great Proprietor of the world, it is fit he should have a part of our
goods, as well as our time: he being the Lord both of our goods and
time. The Lord is to be honored with our substance (Prov. iii. 9);
kings were not to be approached to without a present; tribute is due to
kings: but because he hath no need of any from us to bear up his state,
maintain the charge of his wars, or pay his military officers and hosts,
it is a debt due to him to acknowledge him in his poor, to sustain
those that are a part of his substance; though he stands in no need of
it himself, yet the poor, that we have always with us, do; as a seventh
part of our weekly time, so some part of our weekly gains, are due to
him. There was to be a weekly laying by in store somewhat of what God
had prospered them, for the relief of others (1 Cor. xvi. 1, 2); the
quantity is not determined, that is left to every man’s conscience,
“according as God hath prospered him” that week. If we did consider God
as the Donor and Proprietor, we should dispose of his gifts according
to the design of the true owner, and act in our places as stewards
entrusted by him, and not purse up his part, as well as our own,
in our coffers. We should not deny him a small quit rent, as an
acknowledgement that we have a greater income from him; we should be
ready to give the inconsiderable pittance he doth require of us, as an
acknowledgment of his propriety, as well as liberality.
4. It would make us watchful, and arm us against all temptations.
Had Eve stuck to her first argument against the serpent, she had not
been instrumental to that destruction which mankind yet feel the smart
of (Gen. iii. 3): “God hath said, Ye shall not eat of it;” the great
Governor of the world hath laid his sovereign command upon us in this
point. The temptation gained no ground till her heart let go the sense
of this for the pleasure of her eye and palate. The repetition of this,
the great Lord of the world hath said or ordered, had both unargumented
and disarmed the tempter. A sense of God’s dominion over us would
discourage a temptation, and put it out of countenance; it would bring
us with a vigorous strength to beat it back to a retreat. If this were
as strongly urged as the temptation, it would make the heart of the
tempted strong, and the motion of the tempter feeble.
5. It would make us entertain afflictions as they ought to be
entertained, _viz._, with a respect to God. When men make light of any
affliction from God, it is a contempt of his sovereignty, as to contemn
the frown, displeasure, and check of a prince, is an affront to majesty:
it is as if they did not care a straw what God did with them, but
dare him to do his worst. There is a “despising the chastening of the
Almighty” (Job v. 17). To be unhumbled under his hand, is as much, or
more, affront to him, than to be impatient under it. Afflictions must
be entertained as a check from heaven, {b457} as a frown from the great
Monarch of the world; under the feeling of every stroke, we are to
acknowledge his sovereignty and bounty; to despise it, is to make light
of his authority over us; as to despise his favors is to make light
of his kindness to us. A sense of God’s dominion would make us observe
every check from him, and not diminish his authority by casting off a
due sense of his correction.
6. This dominion of God would make us resign up ourselves to God in
everything. He that considers himself a thing made by God, a vassal
under his authority, would not expostulate with him, and call him to an
account why he hath dealt so or so with him. It would stab the vitals
of all pleas against him. We should not then contest with him, but
humbly lay our cause at his feet, and say with Eli, (1 Sam. iii. 18),
“It is the Lord, let him do what seems good.” We should not commence a
suit against God, when he doth not answer our prayers presently, and
send the mercy we want upon the wings of the wind; he is the Lord, the
Sovereign. The consideration of this would put an end to our quarrels
with God; should I expect that the Monarch of the world should wait
upon me; or I, a poor worm, wait upon him? Must I take state upon me
before the throne of heaven, and expect the King of kings should lay by
his sceptre, to gratify my humor? Surely Jonah thought God no more than
his fellow, or his vassal, at that time when he told him to his face he
did well to be angry, as though God might not do what he pleased with
so small a thing as a gourd; he speaks as if he would have sealed a
lease of ejectment, to exclude him from any propriety in anything in
the world.
7. This dominion of God would stop our vain curiosity. When Peter
was desirous to know the fate of John, the beloved disciple, Christ
answereth no more than this: (John xxi. 22), “If I will that he tarry
till I come, what is that to thee? follow thou me.” Consider your duty,
and lay aside your curiosity, since it is my pleasure not to reveal it.
