(3.) God afterwards rejected the Jews, gave them up to the hardness of their hearts, and spread the gospel among the Gentiles. He hath cast off the children of the kingdom, those that had been enrolled for his subjects for many ages, who seemed, by their descent from Abraham, to have a right to the privileges of Abraham; and called men from the east and from the west, from the darkest corners in the world, to “sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven,” i. e. to partake with them of the promises of the gospel (Matt. viii. 11). The people that were accounted accursed by the Jews enjoy the means of grace, which have been hid from those that were once dignified this 1600 years; that they have neither ephod, nor teraphim, nor sacrifice, nor any true worship of God among them (Hos. iii. 4). Why he should not give them grace to acknowledge and own the person of the Messiah, to whom he had made the promises of him for so many successive ages, but let their “heart be fat,” and “their ears heavy” (Isa. vi. 10)?—why the gospel at length, after the resurrection of Christ, should be presented to the Gentiles, not by chance, but pursuant to the resolution and prediction of God, declared by the prophets that it should be so in time?—why he should let so many hundreds of years pass over, after the world was peopled, and let the nations all that while soak in their idolatrous customs?—why he should not call the Gentiles without rejecting the Jews, and bind them both up together in the bundle oflife?—why he should acquaint some people with it a little after the publishing it in Jerusalem, by the descent of the Spirit, and others not a long time after?—some in the first ages of Christianity enjoyed it; others have it not, as those in America, till the last age of the world;—can be referred to nothing but his sovereign pleasure. What merit can be discovered in the Gentiles? There is something of justice in the case of the Jews’ rejection, nothing but sovereignty in the Gentiles’ reception into the church. If the Jews were bad, the Gentiles were in some sort worse: the Jews owned the one true God, without mixture of idols, though they owned not the Messiah in his appearance, which they did in a promise; but the Gentiles owned neither the one nor the other. Some tell us, it was for the merit of some of their ancestors. How comes the means of grace, then, to be taken from the Jew, who had (if any people ever had) meritorious ancestors for a plea? If the merit of some of their former progenitors were the cause, what was the reason the debt due to their merit was not paid to their immediate progeny, or to themselves, but to a posterity so distant from them, and so abominably depraved as the Gentile world was at the day of the gospel‑sun striking into their horizon? What merit might be in their ancestors (if any could be supposed in the most refined rubbish), it was so little for themselves, that no oil could be spared out of their lamps for others. What merit their ancestors might have, might be forfeited by the succeeding generations. It is ordinarily seen, that what honor a father deserves in a state for public service, may be lost by the son, forfeited by treason, and himself attainted. Or was it out of a foresight that the Gentiles would embrace it, and the Jews reject it; that the Gentiles would embrace it in one place, and not in another? How did God foresee it, but in his own grace, which he was resolved to display in one, not in another? It must be then still resolved into his sovereign pleasure. Or did he foresee it in their wills and nature? What, were they not all one common dross? Was any part of Adam, by nature, better than another? How did God foresee that which was not, nor could be, without his pleasure to give ability, and grace to receive? Well, then, what reason but the sovereign pleasure of God can be alleged, why Christ forbade the apostles, at their first commission, to preach to the Gentiles (Matt. x. 15), but, at the second and standing commission, orders them to preach to “every creature?” Why did he put a demur to the resolutions of Paul and Timothy, to impart light to Bithynia, or order them to go into Macedonia? Was that country more worthy upon whom lay a great part of the blood of the world shed in Alexander’s time (Acts xvi. 6, 7, 9, 10)? Why should Corazin and Bethsaida enjoy those means that were not granted to the Tyrians and Sidonians, who might probably have sooner reached out their arms to welcome it (Matt. xi. 21)? Why should God send the gospel into our island, and cause it to flourish so long here, and not send it, or continue it, in the furthest eastern parts of the world? Why should the very profession of Christianity possess so small a compass of ground in the world, but five parts in thirty, the Mahometans holding six parts, and the other nineteen overgrown with Paganism, where either the gospel wasnever planted, or else since rooted up? To whom will you refer this, but to the same cause our Saviour doth the revelation of the gospel to babes, and not to the wise—even to his Father? “For so it seemed good in thy sight” (Matt. xi. 25, 26); “For so was thy good pleasure before thee” (as in the original); it is at his pleasure whether he will give any a clear revelation of his gospel, or leave them only to the light of nature. He could have kept up the first beam of the gospel in the promise in all nations among the apostasies of Adam’s posterity, or renewed it in all nations when it began to be darkened, as well as he first published it to Adam after his fall; but it was his sovereign pleasure to permit it to be obscured in one place, and to keep it lighted in another.
