1, 2). When he met the angels of God, he calls them “the host of God;” and the Evangelist, long after, calls them so (Luke, ii. 13): “A multitude of the heavenly host, praising God;” and all this host he commands (Isa. xlv. 12): “My hands have stretched out the heavens, and all their host have I commanded.” He employs them all in his service; and when he issues out his orders to them to do this or that, he finds no resistance of his will. And the inanimate creatures in heaven are at his beck; they are his armies in heaven, disposed in an excellent order in their several ranks (Ps. cxlvii. 4): “He calls the stars by name;” they render a due obedience to him as servants to their master, when he singles them out, “and calls them by name,” to do some special service; he calls them out to their several offices, as the general of an army appoints the station of every regiment in a battalia. Or “he calls them by name,” i. e. he imposeth names upon them, a sign of dominion: the giving names to the inferior creatures being the first act of Adam’s derivative dominion over them. These are under the sovereignty of God. The stars, by their influences, fight against Sisera (Judges v. 20). And the sun holds in its reins, and stands stone still, to light Joshua to a complete victory (Josh. x. 12). They are all marshalled in their ranks to receive his word of command, and fight in close order, as being desirous to have a share in the ruin of the enemies of their Sovereign. And those creatures which mount up from the earth, and take their place in the lower heavens, vapors, whereof hail and snow are formed, are part of the army, and do not only receive, but fulfil, his word of command (Ps. cxlviii. 8). These are his stores and magazines of judgment against a time of trouble, and “a day of battle and war” (Job xxxviii. 22, 23). The sovereignty of God is visible in all their motions, in their going and returning. If he says, Go, they go; if he say, Come, they come; if he say, do this, they gird up their loins, and stand stiff to their duty.
(2.) The hell of devils belong to his authority. They have cast themselves out of the arms of his grace into the furnace of his justice; they have, by their revolt, forfeited the treasure of his goodness, but cannot exempt themselves from the sceptre of his dominion; when they would not own him as a Lord Father, they are under him as a Lord Judge; they are cast out of his affection, but notfreed from his yoke. He rules over the good angels as his subjects, over the evil ones as his rebels. In whatsoever relation he stands, either as a friend or enemy, he never loses that of a Lord. A prince is the lord of his criminals as well as of his loyalest subjects. By this right of his sovereignty, he uses them to punish some, and be the occasion of benefit to others: on the wicked he employs them as instruments of vengeance; towards the godly, as in the case of Job, as an instrument of kindness for the manifestation of his sincerity against the intention of that malicious executioner. Though the devils are the executioners of his justice, it is not by their own authority, but God’s; as those that are employed either to rack or execute a malefactor, are subjects to the prince not only in the quality of men, but in the execution of their function.The devil, by drawing men to sin, acquires no right to himself over the sinner: for man by sin offends not the devil, but God, and becomes guilty of punishment under God.[1004] When, therefore, the devil is used by God for the punishment of any, it is an act of his sovereignty for the manifestation of the order of his justice. And as most nations use the vilest persons in offices of execution, so doth God those vile spirits. He doth not ordinarily use the good angels in those offices of vengeance, but in the preservation of his people. When he would solely punish, he employs “evil angels” (Ps. lxxviii. 49), a troop of devils. His sovereignty is extended over the “deceiver and the deceived” (Job xii. 16); over both the malefactor and the executioner, the devil and his prisoner. He useth the natural malice of the devils for his own just ends, and by his sovereign authority orders them to be the executioners of his judgments upon their own vassals, as well as sometimes inflicters of punishments upon his own servants.
(3.) The earth of men and other creatures belongs to his authority (Ps. xlvii. 7). God is King of “all the earth,” and rules to the “ends” of it (Ps. lix. 13). Ancient atheists confined God’s dominion to the heavenly orbs, and bounded it within the circuit of the celestial sphere (Job, xxii. 14): “He walks in the circuit of heaven,” i. e. he exerciseth his dominion only there. Pedum positio was the sign of the possession of a piece of land, and the dominion of the possessor of it;and land was resigned by such a ceremony, as now, by the delivery of a twig or turf.[1005] But his dominion extends,
1st. Over the least creatures. All the creatures of the earth are listed in Christ’s muster‑roll, and make up the number of his regiments. He hath an host on earth as well as in heaven (Gen. ii. 1): “The heavens and earth were finished, and all the host of them.” And they are “all his servants” (Ps. cxiv. 91), and move at his pleasure. And he vouchsafes the title of his army to the locust, caterpillar, and palmer worm (Joel ii. 25); and describes their motions by military words, “climbing the walls, marching, not breaking their ranks” (ver. 7). He hath the command, as a great general, over the highest angel and the meanest worm; all the kinds of the smallest insects he presseth for his service. By this sovereignty he muzzled the devouring nature of the fire to preserve the three children, and let it loose to consume their adversaries; and if he speaks the word,the stormy waves are hushed, as if they had no principle of rage within them (Ps. lxxxix. 9). Since the meanest creature attains its end, and no arrow that God hath by his power shot into the world but hits the mark he aimed at, we must conclude, that there is a sovereign hand that governs all: not a spot of earth, or air, or water in the world, but is his possession; not a creature in any element but is his subject.