The sense of God’s absolute dominion would silence many vain disputes
in the world. What if God will not reveal this or that? the manner
and method of his resolves should humble the creature under intruding
inquiries.
_Use V._ Of exhortation.
1. The doctrine of the dominion of God may teach us humility. We
are never truly abased, but by the consideration of the eminence and
excellency of the Deity. Job never thought himself so pitiful a thing,
so despicable a creature, as after God’s magnificent declamation upon
the theme of his own sovereignty (Job xlii. 5, 6). When God’s name is
regarded as the most excellent and sovereign name in all the earth,
then is the soul in the fittest temper to lie low, and cry out, What
is man, that so great a Majesty should be mindful of him? When Abraham
considers God as the supreme Judge of all the earth, he then owns
“himself but dust and ashes” (Gen. xviii. 25, 27). Indeed, how can
vile and dusty man vaunt before God, when angels, far more excellent
creatures, cannot stand before him, but with a veil on their faces?
How little a thing is man in regard of all the earth! How mean a thing
is the earth in regard of the vaster heavens! How poor a thing is the
whole {b458} world in comparison of God! How pitiful a thing is man,
if compared with so excellent a Majesty! There is as great a distance
between God and man, as between being and not being; and the more
man considers the Divine royalty, the more disesteem he will have of
himself; it would make him stoop and disrobe himself, and fall low
before the throne of the King of kings, throwing down before his throne
any crown he gloried in (Rev. iv. 10).
(1.) In regard of authority. How unreasonable is pride in the presence
of majesty! How foolish is it for a country justice of peace to think
himself as great as his prince that commissioned him! How unreasonable
is pride in the presence of the greatest sovereignty! What, is human
greatness before Divine? The stars discover no light when the sun
appears, but in a humble posture withdraw in their lesser beams, to
give the sole glory of enlightening the world to the sun, who is, as
it were, the sovereign of those stars, and imparts a light unto them.
The greatest prince is infinitely less, if compared with God, than
the meanest scullion in his kitchen can be before him. As the wisdom,
goodness, and holiness of a man is a mere mote compared to the goodness
and holiness of God, so is the authority of a man a mere trifle in
regard of the sovereignty of God: and who but a simple child would be
proud of a mote or trifle? Let man be as great as he can, and command
others, he is still a subject to One greater than himself. Pride would
then vanish like smoke at the serious consideration of this sovereignty.
One of the kings of this country did very handsomely shame the flattery
of his courtiers, that cried him up as lord of sea and land, by
ordering his chair to be set on the sand of the sea shore, when the
tide was coming in, and commanding the waters not to touch his feet,
which when they did without any regard to his authority, he took
occasion thereby to put his flatterers out of countenance, and instruct
himself in a lesson of humility. “See,” saith he, “how I rule all
things, when so mean a thing as the water will not obey me!” It is a
ridiculous pride that the Turk and Persian discover in their swelling
titles. What poor sovereigns are they, that cannot command a cloud,
give out an effectual order for a drop of rain, in a time of drought,
or cause the bottles of heaven to turn their mouth another way in
a time of too much moisture! Yet their own prerogatives are so much
in their minds, that they jostle out all thoughts of the supreme
prerogative of God, and give thereby occasion to frequent rebellions
against him.
