The natural supremacy, which presents itself first for consideration, is fixed, and cannot be otherwise than it is. It is the supremacy which makes and originates; the infinite energy concentered in the one infinite purpose, overspreading all, consummating all. All things which exist, so far as the mere fact of being is concerned, have their existence, both in its origin and its continuance, in the natural supremacy of God's will. In that will, all trees and plants, and all other things which are produced on the earth's surface, have their life. In that will, the sun, and moon, and stars live; and all things and beings that inhabit them. In that will, all men, and all animals inferior to men, in all their varieties, have their origin and their continued support. It is a will supreme, because everything else is a dependency.
This, it will be noticed, is said in connection with the physical nature of things. Over all things in their physical nature, there is what may be called a natural or physical supremacy of the divine will, which transcends everything because it is the source of everything.
There is also a moral supremacy of the divine will. God, in the exercise of the natural supremacy of his will, and acting under the direction of his moral nature, created beings like himself, beings having a moral nature. In doing this, he gave them the power to do as they pleased; that is to say, to take any course which they might choose to take within the sphere of their natural or physical capability. But in giving them the power thus to act, which was essential to them as moral beings, he did not give them the right. He could not do it. As a being possessed of all power, he could give them the power to do what they pleased; but, as a being possessed of all holiness, he could give them the right to do only what was right, and nothing else. Further than this, they never had any right, nor ever can have.
— from A Treatise on Divine Union (1851) Part 5, Chapter 3.