2d. His dominion extends over men. It extends over the highest potentate, as well as the meanest peasant; the proudest monarch is no more exempt than the most languishing beggar. He lays not aside his authority to please the prince, nor strains it up to terrify the indigent. “He accepts not the persons of princes, nor regards the rich more than the poor; for they are all the work of his hand” (Job xxxiv. 19). Both the powers and weaknesses, the gallantry and peasantry of the earth, stand and fall at his pleasure. Man, in innocence, was under his authority as his creature; and man, in his revolt, is further under his authority as a criminal: as a person is under the authority of a prince, as a governor, while he obeys his laws; and further under the authority of the prince, as a judge, when he violates his laws. Man is under God’s dominion in everything, in his settlement, in his calling, in the ordering his very habitation (Acts xvii. 26): “He determines the bounds of their habitations.” He never yet permitted any to be universal monarch in the world, nor over the fourth part of it, though several, in the pride of their heart, have designed and attempted it: the pope, who hath bid the fairest for it in spirituals, never attained it; and when his power was most flourishing, there were multitudes that would never acknowledge his authority.
3d. But especially this dominion, in the peculiarity of its extent, is seen in the exercise of it over the spirits and hearts of men. Earthly governors have, by his indulgence, a share with him in a dominion over men’s bodies, upon which account he graceth princes and judges with the title of “gods” (Ps. lxxxii. 6); but the highest prince is but a prince “according to the flesh,” as the apostle calls masters in relation to their servants (Col. iii. 22).
God is the sovereign; man rules over the beast in man, the body; and God rules over the man in man, the soul. It sticks not in the outward surface, but pierceth to the inward marrow. It is impossible God should be without this; if our wills were independent of him, we were in some sort equal with himself, in part gods, as well as creatures. It is impossible a creature, either in whole or in part, can be exempted from it; since he is the fashioner of hearts as well as of bodies. He is the Father of spirits, and therefore hath the right of a paternal dominion over them. When he established man lord of the other creatures, he did not strip himself of the propriety; and when he made man a free agent, and lord of the acts of his will, he did not divest himself of the sovereignty. His sovereignty is seen,
[1.] In gifting the spirits of men. Earthly magistrates have hands too short to inspire the hearts of their subjects with worthy sentiments: when they confer an employment, they are not able to convey an ability with it fit for the station: they may as soon frame a statueof liquid water, and gild, or paint it over with the costliest colors, as impart to any a state‑head for a state‑ministry. But when God chooseth a Saul from so mean an employment as seeking of asses, he can treasure up in him a spirit fit for government; and fire David, in age a stripling, and by education a shepherd, with courage to encounter, and skill to defeat, a massy Goliath. And when he designs a person for glory, to stand before his throne, he can put a new and a royal spirit into him (Ezek. xxxvi. 26). God only can infuse habits into the soul, to capacitate it to act nobly and generously.
[2.] His sovereignty is seen in regard of the inclinations of men’s wills. No creature can immediately work upon the will, to guide it to what point he pleaseth, though mediately it may, by proposing reasons which may master the understanding, and thereby determine the will. But God bows the hearts of men, by the efficacy of his dominion, to what centre he pleaseth. When the more overweaning sort of men, that thought their own heads as fit for a crown as Saul’s, scornfully despised him; yet God touched the hearts of a band of men to follow and adhere to him (1 Sam. x. 26, 27). When the anti‑christian whore shall be ripe for destruction, God shall “put it into the heart” of the ten horns or kings, “to hate the whore, burn her with fire, and fulfil his will” (Rev. xvii. 16, 17). He “fashions the hearts” alike, and tunes one string to answer another, and both to answer his own design (Ps. xxxiii. 15). And while men seem to gratify their own ambition and malice, they execute the will of God, by his secret touch upon their spirits, guiding their inclinations to serve the glorious manifestation of truth. While the Jews would, in a reproachful disgrace to Christ, crucify two thieves with him, to render him more incapable to have any followers, they accomplished a prophecy, and brought to light a mark of the Messiah, whereby he had been charactered in one of their prophets, that he should be “numbered among transgressors” (Isa. liii. 12). He can make a man of not willing, willing; the wills of all men are in his hand; i. e. under the power of his sceptre, to retain or let go upon this or that errand, to bend this or that way; as water is carried by pipes to what house or place the owner of it is pleased to order. “The king’s heart is in the hand of the Lord, as the rivers of waters; he turns it whithersoever he will” (Prov. xxi. 1) without any limitation. He speaks of the heart of princes; because, in regard of their height, they seem to be more absolute, and impetuous as waters; yet God holds them in his hand, under his dominion; turns them to acts of clemency or severity, like waters, either to overflow and damage, or to refresh and fructify. He can convey a spirit to them, or “cut it off” from them (Ps. lxxvi. 12). It is with reference to his efficacious power, in graciously turning the heart of Paul, that the apostle breaks off his discourse of the story of his conversion, and breaks out into a magnifying and glorifying of God’s dominion. “Now unto the King eternal,” &c. “be honor and glory forever and ever” (1 Tim. i. 17). Our hearts are more subject to the Divine sovereignty than our members in their motions are subject to our own wills. As we can move our hand east or west to any quarter of the world, so can God bend our wills to what mark he pleases. The second cause in everymotion depends upon the first; and that will, being a second cause, may be furthered or hindered in its inclinations or executions by God; he can bend or unbend it, and change it from one actual inclination to another. It is as much under his authority and power to move, or hinder, as the vast engine of the heavens is in its motion or standing still, which he can affect by a word. The work depends upon the workman; the clock upon the artificer for the motions of it.