(2.) In regard of propriety. And this doctrine is no less an abatement
of pride in the highest, as well as in the meanest; it lowers pride in
point of propriety, as well as in point of authority. Is any proud of
his possessions? how many lords of those possessions have gone before
you! how many are to follow you![1021] Your dominion lasts but a short
time, too short to be a cause of any pride and glory in it. God by
a sovereign power can take you from them, or them from you, when he
pleaseth. The traveller refresheth himself in the heat of summer under
a shady tree; how many have done so before him the same day he knows
not, and {b459} how many will have the benefit after before night comes,
he is as much ignorant of; he, and the others that went before him and
follow after him, use it for their refreshment, but none of them can
say, that they are the lords of it; the property is invested in some
other person, whom perhaps they know not. The propriety of all you have
is in God, not truly in yourselves. Doth not that man deserve scorn
from you, who will play the proud fool in gay clothes and attire, which
are known to be none of his own, but borrowed? Is it not the same case
with every proud man, though he hath a property in his goods by the law
of the land? Is anything you have your own truly? Is it not lent you
by the great Lord? Is it not the same vanity in any of you, to be proud
of what you have as God’s loan to you, as for such a one to be proud
of what he hath borrowed of man? And do you not make yourselves as
ridiculous to angels and good men, who know that though it is yours in
opposition to man, yet it is not yours in opposition to God? they are
granted you only for your use, as the collar of esses and sword, and
other ensigns of the chief magistrate in the city, pass through many
hands in regard of the use of them, but the propriety remains in the
community and body of the city: or as the silver plate of a person
that invites you to a feast is for your use during the time of the
invitation. What ground is there to be proud of those things you are
not the absolute lords and proprietors of, but only have the use of
them granted to you during the pleasure of the Sovereign of the world!
2. Praise and thankfulness result from this doctrine of the sovereignty
of God.
(1.) He is to be praised for his royalty. (Ps. cxlv. 1), “I will
extoll thee, my God, O King.” The Psalmist calls upon men five times
to sing praise to him as King of all the earth. (Ps. xlvii. 6, 7),
“Sing praises to God, sing praises: sing praises to our king, sing
praises: for God is the King of all the earth; sing ye praises with
understanding.” All creatures, even the inanimate ones, are called
upon to praise him because of the excellency of his name and the
supremacy of his glory, in the 148th Psalm throughout, and ver. 13.
That Sovereign Power that gave us hearts and tongues, deserves to have
them employed in his praises, especially since he hath by the same
hand given us so great matter for it. As he is a Sovereign we owe him
thankfulness; he doth not deal with us in a way of absolute dominion;
he might then have annihilated us, since he hath as full a dominion to
reduce us to nothing. Consider the absoluteness of his sovereignty in
itself, and you must needs acknowledge that he might have multiplied
precepts, enjoined us the observance of more than he hath done; he
might have made our tether much shorter; he might exact obedience,
and promise no reward for it; he might dash us against the walls, as
a potter doth his vessel, and no man have any just reason to say, What
dost thou? or, Why dost thou use me so? A greater right is in him to
use us in such a manner as we do sensible as well as insensible things.
And if you consider his dominion as it is capable to be exercised in a
way of unquestionable justice, and submitted to the {b460} reason and
judgments of creatures, he might have dealt with us in a smarter way
than he hath hitherto done; instead of one affliction, we might have
had a thousand: he might have shut his own hands from pouring out any
good upon us, and ordered innumerable scourges to be prepared for us;
but he deals not with us according to the rights of his dominion. He
doth not oppress us by the greatness of his majesty; he enters into
covenant with us, and allures us by the chords of a man, and shows
himself as much a merciful as an absolute Sovereign.
(2.) As he is a Proprietor, we owe him thankfulness. He is at his own
choice whether he will bestow upon us any blessings or no; the more
value, therefore, his benefits deserve from us, and the Donor the more
sincere returns. If we have anything from the creature to serve our
turn, it is by the order of the chief Proprietor. He is the spring
of honor, and the fountain of supplies: all creatures are but as the
conduit pipes in a great city, which serve several houses with water,
but from the great spring. All things are conveyed originally from his
own hand, and are dispensed from his exchequer. If this great Sovereign
did not order them, you would have no more supplies from a creature
than you could have nourishment from a chip: it is the Divine will in
everything that doth us good; every favor from creatures is but a smile
from God, an evidence of his royalty to move us to pay a respect to
him as the great Lord. Some heathens had so much respect for God, as to
conclude that his will, and not their prudence, was the chief conductor
of their affairs. His goodness to us calls for our thankfulness, but
his sovereignty calls for a higher elevation of it: a smile from a
prince is more valued, and thought worthy of more gratitude, than
a present from a peasant; a small gift from a great person is more
gratefully to be received than a larger from an inferior person: the
condescension of royalty magnifies the gift. What is man, that thou,
so great a Majesty, art mindful of him, to bestow this or that favor
upon him?――is but a due reflection upon every blessing we receive.