4. His sovereignty is manifest in the various influences of the means of grace. He saith to these waters of the sanctuary, as to the floods of the sea, “Hitherto you shall go, and no further.” Sometimes they wash away the filth of the flesh and outward man, but not that of the spirit; the gospel spiritualizeth some, and only moralizeth others; some are by the power of it struck down to conviction, but not raised up to conversion; some have only the gleams of it in their consciences, and others more powerful flashes; some remain in their thick darkness under the beaming of the gospel every day in their face, and after a long insensibleness are roused by its light and warmth; sometimes there is such a powerful breath in it, that it levels the haughty imaginations of men, and lays them at its feet that before strutted against it in the pride of their heart. The foundation of this is not in the gospel itself, which is always the same, nor in the ordinances, which are channels as sound at one time as at another, but Divine sovereignty that spirits them as he pleaseth, and “blows when and where it lists.” It has sometimes conquered its thousands (Acts ii. 41); at another time scarce its tens; sometimes the harvest hath been great, when the laborers have been but few; at another time it hath been small, when the laborers have been many; sometimes whole sheaves; at another time scarce gleanings. The evangelical net hath been sometimes full at a cast, and at every cast; at another time many have labored all night, and day too, and catched nothing (Acts, ii. 47): “The Lord added to the church daily.” The gospel chariot doth not always return with captives chained to the sides of it, but sometimes blurred and reproached, wearing the marks of hell’s spite, instead of imprinting the marks of its own beauty. In Corinth it triumphed over many people (Acts xviii. 10); in Athens it is mocked, and gathers but a few clusters (Acts xvii. 32, 34). God keeps the key of the heart, as well as of the womb. The apostles had a power of publishing the gospel, and working miracles, but under the Divine conduct; it was an instrumentality durante bene placito, and as God saw it convenient. Miracles were not upon every occasion allowed to them to be wrought, nor success upon every administration granted to them; God sometimes lent them the key, but to take out no more treasure than was allotted to them. There is a variety in the time of gospel operation; some rise out of their graves of sin, and beds of sluggishness, at the first appearance of this sun; others lie snortinglonger. Why doth not God spirit it at one season as well as at another, but set his distinct periods of time, but because he will show his absolute freedom? And do we not sometimes experiment that after the most solemn preparations of the heart, we are frustrated of those incomes we expected? Perhaps it was because we thought Divine returns were due to our preparations, and God stops up the channel, and we return drier than we came, that God may confute our false opinion, and preserve the honor of his own sovereignty. Sometimes we leap with John Baptist in the womb at the appearance of Christ; sometimes we lie upon a lazy bed when he knocks from heaven; sometimes the fleece is dry, and sometimes wet, and God withholds to drop down his dew of the morning upon it. The dews of his word, as well as the droppings of the clouds, belong to his royalty; light will not shine into the heart, though it shine round about us, without the sovereign order of that God “who commanded light to shine out of the darkness” of the chaos (2 Cor. iv. 6). And is it not seen also in regard of the refreshing influences of the word? sometimes the strongest arguments, and clearest promises, prevail nothing towards the quelling black and despairing imaginations; when, afterwards, we have found them frighted away by an unexpected word, that seemed to have less virtue in it itself than any that passed in vain before it. The reasonings of wisdom have dropped down like arrows against a brazen wall, when the speech of a weaker person hath found an efficacy. It is God by his sovereignty spirits one word and not another; sometimes a secret word comes in, which was not thought of before, as dropped from heaven, and gives a refreshing, when emptiness was found in all the rest. One word from the lips of a sovereign prince is a greater cordial than all the harangues of subjects without it; what is the reason of this variety, but that God would increase the proofs of his own sovereignty? that as it was a part of his dominion to create the beauty of a world, so it is no less to create the peace as well as the grace of the heart (Isa. lvii. 19): “I create the fruit of the lips, peace.” Let us learn from hence to have adoring thoughts of, not murmuring fancies against, the sovereignty of God; to acknowledge it with thankfulness in what we have; to implore it with a holy submission in what we want. To own God as a sovereign in a way of dependence, is the way to be owned by him as subjects in a way of favor.
5. His sovereignty is manifested in giving a greater measure of knowledge to some than to others. What parts, gifts, excellency of nature, any have above others, are God’s donative; “He gives wisdom to the wise, and knowledge to them that know understanding” (Dan. ii. 21); wisdom, the habit, and knowledge, the right use of it, in discerning the right nature of objects, and the fitness of means conducing to the end; all is but a beam of Divine light; and the different degrees of knowledge in one man above another, are the effects of his sovereign pleasure. He enlightens not the minds of all men to know every part of his will; one “eats with a doubtful conscience,” another in “faith,” without any staggering (Rom. xiv. 2). Peter had a desire to keep up circumcision, not fully understanding the mind of God in the abolition of the Jewish ceremonies;while Paul was clear in the truth of that doctrine. A thought comes into our mind that, like a sunbeam, makes a Scripture truth visible in a moment, which before we were poring upon without any success; this is from his pleasure. One in the primitive times had the gift of knowledge, another of wisdom, one the gift of prophecy, another of tongues, one the gift of healing, another that of discerning spirits; why this gift to one man, and not to another? Why such a distribution in several subjects? Because it is his sovereign pleasure. “The Spirit divides to every man severally as he will” (1 Cor. xii. 11). Why doth he give Bezaleel and Aholiab the gift of engraving, and making curious works for the tabernacle (Exod. xxxi. 3), and not others? Why doth he bestow the treasures of evangelical knowledge upon the meanest of earthen vessels, the poor Galileans, and neglect the Pharisees, stored with the knowledge both of naturals and morals? Why did he give to some, and not to others, “to know the mysteries of the kingdom of heaven?” (Matt. xiii. 11.) The reason is implied in the words, “Because it was the mystery of his kingdom,” and therefore was the act of his sovereignty. How would it be a kingdom and monarchy if the governor of it were bound to do what he did? It is to be resolved only into the sovereign right of propriety of his own goods, that he furnisheth babes with a stock of knowledge, and leaves the wise and prudent empty of it (Matt. xi. 26): “Even so, Father: for so it seemed good in thy sight.” Why did he not reveal his mind to Eli, a grown man, and in the highest office in the Jewish church, but open it to Samuel, a stripling? why did the Lord go from the one to the other? Because his motion depends upon his own will. Some are of so dull a constitution, that they are incapable of any impression, like rocks too hard for a stamp; others like water; you may stamp what you please, but it vanisheth as soon as the seal is removed. It is God forms men as he pleaseth: some have parts to govern a kingdom, others scarce brains to conduct their own affairs; one is fit to rule men, and another scarce fit to keep swine; some have capacious souls in crazy and deformed bodies, others contracted spirits and heavier minds in a richer and more beautiful case. Why are not all stones alike? some have a more sparkling light, as gems, more orient than pebbles;—some are stars of first, and others of a less magnitude; others as mean as glow‑worms, a slimy lustre:—it is because he is the sovereign Disposer of what belongs to him; and gives here, as well as at the resurrection, to one “a glory of the sun;” to another that of the “moon;” and to a third a less, resembling that of a “star” (1 Cor. xv. 40). And this God may do by the same right of dominion, as he exercised when he endowed some kinds of creatures with a greater perfection than others in their nature. Why may he not as well garnish one man with a greater proportion of gifts, as make a man differ in excellency from the nature of a beast? or frame angels to a more purely spiritual nature than a man? or make one angel a cherubim or seraphim, with a greater measure of light than another? Though the foundation of this is his dominion, yet his wisdom is not uninterested in his sovereign disposal; he garnisheth those with a greater ability whom heintends for greater service, than those that he intends for less, or none at all; as an artificer bestows more labor, and carves a more excellent figure upon those stones that he designs for a more honorable place in the building. But though the intending this or that man for service be the motive of laying in a greater provision in him than in others, yet still it is to be referred to his sovereignty, since that first act of culling him out for such an end was the fruit solely of his sovereign pleasure: as when he resolved to make a creature actively to glorify him, in wisdom he must give him reason; yet the making such a creature was an act of his absolute dominion.