Upon every fresh blessing we should acknowledge the Donor and true
Proprietor, and give him the honor of his dominion: his property ought
to be thankfully owned in everything we are capable of consecrating
to him; as David, after the liberal collection he had made for the
building of the temple, owns in his dedication of it to that use the
propriety of God: “Who am I, and what is my people, that we should be
able to offer so willingly after this sort? for all things come of
thee, and of thine own have we given thee” (1 Chron. xxix. 14): it was
but a return of God’s own to him, as the waters of the river are no
other than the return to the sea of what was taken from it. Praise and
thankfulness is a rent due from all mankind, and from every creature,
to the great Landlord, since all are tenants, and hold by him at his
will. “Every creature in heaven and earth, and under the earth, and in
the sea,” were heard, by John, to ascribe “blessing, honor, glory, and
power, to Him that sits on the throne” (Rev. v. 13). We are as much
bound to the sovereignty of God for his preservation of us, as for his
creation of us; we are no less obliged to him that preserves our beings
when exposed to dangers, than we are for {b461} bestowing a being upon
us when we were not capable of danger. Thankfulness is due to this
Sovereign for public concerns. Hath he not preserved the ship of his
church in the midst of whistling winds and roaring waves; in the midst
of the combats of men and devils; and rescued it often when it hath
been near shipwrecked?
3. How should we be induced from hence to promote the honor of
this Sovereign! We should advance him as supreme, and all our actions
should concur in his honor: we should return to his glory what we have
received from his sovereignty, and enjoy by his mercy: he that is the
superior of all, ought to be the end of all. This is the harmony of the
creation; that which is of an inferior nature is ordered to the service
of that which is of a more excellent nature; thus water and earth, that
have a lower being, are employed for the honor and beauty of the plants
of the earth, who are more excellent in having a principle of a growing
life: these plants are again subservient to the beasts and birds,
which exceed them in a principle of sense, which the others want: those
beasts and birds are ordered for the good of man, who is superior to
them in a principle of reason, and is invested with a dominion over
them. Man having God for his superior, ought as much to serve the
glory of God, as other things are designed to be useful to man. Other
governments are intended for the good of the community, the chief
end is not the good of the governors themselves: but God being every
way sovereign, the sovereign Being, giving being to all things, the
sovereign Ruler, giving order and preservation to all things, is
also the end of all things, to whose glory and honor all things, all
creatures, are to be subservient; “for of him, and through him, and
to him, are all things, to whom be glory for ever” (Rom. xi. 36): _of_
him, as the efficient cause; _through_ him, as the preserving cause;
_to_ him, as the final cause. All our actions and thoughts ought to
be addressed to his glory; our whole beings ought to be consecrated to
his honor, though we should have no reward but the honor of having been
subservient to the end of our creation: so much doth the excellency and
majesty of God, infinitely elevated above us, challenge of us. Subjects
use to value the safety, honor, and satisfaction of a good prince above
their own: David is accounted worth ten thousand of the people; and
some of his courtiers thought themselves obliged to venture their lives
for his satisfaction in so mean a thing as a little water from the well
of Bethlehem. Doth not so great, so good a Sovereign as God, deserve
the same affection from us? “Do we swear,” saith a heathen, “to prefer
none before Cæsar, and have we not greater reason to prefer none before
God?”[1022] It is a justice due from us to God to maintain his glory,
as it is a justice to preserve the right and property of another. As
God would lay aside his Deity if he did deny himself, so a creature
acts irregularly, and out of the rank of a creature, if it doth not
deny itself for God. He that makes himself his own end, makes himself
his own sovereign. To napkin up a gift he hath bestowed upon us, or to
employ what we possess solely to our own glory, to use anything barely
for ourselves, without respect to God, is to apply it to a wrong use,
and to injure {b462} God in his propriety, and the end of his donation.