6. His sovereignty is manifest in the calling some to a more special service in their generation. God settles some in immediate offices of his service, and perpetuates them in those offices, with a neglect of others, who seem to have a greater pretence to them. Moses was a great sufferer for Israel, the solicitor for them in Egypt, and the conductor of them from Egypt to Canaan; yet he was not chosen to the high priesthood, but that was an office settled upon Aaron, and his posterity after him, in a lineal descent; Moses was only pitched upon for the present rescue of the captived Israelites, and to be the instrument of Divine miracles; but notwithstanding all the success he had in his conduct, his faithfulness in his employment, and the transcendent familiarity he had with the great Ruler of the world, his posterity were left in the common level of the tribe of Levi, without any special mark of dignity upon them above the rest for all the services of that great man. Why Moses for a temporary magistrate, Aaron for a perpetual priesthood, above all the rest of the Israelites? hath little reason but the absolute pleasure of God, who distributes his employments as he pleaseth; and as a master orders his servant to do the noblest work, and another to labor in baser offices, according to his pleasure. Why doth he call out David, a shepherd, to sway the Jewish sceptre, above the rest of the brothers, that had a fairer appearance, and had been bred in arms, and inured to the toils and watchings of a camp? Why should Mary be the mother of Christ, and not some other of the same family of David, of a more splendid birth, and a nobler education? Though some other reasons may be rendered, yet that which affords the greatest acquiescence, is the sovereign will of God. Why did Christ choose out of the meanest of the people the twelve apostles, to be heralds of his grace in Judea, and other parts of the world; and afterwards select Paul before Gamaliel, his instructor, and others of the Jews, as learned as himself, and advance him to be the most eminent apostle, above the heads of those who had ministered to Christ in the days of his flesh? Why should he preserve eleven of those he first called to propagate and enlarge his kingdom, and leave the other to the employment of shedding his blood? Why, in the times of our reformation, he should choose a Luther out of a monastery, and leave others in their superstitious nastiness, to perish in the traditions of their fathers? Why set up Calvin, as a bulwark of the gospel, and let others as learned as himself wallow in the sink of popery? It is his pleasure to do so. The potter hath power to separate this part of the clay to form a vesselfor a more public use, and another part of the clay to form a vessel for a more private one. God takes the meanest clay to form the most excellent and honorable vessels in his house. As he formed man, that was to govern the creatures of the same clay and earth whereof the beasts were formed, and not of that nobler element of water, which gave birth to the fish and birds: so he forms some, that are to do him the greatest service, of the meanest materials, to manifest the absolute right of his dominion.
7. His sovereignty is manifest in the bestowing much wealth and honor upon some, and not vouchsafing it to the more industrious labors and attempts of others. Some are abased, and others are elevated; some are enriched, and others impoverished; some scarce feel any cross, and others scarce feel any comfort in their whole lives; some sweat and toil, and what they labor for runs out of their reach; others sit still, and what they wish for falls into their lap. One of the same clay hath a diadem to beautify his head, and another wants a covering to protect him from the weather. One hath a stately palace to lodge in, and another is scarce master of a cottage where to lay his head. A sceptre is put into one man’s hand, and a spade into another’s; a rich purple garnisheth one man’s body, while another wraps himself in dunghill rags. The poverty of some, and the wealth of others, is an effect of the Divine sovereignty, whence God is said to be the Maker of the “poor as well as the rich” (Prov. xxii. 2), not only of their persons, but of their conditions. The earth, and the fulness thereof, is his propriety; and he hath as much a right as Joseph had to bestow changes of raiment upon what Benjamins he please. There is an election to a greater degree of worldly felicity, as there is an election of some to a greater degree of supernatural grace and glory: as he makes it “rain upon one city, and not upon another” (Amos iv. 7), so he causeth prosperity to distil upon the head of one and not upon another; crowning some with earthly blessings, while he crosseth others with continual afflictions: for he speaks of himself as a great proprietor of the corn that nourisheth us, and the wine that cheers us, and the wood that warm us (Hos. ii. 8, 9): “I will take away,” not your corn and wine, but “my corn, my wine, my wool.” His right to dispose of the goods of every particular person is unquestionable. He can take away from one, and pass over the propriety to another. Thus he devolved the right of the Egyptian jewels to the Israelites, and bestowed upon the captives what before he had vouchsafed to the oppressors; as every sovereign state demands the goods of their subjects for the public advantage in a case of exigency, though none of that wealth was gained by any public office, but by their private industry, and gained in a country not subject to the dominion of those that require a portion of them. By this right he changes strangely the scene of the world; sometimes those that are high are reduced to a mean and ignominious condition, those that are mean are advanced to a state of plenty and glory. The counter, which in accounting signifies now but a penny, is presently raised up to signify a pound. The proud ladies of Israel, instead of a girdle of curious needlework, are brought to make useof a cord; as the vulgar translates rent, a rag, or list of cloth (Isa. iii. 24), and sackcloth for a stomacher instead of silk. This is the sovereign act of God, as he is Lord of the world (Ps. lxxv. 6, 7): “Promotion cometh neither from the east, nor from the west, nor from the south, but God is the Judge: he putteth down one, and setteth up another.” He doth no wrong to any man, if he lets him languish out his days in poverty and disgrace: if he gives or takes away, he meddles with nothing but what is his own more than ours: if he did dispense his benefits equally to all, men would soon think it their due. The inequality and changes preserve the notion of God’s sovereignty, and correct our natural unmindfulness of it. If there were no changes, God would not be feared as the “King of all the earth” (Ps. lv. 19): to this might also be referred his investing some countries with greater riches in their bowels, and on the surface; the disposing some of the fruitful and pleasant regions of Canaan or Italy, while he settles others in the icy and barren parts of the northern climates.
8. His sovereignty is manifest in the times and seasons of dispensing his goods. He is Lord of the times when, as well as of the goods which, he doth dispose of to any person; these “the Father hath put in his own power” (Acts i. 7). As it was his sovereign pleasure to restore the kingdom to Israel, so he would pitch upon the time when to do it, and would not have his right invaded, so much as by a question out of curiosity. This disposing of opportunities, in many things, can be referred to nothing else but his sovereign pleasure. Why should Christ come at the twilight and evening of the world? at the fulness, and not at the beginning, of time? Why should he be from the infancy of the world so long wrapt up in a promise, and not appear in the flesh till the last times and gray hairs of the world, when so many persons, in all nations, had been hurried out of the world without any notice of such a Redeemer? What was this but his sovereign will? Why the Gentiles should be left so long in the devil’s chains, wallowing in the sink of their abominable superstitions, since God had declared his intention by the prophets to call multitudes of them, and reject the Jews;—why he should defer it so long, can be referred to nothing but the same cause. What is the reason the veil continues so long upon the heart of the Jews, that is promised, one time or other, to be taken off? Why doth God delay the accomplishment of those glorious predictions of the happiness and interest of that people? Is it because of the sin of their ancestors,—a reason that cannot bear much weight? If we cast it upon that account, their conversion can never be expected, can never be effected; if for the sins of their ancestors, is it not also for their own sins? Do their sins grow less in number, or less venomous, or provoking in quality, by this delay? Is not their blasphemy of Christ as malicious, their hatred of him as strong and rooted, as ever? Do they not as much approve of the bloody act of their ancestors, since so many ages are past, as their ancestors did applaud it at the time of the execution? Have they not the same disposition and will, discovered sufficiently by the scorn of Christ, and of those that profess his name, to act thesame thing over again, were Christ now in the same state in the world, and they invested with the same power of government? If their conversion were deferred one age after the death of Christ for the sins of their preceding ancestors, is it to be expected now; since the present generation of the Jews in all countries have the sins of those remote, the succeeding, and their more immediate ancestors, lying upon them? This, therefore, cannot be the reason; but as it was the sovereign pleasure of God to foretell his intention to overcome the stoutness of their hearts, so it is his sovereign pleasure that it shall not be performed till the “fulness of the Gentiles be come in” (Rom. xi. 25). As he is the Lord of his own grace, so he is the Lord of the time when to dispense it. Why did God create the world in six days, which he could have erected and beautified in a moment? Because it was his pleasure so to do. Why did he frame the world when he did, and not many ages before? Because he is Master of his own work. Why did he not resolve to bring Israel to the fruition of Canaan till after four hundred years? Why did he draw out their deliverance to so long time after he began to attempt it? Why such a multitude of plagues upon Pharaoh to work it, when he could have cut short the work by one mortal blow upon the tyrant and his accomplices? It was his sovereign pleasure to act so, though not without other reasons intelligible enough by looking into the story. Why doth he not bring man to a perfection of stature in a moment after his birth, but let him continue in a tedious infancy, in a semblance to beasts, for the want of an exercise of reason? Why doth he not bring this or that man, whom he intends for service, to a fitness in an instant, but by long tracts of study, and through many meanders and labyrinths? Why doth he transplant a hopeful person in his youth to the pleasures of another world, and let another, of an eminent holiness, continue in the misery of this, and wade through many floods of afflictions? What can we chiefly refer all these things to but his sovereign pleasure? The “times are determined by God” (Acts xvii. 26).
Thirdly. The dominion of God is manifested as a governor, as well as a lawgiver and proprietor.