What we have ought to be used for the honor of God: he retains the
dominion and lordship, though he grants us the use: we are but stewards,
not proprietors, in regard to God, who expects an account from us, how
we have employed his goods to his honor. The kingdom of God is to be
advanced by us: we are to pray that his kingdom may come: we are to
endeavor that his kingdom may come, that is, that God may be known to
be the chief Sovereign; that his dominion, which was obscured by Adam’s
fall, may be more manifested; that his subjects, which are suppressed
in the world, may be supported; his laws, which are violated by the
rebellions of men, may be more obeyed; and his enemies be fully subdued
by his final judgment, the last evidence of his dominion in this state
of the world; that the empire of sin and the devil may be abolished,
and the kingdom of God perfected, that none may rule but the great and
rightful Sovereign. Thus while we endeavor to advance the honor of his
throne, we shall not want an honor to ourselves. He is too gracious a
Sovereign to neglect them that are mindful of his glory; “those that
honor him, he will honor” (1 Sam. ii. 30).
4. Fear and reverence of God in himself, and in his actions, is a duty
incumbent on us from this doctrine (Jer. x. 7): “Who would not fear
thee, O King of nations?” The ingratitude of the world is taxed in not
reverencing God as a great king, who had given so many marks of his
royal government among them. The prophet wonders there was no fear of
so great a King in the world, since, “among all the wise men of the
nations, and among all their kings, there is none like unto this;” no
more reverence of him, since none ruled so wisely, nor any ruled so
graciously. The dominion of God is one of the first sparks that gives
fire to religion and worship, considered with the goodness of this
Sovereign (Ps. xii. 27, 28): “All the nations shall worship before thee,
for the kingdom is the Lord’s, and he is Governor among the nations.”
Epicurus, who thought God careless of human affairs, leaving them at
hap‑hazard, to the conduct of men’s wisdom and mutability of fortune,
yet acknowledged that God ought to be worshipped by man for the
excellency of his nature, and the greatness of his majesty. How
should we reverence that God, that hath a throne encompassed with such
glorious creatures as angels, whose faces we are not able to behold,
though shadowed in assumed bodies! how should we fear the Lord of Hosts,
that hath so many armies at his command in the heavens above, and in
the earth below, whom he can dispose to the exact obedience of his
will! how should men be afraid to censure any of his actions, to sit
judge of their Judge, and call him to an account at their bar! how
should such an earth‑worm, a mean animal as man, be afraid to speak
irreverently of so great a King among his pots and strumpets! Not to
fear him, not to reverence him, is to pull his throne from under him,
and make him of a lower authority than ourselves, or any creature that
we reverence more.
5. Prayer to God, and trust in him, is inferred from his sovereignty.
If he be the supreme Sovereign, holding heaven and earth in his hand,
disposing all things here below, not committing everything {b463} to
the influence of the stars or the humors of men, we ought, then, to
apply ourselves to him in every case, implore the exercise of his
authority; we hereby own his peculiar right over all things and persons.
He only is the supreme Head in all causes, and over all persons: “Thine
is the kingdom” (Matt. vi. 13), concludes the Lord’s prayer, both as a
motive to pray, and a ground to expect what we want. He that believes
not God’s government will think it needless to call upon him, will
expect no refuge under him in a strait, but make some creature‑reed his
support. If we do not seek to him, but rely upon the dominion we have
over our own possessions, or upon the authority of anything else, we
disown his supremacy and dominion over all things; we have as good an
opinion of ourselves, or of some creatures, as we ought to have of God;
we think ourselves, or some natural cause we seek to or depend upon, as
much sovereigns as he, and that all things which concern us are as much
at the dispose of an inferior, as of the great Lord. It is, indeed,
to make a god of ourselves, or of the creature; when we seek to him,
upon all occasions, we own this Divine eminency, we acknowledge that
it is by him men’s hearts are ordered, the world governed, all things
disposed; and God, that is jealous of his glory, is best pleased
with any duty in the creature that doth acknowledge and desire the
glorification of it, which prayer and dependence on him doth in a
special manner, desiring the exercise of his authority, and the
preservation of it in ordering the affairs of the world.