1. In disposing of states and kingdoms. (Ps. lxxv. 7): “God is Judge; he puts down one, and sets up another.” “Judge” is to be taken not in the same sense that we commonly use the word, for a judicial minister in a way of trial, but for a governor; as you know the extraordinary governors raised up among the Jews were called judges, whence one entire book in the Old Testament is so denominated, the Book of Judges. God hath a prerogative to “change times and seasons” (Dan. ii. 21), i. e. the revolutions of government, whereby times are altered. How many empires, that have spread their wings over a great part of the world, have had their carcasses torn in pieces; and unheard‑of nations plucked off the wings of the Roman eagle, after it had preyed upon many nations of the world;and the Macedonian empire was as the dew that is dried up a short time after it falls.[1011] He erected the Chaldean monarchy, used Nebuchadnezzar to overthrow and punish the ungrateful Jews, and, by asovereign act, gave a great parcel of land into his hands; and what he thought was his right by conquest, was God’s donative to him. You may read the charter to Nebuchadnezzar, whom he terms his servant (Jer. xxvii. 6): “And now I have given all those lands” (the lands are mentioned ver. 3), “into the hands of Nebuchadnezzar, the king of Babylon, my servant:” which decree he pronounceth after his asserting his right of sovereignty over the whole earth (ver. 5). After that, he puts a period to the Chaldean empire, and by the same sovereign authority decrees Babylon to be a spoil to the nations of the north country, and delivers her up as a spoil to the Persian (Jer. l. 9, 10): and this for the manifestation of his sovereign dominion, that he was the Lord, that made peace, and created evil (Isa. xlv. 6, 7). God afterwards overthrows that by the Grecian Alexander, prophesied of under the figure of a goat, with “one horn between his eyes” (Dan. viii.): the swift current of his victories, as swift as his motion, showed it to be from an extraordinary hand of heaven, and not either from the policy or strength of the Macedonian.His strength, in the prophet, is described to be less, being but one horn running against the Persian, described under the figure of a ram with two horns:[1012] and himself acknowledged a Divine motion exciting him to that great attempt, when he saw Joddus, the high‑priest, coming out in his priestly robes, to meet him at his approach to Jerusalem, whom he was about to worship, acknowledging that the vision which put him upon the Persian war appeared to him in such a garb. What was the reason Israel was rent from Judah, and both split into two distinct kingdoms? Because Rehoboam would not hearken to sober and sound counsels, but follow the advice of upstarts. What was the reason he did not hearken to sound advice, since he had so advantageous an education under his father Solomon, the wisest prince of the world? “The cause was from the Lord” (1 Kings, xii. 15), that he might perform what he had before spoke. In this he acted according to his royal word; but, in the first resolve, he acted as a sovereign lord, that had the disposal of all nations in the world. And though Ahab had a numerous posterity, seventy sons to inherit the throne after him, yet God by his sovereign authority gives them up into the hands of Jehu, who strips them of their lives and hopes together: not a man of them succeeded in the throne, but the crown is transferred to Jehu by God’s disposal. In wars, whereby flourishing kingdoms are overthrown, God hath the chief hand; in reference to which it is observed that, in the two prophets, Isaiah and Jeremiah, God is called “the Lord of Hosts” one hundred and thirty times. It is not the sword of the captain, but the sword of the Lord, bears the first rank; “the sword of the Lord and of Gideon” (Judges vii. 18).The sword of a conqueror is the sword of the Lord, and receives its charge and commission from the great Sovereign (Jer. xlvii. 6, 7). We are apt to confine our thoughts to second causes, lay the fault upon the miscarriages of persons, the ambition of the one, and the covetousness of another, and regard them not as the effects of God’s sovereign authority, linking second causes together to serve his own purpose. The skill of one man may lay open thefolly of a counsellor; an earthly force may break in pieces the power of a mighty prince: but Job, in his consideration of those things, refers the matter higher: “He looseth the bond of kings, and girdeth their loins with a girdle” (Job xii. 18). “He looseth the bonds of kings,” i. e. takes off the yokes they lay upon their subjects, “and girds their loins with a girdle” (a cord, as the vulgar); he lays upon them those fetters they framed for others; such a girdle, or band, as is the mark of captivity, as the words, ver. 19, confirm it: “He leads princes away spoiled, and overthrows the mighty.” God lifts up some to a great height, and casts down others to a disgraceful ruin. All those changes in the face of the world, the revolutions of empires, the desolating and ravaging wars, which are often immediately the birth of the vice, ambition, and fury of princes, are the royal acts of God as Governor of the world. All government belongs to him; he is the Fountain of all the great and the petty dominions in the world; and, therefore, may place in them what substitutes and vicegerents he pleaseth, as a prince may remove his officers at pleasure, and take their commissions from them. The highest are settled by God durante bene placito, and not quamdiu bene se gesserint. Those princes that have been the glory of their country have swayed the sceptre but a short time, when the more wolvish ones have remained longer in commission, as God hath seen fit for the ends of his own sovereign government. Now, by the revolutions in the world, and changes in governors and government, God keeps up the acknowledgment of his sovereignty, when he doth arrest grand and public offenders that wear a crown by his providence, and employ it, by their pride, against him that placed it there. When he arraigns such by a signal hand from heaven, he makes them the public examples of the rights of his sovereignty, declaring thereby, that the cedars of Lebanon are as much at his foot, as the shrubs of the valley; that he hath as sovereign an authority over the throne in the palace, as over the stool in the cottage.
2. The dominion of God is manifested in raising up and ordering the spirits of men according to his pleasure. He doth, as the Father of spirits, communicate an influence to the spirits of men, as well as an existence; he puts what inclinations he pleaseth into the will, stores it with what habits he please, whether natural or supernatural, whereby it may be rendered more ready to act according to the Divine purpose. The will of man is a finite principle, and therefore subject to Him who hath an infinite sovereignty over all things; and God, having a sovereignty over the will, in the manner of its acting, causeth it to will what he wills, as to the outward act, and the outward manner of performing it. There are many examples of this part of his sovereignty. God, by his sovereign conduct, ordered Moses a protectoress as soon as his parents had formed an “ark of bulrushes,” wherein to set him floating on the river (Exod. ii. 3–6):they expose him to the waves, and the waves expose him to the view of Pharaoh’s daughter, whom God, by his secret ordering her motion, had posted in that place; and though she was the daughter of a prince that inveterately hated the whole nation, and had, by various arts, endeavored to extirpate them, yet God inspires the royal ladywith sentiments of compassion to the forlorn infant, though she knew him to be one of the Hebrews’ children (ver. 6), i. e. one of that race whom her father had devoted to the hands of the executioner; yet God, that doth by his sovereignty rule over the spirits of all men, moves her to take that infant into her protection, and nourish him at her own charge, give him a liberal education, adopt him as her son, who, in time, was to be the ruin of her race, and the saviour of his nation. Thus he appointed Cyrus to be his shepherd, and gave him a pastoral spirit for the restoration of the city and temple of Jerusalem (Isa. xliv. 28): and Isaiah (chap. xlv. 5) tells them, in the prophecy, that he had girded him, though Cyrus had not known him, i. e. God had given him a military spirit and strength for so great an attempt, though he did not know that he was acted by God for those divine purposes. And when the time came for the house of the Lord to be rebuilt, the spirits of the people were raised up, not by themselves, but by God (Ezra i. 5), “Whose spirit God had raised to go up;” and not only the spirit of Zerubbabel, the magistrate, and of Joshua, the priest, but the spirit of all the people, from the highest to the meanest that attended him, were acted by God to strengthen their hands, and promote the work (Hag. i. 14). The spirits of men, even in those works which are naturally desirable to them, as the restoration of the city and rebuilding of the Temple was to those Jews, are acted by God, as the Sovereign over them, much more when the wheels of men’s spirits are lifted up above their ordinary temper and motion. It was this empire of God good Nehemiah regarded, as that whence he was to hope for success; he did not assure himself so much of it, from the favor he had with the king, nor the reasonableness of his intended petition, but the absolute power God had over the heart of that great monarch; and, therefore, he supplicates the heavenly, before he petitioned the earthly, throne (Neh. ii. 4): “So I prayed to the God of heaven.” The heathens had some glance of this; it is an expression that Cicero hath somewhere, “That the Roman commonwealth was rather governed by the assistance of the Supreme Divinity over the hearts of men, than by their own counsels and management.” How often hath the feeble courage of men been heightened to such a pitch as to stare death in the face, which before were damped with the least thought or glance of it! This is a fruit of God’s sovereign dominion.
3. The dominion of God is manifest in restraining the furious passions of men, and putting a block in their way. Sometimes God doth it by a remarkable hand, as the Babel builders were diverted from their proud design by a sudden confusion of their language, and rendering it unintelligible to one another; sometimes by ordinary, though unexpected, means; as when Saul, like a hawk, was ready to prey upon David, whom he had hunted as a partridge upon the mountains, he had another object presented for his arms and fury by the Philistines’ sudden invasion of a part of his territory (1 Sam. xxiii. 26–28). But it is chiefly seen by an inward curbing mutinous affections, when there is no visible cause. What reason but this can be rendered, why the nations bordering on Canaan, who bore no good will to the Jews, but rather wished the whole race ofthem rooted out from the face of the earth, should not invade their country, pillage their houses, and plunder their cattle, while they were left naked of any human defence, the males being annually employed at one time at Jerusalem in worship; what reason can be rendered, but an invisible curb God put into their spirits? What was the reason not a man, of all the buyers and sellers in the Temple, should rise against our Saviour, when, with a high hand, he began to whip them out, but a Divine bridle upon them? though it appears, by the questioning his authority, that there were Jews enough to have chased out him and his company (John ii. 15, 18). What was the reason that, at the publishing the gospel by the apostles at the first descent of the Spirit, those that had used the Master so barbarously a few days before, were not all in a foam against the servants, that, by preaching that doctrine, upbraided them with the late murder? Had they better sentiments of the Lord, whom they had put to death? Were their natures grown tamer, and their malignity expelled? No; but that Sovereign who had loosed the reins of their malicious corruption, to execute the Master for the purchase of redemption, curbed it from breaking out against the servants, to further the propagation of the doctrine of redemption. He that restrains the roaring lion of hell, restrains also his whelps on earth; he and they must have a commission before they can put forth a finger to hurt, how malicious soever their nature and will be. His empire reaches over the malignity of devils, as well as the nature of beasts. The lions out of the den, as well as those in the den, are bridled by him in favor of his Daniels. His dominion is above that of principalities and powers; their decrees are at his mercy, whether they shall stand or fall; he hath a vote above their stiffest resolves: his single word, I will, or, I forbid, outweighs the most resolute purposes of all the mighty Nimrods of the earth in their rendezvouses and cabals, in their associations and counsels (Isa. viii. 9, 10): “Associate yourselves, O ye people, and ye shall be broken in pieces; take counsel together, and it shall come to nought.” “When the enemy shall come in like a flood,” with a violent and irresistible force, intending nothing but ravage and desolation, “the Spirit of the Lord shall lift up a standard against them” (Isa. lix. 19), shall give a sudden check, and damp their spirits, and put them to a stand. When Laban furiously pursued Jacob, with an intent to do him an ill turn, God gave him a command to do otherwise (Gen. xxxi. 24). Would Laban have respected that command any more than he did the light of nature when he worshipped idols, had not God exercised his authority in inclining his will to observe it, or laying restraints upon his natural inclinations, or denying his concourse to the acting those ill intentions he had entertained? The stilling the principles of commotion in men, and the noise of the sea, are arguments of the Divine dominion; neither the one nor the other is in the power of the most sovereign prince without Divine assistance: as no prince can command a calm to a raging sea, so no prince can order stillness to a tumultuous people; they are both put together as equally parts of the Divine prerogative (Ps. lxv. 7), which “stills the noise of the sea, and tumult of the people:” and David owns God’s sovereigntymore than his own, “in subduing the people under him” (Ps. xviii. 47). In this his empire is illustrious (Ps. xxix. 10): “The Lord sitteth upon the floods, yea, the Lord sitteth King for ever;” a King impossible to be deposed, not only on the natural floods of the sea, that would naturally overflow the world, but the metaphorical floods or tumults of the people, the sea in every wicked man’s heart, more apt to rage morally than the sea to foam naturally. If you will take the interpretation of an angel, waters and floods, in the prophetic style, signify the inconstant and mutable people (Rev. xvii. 1, 5): “The waters where the whore sits are people, and multitudes, and nations, and tongues:” so the angel expounds to John the vision which he saw (ver. 1). The heathens acknowledged this part of God’s sovereignty in the inward restraints of men: those apparitions of the gods and goddesses in Homer, to several of the great men when they were in a fury, were nothing else, in the judgment of the wisest philosophers, than an exercise of God’s sovereignty in quelling their passions, checking their uncomely intentions, and controlling them in that which their rage prompted them to. And, indeed, did not God set bounds to the storms in men’s hearts, we should soon see the funeral, not only of religion, but civility; the one would be blown out, and the other torn up by the roots.